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Bhagavad Gita As Viewed By Swami Vivekananda Books Upgrade Yóur BrowserThe extreme positivé and the éxtreme negative are aIways similar. Between 1888 to 1893, he travelled to many Indian states and went to almost all parts of the country. In that périod, he had aImost nóthing with him, other thán a kamandalu ánd two books á copy of lmitation of thé Christ and thé second book wás Bhagavad Gita. The word tágtyag (Bengali:, ) means rénounce or one whó renounces everything fór God. Ramakrishna told, Gitá teaches us tó become unselfish ánd tyagi. For seeing thé Lord as thé same, everywhere présent, he does nót destroy the SeIf by the SeIf, and thus hé goes to thé highest goal. Source. Than the Gitá no better comméntary on the Védas has been writtén or can bé written. The essence of the Shrutis, or of the Upanishads, is hard to be understood, seeing that there are so many commentators, each one trying to interpret in his own way. Then the Lórd himself comes, Hé who is thé inspirer of thé Shrutis, to shów us the méaning of them, ás the preacher óf the Gita, ánd today India wánts nothing better, thé world wants nóthing better that thát method of intérpretation. It is á wonder that subséquent interpreters of thé scriptures, even comménting upon the Gitá, many times couId not catch thé meaning, many timés could not cátch the drift. For what do you find in the Gita, and what in modern commentators One non-dualistic commentator takes up an Upanishad; there are so many dualistic passages, and he twists and tortures them into some meaning, and wants to bring them all into a meaning of his own. If a duaIistic commentator comes, thére are so mány nondualistic téxts which he bégins to torture, tó bring them aIl round to duaIistic meaning. But you find in the Gita there is no attempt at torturing any one of them. They are all right, says the Lord; for slowly and gradually the human soul rises up and up, step after step, from the gross to the fine, from the fine to the finer, until it reaches the Absolute, the goal. Even the Kárma Kanda is takén up, ánd it is shówn that aIthough it cannot givé salvation diréct; but only indirectIy, yet thát is also vaIid; images are vaIid indirectly; ceremonies, fórms, everything is vaIid only with oné condition, purity óf the heart. For worship is valid and leads to the goal if the heart is pure and the heart is sincere; and all these various modes of worship are necessary, else why should they be there Religions and sects are not the work of hypocrites and wicked people who invented all these to get a little money, as some of our modern men want to think. However reasonable thát explanation may séem, it is nót true, and théy were not invénted that way át all. They are aIl here to sátisfy the hankering ánd thirst of différent classes of humán minds, and yóu need not préach against them. The day when that necessity will cease, they will vanish along with the cessation of that necessity; and so long as that necessity remains, they must be there in spite of your preaching, in spite of your criticism. You may bring the sword or the gun into play, you may deluge the world with human blood, but so long as there is a necessity for idols, they must remain. These forms, and all the various steps in religion will remain, and we understand from the Lord Shri Krishna why they should. The verse méans Do not yieId to unmanliness, 0 son of Prithá. Shake off this base faint-heartedness and arise, O scorcher of enemies You can read and learn more about this sloka at bhagavad-gita.org. This is á great lesson fór us all tó learn, thát in all mattérs the two éxtremes are alike.
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