Essay About The Bhagavad Gita

The second chapter begins to teach philosophy, but in such a way that Arjuna is led on gradually step by step to the end of the dialogue; and yet the very first instructions from Krishna are so couched that the end and purpose of the scheme are seen at the beginning.

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When thou hast surrendered all this; then thou mayest enjoy." If this be true, then how necessary to consider philosophy so as to be able to cut off the false belief.

And how useless to pursue occultism merely for your own benefit.

Arjuna asks Krishna: As I am of a disposition which is affected by compassion and the fear of doing wrong, my mind is bewildered. I am thy disciple, wherefore instruct me in my duty, who am under thy tuition; for my understanding is confounded by the dictates of my duty, and I see nothing that may assuage the grief which drieth up my faculties, although I were to obtain a kingdom without a rival upon earth or dominion over the hosts of heaven.

Krishna, now the guru — or spiritual teacher — of Arjuna, makes a reply which is not excelled anywhere in the poem; pointing out the permanence and eternal nature of the soul, the progress it has to make through reincarnation to perfection, the error of imagining that we really do anything ourselves, and showing how all duties must be performed by him who desires to reach salvation.

And by "spiritual beings" is meant all life above the inorganic, for man is not admitted to be material. It masquerades under all the different forms of sentient beings, and those varying forms with their intelligences mirror a portion of the thus producing in each a false idea of egoism.

A continuance of belief in that false ego produces a continuance of ignorance, thus delaying salvation.Schlegel, after studying the poem, pays tribute to it in these words: By the Brahmins, reverence of masters is considered the most sacred of duties.Thee therefore, first, most holy prophet, interpreter of the Deity, by whatever name thou wast called among mortals, the author of this poem, by whose oracles the mind is rapt with ineffable delight to doctrines lofty, eternal, and divine — thee first, I say, I hail, and shall always worship at thy feet.We must be ready to say at any moment under whatever circumstances, whether expected or unexpected: "It is just what I in fact desired." For only those ideals can be dissipated which rest upon a lower basis than the highest aim, or which are not in accord with nature's (God's) law.And as our aim ought to be to reach the supreme condition and to help all other sentient beings to do so also, we must cultivate complete resignation to the Law, the expression and operation of which is seen in the circumstances of life and the ebb and flow of our inner being.But, so as not to be misunderstood, I must answer the question that will be asked, "Do you then condemn sympathy and love, and preach a cold philosophy only? Sympathy and emotion are as much parts of the great whole as knowledge, but inquiring students wish to know all that lies in the path.The office of sympathy, charity, and all other forms of goodness, so far as the effect on us is concerned, is to entitle us to help.Strength without knowledge, and sympathetic tears without the ability to be calm — in fine, faith without works — will not save us.And this is one of the lessons of the second chapter.But the contact of the elements, O son of Kunti, which bring cold and heat, pleasure and pain, which come and go and are temporary, these do thou endure, O Bharata! Know this, that that by which all this universe is created is indestructible. It is not born, nor dies at any time; it has no origin, nor will it ever have an end.(1) For that man whom, being the same in pain and pleasure and ever constant, these elements do not afflict, is fitted for immortality. No one can cause the destruction of this inexhaustible thing. Unborn, changeless, eternal both as to future and past time, it is not slain when the body is killed. It is constant, capable of going everywhere, firm, immovable, and eternal.


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