Gita-Sarah-Commentary-on-the-Slokas-of-Bhagavad-Gita
Gita-Sarah-Commentary-on-the-Slokas-of-Bhagavad-Gita
Gita-Sarah-Commentary-on-the-Slokas-of-Bhagavad-Gita
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Vyasa was able to dictate c<strong>on</strong>tinuouslywithout pausing even for a minute. Vyasahad also put a counter c<strong>on</strong>diti<strong>on</strong> thatGanesa should not proceed ahead withwriting until and unless he thoroughlyunderstood <strong>the</strong> meaning <strong>of</strong> <strong>the</strong> verseunder dictati<strong>on</strong>. So, Vyasa deliberatelyintroduced some riddle- like verses in<strong>Bhagavad</strong> <str<strong>on</strong>g>Gita</str<strong>on</strong>g> (which was part <strong>of</strong>Mahabharata) so that by <strong>the</strong> time Ganesapaused to think <strong>of</strong> <strong>the</strong> meaning <strong>of</strong> such averse, Vyasa was able to ga<strong>the</strong>r histhoughts for fur<strong>the</strong>r dictati<strong>on</strong>.In <strong>the</strong> classical texts, <strong>the</strong> following is<strong>the</strong> example given to define an ‘Asat” orunreal object:-“There goes <strong>the</strong> s<strong>on</strong> <strong>of</strong> a barrenwoman with his head adorned by flowersgrown in <strong>the</strong> sky and carrying a horn <strong>of</strong>rabbit”. Here, <strong>the</strong>re cannot be <strong>the</strong> s<strong>on</strong> <strong>of</strong> abarren woman who is an asat but you<str<strong>on</strong>g>Gita</str<strong>on</strong>g> <str<strong>on</strong>g>Sarah</str<strong>on</strong>g> 27