\u0964\u0964 Shrimadbhagwad Geeta <\/strong>\u0964\u0964 A Practical Approach  <\/strong>\u0964\u0964<\/strong><\/p>\n\n\n\n

\u0964\u0964 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u092d\u0917\u0935\u0924 \u0917\u0940\u0924\u093e \u0964\u0964 \u090f\u0915 \u0935\u094d\u092f\u0935\u0939\u093e\u0930\u093f\u0915 \u0938\u094b\u091a \u0964\u0964<\/strong><\/p>\n\n\n\n

\u0964\u0964 Chapter  02. 34 -36 \u0964\u0964<\/strong><\/p>\n\n\n\n

\u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f    02. 34 -36  \u0964\u0964<\/strong><\/p>\n\n\n\n

<\/p>\n\n\n\n

\u0965<\/strong> <\/strong>\u0936\u094d\u0930\u0940\u092e\u0926\u094d<\/strong>\u200d<\/strong>\u092d\u0917\u0935\u0926\u094d<\/strong>\u200d<\/strong>\u0917\u0940\u0924\u093e<\/strong> <\/strong>\u0965<\/strong> 2.34-36<\/strong>\u0965<\/strong><\/p>\n\n\n\n

\u0905\u0915\u0940\u0930\u094d\u0924\u093f\u0902<\/strong> <\/strong>\u091a\u093e\u092a\u093f<\/strong> <\/strong>\u092d\u0942\u0924\u093e\u0928\u093f<\/strong> <\/strong>\u0915\u0925\u092f\u093f\u0937\u094d\u092f\u0928\u094d\u0924\u093f<\/strong> <\/strong>\u0924\u0947\u093d\u0935\u094d\u092f\u092f\u093e\u092e\u094d<\/strong>\u200c<\/strong> <\/strong>\u0964<\/strong><\/p>\n\n\n\n

\u0938\u092e\u094d\u092d\u093e\u0935\u093f\u0924\u0938\u094d\u092f<\/strong> <\/strong>\u091a\u093e\u0915\u0940\u0930\u094d\u0924\u093f<\/strong> <\/strong>\u0930\u094d\u092e\u0930\u0923\u093e\u0926\u0924\u093f\u0930\u093f\u091a\u094d\u092f\u0924\u0947<\/strong> <\/strong>\u096534<\/strong>\u0964\u0964<\/strong><\/p>\n\n\n\n

\u092d\u092f\u093e\u0926\u094d\u0930\u0923\u093e\u0926\u0941\u092a\u0930\u0924\u0902<\/strong> <\/strong>\u092e\u0902\u0938\u094d\u092f\u0928\u094d\u0924\u0947<\/strong> <\/strong>\u0924\u094d\u0935\u093e\u0902<\/strong> <\/strong>\u092e\u0939\u093e\u0930\u0925\u093e\u0903<\/strong> <\/strong>\u0964<\/strong><\/p>\n\n\n\n

\u092f\u0947\u0937\u093e\u0902<\/strong> <\/strong>\u091a<\/strong> <\/strong>\u0924\u094d\u0935\u0902<\/strong> <\/strong>\u092c\u0939\u0941\u092e\u0924\u094b<\/strong> <\/strong>\u092d\u0942\u0924\u094d\u0935\u093e<\/strong> <\/strong>\u092f\u093e\u0938\u094d\u092f\u0938\u093f<\/strong> <\/strong>\u0932\u093e\u0918\u0935\u092e\u094d<\/strong>\u200c<\/strong> <\/strong>\u096535<\/strong>\u0964\u0964<\/strong><\/p>\n\n\n\n

\u0905\u0935\u093e\u091a\u094d\u092f\u0935\u093e\u0926\u093e\u0902\u0936\u094d\u091a<\/strong> <\/strong>\u092c\u0939\u0942\u0928\u094d<\/strong>\u200c<\/strong> <\/strong>\u0935\u0926\u093f\u0937\u094d\u092f\u0928\u094d\u0924\u093f<\/strong> <\/strong>\u0924\u0935\u093e\u0939\u093f\u0924\u093e\u0903<\/strong> <\/strong>\u0964<\/strong><\/p>\n\n\n\n

\u0928\u093f\u0928\u094d\u0926\u0928\u094d\u0924\u0938\u094d\u0924\u0935<\/strong> <\/strong>\u0938\u093e\u092e\u0930\u094d\u0925\u094d\u092f\u0902<\/strong> <\/strong>\u0924\u0924\u094b<\/strong> <\/strong>\u0926\u0941\u0903\u0916\u0924\u0930\u0902<\/strong> <\/strong>\u0928\u0941<\/strong> <\/strong>\u0915\u093f\u092e\u094d<\/strong>\u200c<\/strong> <\/strong>\u096536<\/strong>\u0964\u0964<\/strong><\/p>\n\n\n\n

“ak\u012brti\u1e3f c\u0101pi bh\u016bt\u0101ni,<\/p>\n\n\n\n

kathayi\u1e63yanti te ‘vyay\u0101m..I<\/p>\n\n\n\n

sambh\u0101vitasya c\u0101k\u012brtir,<\/p>\n\n\n\n

mara\u1e47\u0101d atiricyate”\u0964\u096434\u0964\u0964<\/p>\n\n\n\n

“bhay\u0101d ra\u1e47\u0101d uparata\u1e3f,<\/p>\n\n\n\n

ma\u1e3fsyante tv\u0101\u1e3f mah\u0101-rath\u0101\u1e25..I<\/p>\n\n\n\n

ye\u1e63\u0101\u1e3f ca tva\u1e3f bahu-mato,<\/p>\n\n\n\n

bh\u016btv\u0101 y\u0101syasi l\u0101ghavam”\u0964\u096435\u0964\u0964<\/p>\n\n\n\n

“av\u0101cya-v\u0101d\u0101\u1e3f\u015b ca bah\u016bn,<\/p>\n\n\n\n

vadi\u1e63yanti tav\u0101hit\u0101\u1e25..II<\/p>\n\n\n\n

nindantas tava s\u0101marthya\u1e3f,<\/p>\n\n\n\n

tato du\u1e25khatara\u1e3f nu kim”\u0964\u096436\u0964\u0964<\/p>\n\n\n\n

\u092d\u093e\u0935\u093e\u0930\u094d\u0925 :<\/strong> <\/strong><\/p>\n\n\n\n

\u0932\u094b\u0917 \u0938\u0926\u0948\u0935 \u0924\u0947\u0930\u0940 \u092c\u0939\u0941\u0924 \u0938\u092e\u092f \u0924\u0915 \u0930\u0939\u0928\u0947 \u0935\u093e\u0932\u0940 \u0905\u092a\u0915\u0940\u0930\u094d\u0924\u093f \u0915\u093e \u092d\u0940 \u0935\u0930\u094d\u0923\u0928 \u0915\u0930\u0947\u0902\u0917\u0947 \u0914\u0930 \u0938\u092e\u094d\u092e\u093e\u0928\u093f\u0924 \u092e\u0928\u0941\u0937\u094d\u092f \u0915\u0947 \u0932\u093f\u090f \u0905\u092a\u0915\u0940\u0930\u094d\u0924\u093f \u092e\u0943\u0924\u094d\u092f\u0941 \u0938\u0947 \u092d\u0940 \u092c\u0922\u093c\u0915\u0930 \u0939\u0948 \u0964<\/p>\n\n\n\n

\u091c\u093f\u0928-\u091c\u093f\u0928 \u092f\u094b\u0926\u094d\u0927\u093e\u0913\u0902 \u0915\u0940 \u0926\u0943\u0937\u094d\u091f\u093f \u092e\u0947\u0902 \u0924\u0942 \u092a\u0939\u0932\u0947 \u0938\u092e\u094d\u092e\u093e\u0928\u093f\u0924 \u0939\u0941\u0906 \u0939\u0948, \u0935\u0947 \u092e\u0939\u093e\u0930\u0925\u0940 \u0932\u094b\u0917 \u0924\u0941\u091d\u0947 \u0921\u0930 \u0915\u0947 \u0915\u093e\u0930\u0923 \u092f\u0941\u0926\u094d\u0927-\u092d\u0942\u092e\u093f \u0938\u0947 \u0939\u091f\u093e \u0939\u0941\u0906 \u0938\u092e\u091d \u0915\u0930 \u0924\u0941\u091a\u094d\u091b \u092e\u093e\u0928\u0947\u0902\u0917\u0947\u0964<\/p>\n\n\n\n

\u0924\u0947\u0930\u0947 \u0936\u0924\u094d\u0930\u0941 \u0924\u0947\u0930\u0940 \u0938\u093e\u092e\u0930\u094d\u0925\u094d\u092f \u0915\u0940 \u0928\u093f\u0902\u0926\u093e \u0915\u0930\u0924\u0947 \u0939\u0941\u090f \u0924\u0941\u091d\u0947 \u092c\u0939\u0941\u0924 \u0938\u0947 \u0915\u091f\u0941 \u0935\u091a\u0928 \u092d\u0940 \u0915\u0939\u0947\u0902\u0917\u0947, \u0924\u0947\u0930\u0947 \u0932\u093f\u092f\u0947 \u0907\u0938\u0938\u0947 \u0905\u0927\u093f\u0915 \u0926\u0941:\u0916\u0926\u093e\u092f\u0940 \u0914\u0930 \u0915\u094d\u092f\u093e \u0939\u094b \u0938\u0915\u0924\u093e \u0939\u0948?\u0965\u0969\u096a-\u0969\u096c\u0965<\/p>\n\n\n\n

Meaning:<\/strong><\/p>\n\n\n\n

Moreover, everyone will also speak about your infamy forever. This will be a great sorrow, worse even than death, for an honourable person.<\/p>\n\n\n\n

Great warriors will believe that you disengaged from the war due to cowardice. Even though they once regarded you highly, they will now look down upon you.<\/p>\n\n\n\n

Your enemies will say many unspeakable things about you. They will condemn your prowess. What could be a greater sorrow than this?<\/p>\n\n\n\n

Explanation:<\/strong><\/p>\n\n\n\n

Leaving philosphy aside, Shri krishana starts teaching social importance to do take part in this war for the reasons of prestige.<\/p>\n\n\n\n

For respectable people, social prestige is very important. The particular gu\u1e47as (modes of nature) of warriors make respect and honor especially important for them. For them, dishonor is worse than death. Shree Krishna reminds Arjun of this, so that if he is not inspired by superior knowledge, he may at least be inspired by inferior knowledge.<\/p>\n\n\n\n

Many societies in the world observe the norm that a warrior who runs away from the battlefield out of cowardice is ostracized from society. That could be the extent of dishonor inflicted upon Arjun if he avoided his duty.<\/p>\n\n\n\n

Just before the start of the battle, if Arjun were to retire from the battlefield, these gallant warriors wouldn\u2019t know that affection for his relatives had inspired him to flee. They would consider him a coward, and assume that he had abstained from the war in dread of their prowess. uses the word nindata\u1e25 which means \u201cto vilify.\u201d Av\u0101chya v\u0101d\u0101n means the use of harsh words such as \u201cEunuch.\u201d Arjun\u2019s enemies, like Duryodhan, would say many unbecoming things about him, such as, \u201cLook at that impotent Arjun fleeing from the battlefield like a dog with its tail between its legs.\u201d<\/p>\n\n\n\n

Aristotle said that to make an argument forceful, convincing and persuasive, one has to incorporate three elements: ethos, logos and pathos, or in other words, emotion, logic and the reputation of the speaker. After having using logic in his teaching, Shri Krishna uses a call to emotion as a tool of persuasion.<\/p>\n\n\n\n

We can learn so much from the way Shri Krishna builds and delivers his arguments to Arjuna, not just from the teaching itself. Whenever we have to make a presentation at work, or want to convince our spouse or our parents of something that is important to us, it is always better to a mix of logic and emotion in our arguments rather than just chose one or the other.<\/p>\n\n\n\n

This argument you will find often given in the scriptures; in Ramaya\u1e47a, Dasaratha refuses to give boon to Kaikeyi because he is ready to sacrifice everything but he does not want to sacrifice Rama. Kaikeyi uses all the arguments; all arguments fail. Ultimately, Kaikeyi gives one argument and that argument is all your forefathers have kept their words; they are all known for their vakya paripalanam. Entire Raghu vansa is known for vakya paripalanam, such a blotless glory they have maintained; if you withdraw your words, eat your own words, you will be the first person to bring a blot in your entire family. Do you want to sacrifice the name that you enjoy or do you want to go down the history as one who brought a blot in the blotless family of Raghu vansa? The moment that apamana word was given Dasaratha relents and says: Does not matter; he allows.<\/p>\n\n\n\n

Similarly Kansa. He decides to kill Devaki because when asariri comes and tells that Devaki’s 8th son will be his killer. Vasudeva uses all the arguments to dissuade Ka\u1e41sa and fails. All the arguments fails Ultimately the powerful argument is this. So your family has got wonderful name and fame, and down the history your name will go as the killer of your own sister; out of a fear of a son to be born. Do you want such an apamana? The moment the word apamana is given, Ka\u1e41sa puts the sword inside.<\/p>\n\n\n\n

\u0964\u0964 \u0939\u093f\u0902\u0926\u0940 \u0938\u092e\u0940\u0915\u094d\u0937\u093e \u0964\u0964<\/strong><\/strong><\/p>\n\n\n\n

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\u092f\u0941\u0926\u094d\u0927 \u092d\u0942\u092e\u093f \u092e\u0947\u0902 \u092f\u0941\u0926\u094d\u0927 \u0915\u0947 \u0932\u093f\u090f \u0938\u093e\u0902\u0938\u093e\u0930\u093f\u0915 \u091c\u094d\u091e\u093e\u0928 \u0915\u094b \u0926\u0947\u0916\u0924\u0947 \u0939\u0941\u090f \u092f\u0939 \u0935\u091a\u0928 \u0935\u094d\u092f\u0935\u0939\u093e\u0930\u093f\u0915 \u091c\u0917\u0924 \u092e\u0947\u0902 \u091c\u092c \u092d\u0940 \u092e\u094b\u0939 \u092f\u093e \u092d\u092f \u0915\u0947 \u0915\u093e\u0930\u0923 \u091c\u092c \u092d\u0940 \u0939\u092e \u0905\u092a\u0928\u0947 \u0915\u0930\u094d\u0924\u0935\u094d\u092f \u0938\u0947 \u092d\u093e\u0917\u0924\u0947 \u0939\u0948 \u0924\u094b \u0907\u0928\u094d\u0939\u0947\u0902 \u092f\u093e\u0926 \u0915\u0930\u0928\u093e \u091a\u093e\u0939\u093f\u090f\u0964 \u0936\u094d\u0932\u094b\u0915 26 \u0938\u0947 36 \u0924\u0915 \u0915\u093e \u0917\u0940\u0924\u093e \u0915\u093e \u091c\u094d\u091e\u093e\u0928 \u0905\u0930\u094d\u091c\u0941\u0928 \u0915\u0947 \u092e\u094b\u0939 \u090f\u0935\u092e \u092d\u092f \u0915\u094b \u0927\u094d\u092f\u093e\u0928 \u092e\u0947\u0902 \u0930\u0916 \u0915\u0930 \u0926\u093f\u092f\u093e \u0917\u092f\u093e \u0938\u093e\u0902\u0938\u093e\u0930\u093f\u0915 \u091c\u094d\u091e\u093e\u0928 \u0939\u0948\u0964 \u0917\u0940\u0924\u093e \u092e\u0947\u0902 \u0915\u0943\u0937\u094d\u0923 \u092a\u094d\u0930\u0935\u0915\u094d\u0924\u093e \u0915\u0947 Aristotle \u0915\u0947 \u0924\u0940\u0928 \u0936\u092c\u094d\u0926 ethos, logos \u090f\u0935\u092e pathos \u092f\u093e\u0928\u0940 \u092a\u094d\u0930\u0935\u0915\u094d\u0924\u093e \u092e\u0947\u0902 \u0938\u0902\u0938\u094d\u0915\u093e\u0930, \u092d\u093e\u0935\u0928\u093e \u090f\u0935\u0902 \u0936\u094d\u0930\u094b\u0924\u093e \u0915\u094b \u0905\u092a\u0928\u0947 \u0935\u091a\u0928 \u0938\u0947 \u0938\u0939\u092e\u0924 \u0915\u0930\u093e\u0928\u0947 \u0915\u0947 \u0917\u0941\u0923 \u0939\u094b\u0928\u093e \u091a\u093e\u0939\u093f\u090f\u0964 \u0905\u0930\u094d\u091c\u0941\u0928 \u0915\u0940 \u092f\u0941\u0926\u094d\u0927 \u0915\u0940 \u092d\u093e\u0935\u0928\u093e \u092e\u094b\u0939 \u090f\u0935\u092e  \u092d\u092f \u0938\u0947 \u091f\u0942\u091f\u0940 \u0925\u0940 \u091c\u093f\u0938 \u0915\u094b \u0909\u0938 \u0928\u0947 \u0936\u093e\u0938\u094d\u0924\u094d\u0930 \u091c\u094d\u091e\u093e\u0928 \u0938\u0947 \u092c\u0932 \u0926\u0947 \u0915\u0930 \u0928\u093f\u0930\u094d\u0923\u092f \u0932\u093f\u092f\u093e \u0915\u093f \u0907\u0938 \u092f\u0941\u0926\u094d\u0927 \u092e\u0947 \u0935\u094b \u092e\u0930 \u091c\u093e\u092f\u0947 \u0915\u093f\u0928\u094d\u0924\u0941 \u092f\u0941\u0926\u094d\u0927 \u0928\u0939\u0940\u0902 \u0915\u0930\u0947\u0917\u093e\u0964 \u092a\u0939\u0932\u0947 \u0936\u094d\u0932\u094b\u0915 11 \u0938\u0947 25 \u0924\u0915 \u091c\u094d\u091e\u093e\u0928, \u092b\u093f\u0930 26-27 \u092e\u094b\u0939, 28-36 \u0909\u0938 \u0915\u0940 \u0915\u0940\u0930\u094d\u0924\u093f \u0915\u094b \u092c\u0932 \u0926\u0947\u0924\u0947 \u0939\u0941\u090f \u0909\u0938 \u0915\u094b \u092a\u0941\u0928\u0903 \u092f\u0941\u0926\u094d\u0927 \u0915\u0947 \u0932\u093f\u090f \u0915\u0939\u0928\u093e, \u090f\u0915 \u0905\u091a\u094d\u091b\u0947 \u092a\u094d\u0930\u0935\u0915\u094d\u0924\u093e \u0915\u0947 \u0917\u0941\u0923 \u092c\u0924\u093e\u0924\u093e \u0939\u0948\u0964<\/p>\n\n\n\n

Ethos \u0936\u092c\u094d\u0926 \u092a\u094d\u0930\u0935\u0915\u094d\u0924\u093e \u0915\u0947 \u0905\u0927\u093f\u0915\u0943\u0924 \u0935\u091a\u0928 \u0915\u093e \u0926\u094d\u092f\u094b\u0924\u0915 \u0939\u0948 \u0905\u0930\u094d\u0925\u093e\u0924 \u092a\u094d\u0930\u0935\u0915\u094d\u0924\u093e \u0915\u094b \u091c\u093f\u0938 \u0935\u093f\u0937\u092f \u092a\u0930 \u092c\u094b\u0932\u0928\u093e \u0939\u0948 \u0909\u0938 \u0915\u093e \u0938\u092e\u0941\u091a\u093f\u0924 \u091c\u094d\u091e\u093e\u0928 \u0939\u094b\u0928\u093e \u091c\u0930\u0942\u0930\u0940 \u0939\u0948\u0964 \u092f\u0926\u093f \u092f\u0939 \u0909\u0938 \u092e\u0947 \u0928\u0939\u0940 \u0939\u0948 \u0924\u094b \u0936\u094d\u0930\u094b\u0924\u093e \u0915\u093e \u0909\u0938 \u092a\u0930 \u0935\u093f\u0936\u094d\u0935\u093e\u0938 \u0928\u0939\u0940 \u0939\u094b\u0917\u093e\u0964<\/p>\n\n\n\n

Logos \u0905\u092a\u0928\u0947 \u0935\u093e\u0915\u094d\u092f\u094b \u090f\u0935\u092e \u0935\u091a\u0928 \u0915\u094b \u0924\u0930\u094d\u0915 \u0938\u092e\u094d\u092e\u0924 \u092c\u0928\u093e\u0928\u093e \u091c\u093f\u0938 \u0938\u0947 \u0936\u094d\u0930\u094b\u0924\u093e \u0909\u0938\u0915\u094b \u0938\u092e\u091d \u0938\u0915\u0947\u0964 \u0924\u0930\u094d\u0915 \u0915\u0947 \u0926\u094d\u0935\u093e\u0930\u093e \u0915\u093f\u0938\u0940 \u0935\u0938\u094d\u0924\u0941 \u092f\u093e \u091c\u094d\u091e\u093e\u0928 \u0915\u094b \u0938\u0939\u0940 \u092f\u093e \u0909\u091a\u093f\u0924 \u0938\u093f\u0926\u094d\u0927 \u0915\u0930\u0928\u093e \u090f\u0915 \u0938\u0930\u0932 \u092a\u094d\u0930\u0935\u0943\u0924\u093f \u0939\u0948\u0964<\/p>\n\n\n\n

Pathos \u092a\u094d\u0930\u0935\u0915\u094d\u0924\u093e \u0915\u094b \u0936\u094d\u0930\u094b\u0924\u093e \u0939\u0948 \u092d\u093e\u0935\u0941\u0915 \u0915\u092e\u091c\u094b\u0930\u093f\u092f\u094b\u0902 \u0915\u093e \u0938\u0939\u0940 \u0938\u0939\u0940 \u0906\u0915\u0932\u0928 \u0915\u0930 \u0932\u0947\u0928\u093e \u091a\u093e\u0939\u093f\u090f\u0964 \u0915\u094d\u092f\u094b\u0902\u0915\u093f \u092d\u093e\u0935\u0941\u0915\u0924\u093e \u0935\u0939 \u0936\u0915\u094d\u0924\u093f \u0939\u0948 \u091c\u094b \u0907\u0902\u0938\u093e\u0928 \u0915\u094b \u0935\u0939 \u0938\u092c \u0915\u0930\u0935\u093e \u0938\u0915\u0924\u0940 \u0939\u0948 \u091c\u094b \u0935\u0939 \u092c\u0941\u0926\u094d\u0927\u093f\u092e\u0924\u094d\u0924\u093e \u092a\u0942\u0930\u094d\u0923 \u0939\u094b \u0915\u0930 \u0938\u094b\u091a \u0915\u0930 \u0928\u0939\u0940 \u0915\u0930 \u0938\u0915\u0924\u093e\u0964 \u092d\u0932\u093e \u0935\u093f\u0935\u0947\u0915 \u0930\u0939\u0924\u0947 \u0915\u094b\u0908 \u0906\u0926\u092e\u0940 \u0906\u0924\u094d\u092e\u0939\u0924\u094d\u092f\u093e \u0915\u0930 \u0938\u0915\u0924\u093e \u0939\u0948?<\/p>\n\n\n\n

\u0939\u092e\u093e\u0930\u0947 \u091c\u0940\u0935\u0928 \u092e\u0947 \u091c\u092c \u092d\u0940 \u0939\u092e \u0938\u0947 \u092c\u0921\u093c\u0947 \u092f\u093e \u091b\u094b\u091f\u0947 \u0938\u0939\u092e\u0924 \u0928 \u0939\u094b \u0924\u094b \u0939\u092e Aristotle \u0915\u0947 \u0938\u093f\u0902\u0926\u094d\u0927\u093e\u0902\u0924 \u0928 \u092a\u093e\u0932\u0928 \u0915\u0930\u0924\u0947 \u0939\u0941\u090f \u0938\u0940\u0927\u093e \u092d\u093e\u0935\u0928\u093e \u092f\u093e \u0906\u0926\u0947\u0936 \u0915\u093e \u0906\u091a\u0930\u0923 \u0915\u0930\u0924\u0947 \u0939\u0948 \u0914\u0930 \u092a\u0930\u093f\u0935\u093e\u0930 \u092e\u0947\u0902 \u092f\u0939 \u0905\u0938\u0939\u092e\u0924\u093f \u092c\u0928\u0940 \u0930\u0939\u0928\u0947 \u0938\u0947 \u0906\u0917\u0947 \u092a\u0930\u093f\u0935\u093e\u0930 \u092e\u0947\u0902 \u0915\u091f\u0941\u0924\u093e \u0932\u093e\u0924\u0940 \u0939\u0948\u0964<\/p>\n\n\n\n

\u0936\u094d\u0932\u094b\u0915 11-36 \u0939\u092e\u0947 \u0939\u092e\u093e\u0930\u0947 \u092d\u093e\u0935\u0928\u093e \u0935\u0936 \u0932\u093f\u090f \u0928\u093f\u0930\u094d\u0923\u092f \u0915\u094b \u092a\u0941\u0928\u0903 \u0935\u093f\u091a\u093e\u0930\u0928\u0947 \u0915\u094b \u0915\u0939\u0924\u093e \u0915\u093f \u091c\u094d\u091e\u093e\u0928 \u090f\u0935\u092e \u0939\u092e\u093e\u0930\u0947 \u0938\u0902\u0938\u094d\u0915\u093e\u0930, \u0939\u092e\u093e\u0930\u0940 \u092d\u093e\u0935\u0928\u093e \u0914\u0930 \u0915\u0940\u0930\u094d\u0924\u093f \u0915\u094b \u0926\u0947\u0916\u0924\u0947 \u0939\u0941\u092f\u0947 \u0938\u092e\u092f \u0914\u0930 \u0938\u094d\u0925\u093e\u0928 \u0915\u0947 \u0905\u0928\u0941\u0938\u093e\u0930 \u0938\u0939\u0940 \u0928\u093f\u0930\u094d\u0923\u092f \u0932\u0947\u0928\u093e \u091a\u093e\u0939\u093f\u090f\u0964<\/p>\n\n\n\n

\u0915\u0930\u094d\u092e \u0924\u094d\u092f\u093e\u0917, \u0905\u0939\u093f\u0902\u0938\u093e, \u0926\u092f\u093e, \u092e\u094b\u0939 \u0909\u0928\u094d\u0939\u0940 \u0915\u094b \u0936\u094b\u092d\u093e \u0926\u0947\u0924\u093e \u0939\u0948 \u091c\u094b \u0938\u093e\u092e\u0930\u094d\u0925\u094d\u092f\u0935\u093e\u0928 \u0939\u094b\u0964 \u0921\u0930\u092a\u094b\u0915, \u0928\u093f\u0930\u094d\u092c\u0932, \u0928\u093f\u0930\u094d\u0927\u0928, \u0906\u0932\u0938\u0940 \u0935\u094d\u092f\u0915\u094d\u0924\u093f \u092f\u0926\u093f \u092f\u0939 \u092c\u093e\u0924\u0947\u0902 \u0915\u0930\u0947 \u0924\u094b \u092f\u0939 \u0938\u0902\u0938\u093e\u0930 \u0909\u0938\u0947 \u0928\u0915\u093e\u0930 \u0926\u0947\u0924\u093e \u0939\u0948\u0964 \u0905\u0924\u0903 \u0905\u092a\u0928\u0947 \u0915\u094b \u092a\u0939\u0932\u0947 \u0936\u0915\u094d\u0924\u093f\u0936\u093e\u0932\u0940 \u0939\u094b\u0928\u093e \u0915\u094b \u0938\u093f\u0926\u094d\u0927 \u0915\u0930\u0928\u093e \u0906\u0935\u0936\u094d\u092f\u0915 \u0939\u0948\u0964<\/p>\n\n\n\n

\u0906\u0917\u0947 \u0939\u092e \u0915\u0930\u094d\u092e\u092f\u094b\u0917 \u092f\u093e\u0928\u0940 \u090f\u0915 \u092f\u094b\u0917\u0940 \u0915\u0940 \u092d\u093e\u0902\u0924\u093f \u0915\u093f\u0938 \u092a\u094d\u0930\u0915\u093e\u0930 \u0939\u092e \u0905\u092a\u0928\u0947 \u0915\u093e\u0930\u094d\u092f \u0915\u0930\u0947 \u092a\u0922\u093c\u0947\u0917\u0947\u0964<\/p>\n\n\n\n

\u0964\u0964 \u0939\u0930\u093f \u0950 \u0924\u0924 \u0938\u0924\u0964\u0964 02.34-36 \u0964\u0964<\/p>\n\n\n\n

\u0964\u0964 \u0935\u093f\u0936\u0947\u0937 \u0964\u0964 <\/strong>Ethos, Logos and Pathos: The Structure of a Great Speech <\/strong>\u0964\u0964 <\/strong>2. 34-36<\/strong>\u0964\u0964<\/strong><\/strong><\/p>\n\n\n\n

\u201cA speech is like a love affair. Any fool can start it, but to end it requires considerable skill.\u201d<\/p>\n\n\n\n

\u2014 Lord Mancroft<\/p>\n\n\n\n

The structure of a great oral argument has been passed down through the ages, starting with Aristotle. Not only is it an incredibly valuable skill to have, it\u2019s important to know how you\u2019re being persuaded when you\u2019re a part of the audience. So using Sam Leith\u2019s Words Like Loaded Pistols as our guide, let\u2019s discuss Aristotle\u2019s three modes of persuasion: Ethos, Logos, and Pathos.<\/p>\n\n\n\n

But before we get into the specifics of the three modes, we need to decide on the structure of our argument itself. How? By doing the work required to have an opinion.<\/p>\n\n\n\n

This phase is referred to as invention, but it\u2019s not about making something up, it\u2019s more about the information gathering or research phase of your work.<\/p>\n\n\n\n

Invention is doing your homework: thinking up in advance exactly what arguments can be made both for and against a given proposition, selecting the best on your own side, and finding counterarguments to those on the other.<\/p>\n\n\n\n

This research phase should not be limited to the subject matter, it should also include your audience. If there is one theme that resonates throughout Leith\u2019s book, it\u2019s that you must know your audience; their interests, prejudices and expectations. Without that grounding, you\u2019re already setting yourself up for failure. (In other words, your moving speech on why we all need to take a social media holiday may not resonate at the Twitter shareholder meeting.)<\/p>\n\n\n\n

Ethos is about establishing your authority to speak on the subject, logos is your logical argument for your point and pathos is your attempt to sway an audience emotionally. Leith has a great example for summarizing what the three look like.<\/p>\n\n\n\n

Ethos: \u2018Buy my old car because I\u2019m Tom Magliozzi.\u2019 Logos: \u2018Buy my old car because yours is broken and mine is the only one on sale.\u2019 Pathos: \u2018Buy my old car or this cute little kitten, afflicted with a rare degenerative disease, will expire in agony, for my car is the last asset I have in the world, and I am selling it to pay for kitty\u2019s medical treatment.\u2019<\/p>\n\n\n\n

Ethos<\/strong><\/p>\n\n\n\n

The first part of ethos is establishing your credentials to be speaking to the audience on the specific subject matter. It\u2019s the verbal equivalent of all those degrees hanging up in your doctor\u2019s office. And once you\u2019ve established why you are an authority on the subject, you need to build rapport. Ethos, when everything is stripped away, is about trust.<\/p>\n\n\n\n

Your audience needs to know (or to believe, which in rhetoric adds up to the same thing) that you are trustworthy, that you have a locus standi to talk on the subject, and that you speak in good faith. You need your audience to believe that you are, in the well-known words, \u2018A pretty straight kind of guy.\u2019<\/p>\n\n\n\n

So if you\u2019re a politician and you\u2019re speaking about reforming the legal system, it\u2019s great to be a lawyer or a judge, but it\u2019s even better to be a lawyer or a judge who comes from the same community as your audience. Between two speakers with identical credentials, the more closely relatable one will win the audience.<\/p>\n\n\n\n

You\u2019ll even see a reverse ethos appeal at times, an attack on an opponent which questions their credentials and trustworthiness and serves to alienate them from the audience. To head that off, it\u2019s best to establish your ethos early on, both to give your attackers more of a challenge and to create a hook for your logos to hang on.<\/p>\n\n\n\n

Logos<\/strong><\/p>\n\n\n\n

Here\u2019s how Leith describes logos, the next link in the chain:<\/p>\n\n\n\n

If ethos is the ground on which your argument stands, logos is what drives it forward: it is the stuff of your arguments, the way one point proceeds to another, as if to show that the conclusion to which you are aiming is not only the right one, but so necessary and reasonable as to be more or less the only one.<\/p>\n\n\n\n

Think of this as the logic behind your argument. You want your points to seem so straightforward and commanding that your audience can\u2019t conceive of an alternative.<\/p>\n\n\n\n

Aristotle had a tip here: He found that the most effective use of logos is to encourage your audience to reach the conclusion to your argument on their own, just moments before your big reveal. They will relish in the fact that they were clever enough to figure it out, and the reveal will be that much more satisfying.<\/p>\n\n\n\n

Another logos trick used often is the much abused syllogism.<\/p>\n\n\n\n

The syllogism is a way of combining two premises and drawing a fresh conclusion that follows logically from them. The classic instance you always hear quoted is the following: All men are mortal. Socrates is a man. Therefore, Socrates is mortal.<\/p>\n\n\n\n

While you need to take care with the syllogisms you use \u2014 false syllogisms can lead to obvious logical fallacies \u2014 they can be a powerful tool for helping your audience draw certain conclusions.<\/p>\n\n\n\n

Aristotle also advocated the use \u2018commonplaces\u2019, or accepted premises shared with the audience. The best arguments are soaked in them.<\/p>\n\n\n\n

Associated with these general topics are \u2018commonplaces\u2019 (topos is Greek for a \u2018place\u2019). Any form of reasoning has to start from a set of premises, and in rhetoric those premises are very often commonplaces. A commonplace is a piece of shared wisdom: a tribal assumption. In the use of commonplaces, you can see where logos and ethos intersect.<\/p>\n\n\n\n

Commonplaces are culturally specific, but they will tend to be so deep-rooted in their appeal that they pass for universal truths. They are, in digested form, the appeal to \u2018common sense.\u2019 You get nowhere appealing to commonplaces alien to your audience.<\/p>\n\n\n\n

The wise persuader starts from one or two commonplaces he knows he has in common with his audience \u2013 and, where possible, arrives at one too.<\/p>\n\n\n\n

Your use of commonplaces is also a good point to interject pathos, as many of these common beliefs can illicit an emotional response. Let\u2019s dig into pathos.<\/p>\n\n\n\n

Pathos<\/strong><\/p>\n\n\n\n

Your logical argument will be that much more persuasive if it\u2019s wrapped up with a good dose of emotion. Because of the way we use the word pathos in the modern world, you may be thinking of something dramatic and sad. But pathos is more nuanced than that; it can be humor, love, patriotism, or any emotional response.<\/p>\n\n\n\n

The key here once again is to know your audience. If you are trying to evoke a sense of anger or sadness regarding mankind\u2019s role in the decline of the honeybee, you might not get the response you want from the bee allergy support group.<\/p>\n\n\n\n

You can even invoke pathos by admitting a wrong. (We all make mistakes\u2026) This can be a clever way to put your opponent off balance.<\/p>\n\n\n\n

This is the figure, called paromologia in the Greek, where you concede, or appear to concede, part of your opponent\u2019s point. It turns what is often necessity to advantage, because it makes you look honest and scrupulous, takes the wind out of your opponent\u2019s sails, and allows you to shift the emphasis of the argument in a way finally favorable to you. It\u2019s the equivalent of a tactical retreat, or of the judo fighter using an opponent\u2019s momentum against him.<\/p>\n\n\n\n

Another tool you can use with pathos is something the ancients called aposiopesis.<\/p>\n\n\n\n

Aposiopesis \u2013 a sudden breaking off as if at a loss for words \u2013 can be intended to stir pathos. And even where something appears merely decorative \u2013 a run of alliteration or a mellifluously turned sentence \u2013 it serves to commend the speech more easily to memory, and to give pleasure to the audience. Delight is an end, as well as a means.<\/p>\n\n\n\n

And we can\u2019t forget joy and laughter. A well received joke can help you both connect with the audience (ethos) and bring home the pathos appeal.<\/p>\n\n\n\n

The joke can do more than just perk up a drowsing audience. It can be a powerful rhetorical tool. It participates in the pathos appeal inasmuch as it stirs an audience\u2019s emotions to laughter \u2013 but more importantly, it participates in the ethos appeal, inasmuch as laughter is based on a set of common assumptions. As Edwin Rabbie argues in \u2018Wit and Humour in Roman Rhetoric,\u2019 \u2018Jokes usually presuppose (even rest on) a significant amount of shared knowledge.<\/p>\n\n\n\n

Ultimately, the three modes of persuasion are interconnected. It\u2019s helpful not to think of them in a linear way but more like three overlapping circles. If you can create something with ethos, logos, and pathos peppered throughout, and tie it all into your audience\u2019s belief system, you will have a very strong argument.<\/p>\n\n\n\n

While Aristotle\u2019s three persuasive appeals make appearances throughout the book, there is so much more to Words Like Loaded Pistols. Leith goes into depth regarding the five parts of rhetoric and the three branches of oratory. He also spend considerable time explaining the different figures, also known as the \u2018flowers of rhetoric, which can be thought of as the literary weapons you can use in your war of words. If you have an interest in making your own presentations or speeches better, or in understanding the techniques a speaker is using when you are in the audience then this book is definitely worth the read. In the meantime check out our post on Wartime Rhetoric for some inspiration.<\/p>\n\n\n\n

\u0964\u0964 \u0939\u0930\u093f \u0950 \u0924\u0924\u094d \u0938\u0924\u094d \u0964\u0964 \u0935\u093f\u0936\u0947\u0937 34 – 36 \u0964\u0964<\/p>\n\n\n\n

Complied by: CA R K Ganeriwala ( +91 9422310075)<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

\u0964\u0964 Shrimadbhagwad Geeta \u0964\u0964 A Practical Approach  \u0964\u0964 \u0964\u0964 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u092d\u0917\u0935\u0924 \u0917\u0940\u0924\u093e \u0964\u0964 \u090f\u0915 \u0935\u094d\u092f\u0935\u0939\u093e\u0930\u093f\u0915 \u0938\u094b\u091a \u0964\u0964 \u0964\u0964 Chapter  02. 34 -36 \u0964\u0964 \u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f    02. 34 -36  \u0964\u0964 \u0965 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u200d\u092d\u0917\u0935\u0926\u094d\u200d\u0917\u0940\u0924\u093e \u0965 2.34-36\u0965 \u0905\u0915\u0940\u0930\u094d\u0924\u093f\u0902 \u091a\u093e\u092a\u093f \u092d\u0942\u0924\u093e\u0928\u093f \u0915\u0925\u092f\u093f\u0937\u094d\u092f\u0928\u094d\u0924\u093f \u0924\u0947\u093d\u0935\u094d\u092f\u092f\u093e\u092e\u094d\u200c \u0964 \u0938\u092e\u094d\u092d\u093e\u0935\u093f\u0924\u0938\u094d\u092f \u091a\u093e\u0915\u0940\u0930\u094d\u0924\u093f \u0930\u094d\u092e\u0930\u0923\u093e\u0926\u0924\u093f\u0930\u093f\u091a\u094d\u092f\u0924\u0947 \u096534\u0964\u0964 \u092d\u092f\u093e\u0926\u094d\u0930\u0923\u093e\u0926\u0941\u092a\u0930\u0924\u0902 \u092e\u0902\u0938\u094d\u092f\u0928\u094d\u0924\u0947 \u0924\u094d\u0935\u093e\u0902 \u092e\u0939\u093e\u0930\u0925\u093e\u0903 \u0964 \u092f\u0947\u0937\u093e\u0902 \u091a \u0924\u094d\u0935\u0902 \u092c\u0939\u0941\u092e\u0924\u094b \u092d\u0942\u0924\u094d\u0935\u093e \u092f\u093e\u0938\u094d\u092f\u0938\u093f \u0932\u093e\u0918\u0935\u092e\u094d\u200c \u096535\u0964\u0964 […]<\/p>\n","protected":false},"author":1,"featured_media":327,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-322","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bhagwat-geeta"],"yoast_head":"\n