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Table of contents
- Bhagavad-Gita Summary and Analysis of 1-2
- INTRODUCTION
- Comments on the Bhagavad Gita, Synopsis of the Mahabharata
- Much more than documents.
- Bhagavad Gita
In Krishna's eyes, death means the attainment of heaven, and victory the enjoyment of earth, so there will be no pain in fighting. Krishna also extols the notion of yoga -- or skill in action -- as a path towards finding resoluteness, focus. He encourages Arjuna to not see the results of action, but rather focus on the work itself -- as a man within himself, without selfish attachments, alike in success and defeat. Krishna tells Arjuna that the definition of a wise man is one who is unconcerned with whether things are "good or bad," but rather abandon attachments to the fruits of labor, allowing them to attain a state beyond evil.
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- Bhagavad Gita Part 1: Discussion.
When a man is unmoved by the confusion of ideas, and is united simply in the peace of action without thoughts of results, he can attain perfect yoga. Arjuna asks what a man who has achieved perfect yoga acts like -- how he sits, how he moves, how he can be recognized.
Bhagavad-Gita Summary and Analysis of 1-2
Krishna says this kind of man is not agitated by negative emotions -- lust, fear, anger. They are naturally meditative, and do not respond to good fortune or bad fortune. They have no attachment to the material, and live not in the senses, but in the self.
- The Bhagavad Gita.
- Introducing Srimad Bhagavad Gita - A User's Manual for Every Day Living!
- Bibliography.
- Bhagavad-Gita Free PDF for Your Convenience!
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They are free from ego -- the 'I, me, mine' which cause pain. The opening of the Bhagavad Gita can be intimidating because of the sheer number of names and terms that come out of Sanjaya and Dhritarashtra that will be unfamiliar to those not well-versed in Hinduism. But the new reader should see the first chapter merely as historical context for what is to follow, which is essentially a two-person conversation about philosophy and yogic principles, as opposed to a treatise of battle, which the first chapter seems to lay out.
Indeed, all we really need to understand in this first chapter is the background of the conflict -- that Arjuna must avenge Dhritarashtra's passing of the kingdom to his own son, rather than to Arjuna's brother Yudhishthira, the rightful king -- and the nature of Arjuna's inner turmoil over the fact he must kill his own family members.
Arjuna, then, finds himself in a similar position as Hamlet -- having to fight his uncle for the control of a crown that he doesn't necessarily want.
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Krishna, as the divine voice of yoga, dharma, and karma, must not only convince Arjuna to fight, but to fight with the will to win -- to restore good, to restore balance, to fulfill his duty as a warrior. In the process of convincing him, Krishna will lay out essentially a philosophy for living, and the basic tenets of Hinduism. A few key terms must be understood in order to move forward. Dharma is the Hindu concept of 'duty. Hinduism sees our life as a series of actions which have consequences - everything we do is part of a web of consequences which affects others, and thus every action has a 'reaction.
The ocean is unaffected. Because we believe ourselves to be the wave, when the wave dissolves back into the ocean it looks like our demise. Sri Krishna is indicating here that when something is not born ahah , it cannot die nitya ; things that have a beginning alone can come to an end. The manifested world comes and goes, but not the underlying Awareness. Krishna is talking to Arjuna of that state where we are aware that Consciousness alone exists. By Me they fall--not thee! Strike, strong-armed Prince, at Drona! Thou wilt but slay the slain; Fight!
Hearing mighty Keshav's word, Tremblingly that helmed Lord Clasped his lifted palms, and--praying Grace of Krishna--stood there, saying, With bowed brow and accents broken, These words, timorously spoken:.
INTRODUCTION
Worthily, Lord of Might! The whole world hath delight In Thy surpassing power, obeying Thee; The Rakshasas, in dread At sight of Thee, are sped To all four quarters; and the company. Of Siddhas sound Thy name. How should they not proclaim Thy Majesties, Divinest, Mightiest? Thou Brahm, than Brahma greater! Thou Infinite Creator! Thou God of gods, Life's Dwelling-place and Rest! Thou, of all souls the Soul! The Comprehending Whole!
Comments on the Bhagavad Gita, Synopsis of the Mahabharata
Of being formed, and formless being the Framer; O Utmost One! O Lord! Older than eld, Who stored The worlds with wealth of life! O Treasure-Claimer,. Who wottest all, and art Wisdom Thyself! Vayu[FN 24] Thou art, and He who keeps the prison. Moon and starlight Are Thine! Prajapati Art Thou, and 'tis to Thee They knelt in worshipping the old world's far light,. The first of mortal men. Again, Thou God!
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Honour and worship be-- Glory and praise,--to Thee Namo, Namaste, cried on every side;. Cried here, above, below, Uttered when Thou dost go, Uttered where Thou dost come! God adored! Nameless Lord!
Hail to Thee! Praise to Thee! Thou One in all;.
Bhagavad Gita
For Thou art All! Yea, Thou! Thy hidden majesty, The might, the awe of Thee; Did, in my heedlessness, or in my love, On journey, or in jest, Or when we lay at rest, Sitting at council, straying in the grove,. Alone, or in the throng, Do Thee, most Holy! For Thou art, now I know, Father of all below, Of all above, of all the worlds within.
Guru of Gurus; more To reverence and adore Than all which is adorable and high! How, in the wide worlds three Should any equal be? Should any other share Thy Majesty? Therefore, with body bent And reverent intent, I praise, and serve, and seek Thee, asking grace.
As father to a son, As friend to friend, as one Who loveth to his lover, turn Thy face. In gentleness on me! Good is it I did see This unknown marvel of Thy Form!
But fear Mingles with joy! Retake, Dear Lord! Be merciful, and show The visage that I know; Let me regard Thee, as of yore, arrayed With disc and forehead-gem, With mace and anadem, Thou that sustainest all things! Let me once more behold The form I loved of old, Thou of the thousand arms and countless eyes!