In this sense we may say that everything is everywhere. The Bhagavad Gita (/ ˌ b ʌ ɡ ə v ə d ˈ ɡ iː t ɑː,-t ə /; Sanskrit: भगवद् गीता, IAST: bhagavad-gītā /b ɦ ɐɡɐʋɐd ɡiːtäː/, lit. Now, this may raise a question in our minds. This is Brahman, in Sanskrit language. A vista of a larger expanse of the universe is opened up before our eyes, wider than our individuality and even our social relations, and we are merely told that God created the world. Thus, the social relationships got integrated with the existence of the individual whose coming together may be said to constitute a society. In the beginning, at the commencement of this seventh chapter almost, we are not introduced into the principle of God or Creator very much, though it is mentioned here and there in a scattered manner. Sometimes it is held that the whole field of performance in any manner whatsoever is adhiyajna – the divinity presiding over, superintending over, transcending, controlling, deciding, determining and judging. Every one will crack, and if we break one nerve we know what happens to us – we feel it and then know the pain of it – and when 72,000 nerves break, we will know what it means. The "Gita" is the sacred text describing the tension between dharma (duty) and karma (destiny), between having emotions … But more profound thinkers have understood by this word 'karma' here in this context – visarga, or the very process of the emanation of things from the Supreme Being. The discipline of the first six chapters is difficult enough. The very characteristic of the senses as an impulsion towards contact with objects is indicative of there being a common feature between themselves and the objects outside, and it was made clear to us that the perception of the world by the senses, or rather, the contact of the senses with the objects outside, is a colliding of the gunas of prakriti with the gunas of prakriti. This is a frightening theme for unprepared minds and persons uneducated in the art of thinking profoundly in this manner, because the world persists in being recognised as an external object due to the force by which the senses work, and most of the theories of knowledge – these processes of the science of epistemology, as they are called – stand on the hypothesis that the world is outside and the whole perceptional process becomes meaningful only if the object is somehow outside the knowing subject. This whole world is the field of activity. Now, if we can remember again the scheme of the entire process of the descent of the evolutes in the cosmological process from the higher realities, we would realise that this individuality, this personality, this so-called 'I-consciousness' of ours is a phenomenal appearance. Apareyam itas tvanyāṁ prakṛtiṁ viddhi me parām, jÄ«vabhÅ«tāṁ. I am there, you are there, there and we are many people here in this world. Richard Davis, Chair of the Religion program at Bard College, has won a yearlong NEH fellowship to finish a study that will address this question by chronicling what he calls the “rich interpretive afterlife” of the best-known of all Hindu religious texts, the Bhagavad Gita. It is dharmakshetra-kurukshetra, and this field of action is the field of the performance of duty – svadharma. And we get the impression that this human being also has a possibility to evolve in the direction of a pure and good being. When we are in the earlier stages of our schooling, we do not even know who is ruling our country, we do not know that there is a government at all, because we need not be concerned with such things which are beyond our heads and which do not constitute part and parcel of our education in the earlier stages. Brahma, karma, adhiyajna, adhibhuta, adhidaiva, adhyatma are intriguing terms into which we can read any meaning from our philosophical, predilection point of view. A sort of outsideness of the object is necessary for seeing any meaning at all in the process of perception or visualisation of the object of the senses. "Oh, it is my karma," people say when they wail, weep over something, by which they mean their fate, or rather, more properly, the effect of what they did in the past, or what they do, what they have done, and so on. We began with the first chapter where we are confronting the social atmosphere of the Mahabharata, and it was all a chaotic presentation before the distracted mind of Arjuna, due to which he was disarmed completely, psychologically, and he found himself in a social chaos and an unintelligible relationship between himself and his kith and kin and society in general. In the ancient Hindu text, the " Bhagavad Gita," the death of loved ones is an essential part of the struggle that the text describes. Here evil is fully situated in the human soul, the human being itself. We are not a man or woman living in a corner somewhere, in some state of India – we are a citizen of the whole of creation. I will not die today, maybe after many, many years – so, there is time enough." The heaven of Indra, or all the planes of existence, even up to Satya-loka – whatever is in this physical world, whatever is in you and me and everywhere – all these things are the permutation and combination of these building bricks of the cosmos: sattva, rajas, tamas. Here again we have a difficulty in understanding what adhiyajna is. There is an indubitable existence of ourselves; there is the individual existence of ours: And, number 7, number 8. The sattva-rajas-tamas combination, which is the constituent assembly of the individual, comes in contact with its own expanse in the form of a so-called world presented outside. Bhagavad Gita is not just a religious book that only people belonging to a certain religion should read. This is perhaps the most knotty point in the Bhagavadgita as far as the cosmology of it is concerned. Used with permission from the Philadelphia Museum of Art. However, it has to be accepted finally that, from the point of view of at least the implications of the possibility of knowing anything at all, the knowledge process should imply, suggest and include a kind of kinship between us and that which is known by us. What is God? As Arjuna takes up his bow and prepares to fight, he sees the sons of Dhritarashtra drawn in military array and requests i… In our introductory post on yoga, which focused on Patañjali’s Yoga system, I promised to introduce the three principal forms of yoga as discussed in the Bhagavad Gītā. We are thrilled, enthused, stirred and stimulated by these descriptions because we know we are a cosmical citizen. We cannot imagine what will happen to us at the time of passing, when the whole of us quits this body. AdhibhÅ«taṁ ká¹£aro bhāvaḥ puruá¹£aś cādhidaivatam. Further, this whole thing designs the rules for different castes and sets guidelines that everyone is required to follow the set caste duties. Not only has the poem been the subject of numerous philosophical commentaries in India, and been translated into that country’s many vernacular languages, it has also appeared in over three hundred English translations and been translated over three thousand times into at least fifty other languages. One is the path of the sun, also known as the bright path or the path of gods and the other is the path of the moon, also known as the dark path and the path of ancestors. A summary of each chapter of the Bhagavad Gita is also included. These things raise doubts in our mind. 730 views The Bhagavad Gita is an ancient Indian text that is very crucial to the historical background of the Hindu religion. There was life before coming to this material world and that life continues eternally. Bhagavad Gita makes sure that maintaining the caste duties is the responsibility of everyone so that society can survive and avoid the catastrophe that would occur if caste duties are not followed. This distance is maintained in the seventh chapter, though the distance gets diminished and narrowed down, as it were, as we go further and further in the eighth, ninth, tenth and eleventh chapters, until we reach the eleventh where the narrowness gets abolished completely in the commingling of us with the All-Being. When we are told that we are there, the cosmos, the universe is there, we are related to it some way, organically, and the universe is created by God, many cosmological questions arise in the mind – kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruá¹£ottama, adhibhÅ«taṁ ca kiṁ proktam adhidaivaṁ kim ucyate (Gita 8.1) – and so on and so forth. Throughout the Bhagavad Gita, “Liberation (moksha) from the cycle of reincarnation (samsara)…” defines the ultimate goal of existence: to assume an absolute, rather than transient, state of being (Flood, Martin, xviii). There is no uniformity among the understanders of these terms. "When a person dies, what happens?" The world is not a 'C' outside 'A' or 'B' as an individual. Yoga is a universal performance on our part, and this is the message of solace that the Bhagavadgita gives us. However, let them be told at least once so that a vibration may be produced for further studies. All activity in the universe is God as adhiyajna, the Supreme Being who receives the fruits of all our actions. What is the relationship between the body and the soul? An introduction to the Bhagavad Gita along with study resources can also be found here. From the position we are occupying at this moment, we have to ascend further, gradually, through the stages by which we have come from the highest status – the Supreme Being. Here we have a very important task to perform, because now we are entering into certain processes of practice which are more difficult than the ones we passed through earlier during the course of the first six chapters. Resources can also be found here, and jñāna-yoga yoga is a between! 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