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Updated: May 9, 2025
Do thy duty! Ask not after the result of thy doing! Without dependence thereon carry out that which is thy duty! Whoever acts without attachment to the world, that man attains the loftiest goal. And the like in many places in the Bhagavad-Gita. Now the end is perhaps the fruit of this obedience.
"Is a Sannyasin rather dull?" "In the Bhagavad-gita," I answered, "he is to be known as a Sannyasin who does not hate and does not love anything." "How are you progressing?" I felt her troubling eyes full upon me, and I suspected there was mockery in their depths. "Oh, well, fairishly but of course I haven't studied as faithfully as I might." "I should think you couldn't afford to be negligent."
For Nâmdev see also Macauliffe, The Sikh Religion, vol. VI. pp. 17-76. An earlier poet of this country was Jñâneśvara who wrote a paraphrase of the Bhagavad-gîtâ in 1290. At Pandharpur pilgrims visit first a temple of Śiva and then the principal shrine. This latter, like the temple of Jagannath at Puri, is suspected of having been a Buddhist shrine.
The Hindus generally regard the contemplative life as the highest, but the Bhagavad-gîtâ is insistent in enjoining unselfish action: it admits that the supreme reality cannot be grasped by the mind or expressed in speech, but it recommends the worship of a personal deity. Even the older parts of the poem appear to be considerably later than Buddhism.
I will tell you some of them, here and there, as they are scattered through the holy Bhagavad-Gitá: Then between the two armies, Krishna, smiling, addressed these words to him, thus downcast: "'Thou hast grieved for those who need not be grieved for, yet thou utterest words of wisdom. The wise grieve not for dead or living.
At midnight of this same day only three things existed in the world on my table I turned from the Bhagavad-Gita to Drinkwater's Reverie and back again; then I looked up to the jar of clear water and watched Guinevere hovering motionless. At six the next morning she was crouched safely on a bit of paper a foot from the aquarium.
They care little for the date, authorship, unity and textual accuracy of the Bhagavad-gîtâ. They simply ask, is it true, what can I get from it? The European critic, who expects nothing of the sort from the work, racks his brains to know who wrote it and when, who touched it up and why?
Hence Hindu theology is in a perpetual oscillation illustrated by the discrepant statements found side by side in the Bhagavad-gîtâ and other works. Indian temperament and Indian logic want a pantheistic God and a soul which can transcend personality, but religious thought and practice imply personality both in the soul and in God.
These are obviously parallel to the worship of Śiva and Vishnu, and to the rise of the Vedanta. Now the worship of these deities was probably not prevalent before 300 B.C., for they are almost unknown to the Pali Pitakas, and it was fully developed about the time of the Bhagavad-gîtâ which perhaps assumed its present form a little before the Christian era.
It quotes the Upanishads and Bhagavad-gîtâ, assumes as a metaphysical basis a vedantized form of the Sâṅkhya philosophy, and also accepts the legends of the pastoral Kṛishṇa but without giving much detail. Jains, Buddhists and Śaivas are blamed and the repetition of the name Govinda is enjoined.
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