2/03/2013

Bhagavad-Gita As It Is, In English - Re-Post



New friends that love the Bhagavad-Gita , the world is full of LOVE
Nuevos amigos que aman el Bhagavad-Gita, el mundo está lleno de amor
Krishna and Arjuna
The complete Bhagavad Gita recited in English
(for other languages: SanskritEnglishHindiSpanishFrenchGujaratiArabic)

Einstein
Albert Einstein: When I read the Bhagavad-Gita and reflect about how God created this universe everything else seems so superfluous.
Mahatma Gandhi
Mahatma Gandhi: When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to Bhagavad-gita and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gita will derive fresh joy and new meanings from it every day.
Thoreau
Henry David Thoreau: In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita, in comparison with which our modern world and its literature seem puny and trivial.
Schweitzer
Dr. Albert Schweitzer: The Bhagavad-Gita has a profound influence on the spirit of mankind by its devotion to God which is manifested by actions.
Aurobindo
Sri Aurobindo: The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization.
Carl Jung
Carl Jung: The idea that man is like unto an inverted tree seems to have been current in by gone ages. 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.” This correlation can be discerned by what Krishna expresses in chapter 15 of Bhagavad-Gita.
Nehru
Prime Minister Nehru: The Bhagavad-Gita deals essentially with the spiritual foundation of human existence. It is a call of action to meet the obligations and duties of life; yet keeping in view the spiritual nature and grander purpose of the universe.
Hesse
Herman Hesse: The marvel of the Bhagavad-Gita is its truly beautiful revelation of life’s wisdom which enables philosophy to blossom into religion.
Emerson
Ralph Waldo Emerson: I owed a magnificent day to the Bhagavad-gita. 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.
Steiner
Rudolph Steiner: In order to approach a creation as sublime as the Bhagavad-Gita with full understanding it is necessary to attune our soul to it.
Adi Shankara
Adi Shankara: From a clear knowledge of the Bhagavad-Gita all the goals of human existence become fulfilled. Bhagavad-Gita is the manifest quintessence of all the teachings of the Vedic scriptures.
Huxley
Aldous Huxley: The Bhagavad-Gita is the most systematic statement of spiritual evolution of endowing value to mankind. 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.
Ramajuna
Ramanuja: The Bhagavad-Gita was spoken by Lord Krishna to reveal the science of devotion to God which is the essence of all spiritual knowledge. The Supreme Lord Krishna’s primary purpose for descending and incarnating is relieve the world of any demoniac and negative, undesirable influences that are opposed to spiritual development, yet simultaneously it is His incomparable intention to be perpetually within reach of all humanity.
Bhaktisiddhanta
Bhaktisiddhanta Saraswati: The Bhagavad-Gita is not seperate from the Vaishnava philosophy and the Srimad Bhagavatam fully reveals the true import of this doctrine which is transmigation of the soul. On perusal of the first chapter of Bhagavad-Gita one may think that they are advised to engage in warfare. When the second chapter has been read it can be clearly understood that knowledge and the soul is the ultimate goal to be attained. On studying the third chapter it is apparent that acts of righteousness are also of high priority. If we continue and patiently take the time to complete the Bhagavad-Gita and try to ascertain the truth of its closing chapter we can see that the ultimate conclusion is to relinquish all the conceptualized ideas of religion which we possess and fully surrender directly unto the Supreme Lord.
Madhva
Madhvacarya: The Mahabharata has all the essential ingredients necessary to evolve and protect humanity and that within it the Bhagavad-Gita is the epitome of the Mahabharata just as ghee is the essence of milk and pollen is the essence of flowers.



"I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him."

Bhagavad-gita is also known as Gitopanishad. It is the essence of Vedic knowledge and one of the most important Upanishads in Vedic literature. Of course there are many commentaries in English on the Bhagavad-gita, and one may question the necessity for another one. This present edition can be explained in the following way. Recently an American lady asked me to recommend an English translation of Bhagavad-gita. Of course in America there are so many editions of Bhagavad-gita available in English, but as far as I have seen, not only in America but also in India, none of them can be strictly said to be authoritative because in almost every one of them the commentator has expressed his own opinions without touching the spirit of Bhagavad-gita as it is.

The spirit of Bhagavad-gita is mentioned in Bhagavad-gita itself. It is just like this: If we want to take a particular medicine, then we have to follow the directions written on the label. We cannot take the medicine according to our own whim or the direction of a friend. It must be taken according to the directions on the label or the directions given by a physician. Similarly, Bhagavad-gita should be taken or accepted as it is directed by the speaker Himself. The speaker of Bhagavad-gita is Lord Sri Krishna. He is mentioned on every page of Bhagavad-gita as the Supreme Personality of Godhead, Bhagavan. Of course the word bhagavan sometimes refers to any powerful person or any powerful demigod, and certainly here bhagavan designates Lord Sri Krishna as a great personality, but at the same time we should know that Lord Sri Krishna is the Supreme Personality of Godhead, as is confirmed by all great acaryas (spiritual masters) like Shankaracarya, Ramanujacarya, Madhvacarya, Nimbarka Svami, Sri Caitanya Mahaprabhu and many other authorities of Vedic knowledge in India. The Lord Himself also establishes Himself as the Supreme Personality of Godhead in the Bhagavad-gita, and He is accepted as such in the Brahma-samhita and all the Puranas, especially the Srimad-Bhagavatam, known as the Bhagavata Purana (krishnas tu bhagavan svayam). Therefore we should take Bhagavad-gita as it is directed by the Personality of Godhead Himself. In the Fourth Chapter of the Gita (4.1–3) the Lord says:


Here the Lord informs Arjuna that this system of yoga, the Bhagavad-gita, was first spoken to the sun-god, and the sun-god explained it to Manu, and Manu explained it to Ikshavaku, and in that way, by disciplic succession, one speaker after another, this yoga system has been coming down. But in the course of time it has become lost. Consequently the Lord has to speak it again, this time to Arjuna on the Battlefield of Kurukshetra.

He tells Arjuna that He is relating this supreme secret to him because Arjuna is His devotee and His friend. The purport of this is that Bhagavad-gita is a treatise which is especially meant for the devotee of the Lord. There are three classes of transcendentalists, namely the jnani, the yogi and the bhakta, or the impersonalist, the meditator and the devotee. Here the Lord clearly tells Arjuna that He is making him the first receiver of a new parampara (disciplic succession) because the old succession was broken. It was the Lord’s wish, therefore, to establish another parampara in the same line of thought that was coming down from the sun-god to others, and it was His wish that His teaching be distributed anew by Arjuna. He wanted Arjuna to become the authority in understanding the Bhagavad-gita. So we see that Bhagavad-gita is instructed to Arjuna especially because Arjuna was a devotee of the Lord, a direct student of Krishna, and His intimate friend. Therefore Bhagavad-gita is best understood by a person who has qualities similar to Arjuna’s. That is to say he must be a devotee in a direct relationship with the Lord. As soon as one becomes a devotee of the Lord, he also has a direct relationship with the Lord. That is a very elaborate subject matter, but briefly it can be stated that a devotee is in a relationship with the Supreme Personality of Godhead in one of five different ways:

1. One may be a devotee in a passive state;
2. One may be a devotee in an active state;
3. One may be a devotee as a friend;
4. One may be a devotee as a parent;
5. One may be a devotee as a conjugal lover.


Arjuna was in a relationship with the Lord as friend. Of course there is a gulf of difference between this friendship and the friendship found in the material world. This is transcendental friendship, which cannot be had by everyone. Of course everyone has a particular relationship with the Lord, and that relationship is evoked by the perfection of devotional service. But in the present status of our life, not only have we forgotten the Supreme Lord, but we have forgotten our eternal relationship with the Lord. Every living being, out of the many, many billions and trillions of living beings, has a particular relationship with the Lord eternally. That is called svarupa. By the process of devotional service, one can revive that svarupa, and that stage is called svarupa-siddhi—perfection of one’s constitutional position. So Arjuna was a devotee, and he was in touch with the Supreme Lord in friendship.

How Arjuna accepted this Bhagavad-gita should be noted. His manner of acceptance is given in the Tenth Chapter (10.12–14):




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