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 Title : Ascertainment of Vaidic Principles through Gita Author : Rasik Bihari Majul

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whatever is available now in total Indian literature is full of vedas, except Charuvak Darshan, Boudha, Jain and sikha Dharma darshan. Vedas are the soul of this Nation. Vedas are the only shelter [protection] of this soul.

Not a single Indian literature deed has dared to oppose the vedas. In the situation, like this, Gita is the only one performance, which blows the traditions and goes on giving favour to vedas and this happens because, Gita is the the speech of that Bhagwan Shrikrishna, who was himself per-Brahma, having full of veda knowledge. And he was having authority/command to speak on vedas. That is why, he has said, osnkuka lkeosnksfLe^^ vFkkZr osnksa esa eSa lkeosn gwA' . Because of this reason, Gita stands equal to vedas. Because ,Bhagwan shrikrishna has said himself, that,' ^^;g xqIr Kku egku HkDrksa ls dgsxk tks lghA

eq>esa feysxk HkfDr ik esjh] vla'k; uj oghAA

mlls vf/kd fiz; dk;Z dRrkZ fo'o esa esjk ukghaA

mlls vf/kd eq>dks u I;kjk nwljk gksxk dghaAA

Gita, A. 18, shloka 68-69

on the assurance and faith of Bhagwan, the Gita has got the propoganda, devotion and honour, and all this made Gita, to become one symbol-book of Indian Religion, like the christan religions Bible and Islam religions kuran-books.

MERITS & DEMERITS ALSO :-

The person who keeps the full information of any principle's speciality, knows the merits and demerits of it also.

Bhagwan shri. krishans was per-brahma, having the knowledge of vedas and knowing the human character [nature] perfctly, so he was knowing the good thing [part] and bad thing of it. So there is honour and and dis-honour [blame] of vedas in Gita. Gita is the only one book, in the world in which, Vedas are also dis-honoured, but that is because, Vedas stop [protest] approaching to -wards those human -values/ morals, towards which Bhagwan Shrikrishna was interested to proceed his friend Arjuna. It was the start of going form "Apara" para", in which vedas were making [putting] [materialism] some obstacles, because, of vedas are follower of origin, while Arjun was forced to become free form self-interest. See, this deep [micro] discrimination of Vedsa, which accepts Arjun. Bhagwan says to Arjun, ' tks osnoknh] dkeukfiz;] LoxZbPNqd] ew< gSaA

^^vfrfjDr blds dqN ugha^^ ckrsa c

ukuk fdz;k foLrkj;qr] lq[k Hkksx ds fgr loZnkA

ftl tUe:ih deZ Qy izn ckr ;ksa dgrs] lnkAA

ml ckr ls eksfgr gq;s tks Hkksx oSHkojr lHkhA

O;olk; cqf/n u ikFkZ! mudh gks lekf/kfLFkr dHkhAA

gSa osn f=xq.kksa ls Hkjs] rqe xq.kkrhr egku gksA

rt ;ksx {kse o }Un fur] lRoLr vkRekoku gksAA

ftruk iz;kstu dwi ;s pgqa vkSj fueZy ty cgsA

efreku czkEg.k dk iz;kstu osn ls mruk jgsA*

xhrk - v/;k; 2, Shloka -- 42-46].

If we think deeply, it is not the dishonour [blame] to the Gita, it is one type of warning, the explanation of which, is given in the next' shloka, which is the heart of the Gita-,

' vf/kdkj dsoy/keZ djus dk] ugha Qy esa dHkhA

gksuk u rw Qy garq Hkh] er NksM nsuk deZ Hkh AA

Gita – v/;k;-2, Shloka -47

God's intention says only that, those who were desiring the heaven, the fool people, ritual's oriented, having the fruits of life's karma, the voice [Speech],

expanding the many different activities, 'which they say with praise, by which the knowledge of attracted' [hypnotised] people doesn't come to the firm decision.

By saying this Bhagwan doesn't make Arjuna to become the greedy to get the fruit of the "Karma". And orders him to sit in the Yoga-kriya. Because, it is the another name of living life, by balancing the 'a Siddhi's' & yoga - siddhi.

This is not the blame, but warning in the blamable manner. If would have been blam, if it would be any scene [Scenic] or incident. is with the incidence/ [scene/reason] The reason is that,' Bhagwants, Arjuna to become fighter [warrior], who has to come up from the, fruit of karma [deed]. so it is said that, 'deZ.;sokf/kdkjLrs ek Qys"kq dnkpuA^^ Means - your aim [authority] is to follow your own kama [way/destiny], Not in getting the fruits of it'. And.........form here, the chapter of "purushottam - Vidya" starts, because of this, the Gita has been created. It was the new invention/ experiment in the spiritual field. "mundako-Upnishad" also says that," b"Vk iwrsZ eU;ekuk ofj"Ba ukU;PNs;ks osn;Urs izeqA' Means - They are fool, who believes' in the pleasure of desire & satisfaction king Ail field says," you nee not be Solicitous about power, nor strive after it, if, you wish good, it will follow follow you though you should not wish it' when Bhagwan wanted the Arjuna to become old/ calm and quiet, he says,' lq[k esa u pkg] u [ksn tks nq[k esa dHkh vuqHko djsA fFkj cqf/n og eqfu] jkx ,oa dzks/k Hk; ls tks ijsA

Gita- v/;k; &2, Shloka – 56

This is the "Brahmi ----

situation,' which was necessary for Arjuna. After this there is some, blame in the v/;k;&6, Shloka -44, which is as follows -, 'gs ikFkZA iwokZH;kl ls f[kaprk m/kj ykpkj gksA

gks ;ksx bPNqd osn of.kZr deZQy ls ikj gksAA^^

It seems that,' the fruit of karma/deed, is that centre point [Aim]' because of which, again and again Bhagwan declares the Vedas to be useless/ unuseful for Arjuna. Bhagwan is the admirer of the 'omkar' [PRANAVA], which is placed in the Vedas, It is said that, 'vkdk'k esa /ofu] uhj esa jl] osn esa vksadkj gwA

Gita - v/;k; &7, Shloka

Now, Bhagwan explaining the principle- of "Akshar" [word] - ['v{kj*& rRo], saya that, people having the knowledge of Vedas, call "Akshar" - [word].

As, 'v{kj dgs osnK^^

Gita - v/;k;--------&8, Shloka-11, First line

Because, ^^/kjrk gqvk fQj /;ku esjk vkse ,dk{kj dgsA*

ru R;kxdj bl Hkkafr tks tkrk ije 'kqHk xfr xgsAA^^

Gita - v/;k; -8 Shloka -13

But the Vedas are not totally rejected, Vedas, Yagnya, meditation and sacrifices make yogis to get the fruits of worship, Listen -,

tks dqN dgk gS iq.;Qy] eq[k osn ls ri nku lsA

lc NksM vkfnLFkku ys] ;ksxh iq:"k bl Kku lsAA

Gita -v/;k; -8- Shlokas -28

Bhagwan has praised Vedas, indirectly, which can be seen form the following Shlokea-

01- ea= dk eSa lkj gwWA Gita - v/;k; 8, Shloka -16

02- _d~ lke ;tq Jqfr tkuus ds ;ksX; 'kqfp vksadkj gwW AA Gita - v/;k; -8, Shloka-17

wherever, the Chapter of getting fruits of karma [deed] comes, there Bhagwan makes the Vedas as target [aim] and blames it. This has been repeated in the

v/;k; -9, Shloka -21, as follows.............

^^os Hkksxdj lq[k Hkksx dks] ml LoxZyksd fo'kky esaA

fQj iq.;chrs vk QWls] bl yksd ds nq%[k tky esa AA

;ksa rhu osnksa esa dgs tks deZQy esa yhu gSaA

os dkeuk fiz; tu lnk vkokxeu vk/khu gSaAA

Note: Vedas are four and not three. The 'three' has reference to the material thing of Vedas [knowledge +karma+ meditation].

All the dispute is in doing work with the aim [expecting the fruits of karma] and with out aim [with out expecting the fruits of karms]. Vedas fight in favour of [to justice] work with the aim [expectation of karma's fruits while, Gita sings the song of karma [deed] / work with out the expectation of karmas fruits [aimless /with out purpose/ aim]. so, the final conclusion is that, the Gita is always two - steps ahead of vedas I say the new-edition [meaning] of vedas to this, which has been invented by the Bhagwan shrikrishna. The Gita, and the Vedas are the one and the same. The Gita is new increased edition of Vedas. Vedas says the fruit of karma as human's own wealth only, the Gita teaches to leave that on God. This is the difference of principle of Gita and vedas.

But it doesn't mean that, Gita is always on the top, than Veds, some where the gita, is also behind the vedas, The vedas justice equally together with brahman- kshatriya - vaishva- and their ladies [womens] freedom, while Gita says,

ij bldk eryc ;g ugha gS fd xhrk osn ls ges'kk vkxs gSA

xhrk dgha osn ls ihNs Hkh gSA osn tgkW czkEg.k ]{kf=; oS'; 'kwnz o mudh fL=;ksa dh eqfDr dh leku odkyr djrs gSa] ogkW xhrk dgrh gS & ikrs ije in ikFkZ ! Ikkdj vkljk esjk lHkh A

tks vM jgs gSa iki & xfr esa] oS'; ofurk 'kwnz Hkh^^

Gita - A.9 - Shloka -32

Here, the era of Gita is two steps behind the Era of Vedas. There is equality in Vedas, but not in the gita.

From the sight of gita, all the four vedas are not equal/same. but the actual thing is that, in ancient time, there was only one Veda, afterwords they were divided in to four parts as R'veda -Yajurveda-

Samveda & Atharva Veda by Veda-Vyasa, so that all people can understand / learn Vedas. Out of them, samveda is supposed to be the creation of God, the Gita and says, 'osnkuka lkeosnksfLeA'

Gita - A. 10 means -I am the samveda, in the Vedas. Shloka-22

Samveda is the veda of meditation [prayers], so it is called best/extra - ordinary/ outstanding and because the gita gives an object of support to meditation [prayers]. Then, why not the murlidhar thinks that Vedas to be best, which consists musical instruments.

samveda by sachieved by him. In "Sama" also, he resembled his own entity

[identity] [as] 'Brihat - sam". This thing has been repeated [supported] by the gita - v/;k; -10, Nan -35. As-

"Brihat-Sam"......[Gita - v/;k; 10, Nan - 35]

THE ENORMOUS IDENTITY SHOW - [vishva Rup -Virat Rup Darshan]

Arjuna was the warrier, vaidic- oriented ans thinker to divert or stop him form his ambition was not an easy task, so to conquer/ overcome/ defeat him, Bhagwan showed his mighty identity and frightened him. And said with the ego [grudge],'

^^gs dq: izohj! U osn ls] Lok/;k;] ;K u nku lsA

fn[krk ugha eSa mxzri ;k fdz;k deZ fo/kku lsAA

esjk fojkV Lo:i bl uj yksd esa vtqZu ! DghaA

vfrfjDr rsjs vkSj dksbZ ns[k ikrk gS ughaAA^^

[Gita........... v/;k;& 11, Shloka-48]

Bhagwan was knowing that, Arjuna was very much dedicated to Vedas, so again and again he aims [blows] the Vedas. Then he says,'

^^fn[krk u eSa ri] nku vFkok ;K] osnksa lsa dgha A

ns[kk ftls rwus mls uj ns[k ikrs gSa ughaAA

Gita - v/;k;&11, Shloka 53

ONE MORE BLOW ON VEDAS:-

Bhagwan was knowing well that, his friend Arjuna was having extreme respect and faith on Vedas, so again and again he blowed Vedas and diverted Arjuna's mind towards him. This things has been explained in Gita's - 15th Adhyaya giving the symbol of the tree and said that,' this words is like Banyan tree [vata-tree] whose roots are in the sky branches are in the middle and leaves are touching the earth These leaves are the Vedas! ............. Poor Arjuna was puzzled. He listened to the Bhagwan's talk quietly and Bhagwan went on saying to him.

^^ gS ewy �ij 'kk[k uhps i= ftlds osn gSaA

os osnfon~ tks tkurs v'oRFk vO;; Hksn gSaAA

Gita - v/;k;&15

Now, bhagwan defines this tree in the following manner,

iYyo fo"k;] xqjk ls iyh v/k �/oZ 'kk[kk Nk jghaA

uj yksd esa uhps tMs dekZuqcU/kh tk jghaAA

Gita-v/;k;&15, Ra-2

Now, Bhagwan teaches while saying,

^^ mldk ;gkW feyrk Lo:i u vkfn e/;k/kkj lsA

n`< ewy ;g v'oRFk dkV vlax 'kL= izgkj lsAA

fQj og fudkyks W< dj in Js"B Bhd izdkj lsA

dj izkIr ftldks fQj u ykSVsa] NwV dj lalkj lsAA^^

Gita-v/;k;&15, shlokas-3 or 4

THE PRAISE OF VEDAS-

Bhagwan has incidentally blamed the vedas and also praised the Vedas subject to occasion. The purushottam Vidya,The person who knows vedas better i.e. 'lqosnfor~* su-veda-vit' & that knowledge is perfect to know it form vedas, i.e. 'veda -veidhya'[osnos|] And these all thing can be grasped by the person, on who is vedanti'........ vedant - karta. See the example -,

^^lqf/k ] Kku vkSj viksg] eq>ls eSa lHkh esa cl jgkA

osnkUrDRrkZ osnos| lqosnfor~ eq>dks dgkAA^^

Gita - v/;k; -25 shloka 15

Listen, also the praise of vedas, second time , form the mouth of Bhagwan. He is saying,

^^{kj vkSj v{kj ls ijs eSa Js"B gwW lalkj esaA

bl gsrq iq:"kksRre dgk;k osn yksdkpkj esaAA^^

Gita- v/;k;&15, shloka-18

The third time, the vedas are praised by Bhagwan in the following manner :,

^^ 'kqHk vkse rr~ lr~ czEg dk ;g f=fo/k mPpkj.k dgkA

fufeZr bl ls vkfn esa gSa] osn czkEg.k e[k egkAA

Gita - v/;k;- 17 Shloka -24

The Vedas stand in the first rank the Brahmana in the second rank and yagnya in the third rank, here, This honour of Vedas is of great value. This is the prime example of the Vedas identity/necessity, through the Gita, [with reference to Gita], This proves, that, the Vedas are in existence, before the human birth. But the original Shloka, the Brahmana's are in existence before vedas, see, the both Shlokas :-The Original Sanskrit Shloka,

^^ vkse rR;fnfr funsZ'kks czEg.kfL=fo/k% Le`r%A

czkEg.kkLrsu osn'p ;Kk'p fofgrk% iqjkAA^^

Hindi -Translation-

^^'kq= vkse rr~ lr czEg dk ;g f=fo/k mPpkj.k dgkA

fufeZr blh ls vkfn esa gSa osn czkEg.k e[k egkAA^^

Gita- v/;k; -19, Shloka -23

this is the dwapar's samatvadi civilization, where the Brahmana is always on the top. conclusion:-

The are total 18 - v/;k;kt' in Gita, and the word 'veda' has also repeated 18-times. In the symbolic form of Samveda and the Vedas, are declared to be obstile / break in Gita. So it is warning to be safe from vedas. otherwise, vedas are also equally prayer - praise like - Yagnas and Brahmanas. The conclusion is that the Vedas having equal authority, to the Yagnyas & Brahmans. The Brahman can become degraded, yagnya's can Vedas's this is the real truth. It is very difficult to make their importance-- less.

Tag Names : Ved,Geeta
About Translator:Dr. Anil Athavle 1244, Sadashiv Peth, Pune - 30
Other articles of this author :
1 Are The Ancient Veds The First Scriptures of The Ancient Universe
2 Aatma Puran Vedanam
3 The Guide of the Mantras containing Vedas in Present Indian Context
4 Satya Ki Nouka Punyatma Ko Paar Laga Deti He
5 Ved Jinse Paida Huyehe Sansar Ke Sabhi Dharm
6 Aaj Ke Shankrachary Jane Hamare Vedmantra Kya He
7 Rugved Me Rashtra Or Rashtriyata
8 Ved Kitane Purane He
9 Ved Klishth Kyun He
10 Ved Geeta and Sanskrit Sahitya
11 Rugved me Vadya Nrutya Or Sangit
12 Prampra Se Banta He Sahitya
13 Ved Kitane Prachin He
14 geeta Me Vedtatva Nirupan
15 Ved Aadi Shrushti Ke Aadi Granth He
16 Ved Dharma Hi Dharma He
17 Char Khunde Chosatha Kheme
18 Vedon Ka Shrey Or Preay
19 Vedraj Atharv Veda
20 Vedon Me Saman He Brahman Kshtriya Vaish Shrudra Sab
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