He is afraid of consequences. He is afraid of evil and longs to master it. He wants to do his duty but knows not what it is. In the moment of action weakness overcomes him. He would like to give up fight. He would like to relinquish worldly conquests even if they could give him the triple crown of the three worlds.
He would be happier by unresisting surrender to circumstances. He is in despair. This mood of despair is a universal heritage.
Every one of us great and small has passed through it. I want no victory, nor sovereignty nor joys. What have I to do with power: With joys, with life itself? Arjuna has no arrogance; certainly not the arrogance of the modern man, blinded by the vanity of his own perfection.
He is the honest man, humble, sincere. He wants to learn, to understand, to follow, to find his duty and become something better than what he is. He confesses that he does not clearly see how his grief can be dispelled, for he knows not where his duty lies. He has complete faith in Sri Krishna, his guide, philosopher and friend. He tells him humbly:. To none but such a man does aspiration come. This faculty of surrendering himself makes the true aspirant, the man who feels weak but wants to be strong and is willing to follow the master.
The arrogant man who thinks that he needs no help, and is not capable of confessing his imperfections, is not an Arjuna. For him there is no hope, no higher life. Unclean, they know not right conduct nor truth. To them the world is truthless, without a moral basis, godless. Lust, to them, is the parent of all creation.
Such men we meet every day; but they are not the creations of only the modern world. Drink, drink And drink again Till to the ground you fall Rise again and drink Then shalt thou be free From the bondage of birth. His followers have existed since the beginning of human effort to rise higher, but only as stumbling blocks.
Arjuna is a full-blooded man; he has family ties and respects his elders. He has a soul to save and a kingdom to win. He is human. Nothing that is human he regards as alien. He only wants to conquer, to be a master, to vindicate the law of life.
This intensely human Arjuna thinks, doubts, aspires. He is lured by pleasures and temptations. He is subject to dvandvas, pairs of opposites. Pride and wrath, greed and love and hate have distracted him. He has confused the body with the mind which he finds difficult to control. But the battlefield of life stretches before him. Which is the path of right and which is the turning for wrong, when a step might lead to ascent or descent and each little step implies a struggle? The crisis in the Bhagavad Gita is placed in a broad battlefield so that the lesson of the struggle may be brought home clearly.
He is on the brink of a precipice when action is inevitable. He does not do the obvious. To do or not to do, to fight or not to fight is his question. At this moment, in the din and roar of battle, he has to find peace and strength. Gita, therefore, is a gospel of action primarily. Sri Krishna is not concerned with running away from life through the gateway of asceticism or contemplation or ecstatic devotion.
He does not want us to flee from worldly career or the haunts of man to the solitude of the forests. He does not bid us hide in a cave to seek peace in the loneliness of the mountain-top; nor Eioes he urge us to accept cowardly renouncement.
I have not been able to follow the schools to read in the Gita, a mere gospel of knowledge, of renunciation, or devotion, or of activism. Arjuna of the Gita is a composite man like any one of us. Love for knowledge and renunciation, emotion and ambition, love for activity and peace are all indissolubly mixed in him.
Circumstances no doubt play lead to the predominance of one attribute or activity in a given individual. But the Gita would not be the universal mother, did she not give to every man the sustenance he needs? Ordinarily a man of knowledge can never cease to be a man of action in some form or other.
A man of action is inconceivable unless his deeds are fired by emotion. Knowledge, action and devotion are not alternative pathways. According to Sri Krishna all the three have to converge into one Arjuna has to express himself through action leading him to become one with the Blessed Lord. Yuddha, struggle, ceaseless resistance, is the only means to ascend to godhood. This ceaseless attempt at scaling unattainable heights is what the Gita teaches. It alone leads to the realisation of human aspirations.
No escape from life, no petty contentment, no cushioned journey for the Arjuna who is prepared to listen to it.
This urge to action is the predominant note of the gospel, as it is the inalienable feature of human existence. Even those who attain godhood by having reached perfection, nay, God himself, everyone, must express through action.
No doubt, for the man who delights in Self, who is satisfied with Self, who is content with Self, there is nothing that he needs do. What is done, or left undone, concerns him not. He has no ambition to serve. And yet he must ceaselessly work detached from desire. They worked that the world may be guided.
What such best among men do, others imitate. Theirs is the standard which the world doth follow. And yet I act. If I, even I, do not engage in untiring work, if I withdraw from action, My ways being followed by men, this world would fall to pieces. I will be the architect of chaos.
The creation will then perish. Arjuna had doubts. He was given the message. At the end of it Sri Krishna asks him whether his doubts have been removed. Arjuna replies that his ignorance has fled, that he has recollected his duties. The fight to which Sri Krishna called Arjuna is not mere energism, nor the restless output of energy. Arjuna has to act and again to act; but not like an ordinary man, impelled by diverse impulses or anger.
The action has to proceed from a higher source. Sri Krishna tells him to act as a yogi. Not breathlessly, not in uncoordinated feat of energy has he to act. But he must act as a yogi. One has to do many things before being oneself. It means a life and death struggle with the great enemies, the desire and wrath. The fight as a yogi, therefore, begins at resistance of non-self-by Self. In being what he is — he has to resist what he is not. Resist non-self with self, wherever it is, by whatever means; resist it with all the might of your body and soul, not as a matter of calculation, but as a matter of offering unto Him.
That is the message of the Gita. But the words yoga and yogi are much abused terms in Indian languages. The sense in which Sri Krishna used the word must be first understood. In the Second Canto the word is first used, as also the verb yuj, and its different forms. Gnana yoga, one of the different types of yoga as a doctrine is contrasted with Samkhya.
If yoga is union it is union with buddhi, not with Sri Krishna; it is a step which finally leads to attainment of Him. Arjuna has first to unite himself with buddhi; become buddhiyukta ; In doing so the first step is to relate his mental activities to a controlling higher or purer perception; to endure the dvandas, the pairs of happiness and misery, cold and heat, success and failure.
This leads him to rise superior to Purity, Energy and Darkness. Then he is atmavan-himself. This is Yoga. When he becomes steadfast in this Yoga, his will is onepointed, unified, unwavering. His powers get fused into a dynamic unity. Then his concentration becomes creative. He becomes steadfast in Samiidhi, creatin concentration. Then he attains a balance of mind. His composure is unrutlleu. Desires lose themselves in his steadfastness as the waters of the rivers get lost in the ocean.
When this condition is attained, he obtains Yoga. Such a man must act. No one can stay actionless even for a moment. But the yogi acts in a detached manner; the motive spring of his actions is the dictate of the higher perception.
Attachment, fear and anger cease to deflect their course. His acts, therefore, attract no sin. This kind of action is perfect. Perfection in action is Yoga. The man who attains it. I possess faculties, impulses, emotions and intellect.
My feet are guided by these. When I begin to pursue the path of Yoga, I have to rise superior to the elixir of happiness and misery. In order to attain this I must learn to die and wrath I must resist. Light, energy and sloth must cease to distract me. I must therefore evolve a concentrated control of my mind and all mental processes. This implies that I must co-ordinate all my mental activities and relate them to a superior perception. That is Buddhi.
When I surrender myself to buddhi, bnddhi comes into operation as a controlling element. The whole power is fused into a unity. Then I am what I really am; more of myself. I acquire a personality. The next aspect of yoga is to make this unity dynamic by forging a one-pointed will. Such a will is forged by. This is creative concentration. The whole being then becomes a dynamic unity of co-ordinated faculties.
When having attained such dynamic unity I express myself through acts, the acts are not dictated by impulses or desires; they are directed by the higher perception. The acts follow Dharma. They are perfect. All these three stages go to form Yoga. When they are achieved a man becomes a Yogi.
Training, concentration and action therefore are the threefold, aspects of Yoga as the Gila teaches. But these three processes are not separate, nor separable.
Training implies concentration as well as exercise of all the powers through acts under the guidance of buddhi. Concentration implies rising superior to the pairs, the qualities, and fear, attachment and wrath by doing acts of which mental resistance forms a great part.
It also carries with it the poet of effective action. This can only be acquired by the one pointed will being brought into play. Perfect action is detached from the pairs. Thus Yoga is the one comprehensive process by which man ascends in the scale of life by performing acts which are the expression of a dynamic personality based on the complete co-ordination of all his powers. It is not a rajasic act. It must mean an act which is a spontaneous expression of a dynamic personality.
By changing even a single letter that Prabhupada wrote they are effectively breaking off the disciple succession. And this is against dharma. I get a sense of mayavadi attack in all of these. Anyways i may be wrong. You are a true protector of dharma and be sure that dharma will also protect you Lord Krishna will protect and guide you in your every endeavor to protect dharma.
Keep it up. He gave all of his classes from them and except for a few very specific corrections and for corrections of obvious errors in the Sanskrit and English he gave no authorization whatsoever for changes. How impertinent for a disciple to dare to revise the books of his spiritual master. And you have to realize this is just the beginning. There must be revisions, there must be changes. They have no realization of the point you are making.
The changed books no longer carry any authority at all. I sometimes give the example that if Jayadvaita got the US Constitution and made thousands and thousands of changes to it and, in his opinion, improved it. They would tell him that he is insane.
He is crazy. He does not understand the importance of such important, authoritative historical documents. He does not understand that he has no authority to change the US constitution. It is a direct attack on Srila Prabhupada. That is all. An attack on Srila Prabhupada. There are many books of Srila Prabhupada you can read on the subject of meditation including: Perfection of Yoga, Science of Self-Realization, and of course Bhagavad-gita As It Is is a great book about all the types of Yoga.
I am research student of Indore university MP , India. I want to know the details of all editions of Shree Madbhagwatgeeta. You do not need any other edition of Bhagavad-gita…. Thank you so much for providing this version. I owned the original version but it got damaged in a flood and I wanted to replace it.
I got another book thinking maybe it was just a different cover, but realized it was altered. Thank you again for having the original. Will the original book be available as a PDF file to download?
I started seriously reading Srila Prabhupada's books in Australia and by Srila Prabhupada had convinced me "Krishna is the Supreme Personality of Godhead" and "we should surrender to Krishna.
That's my life and full-time occupation now really. I like it more than anything I've ever experienced before. Srila Prabhupada's books are so amazing Even after reading them all many times they're still fresh and new.
They are truly transcendental! That's it really. Now I'm just hankering to once again see the world chant Hare Krishna, dance and feast and float away in the ecstasy of Lord Caitanya's Sankirtana movement as it did in Srila Prabhupada's physical presence.
Let the whole world drown in the ecstatic flood of love of Krishna! We Respect Your Privacy! Bhagavad-gita Published on October 30th, by Madhudvisa dasa Full size image Click on the image above to download. Leave a Reply Cancel reply Your email address will not be published. Leave this field empty. Pranay says:. January 10, at am. Solve my problem guruji please! Madhudvisa dasa says:. January 10, at pm. Chant Hare Krishna and be happy! Madhudvisa dasa. Sanjana Roy says:. August 22, at am.
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August 14, at pm. The Book of Books! We all need to study this train of commentaries from the Supreme Absolute.
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