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Quotations from Bhagavad-Gita As It Is

"This entire living universe is pervaded by me
in my unmanifested state.

At the end of a kalpa,
all beings merge into my nature,
then, at the beginning of the next kalpa,
I emit them again.

Mastering my own cosmic nature,
I emit them again and again all these beings,
in spite of them and by the power of my nature.

From me, its supervisor,
the nature gives birth to the universe.
And this is the reason why the universe exists."

Chant IX, 4-15

"Bhagavad Gita is also known as Gitopanisad. It is the essence of all Vedic knowledge. We have to receive this knowledge by the proper parampara (disciplic succession). We must accept Bhagavad Gita without interpretation, without deletion and without our own whimsical participation in the matter. The Gita should be taken as the most perfect presentation of the Vedic knowledge.." -Mrs. Jayashri Ravishankar, Bhagavad Gita As It Is - A Summary, also "India: Cities of the Indus and the Ganges" and Bhagavat Gita Online

The following are excerpts from Chapter 2- Contents of the Gita Summarized (From- Bhagavad-gita As It Is, by His Divine Grace, A. C. Bhaktivedanta Swami Prabhupada, Founder-Acarya of the International Society for Krishna Consciousness). Clearly the Gita should be studied carefully as a whole. My purpose here was to give the reader a quick glimpse of this great work and encourage him to go on to study the entire work.

Never was there a time when I [Supreme Personality of Godhead] did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.

For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?

Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.

Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

Arjuna said: O Krsna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

The Supreme Personality of Godhead said: O Partha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.

But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

One who is not connected with the Supreme [in Krsna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace.

Beyond the Veil
Earth Echo, "Beyond the Veil."

 

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