Devotional Lovers

Shrimad Bhagavad Gita Chapter-03 (Part-03) in Hindi Podcast

बहुधा गीता प्रेमी व्याख्याताओं ने इस अध्याय को कर्म योग का नाम दिया है, किन्तु ये सांगत नहीं है। दुसरे अध्याय में योगेश्वर ने कर्म का नाम लिया है। उन्होंने कर्म के महत्व का प्रतिपादन कर उसमे कर्मजिज्ञासा जाग्रत की और इस अध्याय में उन्होंने कर्म को परिभाषित किया कि यज्ञ की प्रक्रिया ही कर्म है। सिद्ध है कि यज्ञ कोई निर्धारित दिशा है। इसके अतिरिक्त जो कुछ भी किया जाता है, वह इसी लोक का बंधन है। श्रीकृष्ण जिसे कहेंगे, वह कर्म “मोक्ष्यसेऽशुभात्” संसार बंधन से छुटकारा दिलाने वाला कर्म है।

श्रीकृष्ण ने यज्ञ की उत्पति को बताया। वह देता क्या है? उसकी विशेषताओ का चित्रण किया। यज्ञ करने पर बल दिया। उन्होंने कहा, इस यज्ञ की प्रक्रिया ही कर्म है। जो नहीं करते वे पापायु, आराम चाहने वाले व्यर्थ जीते है। पूर्व में होने वाले महाऋषिओ ने भी इसे करके ही परम नैष्कर्म्य सिद्धि को पाया। वे आत्मतृप्त है, उनके लिए कर्म की आवश्यकता नहीं है, फिर भी पीछे वालो के मार्ग दर्शन के लिए वे भी कर्म में भली प्रकार लगे रहते है। उन महापुरुषों से श्रीकृष्ण ने अपनी तुलना की, कि मेरा भी अब कर्म करने से कोई परियोजन नहीं है। किन्तु में भी पीछे वालो के हित के लिये कर्म में बरतता हूँ। श्रीकृष्ण ने स्पष्ट अपना परिचय दिया कि वे एक योगी थे।

उन्होंने कर्म में प्रवृत्त साधको को चलायमान न करने को कहा, क्योकि कर्म करके ही उन साधको को स्थिति प्राप्त करनी है। यदि नहीं करोगे तो नष्ट हो जाओगे। इस कर्म के लिये ध्यानस्थ होकर युद्ध करना है। आंखे बंद है, इन्द्रियों से सिमटकर चित्त का निरोध हो चला तो युद्ध कैसा? उस समय काम-क्रोध, राग-द्वेष बाधक होते है। इन विजातीय प्रवृत्तियों का पार पाना ही युद्ध है। आसुरी सम्पद कुरुक्षेत्र, विजातीय प्रवृत्ति को शनै:-शनै: छाँटते हुए ध्यानस्थ हो जाना ही युद्ध है। वस्तुत: ध्यान में ही युद्ध है। यही इस अध्याय का सारांश है, जिसमे न कर्म बताया न यज्ञ। यही यज्ञ समझ में आ जाये तो कर्म समझ में आ जाये, अभी तो कर्म समझाया ही नहीं गया है।

इस अध्याय मे केवल स्थितप्रज्ञ महापुरुष के प्रशिक्षणात्मक पहलु पर बल दिया गया है। यह तो गुरुजानो के लिए निर्देश है। वह न भी करे तो उन्हें क्षति नहीं और न ही ऐसा करने में उनका अपना कोई लाभ ही है। किन्तु जिन साधको को परमगति अभीष्ट है। उनके लिये विशेष कुछ कहा ही नहीं, तो ये कर्म योग कैसे है? कर्म स्वरूप भी स्पष्ट नहीं है, जिसे किया जाये, क्योकि यज्ञ की प्रक्रिया ही कर्म है। अभी तक उन्होंने इतना ही बताया। यज्ञ तो बताया ही नहीं, कर्म का स्वरूप स्पष्ट कहा हुआ? हाँ, युद्ध का यथार्थ चित्रण गीता मे यही पाया जाता है।

सम्पूर्ण गीता पर दृष्टिपात करें तो अध्याय दो में कहा की शरीर नाशवान है, अत: युद्ध कर। गीता में युद्ध का यही ठोस कारण बताया गया। आगे ज्ञानयोग के सन्दर्भ में क्षत्रिय के लिए युद्ध ही कल्याण का एकमात्र साधन बताया और कहा की यह बुद्धि तेरे लिये ज्ञानयोग के विषय में कही गयी। कोन सी बुद्धि ? यही की हर जीत दोनों दृष्टियों में लाभ ही है, ऐसा समझकर युद्ध कर। फिर अध्याय चार में कहा कि योग में स्थित रहकर हृदय में स्थित अपने इस संशय को ज्ञानरूपी तलवार द्वारा काट। वह तलवार योग में है। अध्याय पाचं से दस तक युद्ध की चर्चा तक नहीं है। ग्यारहवें अध्याय में केवल इतना कहा है कि ये शत्रु मेरे द्वारा पहले ही मारे गये है, तू निमित्त मात्र होकर खड़ा भर हो जा। यश को प्राप्त कर। ये तुम्हारे बीना भी मरे हुए है, प्रेरक करा लेगा। तू इन मुर्दों को ही मार।

अध्याय पन्द्रह में संसार सुविरूढ़ मूलवाला पीपल वृक्ष-जैसा कहा गया, जिसे असंगतारूपी शस्त्र द्वारा काटकर उसपर परमपद पर खोजने का निर्देश मिला। आगे के अध्यायों में युद्ध का उलेख नहीं है। अध्याय सोलह में असुरो का चित्रण अवश्य है, जो नरक गामी है। अध्याय तीन में ही युद्ध का विशद चित्रण है। श्लोक ३० से श्लोक ४३ तक युद्ध का स्वरूप, उनकी अनिवार्यता, युद्ध न करने वालो का विनाश, युद्ध में मारे जाने वाले शत्रुओं के नाम, उन्हें मरने के लिए अपनी शक्ति का आह्वान और निश्चय ही उन्हें काट कर फेकने पर बल दिया। इस अध्याय में शत्रु और शत्रु का आन्तरिक स्वरूप स्पष्ट है, जिनके विनाश की प्रेरणा दी गई है। अत:–

इस प्रकार श्रीमद्भगवद्गीतारूपी उपनिषद् एवं ब्रह्मविद्या तथा योगशास्त्र विषयक श्रीकृष्ण और अर्जुन के संवाद में “शत्रुविनाश-प्रेरणा” नामक तीसरा अध्याय पूर्ण होता है।

Shrimad Bhagavad Gita Chapter-02 (Part-02) in Hindi Podcast

प्रायः कुछ लोग कहते है, कि दूसरे अध्याय में गीता पूरी हो गयी। किन्तु केवल कर्म का नाम मात्र लेने से कर्म पूरा हो जाता हो। तब तो गीता का समापन माना जा सकता है। इस अध्याय में योगेश्वर श्रीकृष्ण ने यही बताया है कि अर्जुन निष्काम कर्म के विषय में सुन, जिसे जानकर तू संसार बंधन से छुट जायेगा। कर्म करने में तेरा अधिकार है, फल मे कभी नहीं। कर्म करने मे तेरी (असरधा) भी न हो। निरन्तर करने के लिए तत्पर हो जाता है। इसके परिणाम में तू परम पुरुष का दर्शन कर स्थितप्रज्ञ बनेगा।

यह संख्यायोग्य नामक अध्याय नहीं है। यह नाम शाश्त्र्कार का नहीं, अपितु टिकाकरो की देन है। वे अपनी बुधि के अनुसार ही ग्रहण करते है तो आश्चर्य क्या है।

इस अध्याय में कर्म की गरिमा, उसे करने मे बरती जानेवाली सावधानी और स्थितप्रज्ञ के लक्षण बताकर श्रीकृष्ण ने अर्जुन के मन में कर्म के प्रति उत्कंठा जाग्रत की है, उसे कुछ प्रश्‍न दिये है। आत्मा शाश्‍वत है, सनातन है, उसे जानकर तत्वदर्शी बनो। उसकी प्राप्ति के दो साधन है, ज्ञानयोग और निष्काम कर्मयोग।

अपनी शक्ति को समझकर, हानि लाभ का स्वयं निर्णय लेकर कर्म में परवर्त होना ज्ञानीमार्ग है तथा इष्ट पर निर्भर होकर समर्पण के साथ उसही कर्म में प्रवृत्त होना ज्ञानमार्ग है। तथा इष्ट पर निर्भर होकर समर्पण के साथ उसी कर्म में प्रवृत्त होना निष्काम कर्ममार्ग या भक्तिमार्ग है। गोस्वामी तुलसीदास ने दोनों का चित्रण इस परकार किया है।

मेरे दो प्रकार के भजने वाले है एक ज्ञानमार्गी दूसरा भक्तिमार्गी। निष्काम ज्ञानमार्गी या भक्तिमार्गी शरणागत होकर मेरा आश्रय लेकर चलता है। ज्ञानयोगी अपनी शक्ति सामने रखकर, अपने लाभ हानि का विचार कर अपने भरोसे चलता है, जबकी दोनों के सत्रु एक ही है। ज्ञानमार्गी को काम, क्रोधदि शत्रुओं पर विजय पाना है। और निष्काम कर्मयोगी को भी इन्ही से युद्ध करना है। कामनायो का त्याग दोनों करते है और दोनों मार्गो में क्या जानेवाला कर्म भी एक ही है। इस कर्म के परिणाम में परमशान्ति को प्राप्त हो जाओगे लेकिन यह नहीं बताया की कर्म है क्या? अब आपके भी समक्ष कर्म एक प्रश्न है।

अर्जुन के मन में भी कर्म के प्रति जिज्ञासा हुई। तीसरे अध्याय के आरंभ में ही उसने कर्मविषयक प्रश्न प्रस्तुत किया।

इस प्रकार श्रीमद्भगवद्गीतारूपी उपनिषद् एवं ब्रह्मविद्या तथा योगशास्त्र विषयक श्रीकृष्ण और अर्जुन के संवाद में कर्म – जिज्ञासा नामक दूसरा अध्याय पूर्ण होता है।

Shrimad Bhagavad Gita Chapter-01 (Part-01) in Hindi Podcast

गीता क्षेत्र – क्षेत्रज्ञ के युद्ध का निरूपण है। यह ईश्वररिय विभूतियों से संपन्न भगवत स्वरुप को दिखाने वाला गायन है। यह गायन जिस क्षेत्र में होता है वह युद्ध क्षेत्र शरीर है। जिसमें दो प्रवृतियां हैं धर्मक्षेत्र और कुरुक्षेत्र, उन सेनाओं का स्वरुप और उनमें बल का आधार बताया। शंख ध्वनि से उनके पराक्रम की जानकारी मिली। तदंतर जिस सेना से लड़ना है उनका निरीक्षण हुआ जिसकी गणना 18 अक्षरिय अथात् लगभग साढॆ ६ अरब कही जाती है। किंतु वस्तुतः वे अनंत है।

प्रकृति के दृष्टिकोण २ है। एक स्टोन मुखी प्रवृत्ति देविय संपत और दूसरी बहिर्मुखी प्रवृत्ति आसुरी संपत दोनों प्रवृत्ति ही है। एक ईष्ट ओर सम्मुख करती है। परम धर्म परमात्मा की ओर ले जाती है और दूसरी प्रकृति में विश्वास दिलाती है पहली देवीय संपत को साधकर आसुरी संपत का अंत किया जाता है। फिर शाश्वत पराव्रहम के दर्शन और उसमें स्थिति के साथ अव्यक्त शेष हो जाती है, युद्ध का परिणाम निकल आता है।

अर्जुन को सैन्य निरीक्षण में अपना परिवार ही दिखाई पड़ता है। जिसे मारना है जहां तक संबंध है उतना ही जगत है। अनुराग के प्रथम चरण में परिवारिक मोह बाधक बनता है। साधक जब देखता है कि मधुर संबंधों में इतना विच्छेद हो जाएगा जैसे वे थे ही नही। तो उसे घबराहट होने लगती है स्वजना शक्ति को मरने में उसे अक्लियान दिखाई देने लगता है। वह अप्रचलित रूढ़ियों में अपना कल्याण ढूंढने लगता है जैसा अर्जुन ने किया उसने कहा कुलधर्म ही सनातन धर्म है। इस युद्ध से सनातन धर्म नष्ट हो जाएगा। कुल की स्त्रियां दूषित हो जाएंगी वरुण शंकर पैदा होगा जो कूल और कुल धातियों को अनंत काल तक नरक में ले जाने के लिए ही होता है।

अर्जुन अपनी समझ से सनातन धर्म की रक्षा के लिए विकल है उस ने श्री कृष्ण से अनुरोध किया कि हम लोग समझदार होकर के भी यह महान पाप क्यों करें अथार्त श्रीकृष्ण भी पाप करने जा रहे है। पाप से बचने के लिए मैं युद्ध नहीं करूंगा  ऐसा कहता हुआ हवास अर्जुन रथ के पिछले भाग में बैठ गया। क्षेत्र – क्षेत्रज्ञ के संघर्ष से पीछे हट गया।

टीकाकारों ने इस अध्याय को अर्जुन का विष्णाज्ञय योग कहा है। अर्जुन अनुराग का प्रतीक है सनातन धर्म के लिए विकल होने वाले अनुरागी का विषाद योग का कारण बनता है यही विषाद मनु को हुआ था। संशय मैं पढकर ही मनुष्य विसाध करता है। उसे संदेह था कि वरुण शंकर पैदा होगा जो नरक में ले जायेगा। सनातन धर्म के नष्ट होने का विषाद था। अतः संशय विषाद योग का समान्य नामकर्ण इस अध्याय के लिए उपुक्त है।

Bhagavad Gita in French by HG Prema Bhakti Prabhu - Chapter 18

Bhagavad-gita, a philosophical poem comprising seven hundred Sanskrit verses, is one of the most important philosophical and literary works known to man. More commentaries have been written upon the Gita than upon any other philosophical or religious text in history. As a classic of timeless wisdom, it is the main literary support for the oldest surviving spiritual culture in the world-that of India's Vedic civilization. Not only has the Gita directed the religious life of many centuries of Hindus, but, owing to the pervasive influence of religious concepts in Vedic civilization, the Gita has shaped India's social, ethical, cultural and even political life as well. Attesting to India's nearly universal acceptance of the Gita, practically every sectarian cult and school of Hindu thought, representing a vast spectrum of religious and philosophical views, accepts Bhagavad-gita as the summum bonum guide to spiritual truth. The Gita, therefore, more than any other single historical source, provides penetrating insight into the metaphysical and psychological foundation of India's Vedic culture, both ancient and contemporary.

The influence of Bhagavad-gita, however, is not limited to India. The Gita has deeply affected the thinking of generations of philosophers, theologians, educators, scientists and authors in the West as well Henry David Thoreau reveals in his journal, "Every morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita ... in comparison with which our modern civilization and literature seem puny and trivial."

The Gita has long been considered the essence of Vedic literature, the vast body of ancient scriptural writings that forms the basis of Vedic philosophy and spirituality. As the essence of the 108 Upanisads, it is sometimes referred to as Gitopanisad.

Bhagavad-gita, the essence of Vedic wisdom, was injected into the Mahabharata, an action-packed narrative of an important era in ancient Indian politics.

Bhagavad-gita comes to us in the form of a battlefield dialogue between Lord Sri Krishna and the warrior Arjuna. The dialogue occurs just before the onset of the first military engagement of the Kuruksetra War, a great fratricidal war between the Kauravas and the Pandavas to determine India's political destiny. Arjuna, forgetful of his prescribed duty as a ksatriya (warrior) whose duty is to fight for a righteous cause in a holy war, decides, for personally motivated reasons, not to fight. Krishna, who has agreed to act as the driver of Arjuna's chariot, sees His friend and devotee in illusion and perplexity and proceeds to enlighten Arjuna regarding his immediate social duty (varna-dharma) as a warrior and, more important, his eternal duty or nature (sanatana-dharma) as an eternal spiritual entity in relationship with God. Thus the relevance and universality of Krishna's teachings transcend the immediate historical setting of Arjuna's battlefield dilemma. Krishna speaks for the benefit of all souls who have forgotten their eternal nature, the ultimate goal of existence, and their eternal relationship with Him.

Bhagavad Gita in French by HG Prema Bhakti Prabhu - Chapter 17

Bhagavad-gita, a philosophical poem comprising seven hundred Sanskrit verses, is one of the most important philosophical and literary works known to man. More commentaries have been written upon the Gita than upon any other philosophical or religious text in history. As a classic of timeless wisdom, it is the main literary support for the oldest surviving spiritual culture in the world-that of India's Vedic civilization. Not only has the Gita directed the religious life of many centuries of Hindus, but, owing to the pervasive influence of religious concepts in Vedic civilization, the Gita has shaped India's social, ethical, cultural and even political life as well. Attesting to India's nearly universal acceptance of the Gita, practically every sectarian cult and school of Hindu thought, representing a vast spectrum of religious and philosophical views, accepts Bhagavad-gita as the summum bonum guide to spiritual truth. The Gita, therefore, more than any other single historical source, provides penetrating insight into the metaphysical and psychological foundation of India's Vedic culture, both ancient and contemporary.

The influence of Bhagavad-gita, however, is not limited to India. The Gita has deeply affected the thinking of generations of philosophers, theologians, educators, scientists and authors in the West as well Henry David Thoreau reveals in his journal, "Every morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita ... in comparison with which our modern civilization and literature seem puny and trivial."

The Gita has long been considered the essence of Vedic literature, the vast body of ancient scriptural writings that forms the basis of Vedic philosophy and spirituality. As the essence of the 108 Upanisads, it is sometimes referred to as Gitopanisad.

Bhagavad-gita, the essence of Vedic wisdom, was injected into the Mahabharata, an action-packed narrative of an important era in ancient Indian politics.

Bhagavad-gita comes to us in the form of a battlefield dialogue between Lord Sri Krishna and the warrior Arjuna. The dialogue occurs just before the onset of the first military engagement of the Kuruksetra War, a great fratricidal war between the Kauravas and the Pandavas to determine India's political destiny. Arjuna, forgetful of his prescribed duty as a ksatriya (warrior) whose duty is to fight for a righteous cause in a holy war, decides, for personally motivated reasons, not to fight. Krishna, who has agreed to act as the driver of Arjuna's chariot, sees His friend and devotee in illusion and perplexity and proceeds to enlighten Arjuna regarding his immediate social duty (varna-dharma) as a warrior and, more important, his eternal duty or nature (sanatana-dharma) as an eternal spiritual entity in relationship with God. Thus the relevance and universality of Krishna's teachings transcend the immediate historical setting of Arjuna's battlefield dilemma. Krishna speaks for the benefit of all souls who have forgotten their eternal nature, the ultimate goal of existence, and their eternal relationship with Him.

Bhagavad Gita in French by HG Prema Bhakti Prabhu - Chapter 16

Bhagavad-gita, a philosophical poem comprising seven hundred Sanskrit verses, is one of the most important philosophical and literary works known to man. More commentaries have been written upon the Gita than upon any other philosophical or religious text in history. As a classic of timeless wisdom, it is the main literary support for the oldest surviving spiritual culture in the world-that of India's Vedic civilization. Not only has the Gita directed the religious life of many centuries of Hindus, but, owing to the pervasive influence of religious concepts in Vedic civilization, the Gita has shaped India's social, ethical, cultural and even political life as well. Attesting to India's nearly universal acceptance of the Gita, practically every sectarian cult and school of Hindu thought, representing a vast spectrum of religious and philosophical views, accepts Bhagavad-gita as the summum bonum guide to spiritual truth. The Gita, therefore, more than any other single historical source, provides penetrating insight into the metaphysical and psychological foundation of India's Vedic culture, both ancient and contemporary.

The influence of Bhagavad-gita, however, is not limited to India. The Gita has deeply affected the thinking of generations of philosophers, theologians, educators, scientists and authors in the West as well Henry David Thoreau reveals in his journal, "Every morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita ... in comparison with which our modern civilization and literature seem puny and trivial."

The Gita has long been considered the essence of Vedic literature, the vast body of ancient scriptural writings that forms the basis of Vedic philosophy and spirituality. As the essence of the 108 Upanisads, it is sometimes referred to as Gitopanisad.

Bhagavad-gita, the essence of Vedic wisdom, was injected into the Mahabharata, an action-packed narrative of an important era in ancient Indian politics.

Bhagavad-gita comes to us in the form of a battlefield dialogue between Lord Sri Krishna and the warrior Arjuna. The dialogue occurs just before the onset of the first military engagement of the Kuruksetra War, a great fratricidal war between the Kauravas and the Pandavas to determine India's political destiny. Arjuna, forgetful of his prescribed duty as a ksatriya (warrior) whose duty is to fight for a righteous cause in a holy war, decides, for personally motivated reasons, not to fight. Krishna, who has agreed to act as the driver of Arjuna's chariot, sees His friend and devotee in illusion and perplexity and proceeds to enlighten Arjuna regarding his immediate social duty (varna-dharma) as a warrior and, more important, his eternal duty or nature (sanatana-dharma) as an eternal spiritual entity in relationship with God. Thus the relevance and universality of Krishna's teachings transcend the immediate historical setting of Arjuna's battlefield dilemma. Krishna speaks for the benefit of all souls who have forgotten their eternal nature, the ultimate goal of existence, and their eternal relationship with Him.

Bhagavad Gita in French by HG Prema Bhakti Prabhu - Chapter 15

Bhagavad-gita, a philosophical poem comprising seven hundred Sanskrit verses, is one of the most important philosophical and literary works known to man. More commentaries have been written upon the Gita than upon any other philosophical or religious text in history. As a classic of timeless wisdom, it is the main literary support for the oldest surviving spiritual culture in the world-that of India's Vedic civilization. Not only has the Gita directed the religious life of many centuries of Hindus, but, owing to the pervasive influence of religious concepts in Vedic civilization, the Gita has shaped India's social, ethical, cultural and even political life as well. Attesting to India's nearly universal acceptance of the Gita, practically every sectarian cult and school of Hindu thought, representing a vast spectrum of religious and philosophical views, accepts Bhagavad-gita as the summum bonum guide to spiritual truth. The Gita, therefore, more than any other single historical source, provides penetrating insight into the metaphysical and psychological foundation of India's Vedic culture, both ancient and contemporary.

The influence of Bhagavad-gita, however, is not limited to India. The Gita has deeply affected the thinking of generations of philosophers, theologians, educators, scientists and authors in the West as well Henry David Thoreau reveals in his journal, "Every morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita ... in comparison with which our modern civilization and literature seem puny and trivial."

The Gita has long been considered the essence of Vedic literature, the vast body of ancient scriptural writings that forms the basis of Vedic philosophy and spirituality. As the essence of the 108 Upanisads, it is sometimes referred to as Gitopanisad.

Bhagavad-gita, the essence of Vedic wisdom, was injected into the Mahabharata, an action-packed narrative of an important era in ancient Indian politics.

Bhagavad-gita comes to us in the form of a battlefield dialogue between Lord Sri Krishna and the warrior Arjuna. The dialogue occurs just before the onset of the first military engagement of the Kuruksetra War, a great fratricidal war between the Kauravas and the Pandavas to determine India's political destiny. Arjuna, forgetful of his prescribed duty as a ksatriya (warrior) whose duty is to fight for a righteous cause in a holy war, decides, for personally motivated reasons, not to fight. Krishna, who has agreed to act as the driver of Arjuna's chariot, sees His friend and devotee in illusion and perplexity and proceeds to enlighten Arjuna regarding his immediate social duty (varna-dharma) as a warrior and, more important, his eternal duty or nature (sanatana-dharma) as an eternal spiritual entity in relationship with God. Thus the relevance and universality of Krishna's teachings transcend the immediate historical setting of Arjuna's battlefield dilemma. Krishna speaks for the benefit of all souls who have forgotten their eternal nature, the ultimate goal of existence, and their eternal relationship with Him.

Bhagavad Gita in French by HG Prema Bhakti Prabhu - Chapter 14

Bhagavad-gita, a philosophical poem comprising seven hundred Sanskrit verses, is one of the most important philosophical and literary works known to man. More commentaries have been written upon the Gita than upon any other philosophical or religious text in history. As a classic of timeless wisdom, it is the main literary support for the oldest surviving spiritual culture in the world-that of India's Vedic civilization. Not only has the Gita directed the religious life of many centuries of Hindus, but, owing to the pervasive influence of religious concepts in Vedic civilization, the Gita has shaped India's social, ethical, cultural and even political life as well. Attesting to India's nearly universal acceptance of the Gita, practically every sectarian cult and school of Hindu thought, representing a vast spectrum of religious and philosophical views, accepts Bhagavad-gita as the summum bonum guide to spiritual truth. The Gita, therefore, more than any other single historical source, provides penetrating insight into the metaphysical and psychological foundation of India's Vedic culture, both ancient and contemporary.

The influence of Bhagavad-gita, however, is not limited to India. The Gita has deeply affected the thinking of generations of philosophers, theologians, educators, scientists and authors in the West as well Henry David Thoreau reveals in his journal, "Every morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita ... in comparison with which our modern civilization and literature seem puny and trivial."

The Gita has long been considered the essence of Vedic literature, the vast body of ancient scriptural writings that forms the basis of Vedic philosophy and spirituality. As the essence of the 108 Upanisads, it is sometimes referred to as Gitopanisad.

Bhagavad-gita, the essence of Vedic wisdom, was injected into the Mahabharata, an action-packed narrative of an important era in ancient Indian politics.

Bhagavad-gita comes to us in the form of a battlefield dialogue between Lord Sri Krishna and the warrior Arjuna. The dialogue occurs just before the onset of the first military engagement of the Kuruksetra War, a great fratricidal war between the Kauravas and the Pandavas to determine India's political destiny. Arjuna, forgetful of his prescribed duty as a ksatriya (warrior) whose duty is to fight for a righteous cause in a holy war, decides, for personally motivated reasons, not to fight. Krishna, who has agreed to act as the driver of Arjuna's chariot, sees His friend and devotee in illusion and perplexity and proceeds to enlighten Arjuna regarding his immediate social duty (varna-dharma) as a warrior and, more important, his eternal duty or nature (sanatana-dharma) as an eternal spiritual entity in relationship with God. Thus the relevance and universality of Krishna's teachings transcend the immediate historical setting of Arjuna's battlefield dilemma. Krishna speaks for the benefit of all souls who have forgotten their eternal nature, the ultimate goal of existence, and their eternal relationship with Him.

Bhagavad Gita in French by HG Prema Bhakti Prabhu - Chapter 13

Bhagavad-gita, a philosophical poem comprising seven hundred Sanskrit verses, is one of the most important philosophical and literary works known to man. More commentaries have been written upon the Gita than upon any other philosophical or religious text in history. As a classic of timeless wisdom, it is the main literary support for the oldest surviving spiritual culture in the world-that of India's Vedic civilization. Not only has the Gita directed the religious life of many centuries of Hindus, but, owing to the pervasive influence of religious concepts in Vedic civilization, the Gita has shaped India's social, ethical, cultural and even political life as well. Attesting to India's nearly universal acceptance of the Gita, practically every sectarian cult and school of Hindu thought, representing a vast spectrum of religious and philosophical views, accepts Bhagavad-gita as the summum bonum guide to spiritual truth. The Gita, therefore, more than any other single historical source, provides penetrating insight into the metaphysical and psychological foundation of India's Vedic culture, both ancient and contemporary.

The influence of Bhagavad-gita, however, is not limited to India. The Gita has deeply affected the thinking of generations of philosophers, theologians, educators, scientists and authors in the West as well Henry David Thoreau reveals in his journal, "Every morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita ... in comparison with which our modern civilization and literature seem puny and trivial."

The Gita has long been considered the essence of Vedic literature, the vast body of ancient scriptural writings that forms the basis of Vedic philosophy and spirituality. As the essence of the 108 Upanisads, it is sometimes referred to as Gitopanisad.

Bhagavad-gita, the essence of Vedic wisdom, was injected into the Mahabharata, an action-packed narrative of an important era in ancient Indian politics.

Bhagavad-gita comes to us in the form of a battlefield dialogue between Lord Sri Krishna and the warrior Arjuna. The dialogue occurs just before the onset of the first military engagement of the Kuruksetra War, a great fratricidal war between the Kauravas and the Pandavas to determine India's political destiny. Arjuna, forgetful of his prescribed duty as a ksatriya (warrior) whose duty is to fight for a righteous cause in a holy war, decides, for personally motivated reasons, not to fight. Krishna, who has agreed to act as the driver of Arjuna's chariot, sees His friend and devotee in illusion and perplexity and proceeds to enlighten Arjuna regarding his immediate social duty (varna-dharma) as a warrior and, more important, his eternal duty or nature (sanatana-dharma) as an eternal spiritual entity in relationship with God. Thus the relevance and universality of Krishna's teachings transcend the immediate historical setting of Arjuna's battlefield dilemma. Krishna speaks for the benefit of all souls who have forgotten their eternal nature, the ultimate goal of existence, and their eternal relationship with Him.

Bhagavad Gita in French by HG Prema Bhakti Prabhu - Chapter 12

Bhagavad-gita, a philosophical poem comprising seven hundred Sanskrit verses, is one of the most important philosophical and literary works known to man. More commentaries have been written upon the Gita than upon any other philosophical or religious text in history. As a classic of timeless wisdom, it is the main literary support for the oldest surviving spiritual culture in the world-that of India's Vedic civilization. Not only has the Gita directed the religious life of many centuries of Hindus, but, owing to the pervasive influence of religious concepts in Vedic civilization, the Gita has shaped India's social, ethical, cultural and even political life as well. Attesting to India's nearly universal acceptance of the Gita, practically every sectarian cult and school of Hindu thought, representing a vast spectrum of religious and philosophical views, accepts Bhagavad-gita as the summum bonum guide to spiritual truth. The Gita, therefore, more than any other single historical source, provides penetrating insight into the metaphysical and psychological foundation of India's Vedic culture, both ancient and contemporary.

The influence of Bhagavad-gita, however, is not limited to India. The Gita has deeply affected the thinking of generations of philosophers, theologians, educators, scientists and authors in the West as well Henry David Thoreau reveals in his journal, "Every morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita ... in comparison with which our modern civilization and literature seem puny and trivial."

The Gita has long been considered the essence of Vedic literature, the vast body of ancient scriptural writings that forms the basis of Vedic philosophy and spirituality. As the essence of the 108 Upanisads, it is sometimes referred to as Gitopanisad.

Bhagavad-gita, the essence of Vedic wisdom, was injected into the Mahabharata, an action-packed narrative of an important era in ancient Indian politics.

Bhagavad-gita comes to us in the form of a battlefield dialogue between Lord Sri Krishna and the warrior Arjuna. The dialogue occurs just before the onset of the first military engagement of the Kuruksetra War, a great fratricidal war between the Kauravas and the Pandavas to determine India's political destiny. Arjuna, forgetful of his prescribed duty as a ksatriya (warrior) whose duty is to fight for a righteous cause in a holy war, decides, for personally motivated reasons, not to fight. Krishna, who has agreed to act as the driver of Arjuna's chariot, sees His friend and devotee in illusion and perplexity and proceeds to enlighten Arjuna regarding his immediate social duty (varna-dharma) as a warrior and, more important, his eternal duty or nature (sanatana-dharma) as an eternal spiritual entity in relationship with God. Thus the relevance and universality of Krishna's teachings transcend the immediate historical setting of Arjuna's battlefield dilemma. Krishna speaks for the benefit of all souls who have forgotten their eternal nature, the ultimate goal of existence, and their eternal relationship with Him.