Transcript explanantion-of-hindu-beliefs-in-relation-to-the

Hindu Beliefs
IN THE BHAGAVAD-GITA
Bhagavad-Gia

Manual for self-improvement & self-knowledge

Physical and mental disciplines to be practiced

Krishna = Supreme Reality / Brahman / The Absolute

Aim: expects an internal transformation and a
progressive negation of the individual self in order to
bring the ‘realized person’ into line with the universal
Self (the Atman – eternal Self / beyond the individual
ego) = Cosmic Balance
Key concepts in order to achieve
‘realization’:
a) Dharma
(duty)
– Varna (class), Personal (social, universal, human),
Ashrama (stage of life)
An adherent must follow their specific duty in
order to achieve Cosmic Balance.
The Mahabarata

The story of the 5 “Pandava” brothers –
princes who were warring against their
cousins the “Kauravas” for the kingdom.

The Bhagavad-Gita is a small section of
this epic = ‘The Song of the Lord’ (Gita =
song, Bhagavad = Lord)d

Not really the ‘bible’ of Hinduism, but one
of the most important Hindu sacred texts.

Part of the 5th book of the Mahabarata,
just before the war between the two
families of cousins
The story is narrated by ‘Sanjay’ – ‘Sanjaya’ to Dhritrashtra,
who is the blind king of the Kauravas.
DHRITA-RASHTRA
 Asks Sanjaya: (Chapter 1 Verse 1)
“On the field of Truth, on the battle-field
of life, what came to pass, Sanjaya,
when my sons and their warriors faced
those of my brother Pandu?”
 This is a reference to the beginning of
the Mahabharata War, on the
battlefield of Kurukshetra.
 “Of life”: implication is that the battle
here may not merely be physical, but
may be an allegory of an internal
battle for self-master.y
Mahatma Gandhi

In his interpretation of the Bhagavad Gita, one of
the two religious books of the Hindus that he
claimed to know (the other was the Ramayan of
Tulsidas), he expounded his central idea of
nonviolence, although admitting that the Gita
apparently approves of war.

His explanation was that the great stories of
Hinduism are allegories, not historical accounts,
and that each age must read them in the light of
their spiritual knowledge. For him, therefore, the
Gita becomes above all a book of ethics,
emphasizing selfless devotion in the cause of
human brotherhood.

The Gita describes a duel that perpetually goes
on in the heart of humankind.

Physical conflict was only brought in to make the
idea of this duel more alluring for readers.
The Gita’s Message

Analysis of Bhagvad Gita is difficult for the reason that contents of Bhagavad-Gita can never be
understood literally! For assimilating the wisdom contained in sacred Bhagavat Gita of Hinduism
one needs reading in between the lines!

The messages of Bhagavad Gita... the teachings of Bhagavat-Gita were imparted by Lord Krishna
to King Arjuna in the battle of Mahabharata. The teachings of Bhagvad Gita form the core of
Hinduism. Before precipitation of Bhagvad-Gita the initial holy books of Hinduism... the sacred
Vedas and Upanishads (independent treatises) played a vital role!

With the coming of Bhagavad-Gita... with the precipitation of Bhagavad Gita... the gist of Vedas
and the Upanishads was reduced to sacred Bhagvad-Gita also termed Vedanta (the end of
Vedas). In present times one need not follow the wisdom contained in Vedas or even
Upanishads... the wisdom contained in Bhagvad Gita suffices for all practical purposes!

For learning the ABCD of cosmic system... right from the stage of big bang to the stage of
dissolution of the cosmos (termed Pralaya in Hinduism)... all is contained in sacred Bhagavad Gita
of Hinduism! By attempting to critically analyze teachings of Bhagavad-Gita and assimilating the
wisdom contained therein one finally reached the stage of enlightenment (kaivalya jnana)!
http://www.godrealized.org/gita/Analysis-of-Bhagavad-Gita.html
Analysis of the Bhagavad-Gita

Chapter 1: ‘Lamenting the
Consequences of war’
Chapter one introduces the scene, the setting, the
circumstances and the characters involved determining the
reasons for the Bhagavad-Gita's revelation.
1)
The scene is the sacred plain of Kuruksetra.
2)
The setting is a battlefield. The circumstances is war.
3)
The main characters are the Supreme Lord Krishna and
Prince Arjuna, witnessed by four million soldiers led by
their respective military commanders.
4)
After naming the principal warriors on both sides,
Arjuna’s growing dejection is described due to the fear
of losing friends and relatives in the course of the
impending war and the subsequent sins attached to
such actions.
TASK:
For the following points in the
chapters 2 and 9, find specific
examples from the text to support
these ideas:
Chapter 2:
“Foundation of Knowlede”

Krishna takes the roll of Arjun's teacher, and starts speaking.
"Those who are wise, lament neither for living nor for dead. Everything is
existing eternally. Although there is always some pain in loosing loved
ones, the wise undergo that pain with patience and tolerance. They
push on without letting grief overwhelm and ruin their responsibilities."
Krishna explains the fundamental distinction between temporary
material body and eternal spiritual soul. Soul is indestructible,
immeasurable, unborn and eternal.
Chapter 2: Verses 10-39
Sanjaya: So spake Arjuna to the Lord of Hearts, And sighing, “I will not fight!” held silence then. To whom,
with tender smile (O Bharata!) While the Prince wept despairing ‘twixt those hosts, Krishna made answer in
divinest verse
:Krishna: Thou grievest where no grief should be! thou speak’st Words lacking wisdom! for the wise in heart
Mourn not for those that live, nor those that die. Nor I, nor thou, nor any one of these, Ever was not, nor
ever will not be, For ever and for ever afterwards. All, that doth live, lives always! To man’s frame As there
come infancy and youth and age, So come there raisings-up and layings-down Of other and of other lifeabodes, Which the wise know, and fear not. This that irks Thy sense-life, thrilling to the elements Bringing
thee heat and cold, sorrows and joys, ‘Tis brief and mutable! Dear with it, Prince! As the wise bear. The
soul which is not moved, The soul that with a strong and constant calm Takes sorrow and takes joy
indifferently, Lives in the life undying! That which is Can never cease to be; that which is not Will not exist.
To see this truth of both Is theirs who part essence from accident, Substance from shadow. Indestructible,
Learn thou! the life is, spreading life through all; It cannot anywhere, by any means, Be anywise diminished,
stayed, or changed. But for these fleeting frames which it informs With spirit deathless, endless, infinite, They
perish. Let them perish, Prince! And fight! He who shall say, “Lo! I have slain a man!” He who shall think, “Lo!
I am slain!” those both Know naught! Life cannot slay. Life in not slain! Never the spirit was born; the spirit
shall cease to be never; Never was time it was not; End and Beginning are dreams! Birthless and deathless
and changeless remaineth the spirit for ever; Death hath not touched it at all, dead though the house of it
seems!
Who knoweth it exhaustless, self-sustained, Immortal, insestructible,-shall such Say, “I have killed a man, or
caused a kill?”
Nay, but as when one layeth His worn-out robes away, And, taking new ones, sayeth, “These will I wear today!” So putteth by the spirit Lightly its garb of flesh, And passeth to inherit A residence afresh.

Krishna reminds Arjun that happiness comes from right action: duty.
Arjun's duty as a kshatriya (warrior), was to protect the virtuous. No
unhappiness could arise from performing his duty, even if it involved
fighting. Even if Arjun were to die in the war, he would attain
heaven the reward of dutiful action. The results of wise action are
imperishable, the wise therefore strive for wise action with unbroken
determination. This ultimate goal, enlightenment, is best achieved
by Wise Action (karma-yoga), in which one acts out of duty only,
without personal attachment. This is real "yoga".
I say to thee weapons reach not the Life, Flame burns it not, waters cannot o’verwhelm, Nor dry winds wither it.
Impenetrable, Unertered, unassailed, unharmed, untouched, Immortal, all arriving, stable, sure Invisible, ineffable, by word
And thought uncompassed, ever all itself, Thus is the Soul declared! How wilt thou, then, Knowing it so, - grieve when thou
shouldst not grieve? How, if thou hearest that the man new-dead Is, like the man new-born, still living man One same,
existent Spirit-wilt thou weep? The end of birth is death; the end of death Is birth: this is ordained! And mournest thou,
Chief of the stalwart arm! for what befalls Which could not otherwise befall? The birth Of living things comes unperceive3d;
the death Comes unperceived; between them, beings perceive: What is there sorrowful herein dear Prince? Wonderful,
wistful, to contemplate! Difficult, doubtful, to speak upon! Strange and great for tongue to relate, Mystical hearing for every
one! Nor wotteth man this, what a marvel it is, When seeing, and saying, and hearing are done!
This Life within all living things, my Prince! Hides beyond harm; scorn thou to suffer, then, For that which cannot suffer. Do
thy part! Be mindful of thy name, and tremble not! Nought better can betide a martial soul Than lawful war; happy the
warrior To whom comes joy of battle - comes, as now, Glorious and fair, unsought; opening for him A gateway unto Heav'n.
But, if thou shunn'st This honorable field - a Kshattriya If, knowing thy duty and thy task, thou bidd'st Duty and task go by that shall be sin! And those to come shall speak thee infamy From age to age; but infamy is worse For men of noble blood to
bear than death! The chiefs upon their battle-chariots Will deem 'twas fear that drove thee from the fray. Of those who held
thee mighty-souled the scorn Thou must abide, while all thine enemies Will scatter bitter speech of thee, to mock The valour
which thou hadst; what fate could fall More grievously than this? Either - being killed Thou wilt win Swarga's safety, or - alive
And victor - thou wilt reign an earthly king. Therefore, arise, thou Son of Kunti! brace Thine arm for conflict, nerve thy heart
to meet As things alike to thee - pleasure or pain, Profit or ruin, victory or defeat: So minded, gird thee to the fight, for so
Thou shalt not sin!

In this chapter, Krishna discusses Karma, Jnana Yoga with a glimpse of
Bhakti yoga: the nature of devotional service is explained. Only man of
small knowledge follows the rituals of Vedas to get results for sense
gratification. All the purpose of Vedas can be served by serving the
Lord and by self realization. If one does not fix his mind upon God, it will
become fixed on sense objects, which leads, step by step, to illusion.

While answering Arjun’s question on the nature of devotees, Lord
explains, the devotees are free from desire to enjoy the senses, have
steady mind, indifferent from good & evil, have taste for devotional
activities, control the senses by engaging them in the devotional
activities. One who is not connected with the supreme or not doing
devotional activity can not have a steady mind or peace.

Peace comes only to those who give up the motivations of false ego.
Chapter 9:
“Raja Guhya Yoga - The Most
confidential Knowledge”

In Chapter 8, Krishna spoke of "Ananya bhakti", constant
unadulterated devotion, as the means to attain Him. Now in
Chapter Nine, the confidential truths of that bhakti are further
revealed, enlightening us on its supreme excellence.

Krishna's Relationship With the Cosmos(4-10):

Wise Acknowledge Krishna's Position and Worship Him (11-15):

The Proper Method of Worship is Exclusive Devotion (16-25):

The Unmatchable Specialty of Exclusive Devotion(26-34):

Conclusion:
Engage in the exclusive service of the Supreme Godhead, Sri
Krishna, Your delivery will be swift and Krishna shall be attained.

Chapter 9: 1-3, 27-34)

Lord Krishna said: I shall reveal to you, who do not disbelieve, the
most profound secret transcendental knowledge together with
transcendental experience. Having known this you will be freed
from the miseries of worldly existence. This Self-knowledge is the king
of all knowledge, is the most secret, is very sacred, it can be
perceived by instinct, conforms to righteousness (Dharma), is very
easy to practice, and is timeless. O Arjuna, those who have no faith
in this knowledge do not attain Me, and follow the cycles of birth
and death.

…O Arjuna, whatever you do, whatever you eat, whatever you offer
a oblation to the sacred fire, whatever charity you give, whatever
austerity you perform, do all that as an offering unto Me. You shall
become free from the bondage – good and bad- of Karma and
come to Me by this attitude of complete renunciation. The Self is
present equally in all beings. There is no one hateful or dear to Me.
But, those who worship Me with love and devotion are very close to
Me, and I am also very close to them. Even if the most sinful person
resolves to worship Me with single-minded loving devotion, such a
person must be regarded as a sint because of making the right
resolution. Such a person soon becomes righteous and attains
everlasting peace. Be aware, O Arjuna, that My devotee shall
never perish or fall down.

Anybody can attain the Supreme Abode by just surrendering unto My will with
loving devotion, O Arjuna Then, it should be very easy for the wise and devout
sages to attain the supreme Being. Therefore, having obtained this joyless and
transitory human life, one should always worship Me with loving devotion.
Always think of Me, be devoted to Me, worship Me, and bow down to Me. Thus
uniting yourself with Me by setting Me as the supreme goal and the sole refuge,
you shall certainly come to Me.

‘Beyond the Great there is the Undeveloped, beyond the Undeveloped these is
the Person (purusha). Beyond the Person there is nothing—this is the goal, the
highest road.’

‘That Self is hidden in all beings and does not shine forth, but it is seen by subtle
seers through their sharp and subtle intellect.’

‘A wise man should keep down speech and mind; he should keep them within
the Self which is knowledge; he should keep knowledge within the Self which is
the Great; and he should keep that (the Great) within the Self which is the Quiet.