Comments Posted By Arya-siddhanta dasa
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- pg 6. In this way, the Bhagavad Gita adheres to both ideals; it supports social responsibility, morality and dharma, and at the same time, it endorses the Upanisadic path of self-realization, which leads one from the depth of material existence all the way up to liberation.
- pg 7. This point of view is what we may call a âsecond storeyâ one; from this point of view one sees his own body and mind as external to himself, considers his deep entanglement with matter to be circumstantial, non-essential and an obstacle on the path of liberation, and in this state he tries not only to severe his deep relations with matter and mind, but to gain hold of the spiritual reality of Brahman, in either its personal or impersonal form.
- pg 9. Let it be known that dissolution of the deep union with misery is called yoga,
- pg. 10 The guna of passion is characterized by desire and attachment, and with adherence to duty for the sake of its fruits or for some ulterior gain; when mixed with a larger amount of goodness it represents the ruling class, and when mixed with a somewhat lesser amount of goodness, it represents the mercantile and
- pg 12-13. The structure of the Bhagavad Gita is composed not only of three tiers of reality, rather its other major component is a transformational ladder; the training process offered by the guru aspires to further a moral and spiritual transformation, and a gradual elevation along this ladder of values.
- pg. 14 - As opposed to the general masculine voice dominating the Bhagavad Gita, when it comes to devotion, the text specifically refers to female devotees, in a declaration which could be taken as roundbreaking for its time: âThose who take refuge in me, be they of lowly origin, women, merchants and
even servants; even they may attain the highest destination.â
- Please note the Index also does not reference Prabhupada’s book and this is an ISKCON affiliated person, who’s article is being posted on dandavats.com and iskcon.org (ISKCON news). Yet, Bhurijana Prabhus book, surrender unto me is listed.
Comment Posted By Arya-siddhanta dasa On 03.02.2012 @ 18:21
Please accept my humble obeisances. All glories to Srila Prabhupada.
With all respect to previous posters and Kavicandra Maharaja, I greatly disagree with the conclusion that this book has merit and strongly disagree with it being promoted on ISKCON’s news site or Dandavats.com (reference: http://news.iskcon.com/node/4154/2012-01-20/exploring_the_bhagavad_gita_wins_prestigious_choice_award)
I’ve taken the time to read the introduction of the book: Exploring the Bhagavad gita: Philosophy, Structure and Meaning. The term “exploring” really sums up the problems that I will now enumerate.
1) First of all this person is not intiated and does not describe himself as a devotee of Krsna. Here’s a brief bio with his credentials: http://east-asia.haifa.ac.il/staff/itheodor.htm and http://asia.haifa.ac.il/staff/itheodor/itheodor-The-Mahatma-Gandhi.htm
2) Please tell me dear devotees if these concepts are in line with your understanding of Bhagavad-gita AS IT IS? I’ll let you come to some of your own conclusions based on the evidence, but I also have some commentary for these quotes. (Keep in mind only the introduction is available for free online, so that is all I’ve quoted).
- pg 1 . The Bhagavad Gita is a literary and theological treatise and a foremost world classic; it has occupied both an authoritative and popular position within Hinduism for the last 1,000 years or so. Due to its major influence, it is sometimes called âThe Hindu Bibleâ or even âThe Indian Bibleâ
- pg 1. It is likely that the Bhagavad Gita was composed around the fourth to the second centuries BCE, and as such belongs roughly to the same period as that of the great Greek philosophers, Plato and Aristotle.
- pg 2. Along with the character-building one undergoes, he studies the spiritual traditions and develops
awareness of the highest truth named Brahman.
- pg 5. in order to understand the Bhagavad Gitaâs structure and main theme, I offer the metaphor of a three-storey house. This house not only has three floors, storeys or tiers, but has a staircase or ladder,
leading the residents from the first floor to the second, and from the second to the third. The lower floor represents human life in this world, the second floor is an intermediate floor, whereby one relinquishes worldly life and seeks the state of liberation, and the third floor represents full absorption in the liberated state
Comment Posted By Arya-siddhanta dasa On 03.02.2012 @ 18:12