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KARMA-SANNYASA
WHICH IS BETTER?
Since moksha means the knowledge of akarma in karma, meaning one should see the akarta, non-doer, in the kart¡, the doer, Arjuna wants to pursue that knowledge. It being very clear that this was what was to be done, renunciation of action seems to be the right thing to do — especially since the knowledge, ‘I am akarta’ is the renunciation of all activities. Why, Arjuna thinks, should I perform actions and then try to discover the akarma in them? It seems so much more logical to him to renounce action.
Since moksha means the knowledge of akarma in karma, meaning one should see the akarta, non-doer, in the kart¡, the doer, Arjuna wants to pursue that knowledge. It being very clear that this was what was to be done, renunciation of action seems to be the right thing to do — especially since the knowledge, ‘I am akarta’ is the renunciation of all activities. Why, Arjuna thinks, should I perform actions and then try to discover the akarma in them? It seems so much more logical to him to renounce action.
- Chapter 5 Verse 22Swami Viditatmananda1:13:48
- Chapter 5 Verse 25Swami Viditatmananda48:06
- Chapter 5 Verse 21Swami Viditatmananda48:31
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Bhagavad Gita Chapter 1 Lyrics
In sannyasa, role playing being minimal, minimum action is involved. Whereas, in karma-yoga roles are many and so are the actions. To be a son or daughter, husband or wife, father or mother, citizen, neighbor, or a friend implies activities and duties that have to be performed. Karma-yoga means that the activities and duties involved in the varieties of roles one plays are to be done properly and at the right time. This is what is meant by the proper attitude, the attitude of yoga. If, however, one takes to sannyasa, there is only one role, that of the disciple and, later perhaps, that of the guru. There is no other role for the sannyasa, meaning there are no other duties. The person is released
from all familial and social duties, thereby reducing the number of roles. Role reduction is what is accomplished by the life-style of sannyasa , the roles having been reduced to one.
from all familial and social duties, thereby reducing the number of roles. Role reduction is what is accomplished by the life-style of sannyasa , the roles having been reduced to one.
This role-reducing life-style, sannyasa, seems to Arjuna to be the most appropriate one for gaining moksha. And Krishna was definitely praising it by praising the renunciation of all action by knowledge.
Bhagavad Gita in Kannada
with commentary by
Swami B. G. Narasingha
Swami B. G. Narasingha
ತಾತ್ಪರ್ಯ
ಸ್ವಾಮಿ ಭಕ್ತಿಗೌರವ ನರಸಿಂಘ
ಸ್ವಾಮಿ ಭಕ್ತಿಗೌರವ ನರಸಿಂಘ
ಯಾರಾದರು ಕೃಷ್ಣ ಎಲ್ಲಿದ್ದಾನೆ? ಎಂದು ಪ್ರಶ್ನಿಸಿದರೆ ಕೃಷ್ಣ ಎಲ್ಲಿ ಇಲ್ಲ ಎಂಬ ಮರುಪ್ರಶ್ನೆಯೊಂದಿಗೆ ಪ್ರತಿಸ್ಪ್ಂದಿಸಬಹುದು.
ಜಗತ್ತಿನ ಪ್ರತಿಯೊಂದು ಕಲ್ಲನ್ನು ಮತ್ತು ಮಣ್ಣಿನ ಪ್ರತಿಯೊನಂದು ಕಣವನ್ನು ಸಹ ಕದಲಿಸಿ ಪರೀಕ್ಷಿಸಿದ ನಂತರವೂ, ಇಂತಹ ಜಾಗದಲ್ಲಿ ಅಠವಾ ಇಂಥ ವಸ್ತುವಿನಲ್ಲಿ ಕೃಷ್ಣ ಎಂದು ಸಿದ್ದಪಡಿಸುವುದು ಅಸಾಧ್ಯ. ಶ್ರಿಕೃಷ್ಣ ಸಕಲ ಜಗತ್ತಿನೊಳಗಿರುವುದಿಲ್ಲವನ್ನಷ್ಟೆ ಅಲ್ಲ ಜಗತ್ತನ್ನೂ ಮೀರಿ ಇರುವುದೆಲ್ಲವನ್ನೂ ವ್ಯಾಪಿಸಿಕೊಂಡಿದ್ದಾನೆ. ಅವನು ಪ್ರತ್ಯೇಕನಾಗಿ ಮತ್ತು ಅಸಮಾನನಾಗಿ ನಮ್ಮ ಅತ್ಯಂತ ಪ್ರಿತಿಪಾತ್ರ ಗೆಳೆಯನಾಗಿದ್ದನೆ, ಹಿತೈಷಿಯಾಗಿದ್ದಾನೆ ಮತ್ತು ಅವನೇ ಭಗವದ್ಗೀತೆಯ ವಕ್ತಾರಾ.
ಜಗತ್ತಿನ ಇತಿಹಾಸದಲ್ಲಿ ಭಗವದ್ಗೀತೆಯನ್ನಲ್ಲದೆ ಪರಾತ್ಪರ ಸತ್ಯವನ್ನು ಮುಚ್ಚುಮರೆಯಿಲ್ಲದೆ ಅತ್ಯಂತ ವಿಶದವಾಗಿ ತಿಳಿಯಪದಡಿಸುವ ಬೇರೆ ಯಾವ ಸಾಹಿತ್ಯವೂ ಇಲ್ಲ ಎಂಬ ಅಂಶ ಆಸಕ್ತಿ ಹುಟ್ಟಿಸುವಂಠಹದು. ಈತರ ಎಲ್ಲ ಪ್ರಯತ್ನಗಳೂ, ಅಷ್ಟೆ. ಈಲ್ಲಿ ಪರಮಪ್ರಭುವೇ ನೇರವಾಗಿ ಅರ್ಜುನನಿಗೆ ಭಗವದ್ಗೀತೆಯನ್ನು ಬೋಧಿಸುತ್ತಿದ್ದಾನೆ.
If someone were to ask, “Where is Krishna?” one might respond with another question: “Where isn’t Krishna?”
After turning over every stone and grain of sand in the universe, one would be hard-pressed to find something or somewhere that is not Krishna. Ultimately Krishna pervades everything in the entire universe and beyond. He is uniquely an individual, our dearest friend, our well-wisher and the speaker of Bhagavad-gita.
It may be interesting to note that in the history of the world no literature other than Bhagavad-gita so clearly and boldly proclaims the Absolute Truth. All other attempts pale in comparison. The Absolute Truth is directly speaking Bhagavad-gita to Arjuna.