Bhagavad-Gita

Total Page:16

File Type:pdf, Size:1020Kb

Bhagavad-Gita atha räja-vidyä-räja-guhya-yogo näma navamo’dhyäyaù (çäìkara-bhäñyaù) añöame näòy-ädi-dväreëa dhäraëä-yogaù saguëa uktaù | tasya ca phalam agny-arcir-ädi- krameëa käläntare brahma-präpti-lakñaëam evänävåtti-rüpaà nirdiñöam | tatränenaiva prakäreëa mokña-präpti-phalam adhigamyate, nänyathä iti tad äçaìkä-vyävivartayiñayä çré- bhagavän uväca – idaà tu te guhyatamaà pravakñyämy anasüyave | jïänaà vijïäna-sahitaà yaj jïätvä mokñyase’çubhät ||1|| idaà brahma-jïänaà vakñyamäëam uktaà ca pürveñu adhyäyeñu, tat buddhau saànidhékåtya idam ity äha | tu-çabdo viçeña-nirdhäraëärthaù | idam eva tu samyag-jïänaà säkñät mokña-präpti-sädhanam väsudevaù sarvam iti [Gétä 7.12], ätmaivedaà sarvam [ChäU 7.25.2] ekam evädvitéyam [ChäU 6.2.1] ity ädi-çruti-småtibhyaù | nänyat, atha te ye’nyathäto vidur anya-räjänas te kñayya-lokä bhavanti [ChäU 7.25.2] ity ädi-çrutibhyaç ca | te tubhyaà guhyatamaà gopyatamaà pravakñyämi kathayiñyämy anasüyave’süyä-rahitäya | kià tat ? jïänam | kià-viçiñöam ? vijïäna-sahitam anubhava-yuktam, yaj jïätvä präpya mokñyase ’çubhät saàsära-bandhanät ||9.1|| --o)0(o-- tac ca – räja-vidyä räja-guhyaà pavitram idam uttamam | pratyakñävagamaà dharmyaà susukhaà kartum avyayam ||2|| räja-vidyä vidyänäà räjä, dépty-atiçayavattvät | dépyate héyam atiçayena brahma-vidyä sarva- vidyänäm | tathä räja-guhyaà guhyänäà räjä | pavitraà pävanaà idam uttamaà sarveñäà pävanänäà çuddhi-käraëaà brahma-jïänam utkåñöatamam | aneka-janma-sahasra-saàcitam api dharmädharmädi sa-mülaà karma kñaëa-mäträd eva bhasmékarotéty ataù kià tasya pävanatvaà vaktavyam ? kià ca – pratyakñävagamaà pratyakñeëa sukhäder ivävagamo yasya tat pratyakñävagamam | aneka-guëavato’pi dharma-viruddhatvaà dåñöam, na tathätma- jïänaà dharma-virodhi, kiàtu dharmyaà dharmäd anapetam | evam api, syäd duùkha- saàpädyam ity ata äha – susukhaà kartum, yathä ratna-viveka-vijïänam | taträlpäyäsänäm anyeñäà karmaëäà sukha-saàpädyänäm alpa-phalatvaà duñkaräëäà ca mahä-phalatvaà dåñöam iti, idaà tu sukha-saàpädyatvät phala-kñayät vyetéti präpte, äha – avyayam iti | näsya phalataù karmavat vyayo’stéty avyayam | ataù çraddheyam ätma-jïänam ||9.2|| --o)0(o-- ye punaù – açraddadhänäù puruñä dharmasyäsya paraàtapa | apräpya mäà nivartante måtyu-saàsära-vartmani ||3|| açraddadhänäù çraddhä-virahitä ätma-jïänasya dharmasyäsya svarüpe tat-phale ca nästikäù päpa-käriëaù, asuräëäm upaniñadaà deha-mäträtma-darçanam eva pratipannäù | asutåpaù päpäù puruñä açraddadhänäù | paraàtapa ! apräpya mäà parameçvaram, mat-präptau naiväçaìketi mat-präpti-märga-bheda-bhakti-mätram apy apräpya ity arthaù | nivartante niçcayena vartante | kva ? – måtyu-saàsära-vartmani måtyu-yuktaù saàsäro måtyu-saàsäras, tasya vartma naraka-tiryag-ädi-präpti-märgaù, tasminn eva vartanta ity arthaù ||9.3|| --o)0(o-- stutyärjunam abhimukhékåtyäha – mayä tatam idaà sarvaà jagad avyakta-mürtinä | mat-sthäni sarva-bhütäni na cähaà teñv avasthitaù ||4|| mayä mama yaù paro bhävas tena tataà vyäptaà sarvam idaà jagad avyakta-mürtinä | na vyaktä mürtiù svarüpaà yasya mama so’ham avyakta-mürtis tena mayävyakta-mürtinä, karaëägocara-svarüpeëety arthaù | tasmin mayy avyakta-mürtau sthitäni mat-sthäni, sarva- bhütäni brahmädéni stamba-paryantäni | na hi nirätmakaà kiàcit bhütaà vyavahäräyävakalpate | ato mat-sthäni mayätmanä ätmavattvena sthitäni | ato mayi sthitänéty ucyante | teñäà bhütänäm aham evätmä ity atas teñu sthita iti müòha-buddhénäm avabhäsate | ato bravémi – na cähaà teñu bhüteñv avasthitaù | mürtavat saàçleñäbhävena äkäçasyäpy antaratamo hy aham | na hy asaàsargi vastu kvacit ädheya-bhävenävasthitaà bhavati ||9.4|| --o)0(o-- ata eväsaàsargitvän mama – na ca mat-sthäni bhütäni paçya me yogam aiçvaram | bhüta-bhån na ca bhüta-stho mamätmä bhüta-bhävanaù ||5|| na ca mat-sthäni bhütäni brahmädéni | paçya me yogaà yuktià ghaöänaà me mama aiçvaram éçvarasyemam aiçvaram, yogam ätmano yäthätmyam ity arthaù | tathä ca çrutir asaàsargitväd asaìgatäà darçayati – asaìgo na hi sajjate [BAU 3.9.26] iti | idaà cäçcaryam anyat paçya – bhüta-bhåd asaìgo’pi san bhütäni bibharti | na ca bhüta-sthaù | yathoktena nyäyena darçitatvät bhüta-sthatvänupapatteù | kathaà punar ucyate’sau mamätmeti ? vibhajya dehädi- saìghätaà tasminn ahaàkäram adhyäropya loka-buddhim anusaran vyapadiçati mamätmeti, na punar ätmana ätmänya iti lokavad ajänan | tathä bhüta-bhävano bhütäni bhävayaty utpädayati vardhayatéti vä bhüta-bhävanaù ||9.5|| --o)0(o-- yathoktena çloka-dvayenoktam arthaà dåñöantenopapädayann äha – yathäkäça-sthito nityaà väyuù sarvatra-go mahän | tathä sarväëi bhütäni mat-sthänéty upadhäraya ||6|| yathä loke äkäça-sthita äkäçe sthito nityaà sadä väyuù sarvatra gacchatéti sarvatra-go mahän parimäëataù, tathä äkäçavat sarva-gate mayy asaàçleñeëaiva sthitänéty evam upadhäraya vijänéhi ||9.6|| --o)0(o-- evaà väyur äkäçe iva mayi sthitäni sarva-bhütäni sthiti-käle | täni – sarva-bhütäni kaunteya prakåtià yänti mämikäm | kalpa-kñaye punas täni kalpädau visåjämy aham ||7|| sarva-bhütäni kaunteya prakåtià triguëätmikäm aparäà nikåñöaà yänti mämikäà madéyäà kalpa-kñaye pralaya-käle | punar bhüyas täni bhütäni utpatti-käle kalpädau visåjämi utpädayämy ahaà pürvavat ||9.7|| --o)0(o-- evam avidyä-lakñaëäm – prakåtià sväm avañöabhya visåjämi punaù punaù | bhüta-grämam imaà kåtsnam avaçaà prakåter vaçät ||8|| prakåtià sväà svéyäm avañöabhya vaçékåtya visåjämi punaù punaù prakåtito jätaà bhüta- grämaà bhüta-samudäyam imaà vartamänaà kåtsnam avaçam asvatantram | avidyädi-doñaiù paravaçékåtam | prakåter vaçät svabhäva-vaçät ||9.8|| --o)0(o-- tarhi tasya te parameçvarasya bhüta-grämam imaà viñamaà vidadhataù, tan-nimittäbhyäà dharmädharmäbhyäà saàbandhaù syäd itédam äha bhagavän – na ca mäà täni karmäëi nibadhnanti dhanaàjaya | udäsénavad äsénam asaktaà teñu karmasu ||9|| na ca mäm éçvaraà täni bhüta-grämasya viñama-sarga-nimittäni karmäëi nibadhnanti dhanaàjaya | tatra karmaëäm asaàbandhitve käraëam äha – udäsénavat äsénaà yathä udéséna upekñakaù kaçcit tadvad äsénam ätmano’vikriyatvät | asaktaà phaläsaìga-rahitam, abhimäna- varjitam, ahaà karométi teñu karmasu | ato’nyasyäpi kartåtväbhimänäbhävaù phaläsaìgäbhävaç cäsaàbandha-käraëam, anyathä karmabhir badhyate müòhaù koça- käravad ity abhipräyaù ||9.9|| --o)0(o-- tatra bhüta-grämam imaà visåjämy udäsénavad äsénam iti ca viruddham ucyate, iti tat- parihärärtham äha – mayädhyakñeëa prakåtiù süyate sa-caräcaram | hetunänena kaunteya jagad viparivartate ||10|| mayädhyakñeëa sarvato dåçi-mätra-svarupeëävikriyätmanädhyakñeëa mayä, mama mäyä triguëätmikävidyä-lakñaëä prakåtiù süyate utpädayati sa-caräcaraà jagat | tathä ca mantra- varëaù – eko devaù sarva-bhüteñu güòhaù sarva-vyäpé sarva-bhütäntarätmä | karmädhyakñaù sarva-bhütädhiväsaù säkñé cetä kevalo nirguëaç ca || [ÇvetU 6.11] iti | hetunä nimittenänenädhyakñatvena kaunteya jagat sa-caräcaraà vyaktävyaktätmakaà viparivartate sarvävasthäsu | dåçi-karmatväpatti-nimittä hi jagataù sarvä pravåttiù – aham idaà bhokñye, paçyämédam, çåëomédam, sukham anubhavämi, duùkham anubhavämi, tad- artham idaà kariñye, idaà jïäsyämi, ity ädyävagati-niñöhävagaty-avasänaiva | yo asyädhyakñaù parame vyoman [Åk 8.7.17.7, TaittB 2.8.9] ity ädayaç ca manträ etam arthaà darçayanti | tataç caikasya devasya sarvädhyakña-bhüta-caitanya-mätrasya paramärthataù sarva-bhogänabhisaàbandhino’nyasya cetanäntarasyäbhäve bhoktur anyasyäbhävät | kià- nimitteyaà såñöir ity atra praçna-prativacane’nupapanne, ko addhä veda ka iha pravocat | kuta äjätä kuta iyaà visåñöiù [Åk 8.7.17.8] ity ädi-mantra-varëebhyaù | darçitaà ca bhagavatä – ajïänenävåtaà jïänaà tena muhyanti jantavaù [Gétä 5.15] iti ||9.10|| --o)0(o-- evaà mäà nitya-çuddha-buddham ukta-svabhävaà sarvajïaà sarva-jantünäm ätmänam api santam – avajänanti mäà müòhä mänuñéà tanum äçritam | paraà bhävam ajänanto mama bhüta-maheçvaram ||11|| avajänanty avajïäà paribhavaà kurvanti mäà müòhä avivekinaù | mänuñéà manuñyasaàbandhinéà tanuà deham äçritam, manuñyadehena vyavaharantamity etat, paraà prakåñöaà bhävaà param ätma-tattvam äkäça-kalpam äkäçäd apy antaratamam ajänanto mama bhüta-maheçvaraà sarva-bhütänäà mahäntam éçvaraà svätmänam | tataç ca tasya mamävajïäna-bhävanena ähatäs te varäkäù ||9.11|| --o)0(o-- katham ? – moghäçä mogha-karmäëo mogha-jïänä vicetasaù | räkñasém äsuréà caiva prakåtià mohinéà çritäù ||12|| moghäçä våthä äçä äçiño yeñäà te moghäçäù | tathä mogha-karmäëo yäni cägnihoträdéni tair anuñöhéyamänäni karmäëi täni ca, teñäà bhagavat-paribhavät, svätma-bhütasyävajïänät moghäny eva niñphaläni karmäëi bhavantéti mogha-karmäëaù | tathä mogha-jïänä moghaà niñphalaà jïänaà yeñäà te mogha-jïänäù, jïänam api teñäà niñphalam eva syät | vicetaso vigata-vivekäç ca te bhavantéty abhipräyaù | kià ca – te bhavanti räkñaséà rakñasäà prakåtià svabhävam äsurém asuräëäà ca prakåtià mohinéà moha-karéà dehätma-vädinéà çritäù äçritäù, | chindhi, bhindhi, piba, khäda, parasvam apahara, ity evaà vadana-çéläù krüra- karmäëo bhavantéty arthaù | asuryä näma te lokäù [ÉçaU 3] iti çruteù ||9.12|| --o)0(o-- ye punaù çraddadhänä bhagavad-bhakti-lakñaëe mokña-märge pravåttäù – mahätmänas tu mäà pärtha daivéà prakåtim äçritäù | bhajanty ananya-manaso jïätvä bhütädim avyayam ||13|| mahätamänas tv akñudra-cittäù mäm éçvaraà pärtha daivéà devänäà prakåtià çama-dama- dayä-çraddhädi-lakñaëäm äçritäù santo bhajanti sevante’nanya-manaso’nanya-cittä jïätvä bhütädià bhütänäà viyad-ädénäà präëinäà cädià käraëam avyayam ||9.13|| --o)0(o-- katham ? – satataà kértayanto mäà yatantaç ca dåòha-vratäù | namasyantaç ca mäà bhaktyä nitya-yuktä upäsate ||14|| satataà sarvadä bhagavantaà brahma-svarüpaà mäà kértayantaù, yatantaç ca indriyopasaàhära-çama-dama-dayähiàsädi-lakñaëair
Recommended publications
  • The Tattwa Kaumudi
    ENGLISH TRANSLATION, WITH THE SANSKRIT TEXT, / OF THE TATTVA-KAUMUDI (SANKHYA) OF VACHASPATI MISRA, BY GANGlNlTHA JHl, M. A.; F.T.S. P. GOVERNMENT SCHOLAR N. W. (1888-90) ; MEDALLIST OP THE UNIVERSITY OF ALLAHABAD J MITEA MEDALLIST AND VIZIANAGRAM SCHOLAR (QUEEN S COLLEGE, LIBRARIAN, RAJ DARBHANGA. Published for the " BOMBAY TEEOSOPHICAL PUBLICATION FUND>\ BY TOOKABAM TATYA, F.T.S. 1896. Price 2 Rupees. PREFACE. FOR the little we know of Vachaspati Misra the reader is Is referred to the Sanskrit Introduction ; wherein it shown that he was a Maithila Brahrnana and flourished somewhere about the 9th Century A. D. For Udayanacharya the author " of the "Parisuddi" on Vachaspati Misra s Tatparya-Tika," flourished in the reign of king Lakshinana Sen of Bengal, of 8th and at whose era we have just commenced the century ; least a century must have elapsed before a work could deserve the honor of a commentary at the hands of Udayanacharya. I take this opportunity to thank my friend Balu Govinda- dasa of Benares, to whom I owe more than I can express, who has been chiefly instrumental in my undertaking and finishing not only of the present translation, but also of the Kavyaprakasa and the Nyaya -Muktavali, and some works on Mimansa. My thanks are also due to Tookaram Tatya Esq. of Bombay for his publication of the work, and also to the " " proprietors of the Theosophist of Madras for allowing a reprint of the translation which first appeared in the columns of that excellent journal.
    [Show full text]
  • Issues in Indian Philosophy and Its History
    4 ISSUESININDIAN PHILOSOPHY AND ITS HISTORY 4.1 DOXOGRAPHY AND CATEGORIZATION Gerdi Gerschheimer Les Six doctrines de spéculation (ṣaṭtarkī) Sur la catégorisation variable des systèmes philosophiques dans lInde classique* ayam eva tarkasyālaņkāro yad apratişţhitatvaņ nāma (Śaģkaraad Brahmasūtra II.1.11, cité par W. Halbfass, India and Europe, p. 280) Les sixaines de darśana During the last centuries, the six-fold group of Vaiśeşika, Nyāya, Sāņkhya, Yoga, Mīmāņ- sā, and Vedānta ( ) hasgained increasing recognition in presentations of Indian philosophy, and this scheme of the systems is generally accepted today.1 Cest en effet cette liste de sys- tèmes philosophiques (darśana) quévoque le plus souvent, pour lindianiste, le terme şađ- darśana. Il est cependant bien connu, également, que le regroupement sous cette étiquette de ces six systèmes brahmaniques orthodoxes est relativement récent, sans doute postérieur au XIIe siècle;2 un survol de la littérature doxographique sanskrite fait apparaître quil nest du reste pas le plus fréquent parmi les configurations censées comprendre lensemble des sys- tèmes.3 La plupart des doxographies incluent en effet des descriptions des trois grands sys- tèmes non brahmaniques, cest-à-dire le matérialisme,4 le bouddhisme et le jaïnisme. Le Yoga en tant que tel et le Vedānta,par contre, sont souvent absents de la liste des systèmes, en particulier avant les XIIIe-XIVe siècles. Il nen reste pas moins que les darśana sont souvent considérés comme étant au nombre de six, quelle quen soit la liste. La prégnance de cette association, qui apparaît dès la première doxographie, le fameux Şađdarśanasamuccaya (Compendium des six systèmes) du jaina Haribhadra (VIIIe s.
    [Show full text]
  • Essence of Living Enlightenment
    TM The Essence of Living Enlightenment HIS HOLINESS PARAMAHAMSA NITHYANANDA CONTENTS I YOU ARE A SPACE FOR CREATION Published by : You are a space for Creation 13 Your Four Inner Powers 15 NITHYANANDA UNIVERSITY PRESS Meet your four inner powers 17 What happens when you unlock the four powers? 18 Ebook © 2013 Essence of Living Enlightenment 19 First Print Edition © 2015 Tattvas: The Universal Principles 21 ISBN: 978-1-60607-186-1 What is happening with you? 24 Printed in India at: THE World & MY World 26 LOTUS PRINTERS PVT. LTD., West of Chord Road, Bangalore 560 044. The day the world ended for you 29 Ph: 98450 55885 You are living with a constant hangover 31 All rights reserved. No part of this publication may be reproduced or stored in a retrieval system or transmitted by any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the written permission of the publisher. A portion of the roceeds from the sale of this book will go towards supporting our charitable activities. II FREEDOM FROM THE PAST What is a Root Thought Pattern? 34 You are not born with your patterns 36 All your problems are one problem 38 Technique for spontaneous completion 77 You can change your patterns 40 Power of Declaration 78 No excuses for unawareness 42 Completion is the space of miracles 79 Try a new response! 44 Every new response is a new birth 46 IV THE ART OF LISTENING Never believe your beliefs 49 Are you listening now? 81 Are your patterns taking your decisions? 50 Be desperate to listen! 83 Go to the root 52 Listening
    [Show full text]
  • Vivekachudamani
    Adi Sankaracharya’s VIVEKACHUDAMANI Important Verses Topic wise Index SR. No Topics Verse 1 Devoted dedication 1 2 Glory of Spiritual life 2 3 Unique graces in life 3 4 Miseries of the unspiritual man 4 to 7 5 Means of Wisdom 8 to 13 6 The fit Student 14 to 17 7 The four qualifications 18 to 30 8 Bhakti - Firm and deep 31 9 Courtesy of approach and questioning 32 to 40 10 Loving advice of the Guru 41 to 47 11 Questions of the disciple 48 to 49 12 Intelligent disciple - Appreciated 50 13 Glory of self - Effort 51 to 55 14 Knowledge of the self its - Beauty 56 to 61 15 Direct experience : Liberation 62 to 66 16 Discussion on question raised 67 to 71 i SR. No Topics Verse 17 Gross body 72 to 75 18 Sense Objects, a trap : Man bound 76 to 82 19 Fascination for body Criticised 83 to 86 20 Gross body condemned 87 to 91 21 Organs of perception and action 92 22 Inner instruments 93 to 94 23 The five Pranas 95 24 Subtle body : Effects 96 to 101 25 Functions of Prana 102 26 Ego Discussed(Good) 103 to 105 27 Infinite love - The self 106 to 107 28 Maya pointed out 108 to 110 29 Rajo Guna - Nature and Effects 111 to 112 30 Tamo Guna - Nature and effects 113 to 116 31 Sattwa Guna - Nature and effects 117 to 119 32 Causal body - its nature 120 to 121 33 Not - self – Description 122 to 123 ii 34 The self - its Nature 124 to 135 SR.
    [Show full text]
  • Essence-Of-Living-Enlightenment
    TM ! ! ! La!Esencia!! de!Vivir!la!Iluminación! ! Potencia!tu!Realidad! SU!SANTIDAD! PARAMAHAMSA!NITHYANANDA! 2 Publicado por Nithyananda University Press © Copyright 2014 Todos los derechos reservados. Ninguna parte de esta publicación puede ser reproducida o almacenada en un sistema de recuperación o transmitida a través de ninguna forma ni medio electrónico, mecánico, de fotocopiado, grabado ni de ningún otro tipo, sin el permiso escrito del editor. Una parte de los ingresos procedentes de la venta de este libro se destinarán a actividades de beneficencia. 3 Contenido I"#"ERES"UN"ESPACIO"DE"CREACIÓN" 8! 1."ERES"UN"ESPACIO"DE"CREACIÓN" 8! 2."TUS"CUATRO"PODERES"INTERIORES" 10! 3."CONOCE"A"TUS"CUATRO"PODERES"INTERIORES" 11! 4."¿QUÉ"SUCEDE"CUANDO"REVELAS"ESOS"CUATRO"PODERES?" 11! 5."LA"ESENCIA"DE"VIVIR"LA"ILUMINACIÓN" 12! 6."TATTVAS:"LOS"PRINCIPIOS"UNIVERSALES" 13! 7."¿QUÉ"TE"ESTÁ"OCURRIENDO?" 15! 8."EL"MUNDO"Y"MI"MUNDO" 16! 9."VIVES"CON"RESACA"CONSTANTE" 17! II"#"LIBERTAD)RESPECTO)AL)PASADO" 18! 1.)¿QUÉ)ES)UN)PATRÓN)RAÍZ?" 19! 2.)NO)NACES)CON)TUS)PROPIOS)PATRONES" 20! 3.)¡TODOS)TUS)PROBLEMAS)SON)UN)ÚNICO)PROBLEMA!" 21! 4.)PUEDES)CAMBIAR)TUS)PATRONES" 22! 5.)NO)HAY)EXCUSAS)PARA)LA)INCONSCIENCIA" 23! 6.)¡INTENTA)UNA)RESPUESTA)NUEVA!" 24! 7.)¡CADA)NUEVA)RESPUESTA)ES)UN)NUEVO)NACIMIENTO!" 25! 8.)NUNCA)CREAS)EN)TUS)CREENCIAS" 26! 9.)¿SON)TUS)PATRONES)LOS)QUE)TOMAN)TUS)DECISIONES?" 27! 10.)VETE)A)LA)RAÍZ" 28! 11.)EMPIEZA)CON)LOS)PATRONES)MÁS)FÁCILES" 29! III"#"EL)PODER)DE)COMPLETAR" 30! 1.)¡ESTÁS)BUSCANDO)EN)EL)LUGAR)EQUIVOCADO!" 31! 2.)¿QUÉ)TIENE)DE)MALO)EL)MOMENTO)PRESENTE?"
    [Show full text]
  • Sub Section 2 of Discussion …
    Ayurpharm Int J Ayur Alli Sci., Vol. 9, No. 3 (2020) Pages 43 – 47 www.ayurpharm.com ISSN: 2278-4772 Review Article UNDERSTANDING OF SRSTI UTPATTI CONCEPT AS PER SUSURUTA SAMHITA Mukund Baburao Bandale1*, Isha Herswani 2, Ramteerth Sharma3, Sunil Kumar Yadav4 1. Associate Professor & H.O.D. Dept. of Sharira Rachana, Dr. Ved Prakash Patil Ayurveda College and Research Institute, Jalna, Mharashtra, India. 2. Ph.D. Scholar, P.G. Dept. of Sharira Rachana, National Institute of Ayurveda, Jaipur Rajasthan, India. 3. Assistant Professor, Dept. of Maulika Sidhanta, Govt. Dhanvantari Ayurvedic Medical College, Ujjain, Madhya Pradesh, India. 4. Associate Professor, P.G. Dept. of Sharira Rachana, National Institute of Ayurveda, Jaipur, Rajasthan, India. Received: 02-02-2020; Revised: 14-03-2020; Accepted: 21-03-2020 ………………………………………………………………………….………….……….…………………….. Abstract Susuruta Samhita is one of the basic literature of Ayurveda primarily focused upon physical constitutional things of tatva. The way of describing the concepts and treatment are in such a way that inner core concept of Panchmahabhuta is highlighted everywhere. This is only thing by which intervention can be done either in manipulating the physical process or in correcting the deviation from normalcy of body. These panchmahabhuta further manifests into numerous of dravya by making variety of mutual permutation combination. This panchamahuta represents the manifested forms of all physiological and psychological events that run inside a single unit of body. This concept is defined under the adhikarana of Srsti utpatti. By the proper understanding of this concept, its applicability can be done in various aspects to correct the physiological event before to its manifestation form.
    [Show full text]
  • Concepts of Panchamahabhut at Elemental Level
    wjpmr, 2017,3(7), 80-89 SJIF Impact Factor: 4.103 WORLD JOURNAL OF PHARMACEUTICAL Review Article Shambhu et al. World Journal of Pharmaceutical and Medical ResearchISSN 2455 -3301 AND MEDICAL RESEARCH www.wjpmr.com WJPMR CONCEPTS OF PANCHAMAHABHUT AT ELEMENTAL LEVEL Dr. Shambhu Sharan*1 and Dr. Vidyavati Pathak2 1Lecturer, Dept. of Kriyasharir, Govt. Ayurveda College, Patna. 2Associate Professor, Dept. of Kriya Sharir, Govt. Ayurveda College, Patna. *Corresponding Author: Dr. Shambhu Sharan Lecturer, Dept. of Kriyasharir, Govt. Ayurveda College, Patna. Article Received on 07/06/2017 Article Revised on 28/06/2017 Article Accepted on 19/07/2017 ABSTRACT Since human body is a part of this universe, whatever is available in the universe, those are also present in the human body. Ayurveda is a life science. It has many own principles, among them Panchamahabhut principle is base for Ayurveda, and it is accepted worldwide. It is seen that there is a strong similarity between the Panchamahabhut and components of the earth. Like Panchamahabhut earth also contains five components. I.e. atmosphere, hydrosphere, lithosphere, mantle and core. Prithvi mahabhut contains properties of all previous mahabhuta, similarly lithosphere interacts with other components of earth. On close observation it is seen that predominance of properties and action of Akash and Vayu mahabhut are seen in atmosphere, Jala in hydrosphere, Agni in mantle and core, Prithvi in lithosphere and Vayu makes motion in all strata of the earth. It shows similarity of panchamabhut and earth. Till date total no. Of elements discovered are 112. Out of them, only 26 elements are responsible for cent percent constitution, physical structure, as well as chemical and biological functions of the human body.
    [Show full text]
  • ESSENCE of POPULAR STOTRAS.Pdf
    1 2 Edited and translated by V.D.N.Rao, Retd. General Manager of India Trade Promotion Organisation of Ministry of Commerce of Govt. of India, New Delhi presently at Chennai Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda- Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers -Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu - Dharma Bindu - Shiva Sahasra Lingarchana-Essence of Paraashara Smriti Essence of Pradhana Tirtha Mahima Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata- Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities Latest releases: Essence of Manu Smriti- Quintessence of Manu Smriti- Essence of Paramartha Saara; Essence of Pratyaksha Bhaskra; Essence of Maha Narayanopashid; Essence of Maitri Upanishad Essence of Vidya-Vigjnaana-Vaak Devi; Essence of Bhagya -Bhogya-Yogyata Lakshmi Essence of Soundarya Lahari* Note: All the above Scriptures already released on www.
    [Show full text]
  • Perspectives on Reincarnation Hindu, Christian, and Scientific
    Perspectives on Reincarnation Hindu, Christian, and Scientific Edited by Jeffery D. Long Printed Edition of the Special Issue Published in Religions www.mdpi.com/journal/religions Perspectives on Reincarnation Perspectives on Reincarnation Hindu, Christian, and Scientific Special Issue Editor Jeffery D. Long MDPI • Basel • Beijing • Wuhan • Barcelona • Belgrade Special Issue Editor Jeffery D. Long Elizabethtown College USA Editorial Office MDPI St. Alban-Anlage 66 4052 Basel, Switzerland This is a reprint of articles from the Special Issue published online in the open access journal Religions (ISSN 2077-1444) from 2017 to 2018 (available at: https://www.mdpi.com/journal/religions/special issues/reincarnation) For citation purposes, cite each article independently as indicated on the article page online and as indicated below: LastName, A.A.; LastName, B.B.; LastName, C.C. Article Title. Journal Name Year, Article Number, Page Range. ISBN 978-3-03897-535-9 (Pbk) ISBN 978-3-03897-536-6 (PDF) c 2019 by the authors. Articles in this book are Open Access and distributed under the Creative Commons Attribution (CC BY) license, which allows users to download, copy and build upon published articles, as long as the author and publisher are properly credited, which ensures maximum dissemination and a wider impact of our publications. The book as a whole is distributed by MDPI under the terms and conditions of the Creative Commons license CC BY-NC-ND. Contents About the Special Issue Editor ...................................... vii Jeffery D. Long Perspectives on Reincarnation: Hindu, Christian, and Scientific—Editor’s Introduction Reprinted from: Religions 2018, 9, 231, doi:10.3390/rel9080231 ...................
    [Show full text]
  • Critical Appraisal of Panchamahabhuta Siddhant
    Review Article International Ayurvedic Medical Journal ISSN:2320 5091 CRITICAL APPRAISAL OF PANCHAMAHABHUTA SIDDHANT Dinesh Prakash Todkari1, G.S.Lavekar2 1Lecturer, Dept of Samhita Sidhant, Dhanwantari Ayurved College,Udgir, Maharashtra, India 2Former DG, CCRAS- AYUSH, Ministry of Health & F.W. Govt. Of India, New Delhi, India ABSTRACT For true exploration and validation of Ayurveda in all its aspects, scientific inputs should conform to Ayurveda’s basic principles and philosophy. Till date so many studies have been done for elaboration of fundamental principles like Tridosha, Dhatu, Strotas, Agni, Oja, Ama etc. No any rewarding work has been done on Panchamahabhuta siddhant and it is a still stalemate for us. In this perception present attempt is enlightened on clinical application and its importance in Ayurveda. Here emphasis has been given on evolution of Panchamahabhuta, its relation with other fundamentals like Dosha (humours), Rasa (tastes), garbhotpatti (embryonic development), Diagnostic methods and samskar (biotransforma- tion). So on the basis of thorough knowledge and understanding of Panchamahabhut siddhant one can take an account of the causative factors for the imbalance of doshas and thereby discover the solution for the treatment. Detail literature reviewed regarding Panchamahabhuta theory in the form of dissertation, thesis, review articles, internet sources, modern concepts, souvenirs and these are used as material for present conceptual study. Panchamahabhutas are important components of the body both for physiological functions and in the pathogenesis of disease. Hence sincere trial by author to elaborate the concept of Panchamahabhuta in a systemic manner is done. It is very much essential for a good physi- cian to develop with this concept to make the basic things more clear and strong.
    [Show full text]
  • According to Different Ayurvedic Texts - a Literary Survey
    Galore International Journal of Health Sciences and Research Vol.4; Issue: 2; April-June 2019 Website: www.gijhsr.com Review Article P-ISSN: 2456-9321 Shadrasas (Six Types of Tastes) According To Different Ayurvedic Texts - A Literary Survey Dr. Umakant N. Rabb Assistant Professor, Department of Dravyaguna Vijnana, Acharya Deshbhushan Ayurveda Medical College and Hospital, Shamnewadi-Bedkihal, Tal: Chikkodi, Dist: Belagavi, Karnataka, INDIA. ABSTRACT 3. Rasa[3] as one of the pharmaceutical preparation i.e. the juice which is The word Rasa comprises different meanings as expressed through the machine. per classics. Among them, the one which is 4. Rasa[4] as Mansa Rasa perceived through the tongue is known as Rasa, 5. Rasa[5] as Taste perception which is Pradhana Rasa ie primary taste or 6. Rasa as Interest or Abhiruchi.[6] main taste. Whereas that which is perceived Here in this context the word Rasa is taste after a small period of time called Anu-Rasa. The Anu-Rasa also called as Uparasa or perception. And it is felt by an individual through the Rasanendriya ie tongue. As per secondary taste. The taste of the wet drug is [7] always considered as Anu-Rasa whereas the Ayurveda there are six types of Rasa. Viz; taste of dry drug is Pradhana Rasa. The Rasa Madhura- Sweet, Amla- Sour, Lavana- and Anu-Rasa concept is based on the Taste Salty, Katu- Pungent, Tikta- Bitter, Kashya- threshold. The intensity and its determination is Astringent. Acharya Sushruta clarifies that entirely depends upon the ecological condition. different combination of Mahabhuta [8] leads The soil, temperature, rain fall, sun light etc to the formation of six Rasas.
    [Show full text]
  • Reincarnation: Mechanics, Narratives, and Implications
    religions Article Reincarnation: Mechanics, Narratives, and Implications Christopher Key Chapple ID Bellarmine College of Liberal Arts, Loyola Marymount University, Los Angeles, CA 90045, USA; [email protected] Received: 12 September 2017; Accepted: 24 October 2017; Published: 27 October 2017 Abstract: This essay explores the mechanics associated with rebirth, noting differences between Hindu, Buddhist, and Jain narratives. It examines the concept of subtle body and the lingam˙ in Sa¯m. khya. According to the Hindu tradition, the remains of the departed person, when cremated, merge with clouds in the upper atmosphere. As the monsoon rain clouds gather, the leftovers mingle with the clouds, returning to earth and eventually finding new life in complex biological cycles. According to Tibetan and Chinese Buddhism, the remains of a person take a ghostly form for 49 days until taking a new birth. According to Jainism, the departed soul immediately travels to the new birth realm at the moment of death. According to Jain karma theory, in the last third of one’s life, a living being makes a fateful choice that determines his or her next embodiment. The 20th century Hindu Yoga teacher Paramahamsa Yogananda, in his commentary on the Bhagavad Gita, provides an alternate description of a twofold astral and causal body. One hallmark of the Buddha and of the 24 Jain T¯ırthankaras˙ was that they remembered all the lives they had lived and the lessons learned in those lives. The Buddha recalled 550 past lives and used these memories to fuel many of his lectures. Mahav¯ ¯ıra remembered his past lives and also the past lives of others.
    [Show full text]