Bhakti Shastri (043) - Bhagavad Gita Chapter 01 Verse 01 to 07

[@pragatisingla6814]

Wonderful..thank you Prabhuji

[@dikshitadesai]

||Hare Krishna Hare Krishna Krishna Krishna Hare Hare|| ||Hare Rama Hare Rama Rama Rama Hare Hare|| Namaste! Thank You so much, I truly enjoyed learning the first 7 verses here. Lessons Enjoyed: 1. Why the Geeta is called Yoga Shastra? And the path of Bhakti Yoga. 2. "Attachment makes one powerless"

[@satyanandkrishnadasa2106]

Hari🙏🙏 Hari Hari Hari Hari🙏🙏🙏🙏

[@prommilac1090]

What an excellent class! Thank you, prabhuji, Hare Krishna.

[@arjunneelakantan8459]

Million pranams to you prabhuji. So beautifully explained. Hare Krishna (Amala Arjun Das)

[@rameshshetty2558]

Thank you Prabhuji for giving the general principles for understanding BG, particularly dealing with Shruti within the smruti.

[@avnichauhan9358]

Hare Krishna. Here it reveals Dhratarstra’s doubtful and fearful mind. Kurukshetra is dharma kshetra - a holy place from Vedic times and a place of worship even for the heavenly denizens. So he was fearful that the holy place may influence his sons to compromise or he hoped that Pandvas may turn back to avoid bloodshed.

[@krish333333]

Hare Krishna 🙏 thanks a lot to HG Chaitanya Charan prabhu

[@shobhakatta]

Thank you so much prbj, that was a wonderful introduction to the setting of the war and Duryodhana's feelings.

[@mnaraindas]

Thanks prabhuji for wonderful class it was nice introduction of Mahabharata and lineage including appearance of Vyasa Deva and apathy of Dutrashtra. Hari Bol

[@rameshshetty2558]

Thank you Prabhuji for nicely introducing the BG, general principles for understanding BG, etc.

[@praveennayak8648]

Thankyou Prabhuji.

[@aleksandarkutic7657]

Bless You Bhakti Shastri Prabhu Parva Chi Yai!:)

[@hktv108]

Radhe Radhe !!.

[@jivneshsandhan1660]

Very nicely explained the each word of first verse from all the direction.

[@namratarajdev544]

Hare Krishna How Dhritrahstra was apprehensive and fearful about the beginning of the war because of the holy place of kurukshetra. and how sanjay got the vision to see the war at the battlefield sitting in the palace by the grace of Vyasdeva. thank you

[@Priyagupta-gi3kh]

II) 16:40 Chapter 1 Overview- Basically there are 46 verses in this chp. & two things are disscussed i.e. observing the armies and lamentation of Arjuna. Name and categorisation of chp.1 is disscussed. 21:14 Begin with 1chp 1verse

[@Viswanathanpalani_1969]

Hare krishna maha mantra related to material world if people doesnot possess the basic facilities

[@Viswanathanpalani_1969]

What power did v get while chanting the Mahamantra " Hare Krishna " for the mind?

[@mathurapranakrsnadas6114]

Attachment makes the powerful powerless.

[@aleksandarkutic7657]

Havent understood best but thank You very much

[@PAWANKUMARANALAVENKAT]

@10:25 why so many names for Krishna and Arjun in भगवत गीता

[@drnidhibansal9003]

nice lecture

[@nripeshaora]

very nicely explained... thanks for uploading

[@hktv108]

Please share it with your near and dear ones.

[@rekha903]

DR question is peculiar - after they assembled for fighting, what happened? Illogical - after everybody sat for prasadam, what happened? Apprehension - expected pattern of events might not happen. Dharmaksetre.

[@RamKumarSingh-td2in]

Hare Krishna Parbhuji.. When we calculated verses spoken by by Krshna is 574 , Arjuna is 85 and Sanjaya is 40 .. please clarify

[@malathisantosh3444]

Bhagavad Gita is the perfect theistic science as it is spoken by the Supreme Personality of Godhead. It contains all that is contained in other scriptures, but also that which is not to be found elsewhere. Here it reveals Dhratarstra’s doubtful and fearful mind. Kurukshetra is dharma kshetra - a holy place from Vedic times and a place of worship even for the heavenly denizens. So he was fearful that the holy place may influence his sons to compromise or he hoped that Pandvas may turn back to avoid bloodshed. Also he knew that Pandavas were virtuous and his sons evil minded and so the place may have a positive influence to the Pandavas. Also Dhratarastra by asking what did his sons and sons of Pandava do, hereby makes very clear that he too did not consider the Pandavas as the part of his family and so did Duryodhana. But kurukshetra being dharma ksetra, Lord Sri Krishna, the protector of dharma would wipe out Duryodhana and his people and religious principles headed by Yudhistira would be established.

[@jatinarora1238]

Hare Krishna Prabhu g. Thanx for this amazing lecture. Can u plz tell what's the difference between smritis and puranas. Is puranas part of Vedas?

[@hktv108]

Hare krishna What are the Vedas? The Vedas, Vedangas, Upangas and Upavedas The Vedas are one body of knowledge divided into four, the Rig, Yajur, Sama and Atharva Veda. Each of the four Vedas has several, slightly variant recensions known as sakhas. In each of those sakhas there are three portions: the Samhita, Brahmana, and the Aranyaka. The Rig Veda contains many Sanskrit hymns of praise directed to many devas or gods, in truth many aspects of the one, single divine. What in later ages became known as slokas, or metrical verses, were originally known as rigs. Each rig is a mantra and a number of such rigs or mantras make up a poem known as a sukta. The Samhita portion of the Rig Veda contains more than ten thousand rigs (10,170 to be precise) grouped into 1028 poems or suktas. The word Yajur is derived from the word Yaj or worship. The word Yajna, meaning sacrificial worship, is also derived from this stem. The Yajur Veda spells out the ritualistic procedural details of worship whereby all the rigs of the Rig Veda can be employed. The word Sama means to ‘make peaceful’ and the Sama Veda contains music to make the gods peaceful and pleased with the worshipper. In order to attain the grace of the gods who are being propitiated, the priest sings the rig mantras to the seven notes of the musical scale rather than the strict upward and downward notes of the Rig Veda chanting. The Atharva Veda draws its name from the rishi named Atharva who revealed it. The mantras in this Veda are for protection. The Vedangas are the various ‘limbs’ of the Vedas and include texts on pronunciation of the mantras (Siksha) texts on grammar and poetic metre (Vyakaran and Chanda) as well as a dictionary (Nirukti). Since Vedic yajnas or rituals have to be performed in exactly constructed arenas and according to the phases of the moon and stars there are also handbooks for mathematics, astrology and ritual detail (Jyotish and Kalpa) The Upangas are the ‘subsidiary limbs’ and consist of texts that support the performance of ritual and the comprehension of their importance and intrinsic philosophical basis. They include Mimamsa, the ‘deep analysis of a subject worthy of reverence,’ Nyaya, the system of logical deduction and analysis of evidence; histories or Purana, and the Dharma Shastras, codes of living for civilised people. The Dharma Shastras describe household duties, personal work, cleanliness, eating, and ceremonies related to life-cycle events such as weddings and funerals. There are 18 such texts, known as smritis, written by 18 rishis such as Manu, Yajnavalkya and Parasara, and the smritis all bear their names. The Upavedas are texts dealing with corollary subjects important for organizing the various features and essential elements of civilized human society. Ayur-veda explains an elaborate system of medicine; the Artha-shastra describes polity and economics; the Dhanur-veda focuses on ethical warfare and the Gandharva-veda teaches music.

[@hktv108]

The Upanishads and Vedanta Sutra Samhita, Brahmana and Aranyaka Samhita means ‘that which has been collected and arranged.’ A samhita brings out the meaning of the particular Veda in the shape of mantras systematically arranged. In addition to the samhita portion, each Veda has a part known as a brahmana and another section called an aranyaka. The brahmana portion lists what rituals are to be performed and exactly how they are to be done. When the mantras contained in a samhita are converted into a ritual action called yajna, the brahmanas serve the purpose of a guidebook or a handy manual explaining how each word should be understood. The word aranya means ‘forest’ and the aranyakas are texts for ‘forest dwellers,’ those who have renounced sensory pleasures and now live in the tranquil forest of contemplation. These texts are meant to explain the inner meaning, the doctrine or philosophy contained in the samhita as mantras, and in the brahmanas as yajnas. According to the aranyakas it is important to understand the reasons why yajnas are required to be done, and not merely their actual performance. Upanishads The Upanishads come towards the end of the aranyakas. Their main theme is philosophical enquiry and an urgent recommendation to rise above the mental states that keep the soul within the cycle of repeated reincarnation. This message is in contrast to other sections of the Vedas which tend to attract the soul to celestial enjoyments or power and beauty within this world and the next. Because of these two, somewhat contradictory, messages the Vedas are considered to have two portions. The first is the portion dealing with ‘actions’ or ‘ritual’ and is known as the Karma Kanda. The second portion deals with ‘higher knowledge of the self’ and is consequently known as the Jnana Kanda. These are also referred to, respectively, as the Purva Mimamsa and the Uttara Mimamsa. The Vedas were first orally preserved in spoken Sanskrit or ‘purified language,’ as a chain of recitation from guru to disciple, then written down in Devanagari, the written form. Sanskrit has 46 characters and each has a precise pronunciation. It may appear to be a paradox that the deva worship recommended in the beginning of the Vedas is negated by it in the later sections. Certainly it is strange for the western reader who may, rightly, expect to notice consistency within the same holy text. But there is a central commandment running through the Vedas: so long as we wish to enjoy the world we must worship the devas and perform karma; and as soon as we understand the temporary nature of material happiness and the transience of our short lifetime we must take to cultivating knowledge of the self, or jnana. The word upa-ni-shat means to ‘sit by the side’ and refers to the student of the Vedas who is called forward to receive higher instruction. In the Upanishads we find that the very same gods who are the objects of obligatory worship in one portion of the Vedas are described as themselves being either students or teachers of higher knowledge. Indeed, even in the Vyakaran section of the Vedas, a dictionary of Sanskrit terminology, the word devanampriya or ‘beloved of the gods’ is synonymous for ‘fool.’ In the Taittiriya Upanishad (2.5) and in the Brihad-Aranyaka Upanishad (2.3.33) there is a stinging comparison of the bliss attainable by the soul who has become free from material entrapment compared to the soul who enjoys celestial happiness in the heavenly realms. After a progressive analysis - which reads like a multiplication table - we learn that the happiness of a young man in the prime of life here on earth is surpassed by the bliss of the self-realised soul by 100 to the power of 10. But when men learn of the paltry ‘bliss’ attainable in this world, and they try to practise yoga, they tend to fall out of favour with the gods themselves. The Brihad-Aranyaka Upanishad (1.4.10) says that the gods do not like men who try to realise their inner self and often choose to send temptations and distractions their way. Many are the aspirant yogis who have become confounded by the intrigues of the gods. The Upanishads are so important to the philosophical and theological strength of the Vedic path, that the religion itself was often known as Upanishad Dharma. Although the number of the Upanishads is variously calculated, most schools of the Vedas count at least ten to thirteen as being of great importance. Accordingly, these are studied the most. Srila Prabhupada has regularly cited from the Katha, Kena, Chandogya, Mundaka and Svetasvatara Upanishads, and of course has published his own commentary on the Isha Upanishad. The Brahma Sutra or Vedanta Sutra The Sanskrit word sutra means a ‘summarized code’ and in the Skanda Purana and Vayu Purana the definition is given: ‘when a thesis is presented in few words, but with great volumes of meaning and, when understood, is very beautiful.’ Vedanta means ‘the end of knowledge’ and is meant to be the ultimate Vedic text in the matter of exploring the nature or ‘perfect being’ of Brahman (spirit) and its relationship to matter. The Vedanta Sutra covers the nature of the infinitesimal, individual being and the infinite being. Since describing the relationship between them must include analysing how the individual living being falls into ignorance and suffers the nature of forgetfulness and illusion is examined. The Vedanta Sutra was composed by Srila Vyasadeva as an exegesis of all the Upanishads and is compromised of 555 sutras divided into 192 adhikaranas, logical arguments or syllogisms, each of which consist of five parts: 1.Visaya (thesis or statement) 2.Samsaya (doubt in the tenability of the statement) 3.Purvapaksha (presentation of a view opposing the original statement) 4.Siddhanta (determination of the ‘final conclusion,’ by quotation from Vedic texts) 5.Sangati (confirmation of the final conclusion by quotation from Vedic texts. All schools of thought in India have their own commentary on the Vedanta Sutra written by the original preceptor of their lineage. The distinction between matter and spirit is introduced in the famous conversation between father and son in the Katha Upanishad.

[@hktv108]

The ‘Smriti’ - Puranas and Itihasas It is said that Vedic injunctions are made large by the Puranas, or histories, since within these texts we can learn of how the Vedas have been implemented historically in the lives of humans, gods, sages and kings. By reading of the interplay of Vedic lore in the lives of real people we can be inspired to follow their example, and be warned of the consequences of acting in a manner contrary to Vedic dharma. Also written in the Puranas are descriptions of the compassionate, knowledge-giving actions of the many avatars of Sri Vishnu and the appearance of the Supreme Godhead, Sri Krishna. The Puranas present selected events rather than a strict chronology. There are eighteen Puranas, notionally divided into three sections according to the predominating influence in the mind of the reader. The Puranas for those largely predominated by the influence of sattvika guna, or the ‘mode of goodness,’ for instance, will focus on Vishnu (Narayana), his incarnations and devotees. Other Puranas may focus on god Shiva or goddess Shakti. Traditionally, there are five subjects of a Purana: Sarga or ‘Creation’ Prati-Sarga or ‘Secondary Creation,’ Vamsa or ‘Family Trees,’ Manvantara or the ‘History of the Manus’ the creative gods, and finally Vamsa-anu-caritra, the details of the dynasties of kings and saints. The Bhagavata Purana or Srimad Bhagavatam contains ten topics explained in 18,000 verses, a third of which describe the activities and speeches of Krishna. The verses are divided into 335 chapters, 90 of which are the tenth canto, the narrations of Krishna. According to a verse in the second canto of the book, the contents are as follows: Śrī Śukadeva Gosvāmī said: In the Śrīmad-Bhāgavatam there are ten divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum. (Srimad Bhagavatam 2.10.1) In his commentaries to the Chaitanya Caritamrita, the extensive biography of Sri Chaitanya Mahaprabhu, Srila Prabhupada writes: These verses from Śrīmad-Bhāgavatam list the ten subject matters dealt with in the text of the Bhāgavatam. Of these, the tenth is the substance, and the other nine are categories derived from the substance. These ten subjects are listed as follows: (1) Sarga: the first creation by Viṣṇu, the bringing forth of the five gross material elements, the five objects of sense perception, the ten senses, the mind, the intelligence, the false ego and the total material energy, or universal form. (2) Visarga: the secondary creation, or the work of Brahmā in producing the moving and unmoving bodies in the universe (brahmāṇḍa). (3) Sthāna: the maintenance of the universe by the Personality of Godhead, Viṣṇu. Viṣṇu’s function is more important and His glory greater than Brahmā’s and Lord Śiva’s, for although Brahmā is the creator and Lord Śiva the destroyer, Viṣṇu is the maintainer. (4) Poṣaṇa: special care and protection for devotees by the Lord. As a king maintains his kingdom and subjects but nevertheless gives special attention to the members of his family, so the Personality of Godhead gives special care to His devotees who are souls completely surrendered to Him. (5) Ūti: the urge for creation, or initiative power, that is the cause of all inventions, according to the necessities of time, space and objects. (6) Manv-antara: the periods controlled by the Manus, who teach regulative principles for living beings who desire to achieve perfection in human life. The rules of Manu, as described in the Manu-saṁhitā, guide the way to such perfection. (7) Īśānukathā: scriptural information regarding the Personality of Godhead, His incarnations on earth and the activities of His devotees. Scriptures dealing with these subjects are essential for progressive human life. (8) Nirodha: the winding up of all energies employed in creation. Such potencies are emanations from the Personality of Godhead who eternally lies in the Kāraṇa Ocean. The cosmic creations, manifested with His breath, are again dissolved in due course. (9) Mukti: liberation of the conditioned souls encaged by the gross and subtle coverings of body and mind. When freed from all material affection, the soul, giving up the gross and subtle material bodies, can attain the spiritual sky in his original spiritual body and engage in transcendental loving service to the Lord in Vaikuṇṭhaloka or Kṛṣṇaloka. When the soul is situated in his original constitutional position of existence, he is said to be liberated. It is possible to engage in transcendental loving service to the Lord and become jīvan-mukta, a liberated soul, even while in the material body. (10) Āśraya: the Transcendence, the summum bonum, from whom everything emanates, upon whom everything rests, and in whom everything merges after annihilation. He is the source and support of all. The āśraya is also called the Supreme Brahman, as in the Vedānta-sūtra (athāto brahma jijñāsā, janmādy asya yataḥ (SB 1.1.1)). Śrīmad-Bhāgavatam especially describes this Supreme Brahman as the āśraya. Śrī Kṛṣṇa is this āśraya, and therefore the greatest necessity of life is to study the science of Kṛṣṇa. Śrīmad-Bhāgavatam accepts Śrī Kṛṣṇa as the shelter of all manifestations because Lord Kṛṣṇa, the Supreme Personality of Godhead, is the ultimate source of everything, the supreme goal of all. Two different principles are to be considered herein-namely āśraya, the object providing shelter, and āśrita, the dependents requiring shelter. The āśrita exist under the original principle, the āśraya. The first nine categories, described in the first nine cantos of Śrīmad-Bhāgavatam, from creation to liberation-including the puruṣa-avatāras, the incarnations, the marginal energy, or living entities, and the external energy, or material world-are all āśrita. The prayers of Śrīmad-Bhāgavatam, however, aim for the āśraya-tattva, the Supreme Personality of Godhead, Śrī Kṛṣṇa. The great souls expert in describing Śrīmad-Bhāgavatam have very diligently delineated the other nine categories, sometimes by direct narrations and sometimes by indirect narrations such as stories. The real purpose of doing this is to know perfectly the Absolute Transcendence, Śrī Kṛṣṇa, for the entire creation, both material and spiritual, rests on the body of Śrī Kṛṣṇa. Itihasas The Sanskrit word Itihasa means ‘It happened thus’ and the texts are histories, normally written by an author who was contemporary with the events. The Mahabharata was written by Srila Vysadeva who witnessed many of the events described therein; and the Ramayana was composed by Sri Valmiki who was a contemporary of Sri Ramachandra. The Itihasas do not have to follow the structure of the Puranas, but they may also contain elements of the five subjects nonetheless. The Chandogya Upanisad (7.1.4) mentions the Puranas and Itihasas as the fifth Veda. The Bhagavata-Purana (1.4.20) also states, “The four divisions of the original sources of knowledge [the Vedas] were made separately. But the historical facts and authentic stories mentioned in the Puranas are called the fifth Veda.” Madhvacarya, commenting on the Vedanta-sutras (2.1.6), quotes the Bhavisya Purana, which states, “The Rig-veda, Yajur-veda, Sama-veda, Atharva-veda, Mahabharata, Pancharatra, and the original Ramayana are all considered Vedic literature. The Vaishnava supplements, the Puranas, are also Vedic literature.” Bhagavad-gita The Bhagavad-gita is a dialogue contained in the Shanti-Parva section of the Mahabharata, but the nature of the conversation ranges from Upanishadic verses through to the highest devotional theology. For this reason it is much loved and commonly known as Gita-Upanishad or Gitopanishad. Since the times of Adi Sankaracarya in the early mediaeval period, it has been common for all schools of thought to establish their systems of philosophy on three texts, the Upanishads, the Vedanta Sutra and the Bhagavad-gita, collectively known as prasthana-trayi or the ‘three foundations’.

[@padmabala9607]

These bhakthi sashtri classes are amazing. Where can i find all the classes uploaded. Can sonebidy please help me as i dont find all the lectures loaded. Hare krishna.

[@hktv108]

bhakticourses.com

[@aleksandarkutic7657]

One thing would ask "are you a student of Prabhupada`s Parampara"?

[@hktv108]

Yes

[@aleksandarkutic7657]

Good! Than i know i am alowed to listen to your lectures! Har Bol

[@vishnuvarthan1751]

Prabhuji I need in Tamil please help me

[@hktv108]

Thank you for watching ..Plz contact nearest ISKCON center for further discussion.Hare Krsna

[@aleksandarkutic7657]

Bhakti Shastri Prabu please tell me is it true that Prabhupada had been murdered?

[@hktv108]

No..Plz dont listen to all this rumours ..Hare Krsna

[@aleksandarkutic7657]

Thank you for clearing that out even though i heard it from one bhakta who I found very advanced in knowledge and is from Prabhupada`s Parampara and do forgive me for planting a shadow of a doubt! At some point it should not concern me! Hari Bol