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GEETHA SARAM IN ENGLISH PDF

The BHAGAVAD-GITA in English. Chapter 1: Lamenting the Consequence of War · Chapter 2: The Eternal Reality of the Souls Immortality · Chapter 3: The. Bhagavad Gita is an epic scripture that has the answers to all our problems. It was considered a spiritual dictionary by Mahatma Gandhi and. The Bhagavad Gita often referred to as the Gita, is a verse Hindu scripture in Sanskrit that The first English translation of the Bhagavad Gita was published by Charles Wilkins in The Wilkins translation had an introduction to the.

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Search the history of over billion web pages on the Internet. Translated into English from the original Sanskrit into English, along ancient manuscripts, and various other sources and research material Split up reading – Transliteration Word for Word translation v30 Gita Satsang Ghent Centre Belgium Copyright Belgium – Revised and Enlarged November Some quotes from famous personalities across the world on the Bhagavad-Gita: Albert Einstein “When I read the Bhagavad-Gita and reflect about how God created this universe everything else seems so superfluous.

It is one of the most clear and comprehensive summaries of perennial philosophy ever revealed; hence its enduring value is subject not only to India but to all of humanity. Those who meditate on the Gita will derive fresh joy and new meanings from it every day. Albert Schweitzer “The Bhagavad-Gita has a profound influence on the spirit of mankind by its devotion to God which is manifested by actions.

The link with Vedic conceptions is provided by Plato in his Timaeus in which it states ‘behold we are not an earthly but a heavenly plant. It was the first of books; it was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us.

The Bhagavad-Gita represents the soul-knowledge, the heart-love, the mind- knowledge, the vital-dynamism and the body action. According to the Psychologist Carl Gustav Jung, consciousness, seemingly the sine qua non of humanity is just the tip of the iceberg.

Beneath consciousness lies a much larger substratum of forgotten or repressed personal memories, feelings, and behaviours, which Jung termed the personal unconscious.

And beneath that lies the deep sea of the collective unconscious, huge and ancient, filled with all the images and behaviours that have been repeated over and over throughout history of not only the world, but life itself. Jung was a scientist who believed in objective evidence. However, he felt strongly that the attempt to make psychology a statistical science was misguided. For him, a growth in consciousness is always a heroic effort by the individual, straining against the yoke of what everyone else assumes that they already know.

Any growth in mass consciousness comes about through the effort of many such individuals. Consciousness develops in spurts, both in the individual and in the species. In the species, as long as our current level of understanding seems adequate to the problems at hand, little change occurs.

But when new circumstances emerge, consciousness takes a jump. The collective unconscious contains information that can be accessed by anyone at any time. It appears to have no limits in time and space. That is, it can access information that was recorded by primitive people, or it can access information about events that have not yet taken place in your life.

Consciousness, only a tiny part of the psyche, is not a recent scientific development as you may think, it is as old as the world, brought forward in the Vedas, and above all in the Bhagavad-Gita.

Beneath it lays the personal unconscious and below that lays the vast expanse of the collective unconscious. Archetypes are “components” of knowledge, “sources” of knowledge, and heavily involved with the “development” and “deployment” of our knowledge of reality.

Long before Jung, the Gita associated all the above, that man has first to acquire the proper buddhi – perception and understanding – which makes him see the situation he faces in its proper perspective. The Gita emphasises this and the ways in which this can be achieved, but the sequence and the ways suggested may seem confusing and repetitive to the neophyte.

Even Arjuna has to seek explanation and clarification several times all over the eighteen chapters.

11 Simple Lessons From The Bhagavad Gita That Are All You Need To Know About Life

Three distinct disciplines are indicated, but it is important to note that these are far from being mutually exclusive and are in many respects complementary to one another. The three disciplines are: We all have some idea of what the term yoga means, a kind of intense discipline which enables one to control and strengthen the psychic potential which is ours.

Jnana Yoga is the Yoga of Devotion to knowledge taught in the second and third discourse, accompanied with renunciation and reached by means of Karma Yoga, this Yoga in which the Vedic teaching regarding the life of activity and retirement Pravrtti, the act of enjoying material and sensual pleasures, the natural tendency of human beings and Nivrtti, the act of abstaining from material and sensual enjoyment is understood.

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It is this Yoga which forms the subject of the Supreme Lord’s teaching throughout the Gita. Thinking, therefore, that the Vedic Teaching has been concluded, He extols it by relating its lineage. Bhakti Yoga as found in the twelfth discourse, Arjuna is supposed to have addressed the Supreme Lord in this way: And in the eleventh Discourse treating of the Universal From, Your Primal Form as Isvara manifesting itself as the whole universe has also been shown by You for the same purpose of worship.

And having shown that Form, You have exhorted me to do works for Your sake only Gita Therefore, I ask of You with a desire to know which of these two ways is the better. Bhakti Yoga is simply communicating with the Supreme Lord through devotional service. Karma Yoga is the path of God realisation through dedicating the fruits of one’s work to the Supreme Lord.

The two aspects of knowledge relating respectively to Pravrtti and Nivrtti, i. He has recommended renunciation of action to those who hold on the Sankhya-buddhi Sankhya aspect of knowledge and has added in Gita 2.

And as to Arjuna, He has declared in Gita 2. The Bhagavad-Gita is rich, and psychological, beautiful, full of poetic power. The characters stand out in heroic grandeur, in the midst of a magnificent setting of martial valour. The figures of Arjuna, very human in despondency and doubt, and of Krishna, majestic, resolute, persuasive, are clear, living, of universal, and truth of all religions.

On the other side, the Gita is full inspiration, of religious devotion, and of keenest insight into the heart of man. The conflict of motives that overwhelmed human action, the clinging of fetters of selfishness which check us in the path to the immortal, the slight evasions of the lurking whisperer in the heart of man: Yet, as a whole, the claims of abstract thought are not forgotten; every stage of Indian philosophy, every shade of logic, metaphysics and psychology, is given its place; and many practical suggestions are put forward, touching the problems of Indian politics and history, hints as valid today also in our Western world of human affairs as they were three thousand years ago.

The leading events of the great Mahabharata war are historical.

A Spiritual Abode

They have left a deep mark on all later ages of Indian life, down to our present sram, also in the Western world. The great struggle between family members of the Rajput race recorded there, permanently weakened that race, and overshadowed its glory, so making way for the long dominance of the Brahmans priesthood.

The growth of the Brahman power forms, as it were, a measure of the passage of ages in ancient India. In the archaic of the first Upanishads, we find the sacred knowledge wholly in the hands of the Rajputs, the royal races of the same kind, as it would seem, to the ancient Egyptians and Chaldeans.

Two of the Gdetha record the first initiation of a Brahman into that knowledge. The initiator, a princely Rajput, marks the occasion by declaring that this knowledge had never before been given to a Brahman, but in every region was the hereditary teaching of the, the Ksatriya warrior alone. In the days of geethha Mahabbarata war, the Brahmans have already gained much ground, but they are far from being the strong and dominant caste they later became. There are many instances in which the privileges engljsh dignity of Brahmans are somewhat abruptly treated; and in many cases, as in the marriages of the Pandu brothers, Brahmanical geetja is broken in a way that would be unimaginable later on.

There is abundant evidence that it was precisely this great fratricidal struggle among the Rajput princes that gave the Brahmans their opportunity, opening the way for the consolidation of their power. In the days of Prince Siddhartha, also a Rajput of the Solar race, the hierarchical priesthood was not only grown strong and great all over northern India, but, in many regards, it had fallen into over ripeness and decline. One of the Buddha’s most eloquent sermons is directed against the manifold abuses sarqm the Brahman order, and preserves enlish us a picture, unsparing in its satire, and perfect in detail, of the life of the Brahmans, in spiritual and external matters alike, in the Buddha’s day.

As we know that the Buddha’s long life was lived some twenty- five hundred years ago, we can easily see that the epoch of the Great War, in which Krishna and Arjuna fought, must have been centuries earlier; and far beyond the time of the Great War lie the archaic days of the greater Upanishads. Generally, we may say that no man who has been well forgotten suddenly becomes the hero of a popular poem.

English translation of Geethasaram of Lord Krishna

The very essence of ballads and bardic songs is geetba they record toughly deeds still fresh in all memories; and, the world over, the bards have gained glory and reward by singing the praises of warriors, and the englisn of queens, at the courts of queens and warriors they celebrated, or at least before their children, who shone geethx their reflected glory.

We are justified in believing that every bardic poem, every ballad marked some hero, was in the first instance geeth contemporary, though many later changes may have been made. In addition, this is true, no doubt, of the cycle of ballads and bardic poems which form the essence of the Mahabharata. They were made in the first instance while the echoes of the Great War were in all men’s ears; while the victors were still flushed with victory; while the wreaths were still fresh on the tombs of the fallen.

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Geeta, among those ballads there was one, if we may trust the great cyclic poem itself as we certainly do, which recorded the “Despondency of Arjuna in sight sarxm the armies, and the wise and eternal ehglish of Truth by which the Supreme Lord Krishna stirred him to battle. This poem called, “The Song of God”, the dialogue between the Supreme Lord Krishna and Arjuna, made soon after the battle, no doubt, formed the seed of the present work of eighteen chapters or verses.

Xaram that, many elements were added, and its growth followed the growth of Indian life throughout the centuries. Gradually developed and perfected in form, it came at last to stand as a symbolic scripture, with many meanings, containing many truths.

This development has taken place, in a large degree, by weaving together the different threads of Indian thought, the work of the great lines of Enflish tradition. There is but one problem of life; throughout the world, in all ages, it has been the same.

It is the problem of the soul, in this life embodied, and its englisg as entity. From difference of temperament or race, or both, there have been certain widely divergent lines in the effort of ancient India to solve this immemorial secret. Each had its growth and development; each its long line of adherents; each its controversies, its commentators, its triumphs.

In course of time, the difference between these systems grew more marked than their agreement, and controversies overshadowed appreciation.

One great task of the Bhagavad Gita is that of reconciler between these divergent systems, and the revelation of the truth that they all lead to eglish single goal.

The teaching of the Bhagavad-Gita saarm of inspiration, of intuition, of faith, is the inspiring spirit of the Upanishads, to which the name of Vedanta, the end of the Veda, was, in due time, given. In historic origin, it is the sacred tradition of the Rajputs; and the Rajputs derived from it the twin teachings of rebirth and liberation, which formed the heart of their secret teaching.

They taught that the psychical, personal man might follow either one of two contrasted destinies. He might remain under the bend of his bodily longings and desires, and blind to the greater spiritual life above him; a man amongst men, and with all the weakness and failings of poor humanity. The Bhagavad-Gita relates the brooding presence of the greater Self, who, in truth, guides the cycle of births of the souls, and lead them along the different ways of geehha lives if need be.

Man must know that he is not alone in this wild world, but that he is guarded, watched, and provided for, and that the guardian is his own divine Self. Feeling this, he comes to a dark and difficult region of the Path. Personal desires, relationship, claims besetting him, and all the longings of personal life must be left off forever.

Moreover, the immortal claims overwhelm him also, very importunate, demanding perfect sacrifice, and pointing to a path that leads away from the level places of the world. Then comes the great and immemorial englisn between the personal and divine will, between the man’s self and his better or Higher Self.

The price of victory is liberation, and liberation is immortal life, in the sunlight of the Eternal One.

This is the great teaching of the greater Upanishads, and this is the conflict to which the Supreme Lord Krishna urges Arjuna. The author or authors of the Bhagavad-Gita set themselves to describe the great conflict, and to show in what way each of the powers may help toward victory of one’s own life.

The personal man begins to feel the greater Self above him, with its insistent inner, silent voice, but its brooding power. About him is the furniture of his everyday life, to which he is bound by many dear, close ties, many things that can be threading, if he is to follow that new and imperious “silent voice within” and above “within”, many things are visibly condemned because of detachment.

Worldly success, attachment to wealth, ambition, regards and consideration, how will these stand if the great silent voice were obeyed?

He will have to set out on a path not that of those attached to the world as many of these things must be laid aside as one goes forward.

How shall he apply to the task? How make even the first resolve to undertake it? How shall he substitute for the various coloured lights of the world, the quiet light of the soul?

These are the questions sought to be answered in the Bhagavad-Gita, and nothing more dramatic could be imagined that the position of the Supreme Lord Krishna and Arjuna on the battlefields, which is made the occasion of its answers.