DOCSLIB.ORG

Bhagavad Gita

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Foreword by Dr. David Frawley SWAMI B. V. $34.95 Spirituality TRIPURARI he Bhagavad-gîtå is India’s most con- tciset expression of the perennial philoso- HAGAVAD phy. Speaking directly to the soul, it pin- points the cause of all suffering—material The Story of Our Own Life’s Potential B attachment—and offers a remedy to this com- B mon human malady: the paths of right liveli- “This book’s focus and unique organization promise an in-depth journey into B ITA hood, mystic insight, devotion, and ultimately the pivotal Hindu text and offer the interested reader a new perspective.” unconditional love. In this edition, Swåmî B. V. its feeling and philosophy its feeling HAGAVAD —Bloomsbury Review HAGAVAD G its feeling and philosophy Tripuråri comments on the Gîtå’s philosophy “The most arresting new Gita…a kind of postgraduate course in the cultural, in contemporary language, making it both metaphysical, and spiritual teachings inherent in this ancient treasure.” traditional and contemporary at once. riter, poet, and Hindu monas- Swåmî B. V. Tripuråri unveils this hidden Wtic, Swåmî B. V. Tripuråri has become —Yoga Journal W message in the spirit of the Gau∂îya Vedånta the contemporary voice of devotional “This Gita is also unique in that its verse-by-verse commentary draws on tradition. His commentary represents this Vedånta. Swåmî has written ten books other Hindu literature to more fully explore the characters of Arjuna and lineage’s deep spiritual insight in a postmodern and innumerable articles. He divides Krishna, as well as the relationship between them. This determination to light by affording the reader a startling glimpse his time between his two sustainable study the Gita in the larger context of Hindu devotional writing distinguishes into the subjective perspective of K®ß√a as he communities: Madhuvan, a 150-acre Swami Tripurari’s edition from the rest of the pack.” sings the Gîtå. Bhagavad-gîtå: Its Feeling and Phi- yoga retreat and monastery in the tropi- — Publishers Weekly losophy is a full-featured, traditional rendering, G cal jungle of Costa Rica, and Audarya, a G including the original Devanagari (Sanskrit) ridgetop monastery in the redwood for- “Swami Tripurari captures the intellectual and emotional components of the lettering, transliteration, word-for-word analy- ITA est of northern California. Bhagavad-gita in a way that makes for compelling and enlightening reading. ITA Both new and experienced students of this classic text will find this edition sis, and English translation. While traditional rich and rewarding—a veritable world of unprecedented thought.” in form and spirit, Swåmî B. V. Tripuråri’s lucid —Steven J. Rosen, author of Krishna’s Song: A New Look commentary and contemporary spiritual insight make this edition of the Bhagavad-gîtå highly at the Bhagavad-gita and founding editor of the readable. Journal of Vaishnava Studies Swåmî’s commentary takes the reader from verse to verse, chapter to chapter, reveal- Mandala Publishing ing the systematic nature of the Gîtå such that 17 Paul Drive this timeless spiritual classic reads almost like a San Rafael, CA 94903 best-selling novel—the story of our own life’s 800.688.2218 potential to live in the light of God’s love. www.mandala.org Printed in India by Palace Press International www.palacepress.com Swami B. V. Tripurari BHAGAVAD GITA BHAGAVAD GITA its feeling and philosophy SWAMI B. V. TRIPURARI Other books by Swåmî B. V. Tripuråri: Aesthetic Vedånta Ancient Wisdom for Modern Ignorance Form of Beauty Gopåla-tåpanî Upanißad Joy of Self Rasa: Love Relationships in Transcendence Çikßå߆akam of Çrî Caitanya Çrî Guru-Paramparå Tattva-sandarbha For philosophical inquires contact: Sri Caitanya Sangha e-mail: [email protected] website: www.swamitripurari.com To order this and other books contact: Sri Caitanya Sangha 22001 Panorama Philo, CA 95466 phone: 707-895-3052 e-mail: [email protected] website: www.swami.org © Swåmî B. V. Tripuråri 2010. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the publisher. 12 11 10 5 6 7 ISBN: 1-886069-53-0 In the service of my divine guardians, Çrîla A. C. Bhaktivedanta Swami Prabhupåda and Çrîla B. R. Çrîdhara Deva Goswåmî Mahåråja, this book is dedicated to Çrîla Bhaktisiddhånta Saraswatî Thåkura’s. spiritual great grandchildren, who are scattered throughout the globe. May they bring dignity and new light to his divine mission. contents abbreviations ........................x foreword ..............................xi preface ............................... xv introduction ......................xix C hapter One ⁄∆ŒŸÆæËíÅ Vißåda-yoga: Yoga of despair ........................................................................................1 C hapter Two –ŸÄëææËíÅ Så∫khya-yoga: Yoga of Analysis.................................................................................31 C hapter Three éº@æËíÅ Karma-yoga: Yoga of Action ....................................................................................... 93 C hapter Four ◊Ÿ≤æËíÅ Jñåna-yoga: Yoga of Knowledge ........................................................................... 129 C hapter Five éº@–N柖æËíÅ Karma-Sannyåsa-yoga: Yoga of Renunciation of Action ....................................................... 1 69 C hapter Six ±æŸ≤æËíÅ Dhyåna-yoga: Yoga of Meditation ...................................................................... 193 C hapter Seven ◊Ÿ≤⁄∆◊Ÿ≤æËíŸÅ Jñåna-Vijñåna-yoga: Yoga of Knowledge and realization ............................................225 C hapter Eight ™Ÿ¿é∏˘“˜æËíÅ Tåraka-Brahma-yoga: Yoga of attaining the absolute ........255 C hapter Nine ¿Ÿúí‹“¯æËíÅ Råja-Guhya-yoga: Yoga of Hidden Treasure .............................................283 C hapter Ten ⁄∆∫›⁄™æËíÅ Vibhüti-yoga: Yoga of Divine Manifestation .............................................323 C hapter Eleven ⁄∆Õ∆¬¥ÆÀ@≤æËíÅ Viçva-rüpa-Darçana-yoga: Yoga of TheophAny ....................................... 357 C hapter Twelve ∫⁄#æËíÅ Bhakti-yoga: Yoga of Devotion .............................................................................395 C hapter Thirteen ¥˘é‚⁄™¥‹¡Œ⁄∆∆‰éæËíÅ Prak®ti-Purußa-Viveka-yoga: Yoga of Deliberation on Matter and spirit .......................415 C hapter Fourteen í‹®&æ⁄∆∫ŸíæËíÅ Gu√a-Traya-Vibhåga-yoga: Yoga of Distinguishing the Three Modes of Nature ......441 C hapter Fifteen ¥‹¡ŒË%ºæËíÅ Purußottama-yoga: Yoga of the highest person ..................................... 465 C hapter Sixteen ÆÊ∆Ÿ–‹¿–Ω¥ÆæËíÅ Daivåsura-Sampada-yoga: Yoga of Discerning Godly and Ungodly Natures .............. 485 C hapter Seventeen Ã˘ØÛ&æ⁄∆∫ŸíæËíÅ Çraddha-Traya-Vibhåga-yoga: Yoga of DIscerning threefold Faith ...........................................503 C hapter Eighteen ºË’æËíÅ Mokßa-yoga: Yoga of Freedom ................................................................................. 521 glossary .............................581 index of verses ...................585 general index .....................597 Abbreviations Ai. Å. Aitareya-åra√yaka Bg. Bhagavad-gîtå B®. B®hadåranyaka Upanißad Brs. Bhakti-rasåm®ta-sindhu Br. Sm. Brahma-saµhitå Bs. Bhakti-sandarbha Cc. Caitanya-caritåm®ta Ch. Up. Chåndogya Upanißad Gt. Up. Gopåla-tåpanî Upanißad Ka. Up. Ka†ha Upanißad Kk. K®ß√a-kar√åm®ta Ks. K®ß√a-sandarbha MB. Mahåbhårata Pp. Padma Pürå√a Ps. Paramåtmå-sandarbha ‰g ‰g Veda ÇB. Çrîmad-Bhågavatam Çve. Up. Çvetåsvatara Upanißad Tai. Br. Taittirîya-bråhma√a Tai. Up. Taittirîya Upanißad Ts. Tattva-sandarbha Un. Ujjvala-nîlama√i Vs. Vedånta-sütra Ya. Sm. Yåjñavalkya-sm®ti Ys. Yoga-sütra Foreword The Bhagavad-Gita is one of the great classics not only of world religion but of world philosophy and the great tradition of yoga. If we had to choose a single book to represent the spiritual and cultural traditions of India, we would certainly have to choose the Gîtå. A person who has not studied the Gîtå has missed something significant in our global wisdom heritage. In fact, if we were to put together the monotheism of the Western world with the nontheistic karma-based meditation traditions of Buddhism and the Far East, we would come up with something like the Bhagavad- gîtå, which combines theism with karma, rebirth, and self-realization and encompasses global religion and experiential spirituality. The scope of the Gîtå is enormous. It covers devotional mysticism, meditative insight, cosmic vision, practical psychology, and even social activism: the keys to all aspects of life, mind, and consciousness. In every generation over thousands of years, it has provided inspiration for thinkers, leaders, and yogîs in India. Much of the inspiration for India’s independence movement came from the study of the Gîtå by such prominent figures as Gandhi, Tilak, and Aurobindo. The Gîtå has been a key text for the great gurus of yoga who have come to the West, such as Paramahansa Yogananda and Çrîla Prabhupåda. Through gurus like these, the Gîtå has provided unceasing and undiminishing inspiration to people all over the world. The Gîtå remains relevant today even though it was written before the time of Christ. Its instructions are clear, concise, logical, and scientific—not just appeals to faith, belief, personality, or culture. If you study the Gîtå deeply and sincerely, its teachings can transform your life and awareness. That is why the Bhagavad-gîtå remains one of the most
Recommended publications
  • Disclaimer: Please Note This Is Only a Raw Translation for the Purpose of Dec 2014 Parayan, Please Do Not Circulate Or Share

    Disclaimer: Please Note This Is Only a Raw Translation for the Purpose of Dec 2014 Parayan, Please Do Not Circulate Or Share

    Disclaimer: Please note this is only a raw translation for the purpose of Dec 2014 parayan, please do not circulate or share. Aptavani 3 [CH 7 ] A Series of Questions About the Self! Difference, Based on Veils of Ignorance! Questioner: Does the body exist on the basis of the Self (Atma) or does the Self (Atma) exist on the basis of the body? Dadashri: If the Self (Atma) is there, then the body „stands‟ (lives). Questioner: The Atma of an agnani (one without Self-realization), the Atma of a Gnani (One with Self-realization) and the Atma of One who has attained moksha (final liberation); what is the difference in the energies of these three? What can the Siddhas (absolutely liberated Ones) do? The omniscient One (Sarvagnya) can do whatever He wishes. Dadashri: The Atma of the agnani appears to be in bondage (bandhan), whereas the Atma of the Gnani is in freedom-bondage (abandha-bandha). From certain perspectives, it appears to be bound, and from other perspectives, it appears to be unbound. Whereas the absolutely liberated Ones (Siddha Bhagwanto) always remain free (abandha), they remain in moksha only. The absolutely liberated Ones are no longer in a position to „do‟ anything. Only One (Gnani Purush) with a body (dehadhari) can do whatever He wishes. The energy of the absolutely liberated Ones is completely developed, but it is of no use to anyone. Questioner: By its swabhaav (inherent nature), by its gunadharma (intrinsic properties that have a specific function), (the Self) is indeed the same; then on what basis is there a difference in the energies? Dadashri: That difference is on the basis of avaran (veil of ignorance).
  • Mahabaratha Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi

    Mahabaratha Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi

    Mahabaratha Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi CHAPTER XVII Rukmi’s initiative to arrange the swayamvara of Rukmini Rukmi the son of Bhishmaka planned to give Rukmini in marriage to Shishupala by arranging Swayamvara. Demon Ilvala was born as Rukmi.Such the son of Vahni also had entered him.He had studied Dhanurvidya from Druma and had secured the bow – Vijaya of Indra.This was equal in strength ot Gandiva and Saranga.When swayamvara was announced Jarasandha, Salva, Paundraka and Shishupala arrived.Sri Krishna also arrived seated on Garuda.When Shishupala and Dantavakra found that Krishna had arrived they pleaded with others not oppose to Krishna.After all they were originally devotees of Sri Krishna. However Jarasandha opposed it. Coronation of Sri Krishna Krishna was not duly coronated on the throne. Therefore he was not entitled for a seat in the swayamvara hall nor for any hospitality. They though if they did not provide him a seat he would go away.Kratha and Kaisika the brothers of Bhishmaka came to know of it.They took Krishna to their residence and arranged for their coronation.In the meanwhile a messenger of Indra came and advised the princes gathered to coronate Krishna. He said Indra would throw vajrayudha on them if they failed to carry out his order. Indra did not want Jarasandha, Rukmi,Salva and Shishupala to participate in the coronation of Sri Krishna.therefore he has asked them not to join. They also did not want to join.Indra sent a rich throne. Krishna made Garuda sit on the right side, Kratha , Kaisika and satyaki on left side.Then coronation bath was given using a golden pitcher.Krishna blessed Bhishmaka and said his daughter’s marriage would be auspicious.He revealed his Vishvarupa to him .Bhismaka saw infinite incarnations of Vishnu and Lakshmi in that Vishvarupa.Sri Krishna returned to Mathura.
  • June 1998 This Makes One Attain the State Of

    June 1998 This Makes One Attain the State Of

    June 1998 This Makes One Attain the State of Vitaragata EDITORIAL The one who remains in a state of vitarag (absolute, as the Knower only) is able to make others recognize the state of vitaragata (total absence of attachment and abhorrence). Where in the world can true vitaragata be seen? If there is dehadhyas (belief that ‘I am the body), there is attachment-abhorrence, kashay (anger-pride-deceit-greed), then conduct full of attachment- abhorrence is only seen. Otherwise, if an example of vitaragata is present, then others like it will indeed follow! Vitaragata cannot be accomplished through efforts. It is when you see and identify such vitarag people that it begins to arise within you. In worldly life only greed-money-sexuality-illusory attachment-pride-prestige are to be seen. The societal influence has become so strong that one makes an effort only to move towards these things. Vitaragata cannot be acquired by running away from all of this into the jungle or deep into Himalayas. Vitaragata is an internal state, which remains in spite of being in worldly interaction. When One attains the Gnan (Knowledge of the Self), dweshbhaav (view of abhorrence) comes to an end becomes vitadwesh (free from abhorrence). No matter how much anybody insults or harms him, the intent of taking revenge within him has completely dissolved. And further, as one keeps settling every favorable or unfavorable circumstance or person with equanimity, the stage of vitaragata begins accordingly. Ultimately one enters the state of absolute vitaragata. In the present compilation of Gnani Purush Dadashri’s speech, different incidents of worldly interaction, detailing of the characteristics (lakshan) of vitaragi Purush (One who is absolutely enlightened) are described.
  • South-Indian Images of Gods and Goddesses

    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.
  • Srimad-Bhagavatam – Canto Ten” by His Divine Grace A.C

    Srimad-Bhagavatam – Canto Ten” by His Divine Grace A.C

    “Srimad-Bhagavatam – Canto Ten” by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Summary: Srimad-Bhagavatam is compared to the ripened fruit of Vedic knowledge. Also known as the Bhagavata Purana, this multi-volume work elaborates on the pastimes of Lord Krishna and His devotees, and includes detailed descriptions of, among other phenomena, the process of creation and annihilation of the universe. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada considered the translation of the Bhagavatam his life’s work. COPYRIGHT NOTICE: This is an evaluation copy of the printed version of this book, and is NOT FOR RESALE. This evaluation copy is intended for personal non- commercial use only, under the “fair use” guidelines established by international copyright laws. You may use this electronic file to evaluate the printed version of this book, for your own private use, or for short excerpts used in academic works, research, student papers, presentations, and the like. You can distribute this evaluation copy to others over the Internet, so long as you keep this copyright information intact. You may not reproduce more than ten percent (10%) of this book in any media without the express written permission from the copyright holders. Reference any excerpts in the following way: “Excerpted from “Srimad-Bhagavatam” by A.C. Bhaktivedanta Swami Prabhupada, courtesy of the Bhaktivedanta Book Trust International, www.Krishna.com.” This book and electronic file is Copyright 1977-2003 Bhaktivedanta Book Trust International, 3764 Watseka Avenue, Los Angeles, CA 90034, USA. All rights reserved. For any questions, comments, correspondence, or to evaluate dozens of other books in this collection, visit the website of the publishers, www.Krishna.com.
  • Masterpieces Transcript

    Masterpieces Transcript

    Masterpieces Audio Descriptions The Buddha triumphing over Mara, 900-1000 The Hindu deity Shiva, approx. 1300-1500 Cup with calligraphic inscriptions, 1440-1460 The Hindu deity Vishnu, 940-965 Crowned and bejeweled buddha image and throne, approx. 1860-1880 The Buddhist deity Simhavaktra, a dakini, 1736-1795 Ritual vessel in the shape of a rhinoceros, approx. 1100-1050 Buddha dated 338 The Bodhisattva Avalokiteshvara (Guanyin), 1100-1200 Lidded jar with design of a lotus pond, 1368-1644 Ewer with lotus-shaped lid, 1050-1150 Moon jar, 1650-1750 Standing Brahma (Bonten) and standing Indra (Taishakuten), 730-750 The Buddha triumphing over Mara, 900-1000 NARRATOR: The Buddha triumphing over Mara, created about 900 to 1000. Our audio begins with an overview, followed by an audio description. NARRATOR: This 10th Century stone sculpture features an image of the Buddha rendered in exquisite detail. The array of heart-shaped leaves and branches at the top of the object represent the Bodhi Tree, under which the Buddha-to-be sits in meditation on the threshold of enlightenment. The sculptor imbued this Buddha-image with both humanity—using details like the softly rounded belly—and spirituality. There are many signs pointing to the Buddha-to-be’s special qualities. Curator Forrest McGill. FORREST MCGILL: He has a lump on the top of his head and that symbolizes his extra insight. And then on the palms of his hands and the soles of his feet, he has special symbols and both are marks of a special kind of a being who’s more advanced, more powerful, than a regular human being.
  • Yonas and Yavanas in Indian Literature Yonas and Yavanas in Indian Literature

    Yonas and Yavanas in Indian Literature Yonas and Yavanas in Indian Literature

    YONAS AND YAVANAS IN INDIAN LITERATURE YONAS AND YAVANAS IN INDIAN LITERATURE KLAUS KARTTUNEN Studia Orientalia 116 YONAS AND YAVANAS IN INDIAN LITERATURE KLAUS KARTTUNEN Helsinki 2015 Yonas and Yavanas in Indian Literature Klaus Karttunen Studia Orientalia, vol. 116 Copyright © 2015 by the Finnish Oriental Society Editor Lotta Aunio Co-Editor Sari Nieminen Advisory Editorial Board Axel Fleisch (African Studies) Jaakko Hämeen-Anttila (Arabic and Islamic Studies) Tapani Harviainen (Semitic Studies) Arvi Hurskainen (African Studies) Juha Janhunen (Altaic and East Asian Studies) Hannu Juusola (Middle Eastern and Semitic Studies) Klaus Karttunen (South Asian Studies) Kaj Öhrnberg (Arabic and Islamic Studies) Heikki Palva (Arabic Linguistics) Asko Parpola (South Asian Studies) Simo Parpola (Assyriology) Rein Raud (Japanese Studies) Saana Svärd (Assyriology) Jaana Toivari-Viitala (Egyptology) Typesetting Lotta Aunio ISSN 0039-3282 ISBN 978-951-9380-88-9 Juvenes Print – Suomen Yliopistopaino Oy Tampere 2015 CONTENTS PREFACE .......................................................................................................... XV PART I: REFERENCES IN TEXTS A. EPIC AND CLASSICAL SANSKRIT ..................................................................... 3 1. Epics ....................................................................................................................3 Mahābhārata .........................................................................................................3 Rāmāyaṇa ............................................................................................................25
  • Inquiries Into the Absolute

    Inquiries Into the Absolute

    Inquiries into the Absolute (A collection of thought provoking & intriguing answers given by His Holiness Romapada Swami for questions raised by devotees on various spiritual topics) Shri Shri Radha Govinda, Brooklyn, NY We invite you to immerse yourself into the transcendental answers given by Srila Romapada Swami! These sublime instructions are certain to break our misconceptions into millions of pieces and to deepen our understanding of various topics in Krishna consciousness. Compilation of weekly digests 1 to 242 (Upto December 2007) His Holiness Srila Romapada Swami Maharaj! Everyone one likes to inquire. Srila Prabhupada writes, "The whole world is full of questions and answers. The birds, beasts and men are all busy in the matter of perpetual questions and answers... Although they go on making such questions and answers for their whole lives, they are not at all satisfied. Satisfaction of the soul can only be obtained by questions and answers on the subject of Krishna." -- Purport to Srimad Bhagavatam 1.2.5 "Inquiries into the Absolute" is a wonderful opportunity provided by Srila Romapada Swami to help us fruitfully engage our propensity to inquire and seek answers. Please take advantage! Guide to “Inquiries into the Absolute” om ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù I offer my respectful obeisances unto my spiritual master, who has opened my eyes, blinded by the darkness of ignorance, with the torchlight of knowledge. ‘Inquiries into the Absolute’, is a weekly email digest comprising of thought provoking and sublime answers given by His Holiness Romapada Swami Maharaj to the questions raised by devotees on myriad spiritual topics.
  • A Comprehensive Guide by Jack Watts and Conner Reynolds Texts

    A Comprehensive Guide by Jack Watts and Conner Reynolds Texts

    A Comprehensive Guide By Jack Watts and Conner Reynolds Texts: Mahabharata ● Written by Vyasa ● Its plot centers on the power struggle between the Kaurava and Pandava princes. They fight the Kurukshetra War for the throne of Hastinapura, the kingdom ruled by the Kuru clan. ● As per legend, Vyasa dictates it to Ganesha, who writes it down ● Divided into 18 parvas and 100 sub­parvas ● The Mahabharata is told in the form of a frame tale. Janamejaya, an ancestor of the Pandavas, is told the tale of his ancestors while he is performing a snake sacrifice ● The Genealogy of the Kuru clan ○ King Shantanu is an ancestor of Kuru and is the first king mentioned ○ He marries the goddess Ganga and has the son Bhishma ○ He then wishes to marry Satyavati, the daughter of a fisherman ○ However, Satyavati’s father will only let her marry Shantanu on one condition: Shantanu must promise that any sons of Satyavati will rule Hastinapura ○ To help his father be able to marry Satyavati, Bhishma renounces his claim to the throne and takes a vow of celibacy ○ Satyavati had married Parashara and had a son with him, Vyasa ○ Now she marries Shantanu and has another two sons, Chitrangada and Vichitravirya ○ Shantanu dies, and Chitrangada becomes king ○ Chitrangada lives a short and uneventful life, and then dies, making Vichitravirya king ○ The King of Kasi puts his three daughters up for marriage (A swayamvara), but he does not invite Vichitravirya as a possible suitor ○ Bhishma, to arrange a marriage for Vichitravirya, abducts the three daughters of Kasi: Amba,
  • Srimad Bhagavad-Gita, the Hidden Treasure Of

    Srimad Bhagavad-Gita, the Hidden Treasure Of

    A 02 Invocation 7/6/06 3:37 AM Page 1 < a6 h·[evtgh < É ne6eTu Moybmo3ye ƒ 5jrye feteugkf >uƒ Ruesfk jøo6yeƒ npteghoffep h£uk hxe5etyk , aÒXyeh'yrÅqg˘ 5jrylh=ed\e£ueoufl- hHb Yrehfsp ƒd3eoh 5jrÍlyk 5rÒkoqglh <!< fhmESypy k Ruesor\e[bp∂k _π“etorFdeuynÁfkÁ , ukf Yrue 5etyyX[ng; TA MIreo[ym ©efhuA MdlnA <@< Mn´neotieyeu ymÁrkÁXwneguk , ©efhp¬eu w"Qgeu jlyeh'ydpxk fhA <#< sre‰nofqdm jerm dmJ3e jmne[fFdfA , ne6e ‰ rÑsA sp3l5e‰∑e dpJ3ƒ jlyeh'yƒ hxy <$< rspdkrspyƒ dkrƒ wÏsveg;t-hdTfh , dkrwlnthefFdƒ w"Qgƒ rFdk ij͇/h <%< 5lQh¬mgy1e iu¬6i[e jeF3etfl[mYn[e \{ujøexryl w"nkg rxfl wg‰f r[ewk π[e , aÆÑ6ehorwgT-7mthwte dpue‰3ferÅyfl sm¥lgeT 2ù neG`rX tgfdl w≈ryTwA wK\rA <^< nete\uTrvA stmihh[ƒ jlye6TjF3mÑw1ƒ fefe™uefwwKstƒ xotw6esƒbm3febmo3yh , [mwK sˆfq1nd˜ XtxtxA nknluhef ƒ hpde 5;ueÔetyn•iƒ wo[h[M£rƒos fA «ekus k <&< uƒ bø≤e r/gkF¬/¬h/ySypFroFy odRuXA SyrX- r‰§dXA se·nd±hmnofqdXjeTuoFy uƒ sehjeA , £ueferoS6yyÍyfk hfse n|uoFy uƒ umojfm uSueFyƒ f ordAp sptesptjge dreuk ySh X fhA <*< feteugƒ fhSw"Ñu ftƒ vXr ftm¥hh , dkr˘ st>y˘ Ruesƒ yym iuhpdltuyk <(< [1] A 02 Invocation 7/6/06 3:37 AM Page 2 Ma&galåchara@am o^ pårthåya pratibodhitå^ bhagavatå nåråya@ena svaya^ vyåsena grathitå^ purå@a-muninå madhye mahå-bhårate advaitåm~ta-var!i@(^ bhagavat(m a!$ådaßådhyåyi@(m amba tvåm anusandadhåmi bhagavad-g(te bhavad-ve!i@(m [1] namo ’stu te vyåsa-vißåla-buddhe phullåravindåyata-patra-netra yena tvayå bhårata-taila-p)r@a% prajvålito jåna-maya% prad(pa% [2] prapanna-pårijåtåya, totra-vetraika-på@aye jåna-mudråya k~!@åya, g(tåm~ta-duhe nama% [3] sarvopani!ado gåvo,
  • Concept of Salvation in Hinduism

    Concept of Salvation in Hinduism

    HINDUISM AND CONCEPT OF SALVATION {With special reference to The Bhagavad Gita} Tahira Basharat∗ The concept of salvation is present in almost all religions in its own distinct way. The primary purpose of all religions is to provide salvation to their followers and the existence of many different religions indicates that there is a great variety of opinion about what constitutes salvation and the means of achieving it. The term salvation can be meaningfully used in connection with so many religions, however, shows that it distinguishes a notion common to men and women of a wide range of cultural traditions. The monotheistic religions state that barrier between human and God is a sin. The monotheistic religions define salvation as entering a state of eternal communion with God, which means that personhood will not be abolished but perfected. However, they differ greatly on the way one can be saved and on the role Jesus Christ has in it. According to Judaism and Islam, salvation is attained by performing good deeds and following the moral law. According to Christianity this is not enough and the role of Jesus Christ as Savior is essential. Other Eastern religions, such as Buddhism and Taoism, take salvation as an illumination, meaning the discovery of and conformity of oneself with an eternal law that governs existence. Dualistic religions, which state that two opposed forces of good and evil rule our world, see salvation as a return to an initial angelic state, from which humans have fallen into a physical body. Salvation, for the Hindu, can be achieved in one of three ways: the way of works, the way of knowledge, or the way of devotion.
  • Mbtn-Chapter17

    Mbtn-Chapter17

    || Om Namo Bhagavate Vasudevaya || 1) When the King of Chedi (Damaghosha) returned to his place, Sri Janardana got to know that Rugmini, who was Mahalakshmi herself, was getting ready for a Swayamvara. 2) Her elder brother Rugmini hated Sri Hari, the lord of Ramaa, and had stopped the marriage of Rugmini, who was dear to Sri Hari, with Sri Krishna. 3) When the Swayamvara was announced, Jarasandha, along with other warriors such as Salva, Paundraka, Shishupala and others left (for the Swayamvara). 4) Then, Sri Krishna quickly left for Kundinapura. Garuda too reached him as soon as he (Sri Krishna) remembered him. 5) Due to the wind speed from his wings, the Kings fell down on the ground. When Garuda’s strength itself is so much, what to say of Sri Hari’s strength? 6 to 10) “What shall we do now for our good?” – thought all the Kings. At that time Jarasandha said thus – “This Krishna, who keeps winning, is definitely Vishnu himself. Or else, how can he be pakshivahana (rider of Garuda)? All of us have lost to him alone every time in battle. Even though we have attacked him together, we have never won even once. His brother Balarama had almost killed me. When I was badly hurt, he left me after listening to an ashareeravani. What else to say of his (Sri Krishna’s) strength? Without himself getting hurt, he is rendering us almost like a blade of grass everytime. In such a grave scenario, what may be good for us to do?” 11) Speaking thus, Jarasandha lowered his lustre-less face.