bhagavad gita slokas in english pdf free download

bhagavad gita slokas in english pdf free download

Hasina says:. April 13, at pm. Satayu says:. April 15, at am. Neelam says:. April 15, at pm. Premendra says:. April 20, at pm. Kaashinaath says:. Praney says:. April 22, at pm. Prabhat says:. April 24, at pm. Nishar says:. Bhadrapriya says:. Aakarshan says:. April 27, at am. Mehak says:. May 3, at pm. Shams says:. May 5, at pm. Arshi says:. May 7, at pm. Lalitkumar says:. May 8, at pm. Sabyasachi says:. May 10, at pm. Somali says:. May 11, at pm.

Ekaant says:. May 12, at am. Vihang says:. May 13, at pm. Sarvambh says:. May 20, at pm. Jataayu says:. Aradhya says:. May 22, at am. Rajkumari says:. May 31, at pm. I will speak the gentle word which turneth away wrath. That is, my buddhi gets the control of myself. By it, I become more of myself. When I resist anger, my will is concentrated beyond anger, on the cause.

My personality thus attuned expresses itself through the gentle word. I have fought and fought as a yogi — may be in the crude and the most elementary sense. To fight, therefore, is to do-to express one-self in acts in the very process of being oneself as also when one has become himself. The acts of a great personality flow naturally, spontaneously as its radiation.

It may take the shape of an actual battle, an act of resistance, or a piece of courtesy; of a speech or a book; or of a feat of organisation. Or, it may mean an effort of conquering the desire or controlling anger in all cases. But it is a potent expression of the dynamic will. To be a yogi and to fight is therefore one and the same act. But the original message which later found a place in the Gita in its present form, was given by Sri Krishna long before the schools came into existence.

Samkhya and Yoga are two distinct doctrines had been clearly then in vogue. The words Concentration, Knowledge, Devotion and Action are only used with Yoga to emphasize the particular aspect of the unity under discussion for the sake of clarity. When again Arjuna is told. In the same way Action is not used in any sense other than self-expression through deeds after becoming steadfast in the dynamic unity of the co-ordinate faculties.

In that sense, Sri Krishna refers to the whole of his message as Yoga, Arjuna calls it so, and so does Sanjaya. To restrict Yoga to any particular aspect of this comprehensive unity of man will be tantamount to denying the essential unity which underlies man himself. Action, Knowledge and Devotion have for their object not three kinds of Yoga but one Yoga in which right action, right knowledge and right devotion are made use of in order that Arjuna may attain Godhood.

Man is essentially and fundamentally one. But his mind radiates in a thousand directions. It develops varying predominant aspects. But the trend of his evolution is from the dispersal of his mental energy to a co-ordinated outlook which controls all his activities. This outlook becomes the basis of his personality. It is the secret of the vigor and effectiveness of his life. Inspired by it, his will becomes one-pointed, even when he is a beginner.

This one-pointed condition of the man is Yoga. He who possesses it, has taken a step to being a Yogi. Ancient as well as modern thought agree that a man rises in the scale of evolution only when he develops a central and detached control which harnesses all his mental powers and activities to a common well-defined outlook and purpose.

The animal has wants, impulses, instincts, reflexes, unrelated to the central control of judgment. So has the child. It feels hungry, cries, sleeps; it smiles and crawls.

Every action is instinctive. There is no central control of the faculties; no co-ordination of intellect, emotion and activities no purposive direction of the will. Gay sensualists also live to satisfy the lust of the moment, to seek delight in the glow of momentary impulses. On the other hand pursuit of knowledge and training under the guidance of a daily strengthening will, leads to the development of personality. All the strength of such a man is being fused into something noble and unwavering.

This development in most men is generally an unconscious process; but when it becomes purposive and disciplined, it leads to the highest development of the best in a man. A pre-existing principle iu the form of Purusha. Atman or Soul was postulated by the Samkhya doctrine.

In search of a finn basis for this unity, human we know came to be attributed to the Purusha by being in contact with Prakrti. This latter element is characterised by an interplay and distribution of the three Qualities or Gunas — Purity, Energy and Darkness.

The condition, interaction and the relative proportion of these Qualities cause the manifold differences in the individuality and function of each man. This division of the universe as taught by the Samkhya doctrine has been, with slight changes, accepted by most schools of Indian Philosophy.

It divides the universe into Purusha the soul, and Prakrti or Krishna, the field of nature. Prakrti takes the first step towards creation when the unmanifested center of individuality comes into existence. This center, by further evolution, reaches the stage of Buddhi. Buddhi, the Higher Perception, which formulates concepts and decides on action, is the central agency which controls experience on the one hand and presents it to the Purusha on the other.

From Buddhi or Higher Perception is produced Ahamkara or the faculty of individualising experience. From Ahamkara is born Manas, the mind. The mind is the agency which perceives, sorts and utilises the materials provided by. These in their turn produce the universe consisting of the five corresponding gross elements-earth, fire, water, air and ether. This view postulates a pre-existing eternal and all-knowing Purusha and its Buddhi, Perception, as the basis of unity for human experience.

The aim of evolution is to transcend the bondage which the Qualities impose on Prakrti so that pure Perception may become steady and one-pointed. Human perception usually is clouded by the interplay of the Qualities and has to be rendered pure and one-pointed.

The modern scientists only put the same process in a different way. The intellect, the emotions, the instincts and the reflexes have to be deliberately trained by strengthening a.

The process of evolution can thus be stated:. First, the evolution in a man takes the shape of a process of creating and strengthening a progressively co-ordinated and unified outlook. This outlook rises above the impulses, instincts and reflexes, and controls them. Secondly, greater the co-ordination of the faculties and more effective their control, the greater becomes the personality of the man. Perhaps the older thinkers intent on the practical side of evolution were wise in postulating a Purusha; for it brought faith to the effort at unification by assuming that the unity in its pure form already existed.

The training and discipline necessary for this co-ordinating, unifying and strengthening process in man is Yoga in its elementary aspect.

Human nature being one and indivisible, every stage in this process makes a man more of himself, more effective in his action. Every higher stage would lead him to a greater degree of self-realization, when the intellect, the heart and the will would be more easily fused into a dynamic unity. This is a great step for Arjuna in his ascent into the divinity of Sri Krishna.

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