"Thought is the most potent and creative power in the world. It initially takes shape in an individual mind. When shared with others, any benevolent thought starts growing as a vibrant process encompassing more and more people. It is such collective benevolent thoughts that build up great cultural values and treasure in the society."

The Guiding force of Narayanashrama Tapovanam & Center for Inner Resources Development

Swami Bhoomananda Tirtha

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Essential Concepts in Bhagavad Gita I
Essential Concepts in Bhagavad Gita I
Product / ISBN Code: 978-81-89588-08-3
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An invaluable compilation of Essential Concepts from Bhagavad-Gita (covering Chapter 2).

This book is the first of the series presenting the essential concepts in Srimad Bhagavad Gita in a unique manner. Mainly the concepts appearing in Chapter I and II of the gospel are dealt with exposing how grief becomes yoga, the truth about life and about existence. Reflecting over the concepts and revelations exposed in the book will inevitably lead the seeker to deeper and more enduring introspection and enquiry which will culminate in the much more desired Meditation and Absorption and finally to a state of stable mindedness. The ultimatum will be the crowning fulfilment derived out of a distinguished life of abiding harmony, ceaseless integration, lasting peace and ecstasy together with continuing expansion.

Description:

There are many commentaries on Bhagavadgita. But in this book, based on the 2nd Chapter of Bhagavadgita, Poojya Swamiji focuses on the essential concepts presented in the Bhagavadgita, clarifying one concept at a time and emphasizing where exactly should the focus of the seekers be.

Extracts from the Book:

Spiritual wisdom and pursuit are considered mostly relevant to the solitary life of ascetics. It is also regarded as a faithful indulgence of old age and retired life. The young and energetic often feel persuaded to shun its benefits scrupulously. It is a strong belief that spiritual pursuit, when taken up earnestly will inevitably induce a deep note of withdrawal from the active life of involvement and achievement. For those who take up creative activity of the world aimed at visible external gains and glory, spiritual wisdom is held by many as utterly disharmonious and even disastrous.

It is not an uncommon fear that spiritual enlightenment dampens the enthusiasm and commitment for worldly pursuits. How can, it is argued, internal enlightenment and external involvement, which are opposed to each other, go together at all? The mental and moral excellence which spirituality is deemed to bestow is, at any rate, characterized by a note of stillness and inaction called naishkarmya by spiritual exponents. Should not then the urge to remain engrossed in action and achieve its benefits and joy necessarily come from an altogether different sense of value and usefulness about the world of matter? Votaries of active worldly life have thus generally stood by a strong aversion to spiritual pursuit.

But a proper study of Bhagavadgeeta will amply show how unfounded such belief is. It is a product of sheer ignorance and lack of rational thinking. The first verse itself provides a context and connotations which are very profound. That Dhritaraashtra felt like intercepting Sanjaya to hear a spirituo-philosophical discussion to comfort and strengthen his own mind before he could listen to the subsequent war narration with composure, speaks volumes to correct the error and dismiss the myth which clouds the minds of even the educated lot.

* * *

Titiksha is one of the merits or qualifications that should necessarily grace a seeker of Truth. Krishna imbues Arjuna too with the same quality, giving his own definition, place and purpose for it. The point is very significant. 

In the name of titiksha, many take to various kinds of adventurous acts. Some lie on hot sand-beds, while others immerse themselves in ice-cold water. Undue fasting, inflicting indiscrete torture on the body – thus go the variety of self-persecutions. In the context of Self-enlightenment, are all these called for? Krishna's answer is precise and comprehensive.

Titikhsa is a quality of the mind and buddhi. Tolerance and intolerance are inward and mental in nature. Forbearance must be towards the fleeting sukha and dukha that senses constantly bring forth when they interact with the world objects around them. The mind will gain the ability and readiness to forbear sukha-dukhas only when their nature, place, inevitability and transitoriness are clearly grasped. If sukha and dukha are both unavoidable in the context of life, and these are by their very nature quite fleeting, then why resent their incidence. Develop a note of harmony, reconciliation with them. Reinforcing the mind with the strength of viveka, a sense of forbearance must be cultivated constantly. When delusion drops and wisdom dawns, then itself will the intolerance also leave.

* * *

 

Book Information
Number of Pages 182
Year of Publication 2009
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