What are Arjuna's 16 inquiries in the Bhagavad Gita?
Srimad Bhagavat Gita is the verbally expressed expression of Ruler Krishna. The 18 sections of the Bhishma Parva of the Mahabharata from parts 25 to 42 are known as the Srimad Bhagavad Gita. The whole Gita has 700 stanzas. Among them Master Krishna said 574, Arjuna Mahasaya said 85, Sanjay said 40, and Dhritarashtra said 1. Arjuna Mahasaya recounted 85 refrains out of which 16 inquiries were posed to by the Preeminent Ruler to Master Krishna because of which the Master expressed 574 sections. Srimad Bhagavad Gita with a sum of 700 refrains is fitting for this. Today we will examine what are 16 inquiries of Arjun Mahashay-
1. O Keshav! What are the indications of individuals with consistent insight? How can he talk, how can he stand and how can he walk? (2/54)
The Incomparable Ruler said- - - O Parth! While the living being repudiates all psychological exercises emerging from mental hypotheses and when his brain is consequently sanitized and accomplishes full fulfillment in Oneself, then he is called Sthitaprajna.
2. O Janardhan! Hello Keshav! On the off chance that as you would like to think reflection shrewdness is superior to activity, for what reason do you ask me to participate in this horrendous conflict? You mistake my comprehension for uncertain sentences. Along these lines, if it's not too much trouble, tell me certainly which one is best for me. (3/1-2)
The Incomparable Ruler said- - - One can't be liberated from the consequences of karma basically by not performing activities, but rather likewise by renunciation of activities one can't achieve siddhi. All are impacted by the fanciful characteristics and are compelled to act defenselessly; So nobody can live briefly without doing karma. An individual who, while controlling the five detects, recalls to him the things of sound, rasa, essential detects, is unquestionably misdirected himself and is known as a lying fraud. Be that as it may, one who controls the faculties with the brain and performs Karma yoga without connection, is infinitely better to the aforementioned liar. You perform scriptural activities, why not performing activity is better compared to stopping activity. One couldn't perform body venture without doing karma.
3. O downpour! By whom are individuals headed to commit sin despite their desire to the contrary? (3/36)
The Incomparable Master said- - - O Arjuna! It is Kama emerging from Roja Guna that causes individuals to commit this wrongdoing and this Kama transforms into outrage. Kama is almighty and evil; Realize that karma is the principal foe of the living being.
4. Arjuna said- - - Sun god Vivasvan was conceived well before you. How might I comprehend that you prompted him this insight in the past times? (4/4)
The Preeminent Ruler said- - - O Parantapa Arjuna! You and I have many births past. I can recall that multitude of births, yet you can't. Despite the fact that I am birthless and my actual body is everlasting and despite the fact that I am the Ruler, everything being equal, yet shielding my internal energy I manifest occasionally in my unique actual structure. O India! At the point when dharma declines and adharma rises, I drop showing myself. I slide forever to save the holy people and to obliterate the scalawags and to lay out the Dharma.
5. O Master Krishna! First you requested that I surrender karma and afterward to perform karma yoga. Tell me with sureness which of these two is more advantageous. (5/1)
The Preeminent Master said- - - Both renunciation and karma yoga are freeing. However, between these two, Karma Yoga is superior to Karma Sannyasa.
6. Arjuna said- - - O Madhusudan! As a result of the whimsical idea of the brain, I don't see its long-lasting status as you teach a similar yoga all over the place.
O Krishna! The psyche is so flighty, the body and faculties are essential interruptions, dauntless thus strong, that I think of it as more challenging to tame it than to curb Vayu. (6/33-34)
The Preeminent Master said- - - O Mahabaho! There is no question that the brain is whimsical and flighty. Yet, O Kaunteya! The psyche can be stifled by progressive adjustment and dispassion. Self-acknowledgment is scant for an individual of intemperate psyche. Be that as it may, one whose brain is controlled and who attempts to curb the psyche by taking on the correct means, definitely achieves achievement. That is my viewpoint.
7. Arjuna asked- - - O Krishna! He who at first takes part in yoga deferentially and afterward becomes tainted because of his psyche and doesn't prevail in yoga, yet what is the speed of that bombed yogi? O Mahabaho Krishna! An individual debased by karma and yoga who becomes confused from the way of achieving Brahman and becomes shelterless, will he be totally obliterated like a torn cloud? O Krishna! No one but you can clear my questions. Since you are the one in particular who can tackle this issue. Since nobody can clear my questions with the exception of you. (6/37-38-39)
The Preeminent Ruler said- - - O Parth! There is no damage in this world or the great beyond for the people who perform propitious customs. Oh joy! That is on the grounds that the advocate is rarely corrupted. An individual lacking in yoga is brought into the world in the home of prudent brahmins or in the home of rich dealers, residing for quite a while in the radiant people groups of the ethical. O Kurunandan! Because of that birth, he recovers the mental prowess of his pre-conceived supernatural awareness and again focuses on the accomplishment of siddhi. He is drawn to yoga-sadhana as though deadened by the propensities for past births. Purusha who asks about this sort of Yoga Shastra crosses the Vedokta Sakama Karmarga, for example acquires the best outcomes from the organic products determined in the Sakama Karmarga. The Yogi takes care in this life more than the considerations of past births, disposes of sins and accomplishes flawlessness through the amassed samskaras of past births and achieves the most noteworthy state.
8. O Purushottama! What is Brahman? What is soul? What is activity? Abhidhuta and Adhidaivai or who is called? If it's not too much trouble, explain me. O Madhusudan! Who is Adhyajna in this body, and how could he be situated in this body? How could the Jitendriya public know you at the hour of death? (8/1-2)
The Incomparable Ruler said- - - The timeless perpetual being is called Brahman and its everlasting nature is called Adhyatma. Karma is the beginning and development of evil presences. Had of mortal spiritual nature. The extraordinary man who is the entirety of all the sun, moon and early stage divine beings is called Adhidaiva. Furthermore, I'm the adhyajna as the inward body of the body. At the hour of death he who leaves the body recollecting that me quickly achieves my cognizance. There is no question about this.
9. O Yogeshwar! How might I know you assuming I generally think about you? Goodness God! Through what different shapes will I consider you? O Janardan! Let me know again your Yoga and Vibhuti exhaustively. Since I'm not happy with hearing your recommendation; I need to hear more. (10/17-18)
The Preeminent Ruler said- - - O Arjuna, I will let you know my heavenly principal primary vibhutis, yet there is no limit to my vibhutis. O Gurakesh! I'm the Preeminent Soul dwelling in the hearts of every living being. I'm the start, center and end of everything. Among the Adityas I'm Vishnu, among the Celestial prophets I'm the brilliant Sun, among the Maruts I'm the Beam and among the stars I'm the Moon. Among all Vedas I'm Samveda, among all divine beings I'm Indra, among all detects I'm mind and among all creatures I'm cognizance. Among the Rudras I'm Shiva, among the Yakshas and Rakshasas I'm Kubera, among the Vasus I'm Agni and among the mountains I'm Sumeru.
10. Gracious God! Despite the fact that I see you there before me, O Purushottam! I wish to see your radiant structure as you entered this world. O Ruler! Assuming you believe that I am qualified to see this universe of yours, then, at that point, O Yogeswara! Show me your regular structure. (১১/৩-৪)
Ruler said- - - O Parth! See my different heavenly structures, hundreds and a great many various tones and shapes. O India! See the twelfth Aditya, the Ashtavasu, the 11th Rudra, the Ashwinikumardva, the 59 Maruts, and numerous other wondrous structures.
11. O symbol Who are you, if it's not too much trouble, tell me. Gracious god Welcome to you, may you be satisfied. You are the precursor. I don't have a clue about your senses, I need to explicitly know you. (১১/৩১)
Master said- - - I'm individuals annihilating wonder Kal, and I'm leaned immediately to eliminate this multitude of individuals. But you (the Pandavas) every one of the fighters on the two sides will be killed.
12. Arjuna asked- - - Who are the best Yogis among those lovers who appropriately love You with consistent dedication and who love the inexpressible Brahman? (১২/১)
Ruler said- - - The people who fix their brains on My exceptional structure and love Me continually with unnatural respect, are, as I would like to think, the best Yogis.
13. Arjuna said- - - Hello Keshav! I want to know this multitude of hypotheses of prakriti, purusha, kshetra, kshetrajna, jnana and gneya. (১৩/১)
The Preeminent Ruler said- - - O Kaunteya! This body is called kshetra and one who realizes this body is called kshetra. O India! I'm known to be a field master in all fields and information about fields and field specialists is my viewpoint. 13.18 He is the preeminent light of all soothsaying. He is known as the unmanifest type of all murkiness. He is information, He is comprehensible and He is understandable. Both Prakriti and Purusha will know everlastingly. Their characteristics and characteristics will be known to start from nature.
14. Arjuna asked- - - O Ruler! He who is past these three characteristics, he is known by what signs? What is his way of behaving? Furthermore, how can he defeat these multiple times? (১৪/২১)
The Incomparable Master said- - - O Pandavas! One who doesn't can't stand when signs, impulses and dreams emerge, and doesn't want regardless of whether they are controlled; He who is apathetically arranged isn't upset by characteristics; Yet the characteristics are taken part in their own work, consequently purposely remaining and not being influenced by it; He who is arranged as Self and is equivalent in joy and distress; He who is similar in mud, stone and gold; He who is equivalent in affection and aversion; One who is patient and equivalent disapproved of in judgment, applause, honor and affront; He who is equanimous towards the two adversaries and frien