DOCSLIB.ORG

BHAGAVAD-GITA Devotion Means Acting Pleasure of Lord

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
BHAGAVAD-GITA Devotion Means Acting Pleasure of Lord BHAGAVAD-GITA Devotion means acting pleasure of Lord. Bhakti is in all chapters, defining sarva dharma - is the label FIRST CHAPTER of the box denoting bhakti is in middle six chapters. Anu - brand charter stays Allegory- 1. Subject - Visaya 18 Chapters - knowledge 18 2. Fr whom the book is written. Adhikari Vedas 4 3. Goal - prayojjana Vedangas 4. Relationship between reader and book - Itihasas sambandha 18 days/ aksauhinis 18 important # First verse clarifies these 8 + 1 = 9 maximum 2. faithful, fixed-up in religion, controlling senses. 1-6 NISKAMA yoga - without desires 7-12 bhakti yoga Adhikari 13-17 jnana yoga Desiring to go to heaven rendering devotion. Desiring greatness. 4 reasons Paramahamsa. Bhakti in middle Prayojan - free from misery and realization of Supreme 1. To produce secret Lord. 2. Injecting life to both 3. With respect All verses are potent - even those not spoken by Krsna - 4. Most important like king in middle of entourage logic of salt put in salty water pot. Karma-jnana useless without bhakti First 27 introductory verses Mixed pure bhakti. 1st verse Dhrtarastra's two doubts - due to influence of 2. Raise question; answer themselves dharmaksetra. Refining a verse as if dialogue in verse words. 1. Kauravas compromise 2. Pandavas gave up - go to forest If religion, Effect of place is great - Kuruksetra. like weedy plants in paddy field Dharmaksetra Krsna - plow and water 5. Jnana-yoga - sannyasi Dharmaksetra - field Yudhisthira Weeds - Duryodhana Varnasrama merge - gradual elevation from varna - sudra 1 vaisya 2 ksatriya 3 brahmana 4. 3. Karma's use - (prescribed duty . purification of heart. Bhakti - stay in position develop bhakti Detachment without thinking oneself doer brings jnana, Jnana marg - sannyas where knowledge a means to achieve bhakti. Goal ...(few words here I can read Bhakti - surrender and do act. Superficially Dhrtarastra didn't want to fight. Karma - do act and then surrender. Sanjaya knows Dhrtarastra's mind and speaks ccordingly. 3 types of karma Raja vacanam abravit - king speaks short important Karma - kanda words - Karma - fr bhakti Raja-raja-niti - politics Varnasrama karma - duty of varna. Dhimata - intelligent Dhrstadhyumna inciting anger of Drona who has affection for Pandavas. 4. Karma brings: jnana bring liberation. Why bhakti. Text 3: Jnana and something special - devotion Drupada-putrena - not Dhrstadyumna Jnana is incomplete without bhakti. Trying to incite Drona Visesa - difference Incite Drona to incite Bhisma Jnana-type liberation get mukti - vaikuntha does not (brahmana (Bhisma will ... to Brahmana bring one to Krsna's pastimes. Text 2: vacanam abravit - to cover fea Last six chapters explains more detail about first six spoke - word - spoke some words. chapters. 6. Ati - ratha ( fight with any amount of men - 1 unlimited cap rajita - shining with bow Arjuna's special position - Krsna driving chariot, Agni Text 4: ca - means other sons of Pandavas not chariot and quiver, mentioned - Gotacache, Bahir... sons of other wives White horses given by Chitrarath Gandharva, Pandavas not mentioned as they are so famous. Devadatta conchshell - Indra. Maharathis mentioned (ati rathis and maharathis For killing Navit Kavac demons. 3 Vows of Bhima - 18 prthivi pate - O King Those whose conchshells 1. 100 sons killed mentioned survive battle and Satyaki (aparajitah all 2. Duryodhana's thigh others finished. 3. Dusasans blood - Draupadi's hair 19 - 23 together Yuyudhana - Satyaki - learned from Arjuna - fully dedicated to Arjuna. - Krtavarna and Satyaki started Hearts of Pandavas not disturbed by conchshells. arguing - death of Yadus. Bhurisrava benedicted Clean heart no fear. Somadatta 20. Pandavas (arrows enthusiastic. Kapi dvij - Arjuna no fear - Hanuman on flag - Arjuna Drona 1. Fear has. 2. Cover Duryodhana guessing ...?... Acyuta - Arjuna can't fall down as Krsna can't fall Speaks verse 7 down. 8. Samitim-jayah - always victorious in battle. Why does Arjuna want to see? Spectator or fighter? Drona sa...?... Answer: See friends and relatives. 9. So many others - Why, you'll see friends and make friends. 7. "My army" false ego Answer: No, see those desiring to fight. Drona first/ "Bhisma ca" Karnas ca Krpas ca (brother- in-law - Drona's family Asvatthama only Same again - kair maya saha brahmanas Yotsyamanema avake - with who I will fight (support me After Asvatthama, Vikarna, younger brother spoke up same repetition - fault. during Draupadi disrobing - flattery, afraid of defection. "Special People" First arrows - then move to see?! Hint: Arjuna's heart beginning to have trouble. 7. Text 10-11 Earlier: Atha vyavasthi drstva - see - look upon Arjuna's aparyaptam - insufficient (common meaning heart has become soft, just by seeing - good hearted Baladeva takes - sufficient Visvanath takes - insufficient 24 - 25. See all the Kauravas - Krsna speaking to in front of Bhisma and .... incite family feelings. We are not strong enough to fight with Pandavas Drona - chariot duality - pramukha - in front of fare. because Bhisma is Bhisma and Drona. Krsna did it! divided. Duryodhana's politics - Drona, we're depending on you. Behold all Kurus: Bhisma takes other way - gets encouraged. 26 - 27 Fearing Bhima who's one pointed in attention Always battles there - Kuruksetra - Parasurama Kuru - ploughed the land - to make place religious - Baladeva takes - immeasurable - just as Prabhupada seed of religious austerity, sacrifices, charity. translates and Indra - stop - This has position less important purport. Visnu - act Kuru's hand / body. Four boons: Ardha - rath - incapable/ fig. 1. places name Madhva's angry - Madhva incarnation of Bhima. 2. Anyone who dies goes to heaven 3. charity place - famous 12 - 13 4. Bhisma blew conch to remove fear from Duryodhana's heart. See it, O partha - son of woman, act like woman. Somadatta/ Bhisma - prbamahe Bhisma didn't say anything but blew conchshell. Bhurisrava - uncle (son of Somadhatta Victory defeat is in Lord's hands, but I do my duty as a Satya - brother of Madri - Duryodhana asked first. ksatriya and give my life. (maternal uncle Bhisma blows conch to hear Krsna's conch. 8. 14 - 18 together Friends: Asvatthama - friend Visram. (17 ca aparagita - always victory Bhagadhatta - friend of Indra 2 Krtavarma killing relatives. Both sides had friends / relatives. demon begs from Jana - ardhana Krsna wanted to explain meaning of Vedic aphorism, person - killer "Do not kill any living entity." Nihimsa sarva bhutani You are Janardhana, you kill, I'll sit on the chariot. Then Arjuna became compassionate - krpaya they'll be no reaction. Compassion paraya - special, high grade for others (side of army 36. We'll get sin by killing relatives, and we'll not get happiness. Symptom like ecstasy caused by material compassion. Krsna: Because they aggressors, there's no sin. Daya - compassion for everyone Arjuna: Certainly sin. Krpa - compassion special known persons eva After realizing relationship, then compassion. Krsna: Why you are so sure, while sastra says opposite. Real religion is difficult to understand. Arjuna: Artha sastra says - but dharma sastra higher - and dharma sastra says sin from killing. 28 - 30 Skin is burning - heart is burning. 12. All Six Types of Aggression: 31. distress causes disinterest in sense gratification. 1. set fire - house lac 4. took land - kingdom 2. poison - to Bhima 5. took wealth - kingdom 10. in 36 - using opulences. 3. attack with weapons - in forest 6. took women - Draupadi Arjuna's logic Arjuna: killed - goes two types go through sun, but 37 - 38 Arjuna will not get killed. No benefit. Arjuna: We know the results that will come, especially Krsna: You'll get kingdom destruction of dynasty, why shouldn't we refrain from Arjuna: That I don't want. fight. Ksatriyas have passion but knowledge and sense Krsna: Why aren't Bhisma and Drona refraining, they Dusyant - attracted to beautiful girl - control must be also know these things? ksatriya. Arjuna: Their hearts overtaken by greed, but we know, Through intelligence, no good will come. why should we act like that. Can become: hatva Hatv - sva - janam ahave Krsna: But your duty as ksatriya is to fight when Killing - those not relatives - no good (what to speak of challenged. relatives Arjuna: But I see the imminent result of family Krsna - one who pulls - attracts - pull around demons - destruction and they are greedy, we're not. pulls around Arjuna. Result must be good for some religious practice. 32 - 35 Continuing support of logic. Abicar yajna - to kill enemy but result is bad even Govinda - I should think of You, why should I think of though it is in Vedas. Similarly, the fighting is proper, kingdom. but the result nullify the bad effects of kula-ksaya Let me not fight. 39 - 40 Ruled only 37 years after Battle of Kuruksetra before Sonaton - religious practice executed for long time renouncing. Pride in dynasty stops one from doing nonsense and thus maintains purity. Those to enjoy with would be killed. Tradition of elders keeps youth from becoming I don't even want to kill them even if they kill me - frivolous. shows Result of irreligion is pollution of women then Arjuna's renunciation. varnasankara - 1st symptom is unchastity of women because on one will protect them. Krsna - Don't kill relatives, but at least kill sons of Baladeva: Destruction of dynasty - women will think Dhrtarastra. our husband acted irreligiously and destroyed dynasty. Arjuna: No. That even won't buy me happiness. What We will also act irreligiously (illicit sex . happiness will we get? 40 - 43 But for little time we'll enjoy, but suffer so long for 3 Varnasankara's result: Pitre - sraddha - Pitr - Bihyo namah Krsna: Give up weakness of heart. You are Partha, son set example of Indradeva. help forefathers benefit Arjuna: It is not weakness, compassion. varna - sankara - frivolous having independent of scripture desires. Krsna: Four classes (ksudram . Give it up, get ready, duity - frivolous opposite and fight. You are Parantapa. Don't become butt of joke.
Load more

Recommended publications
  • Read Book Kamadeva the God of Desire Pdf Free Download
    KAMADEVA THE GOD OF DESIRE PDF, EPUB, EBOOK Anuja Chandramouli | 336 pages | 01 Sep 2015 | Rupa & Co | 9788129134592 | English | New Delhi, India Kamadeva the God of Desire PDF Book Oh how about including VHP in all of this. Brahma advises that Parvati should seduce Shiva since their offspring would be able to defeat Taraka. So from that perspective, this book gives Kamadeva a point of view in the epic tradition. Post a Comment. As a lover of ASOIAF series, it was hard to notice that even a book of that level of complexity was written in a very simple language but this one was one hell of a complex bundle of difficult sentences and words. We respect your privacy and will never share your email address with any person or organization. Kamadeva was created by Lord Brahma in order to introduce love among the people, and also for the creation of people. Preview — Kamadeva by Anuja Chandramouli. Why We Say Namaste. Jul 20, Urvashi rated it it was ok. I will definitely order again from Exotic India with full confidence. There are different versions of his story found in the Ramayana, the Mahabharata, and the Puranas, among other texts. This makes the tale dragging and boring, to put it bluntly. Yogapedia explains Kamadeva Hindu mythology offers several different versions of Kamadeva's origins. Could she please write more such. Best friends with Indra, the King of the Gods, tutor to the Apsaras in the art of lovemaking, Kamadeva lives a dream life in the magnificent Kingdom of Amaravathi-until danger strikes when he incurs the wrath of Shiva because of a preordained curse.
    [Show full text]
  • Cow Care in Hindu Animal Ethics Kenneth R
    THE PALGRAVE MACMILLAN ANIMAL ETHICS SERIES Cow Care in Hindu Animal Ethics Kenneth R. Valpey The Palgrave Macmillan Animal Ethics Series Series Editors Andrew Linzey Oxford Centre for Animal Ethics Oxford, UK Priscilla N. Cohn Pennsylvania State University Villanova, PA, USA Associate Editor Clair Linzey Oxford Centre for Animal Ethics Oxford, UK In recent years, there has been a growing interest in the ethics of our treatment of animals. Philosophers have led the way, and now a range of other scholars have followed from historians to social scientists. From being a marginal issue, animals have become an emerging issue in ethics and in multidisciplinary inquiry. Tis series will explore the challenges that Animal Ethics poses, both conceptually and practically, to traditional understandings of human-animal relations. Specifcally, the Series will: • provide a range of key introductory and advanced texts that map out ethical positions on animals • publish pioneering work written by new, as well as accomplished, scholars; • produce texts from a variety of disciplines that are multidisciplinary in character or have multidisciplinary relevance. More information about this series at http://www.palgrave.com/gp/series/14421 Kenneth R. Valpey Cow Care in Hindu Animal Ethics Kenneth R. Valpey Oxford Centre for Hindu Studies Oxford, UK Te Palgrave Macmillan Animal Ethics Series ISBN 978-3-030-28407-7 ISBN 978-3-030-28408-4 (eBook) https://doi.org/10.1007/978-3-030-28408-4 © Te Editor(s) (if applicable) and Te Author(s) 2020. Tis book is an open access publication. Open Access Tis book is licensed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license and indicate if changes were made.
    [Show full text]
  • Ch. 3 MALE DEITIES I. Worship of Vishnu and Its Forms in Goa Vishnu
    Ch. 3 MALE DEITIES I. Worship of Vishnu and its forms in Goa Vishnu is believed to be the Preserver God in the Hindu pantheon today. In the Vedic text he is known by the names like Urugai, Urukram 'which means wide going and wide striding respectively'^. In the Rgvedic text he is also referred by the names like Varat who is none other than says N. P. Joshi^. In the Rgvedhe occupies a subordinate position and is mentioned only in six hymns'*. In the Rgvedic text he is solar deity associated with days and seasons'. References to the worship of early form of Vishnu in India are found in inscribed on the pillar at Vidisha. During the second to first century BCE a Greek by name Heliodorus had erected a pillar in Vidisha in the honor of Vasudev^. This shows the popularity of Bhagvatism which made a Greek convert himself to the fold In the Purans he is referred to as Shripati or the husband oiLakshmi^, God of Vanmala ^ (wearer of necklace of wild flowers), Pundarikaksh, (lotus eyed)'". A seal showing a Kushan chief standing in a respectful pose before the four armed God holding a wheel, mace a ring like object and a globular object observed by Cunningham appears to be one of the early representations of Vishnu". 1. Vishnu and its attributes Vishnu is identified with three basic weapons which he holds in his hands. The conch, the disc and the mace or the Shankh. Chakr and Gadha. A. Shankh Termed as Panchjany Shankh^^ the conch was as also an essential element of Vishnu's identity.
    [Show full text]
  • A) Karma – Phala – Prepsu : (Ragi) • One Who Has Predominate Desire for Result of Action for Veidica Or Laukika Karma
    BHAGAVAD GITA Chapter 18 Moksa Sannyasa Yoga (Final Revelations of the Ultimate Truth) 1 Chapter 18 Moksa Sannyasa Yoga (Means of Liberation) Summary Verse 1 - 12 Verse 18 - 40 Verse 50 - 55 Verse 63 - 66 - Difference Jnana Yoga - Final Summary 3 Types of : between (Meditation) - Be my devotee 1) Jnanam – Knowledge Sannyasa + Tyaga. be my worshipper 2) Karma – Action surrender to me 3) Karta – Doer - Being established and do your duty. Verse 13 - 17 4) Buddhi – Intellect in Brahman’s 5) Drithi – will Nature he becomes 6) Sukham – Happiness free from Desire. Verse 67 - 73 Jnana Yoga Verse 56 - 62 Verse 41 - 49 - Lords concluding - 5 factors in all remarks. actions. Karma Yoga - Body, Prana, Karma Yoga (Svadharma) (Devotion) Mind, Sense Verse 74 - 78 organs, Ego + - Purified seeker who Presiding dieties. - Constantly is detached and self - Sanjayas remember Lord. controlled attains Conclusion. Moksa 2 Introduction : 1) Mahavakya – Asi Padartham 3rd Shatkam Chapter 13, 14, 15 Chapter 16, 17 Chapter 18 - Self knowledge. - Values to make mind fit - Difference between for knowledge. Sannyasa and Tyaga. 2) Subject matter of Gita Brahma Vidya Yoga Sastra - Means of preparing for - Tat Tvam Asi Brahma Vidya. - Identity of Jiva the - Karma in keeping with individual and Isvara the dharma done with Lord. proper attitude. - It includes a life of renunciation. 3 3) 2 Lifestyles for Moksa Sannyasa Karma Renunciation Activity 4) Question of Arjuna : • What is difference between Sannyasa (Renunciation) and Tyaga (Abandonment). Questions of Arjuna : Arjuna said : If it be thought by you that ‘knowledge’ is superior to ‘action’, O Janardana, why then, do you, O Kesava, engage me in this terrible action? [Chapter 3 – Verse 1] With this apparently perplexing speech you confuse, as it were, my understanding; therefore, tell me that ‘one’ way by which, I, for certain, may attain the Highest.
    [Show full text]
  • South-Indian Images of Gods and Goddesses
    ASIA II MB- • ! 00/ CORNELL UNIVERSITY* LIBRARY Date Due >Sf{JviVre > -&h—2 RftPP )9 -Af v^r- tjy J A j£ **'lr *7 i !! in ^_ fc-£r Pg&diJBii'* Cornell University Library NB 1001.K92 South-indian images of gods and goddesse 3 1924 022 943 447 AGENTS FOR THE SALE OF MADRAS GOVERNMENT PUBLICATIONS. IN INDIA. A. G. Barraud & Co. (Late A. J. Combridge & Co.)> Madras. R. Cambrav & Co., Calcutta. E. M. Gopalakrishna Kone, Pudumantapam, Madura. Higginbothams (Ltd.), Mount Road, Madras. V. Kalyanarama Iyer & Co., Esplanade, Madras. G. C. Loganatham Brothers, Madras. S. Murthv & Co., Madras. G. A. Natesan & Co., Madras. The Superintendent, Nazair Kanun Hind Press, Allahabad. P. R. Rama Iyer & Co., Madras. D. B. Taraporevala Sons & Co., Bombay. Thacker & Co. (Ltd.), Bombay. Thacker, Spink & Co., Calcutta. S. Vas & Co., Madras. S.P.C.K. Press, Madras. IN THE UNITED KINGDOM. B. H. Blackwell, 50 and 51, Broad Street, Oxford. Constable & Co., 10, Orange Street, Leicester Square, London, W.C. Deighton, Bell & Co. (Ltd.), Cambridge. \ T. Fisher Unwin (Ltd.), j, Adelphi Terrace, London, W.C. Grindlay & Co., 54, Parliament Street, London, S.W. Kegan Paul, Trench, Trubner & Co. (Ltd.), 68—74, iCarter Lane, London, E.C. and 25, Museum Street, London, W.C. Henry S. King & Co., 65, Cornhill, London, E.C. X P. S. King & Son, 2 and 4, Great Smith Street, Westminster, London, S.W.- Luzac & Co., 46, Great Russell Street, London, W.C. B. Quaritch, 11, Grafton Street, New Bond Street, London, W. W. Thacker & Co.^f*Cre<d Lane, London, E.O? *' Oliver and Boyd, Tweeddale Court, Edinburgh.
    [Show full text]
  • Sandhyavandanam
    samskaaram.com SandhyAvandanam What? “sandhyAvandanam” is a “nitya karmA”, a daily obligatory duty of the dwijas. (those who wear the sacred thread) “sandhyA” means ‘twilight’ and “vandanam” means ‘worship’. sandhyAvandanam is the worship performed at dawn and dusk to the supreme Lord who is the indweller of the disc of the sun. The meditative repetition of the gAyatri mantrA and the offerings of water called “arghyam” are central to the “sandhyAvandanam” procedure. “vEda mAtA gAyatree” The word “gAyatree” has its origin in the Sanskrit phrase “gAyantam trAyatE iti” which means that mantra which rescues the chanter from all adverse situations that may lead to mortality. gAyatree mantra finds its place in rig Veda samhitA 3. 62. 10. gAyatri is the mother of vEdAs. gAyatri mantrA is the most powerful mantra. She is called tripAda gAyatri having three sections of 8 syllables each. (“tatsavitu:” to “prachOdayAt”). The “taittriya AranyakA” 2.10 and 2.11 describes about the pancha maha yagya and sandhyAvandanam to be performed by a dvija. It also specifies that the praNava mantrA “Om” and the 3 mahAvyAhrutIs, “bhoo:, bhuva: and suva:” be always recited before the “gAyatri mantrA”. So the mantrA took the most powerful form as follows: The gAyatree mantrA is initiated by a brahman priest/pandit during the “upanayana samskArA”. The mantrA is given below for reference only. ॐ भभू ुव॒: सुव॑ : । तस॑िव॒तुवरे॓यं॒ भगो ॑ दे॒वय॑ धीमिह । िधयो॒ यो न॑ : चो॒दया॓त् ॥ Om bhoor bhuvah suvah, tatsavitur varENyam, bhargO dEvasya dheemahi, dhiyO yO nah prachOdayAt. We meditate upon the effulgence of that adorable supreme divine reality, the source of the physical, the astral and the heavenly 7-10-2021 07:41:26 PM 2 samskaaram.com spheres of existence.
    [Show full text]
  • Nitya Karma Or Daily Duty
    Satsanga with Sri Swami Viditatmananda Saraswati Arsha Vidya Gurukulam NITYA-KARMA, OBLIGATORY DUTIES िनािन - अकरण े ूवायसाधनािन सावनादीिन॥ nityāni - akaraṇe pratyavāyasādhanāni sandhyāvandanādīni. Daily rites, such as the sandhyāvandana the non-performance of which causes harm, are called nitya-karma [Vedāntasāra, 9]. Nitya-karma are daily obligatory duties described as sandhyāvandanādini, such as sandhyāvanda. Typically, a person worships three times a day at particular times called sandhya. Sandhya means sandhi or the time when there is a joining or transition in the hours of the day or night. Such times are considered to be auspicious for prayers. There is a morning sandhya or prāta-sandhya, when there is a transition from night to the dawning of day. There is an evening sandhya, the sāyam-sandhyā, when there is a transition from day to night. Then there is the noon sandhya called madhya- sandhya, when the sun is at its zenith, and it is the period of transition when the first half of the day ends and the second half begins. Prāta, madhyan, and sāyam are thus three times of ‘joining’, which are considered to be auspicious times for the performance of prayers. Typically, a boy is initiated into the ritual of the sandhyāvandanam, which consists of making certain offerings, prayers, and chanting the gāyatrī-mantra. A human being is born with three kinds of debts The concept of nitya-karma comes from a sense of obligation. This concept was mentioned at the beginning of this text when it was said that even at birth we enjoy various privileges.
    [Show full text]
  • Antrocom Journal of Anthropology ANTROCOM Journal Homepage
    Antrocom Online Journal of Anthropology vol. 16. n. 2 (2020) 333-339 – ISSN 1973 – 2880 Antrocom Journal of Anthropology ANTROCOM journal homepage: http://www.antrocom.net Representation of Folk Tantra: An enquiry into the Rati Khowa Sect in Assam Nilam Kakati PhD ,Department of History University of Hyderabad; e-mail <[email protected]> keywords abstract Tantra, Folk Tantra, Rati In recent times, the category of folk Tantra has evolved in the study of the Tantric tradition. Khowa sect, Vaishnavism, The category as initiated by June McDaniel in her work is applied for the case study of the Assam, Kamakhya Bengal region in India. The new category marks a sharp distinction from the classical Tantra. The study attempts to explore the category further and expand it into the area of Assam in India. The Rati Khowa sect grew after the schism in the popular Vaishnavite movement in Assam. The sect is of esoteric nature which displays the amalgamation of Vaishnavite and Tantric elements. It could be seen in a few districts of Assam. The rituals practised by the sect comes under the left- hand path of Tantra and thus are not approved by the societal norms. Rituals are open only to the participants practised in secret and excluding the outsiders completely. The study will attempt to view the Rati Khowa sect as a folk tantric category. In the process, it will also examine that the category of folk Tantra in Assam is dissimilar to the category of folk Tantra in Bengal as viewed by June McDaniel. Introduction The Indic religious setting comprises distinct traditions quite peculiar in their understanding and way of life.
    [Show full text]
  • Bhagavad Gita
    BHAGAVAD GITA The Global Dharma for the Third Millennium Chapter Nine Translations and commentaries compiled by Parama Karuna Devi Copyright © 2012 Parama Karuna Devi All rights reserved. Title ID: 4173072 ISBN-13: 978-1482548488 ISBN-10: 1482548488 published by Jagannatha Vallabha Vedic Research Center phone: +91 94373 00906 E-mail: [email protected] Website: www.jagannathavallabha.com © 2011 PAVAN Correspondence address: PAVAN House Siddha Mahavira patana, Puri 752002 Orissa Chapter 9 Raja guhya yoga: The Yoga of the supreme secret The supreme secret of Bhagavad gita is pure devotion to the Supreme Personality of Godhead. It is not the cheap and superficial devotion of materialistic simpletons, but the pure love of those selfless souls who have come to this level through the path already traced by Krishna in the previous chapters. Such path is so sublime, simple and clear that it can be followed successfully by everyone, including those who are less qualified materially in terms of erudition, austerity, ritual purity and so on. In chapter 1, Krishna utilized the disillusionment expressed by Arjuna to move our attention from the ordinary material concerns to the pursuit of spiritual knowledge and realization. In chapter 2, Krishna clearly explained what is the difference between the temporary material body and the eternal transcendental spirit soul, called atman. In chapter 3, the yoga of action is explained, by which we can work on the spiritual level while still living in the material body and world - performing our duties selflessly, as an act of worship to the Supreme, or yajna (sacred action). This could be called the ABC of Self realization.
    [Show full text]
  • 2019080979.Pdf
    Basic Education Department Pvt. Unaided (Recognized) S. No Block Udise Code School Name School Category 1 DADRAUL 09220100204 SARASVATI S.M. P.S.BANTHARA 1 - Primary 2 DADRAUL 09220100403 SHIVRAJ SINGH P S 1 - Primary 3 DADRAUL 09220100404 SHIVRAJ SINGH S.K J H S 4 - Upper Primary only 4 DADRAUL 09220100405 GURU GOVIND SINGH J.H.S 4 - Upper Primary only 5 DADRAUL 09220100407 LAXMI BAAL VIDYA MANDIR 1 - Primary 6 DADRAUL 09220100408 LAXMI HSS PIPROLI 7 - Upper Pr. and Secondary 7 DADRAUL 09220100502 BHARTI SHIKSHA SADAN 1 - Primary 8 DADRAUL 09220100504 BHARTI SHIKSHA SADAN JHS 4 - Upper Primary only FERTILIZER PUBLIC SCHOOL . KRIBHKO 9 DADRAUL 09220100507 SHYAM NAGAR . PIPROLA 3 - Pr. with Up.Pr. sec. and H.Sec. DURGA SIKSHA SADAN PURV MADYAMIK VIDYALYA NAGARIYA GOPALPUR 10 DADRAUL 09220101102 SHAHJAHANPUR 4 - Upper Primary only SHRI DURGA SIKSHA SADAN PARTHMIK 11 DADRAUL 09220101103 VIDHYALA 1 - Primary 12 DADRAUL 09220101203 SANJAY BALVIDYAMANDIR DHANYORA 1 - Primary 13 DADRAUL 09220101401 GURU GOVIND SINGH ADARSH PS 1 - Primary 14 DADRAUL 09220101403 PHOOL SINGH UPS GOPALPUR NAGRIYA 4 - Upper Primary only 15 DADRAUL 09220101803 SHRI SHANKAR MUMUKSHU VIDYAPEETH 3 - Pr. with Up.Pr. sec. and H.Sec. 16 DADRAUL 09220101902 SHANKAR VIDYAPITH J H S 4 - Upper Primary only 17 DADRAUL 09220102403 IQBAL BAHADUR SHIKSHA NIKETAN 1 - Primary 18 DADRAUL 09220102404 M DAYANAND SARASVATI S NIKETAN 1 - Primary 19 DADRAUL 09220102405 M DAYANAND S S NIKETAN JHS 4 - Upper Primary only 20 DADRAUL 09220102407 SHIRI IQBAL BAHADUR SHIKSHA NIKETAN 4 - Upper Primary only 21 DADRAUL 09220102504 VIRANGANA AVANTI BAI PS CHANDGOI 1 - Primary 22 DADRAUL 09220103603 SANDESH TRIPATHI PS MAGHAWAMAI 1 - Primary 23 DADRAUL 09220104803 STAYA BHARTI SCHOOL,BAMANUWA 1 - Primary 24 DADRAUL 09220104903 B.R.
    [Show full text]
  • Dattatreya – Avadhuta Gita
    DATTATREYA: LA CANCIÓN DEL AVADHUT Versión española de la traducción inglesa del Avadhut Gita (con transcripción sánscrita) Por S. Abhayananda DATTATREYA: LA CANCIÓN DEL AVADHUT INTRODUCCIÓN La Canción del Avadhut De todos los tratados místicos de la literatura india antigua, el Avadhut Gita, o Canción del Avadhut, es uno de los más elocuentes y apremiantes. Su tema es el conocimiento unitivo obtenido a través de la visión mística, el conocimiento del eterno Sí Mismo. Este conocimiento no se limita a los místicos de una determinada tradición cultural, sino que es universal entre todos aquellos que han logrado la visión mística. Hombres y mujeres de todos los países y todas las convicciones religiosas han experimentado de primera mano la Realidad eterna, y La han realizado como su propia Identidad esencial. Algunos de los representantes mejor conocidos de este conocimiento universal son los rishis upanisádicos y Shankaracharya en la tradición vedántica, al-Hallaj y Jalaluddin Rumí en la tradición sufí, Shakyamuni y Ashvagosha en la tradición budista, y Meister Eckhart y Juan de la Cruz en la tradición cristiana. Todos han manifestado el conocimiento revelado de su identidad con la única, eterna, Realidad, y declarado, de una u otra manera, su acuerdo con las palabras de la santa cristiana Catalina de Génova, «Mi Yo es Dios, no reconozco ningún otro Yo excepto mi Dios Mismo». A lo largo de la Historia, la aserción de los místicos de todas las tradiciones culturales ha sido que «la visión de Dios» revela la unidad esencial del hombre con el Ser Absoluto, despertándolo a su verdadera y eterna Identidad.
    [Show full text]
  • Sri Guru Guha Tarayasu Mam Ragam
    SrI guru guha tArayASu mAM Ragam: Shuddha Saveri / Devakriya{ 22nd Melakartha Kharaharapriya Janyam} https://en.wikipedia.org/wiki/Shuddha_Saveri ARO: S R1 M1 P D2 Ṡ || AVA: Ṡ D2 P M1 R2 S || Talam: rUpakam Composer: Muthuswami Dikshitar Version: Peri Sriramamurthy ( Ranjani / Gayathri rendition: https://www.youtube.com/watch?v=ZPTRdiVEOP8) Lyrics & Meanings Courtesy: http://guru-guha.blogspot.com/2008/07/dikshitar-kriti-sri-guru-guha- tharayasu.html Youtube Class / Lesson: https://www.youtube.com/watch?v=sEHYZ4zpNdU MP3 Class / Lesson: http://www.shivkumar.org/music/sriguruguha-shuddhasaveri-class.mp3 Pallavi: SrI guru guha tArayASu mAM SaravaNa bhava SrI guru guha tArayASu mAM (madhyama kAla sAhityam) sura pati SrI pati rati pati vAkpati kshiti pati paSu pati sEvita SrI samashTi caraNam rAgAdi rahita hRdaya vibhAvita sura muni pUjita tyAgAdhi-rAja kumAra tApa traya hara kumAra (madhyama kAla sAhityam) bhOgi rAja vinuta pAda bhU-dEva kriyA mOda yOgi rAja yOga bhEda yukta - manOlaya vinOda Meaning: (Courtesy: http://guru-guha.blogspot.com/2008/07/dikshitar-kriti-sri-guru-guha-tharayasu.html SrI guru guha - O Guruguha! tArayASu mAM - deliver me quickly! SaravaNa bhava - O one born in the forest of reeds! sura pati SrI pati rati pati vAkpati kshiti pati paSu pati sEvita - O one venerated by Indra, Vishnu, Manmatha, Brahma, various kings and Shiva! samashTi caraNam rAgAdi rahita hRdaya vibhAvita - O one meditated upon in the hearts (of great souls) that are devoid of passion and other such imperfections! sura muni pUjita - O one worshipped
    [Show full text]