అదయి ౧౮ శ్లోక ౨౨ Chapter – 18 – Shloka – 22 However dear Arjuna, if one selfishly views one particular thing (namely the body) as if it is all and everything that is to be concerned about, the knowledge he possesses does not allow him to see beyond the perishable objects and beings in […]
అదయి ౧౮ శ్లోక ౨౧ Chapter – 18 – Shloka – 21 However, Partha, if one can only see the multitude of things in this world in terms of their limitations and divisions, then this being possesses the impure knowledge of the Rajas mode of nature. (This passionately natured person possesses knowledge that is derived
అదయి ౧౮ శ్లోక ౨౦ Chapter – 18 – Shloka – 20 When one can see Eternity, Infinity, and an undivided spiritual nature in things that are mortal, perishable, and divided in their spiritual nature, he has acquired the pure SAATVIC knowledge (or the knowledge of ‘goodness,’ concerning the spiritual soul beyond the body). जिस
అదయి ౧౮ శ్లోక ౧౯ Chapter – 18 – Shloka – 19 Now Arjuna, listen as I tell you the different kinds of knowledge, types of work, and the different categories of workers, that have been stated in the terms outlined by the philosophies of the three modes of material nature. गुणों की संख्या करने
అదయి ౧౮ శ్లోక ౧౮ Chapter – 18 – Shloka – 18 Arjuna, there are three instigators (stimuli) of action in this world namely, knowledge itself (that which is perceived through the senses and interpreted by a being through his mind and intellect), the object of knowledge (that which a being uses to receive his
అదయి ౧౮ శ్లోక ౧౭ Chapter – 18 – Shloka – 17 He who is free from the bondages of selfishness, and is rid of all ill thoughts, and desires, even if he kills others in this world, he is not actually killing them (because he, in effect, is carrying out his prescribed duty which
అదయి ౧౮ శ్లోక ౧౬ Chapter – 18 – Shloka – 16 Therefore dear Arjuna, He who looks upon himself as the doer of all his actions, disregarding all of the five actual causes of action, has clouded vision, deluded intelligence, and cannot see things as they really are. परन्तु ऐसा होने पर भी जो
