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Gita Mahatmya of the Padma Purana - Lord Siva's Glorification of the Bhagavad Gita & Srimad Bhagavata Mahatmya of Skanda Purana

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Especificaciones

Código del Artículo: IDJ117

por Krishan Dvaipayana Vyasa

Paperback (Edición: 2005)

Touchstone Media
ISBN 8187897058

Tamaño: 8.3" X 5.3"
Páginas: 98
Weight of the Book: 140 gms

Precio: Euro 8.77

Descripción

Back of the Book

Sarvopanisado gavo dogdha gopala-nandanah partho vatsah sudhir bhokta dugdham gitamrtain mahat

All the Upanisads are like a cow, and the milker of the cow is Sri Krsna, the son of Nanda; Arjuna is the calf, the beautiful nectar of the Gita is the milk, and the fortunate devotees of fine theistic intellect are the drinkers and enjoyers of that milk.

Preface

In the Mahabharata we can trace out the history of the Gita as follows in the beginning of the millennium known as Treta yuga this science of the relationship with the Supreme was delivered by Vivasvan to Manu. Manu being the father of mankind give it to his son Maharaja Iksvaku the king of this earth planet and forefather of the Raghu dynasty in which Lord Ramachandra appeared. Therefore Bhagavad Gita existed in human society from the time of Maharaja Iksvaku. At the present moment we have just passed through five thousand years of the Kali yuga which lasts 432,000 years. Before this there was Dvapara yuga (800,000 years) and before this there was Treta Yuga (1,200,000 years). Thus some 2,005,000 years ago, Manu spoke the Bhagavad gita to his disciple and son Maharaja Iksvaku the king of this planet earth. The age of the current Manu is calculated to last some 305,300,000 years of which 120,400,000 have passed. Accepting that before the birth of Manu the Gita was spoken by the Lord to His disciple the sun god Vivasvan a rough estimate is that the Gita was spoken at least 120,400,000 years ago and in human society it has been existent for two million years. It was spoken by the lord again to Arjuna about five thousand years ago. That is the rough estimate of the history of the Gita according to the Gita itself and according to the version of the speaker Lord Sri Krishna. It was spoken to the sun god Vivasvan because he is a ksatriya and is the father of all ksatriyas who are descendants of the sun god or the Surya Vamsa Ksatriyas, Because Bhagavad-gita is as good as the Vedas being spoken by the supreme personality of Godhead this knowledge is apauruseya superhuman. Since the Vedic instructions are accepted as they are without human interpretation the Gita must therefore be accepted without mundane interpretations. The mundane wranglers may speculate on the Gita in their own ways but that is not Bhagavad-gita as it is. Therefore Bhagavad-gita has to be accepted as it is form the disciple succession and it is described herein that the Lord Spoke to the sun god the sun god spoke to his son Man and Manu spoke to his son Iksvaku.

Introduction

Bhagavad-gita is one of the sections of Mahabharata Bhism Parva and thus it is scripture, scriptures are narration about the supreme Lord or are words spoken by the supreme lord. The Srimad Bhavatam is a beautiful narration of the pastimes of the supreme Lord and Bhagavad-gita is the son of the supreme Lord Krishna. Both are nondifferent from him.

There is a story of a Brahman who regularly studied Bhagavad-gita. He was poor and he lived with his wife in a small cottage. After daily studying Bhagavad-gita he would go to beg and in this way maintain himself and his wife. One day as he read Bhagavad-gita he came across a verse in the ninth chapter where Lord Krishna says yoga ksemam vahamy aham - I will personally carry and deliver the needs of my devotees. When he read this verse he came puzzled and doubtful and thought how is it that Bhagavan personally carries and delivers the needs of his devotees? He may inspire someone to carry out the needs of the devotees such as giving charity. But that Bhagavan personally delivers the needs seems impossible.

Reading the verse again and again the Brahmana could not believe it. He crossed it out with a red pen thinking it a mistake. Afterwards he went to do his daily begging.

That day everyone offered him excuses rather than charity. Some said there was a death in the family others that their children were sick and thus they could not give alms that particularly day.

Meanwhile back at the Brahmana’s house a young boy arrived and knocked on the door. The Brahmana’s wife answered and was surprised to find the boy carrying a bign load on his back. It contained varieties of foodstuffs like rice dhal, spices, oil, flour, and cooking utensils. The boy claimed to be a disciple of her husband who had sent him to deliver these goods to his house. The surprised wife told the boy that her husband had no disciples, so it was not possible that he had sent him with all these items. But the boy insisted repeating that her husband was his guru and had sent him to deliver these items to his house.

The boy further told her that her husband had become disturbed with him for carrying the load so slowly and had thus beaten him. Indeed he raised his cloth and showed the Brahmana’s wife the marks on his back. She became surprised that her husband could be so cruel as to beat such a young and beautiful boy. She told him to site inside the house so she could cook something and offer him some prasada.

Later that day the Brahmana returned home empty handed. He was feeling very dejected because he and his wife would have to fast. As soon as his wife saw him she began scolding him for having made the young boy carry such a heavy load and for beating him for not carrying it swiftly. The Brahmana was confused by his wife’s behavior. She had never spoken to him like this before and he had no idea what she was talking about. He asked her to explain and she told him what happened. Hs said that the boy was still in the house but when the Brahamana searched for him he was nowhere to be found.

Later as he sat to read his Bhagavad-Gita he found that the verse he had crossed out was again intact the red ink was gone. He started weeping realizing that the young boy was actually Krishna who had indeed come to his house to fulfill the pledge. He made in the Bhagavad-gita that he carries and delivers the needs of his devotees. The Brahamana lamented that he was not as fortunate as his wife who had been able to see Krishna personally and he condemned himself for doubting the words of Bhagavad-gita.

CONTENTS

GITA MAHATMYA
Preface	9
Introduction	11
The Glories of Chapter One	14
The Glories of Chapter Two	18
The Glories of Chapter Three	22
The Glories of Chapter Four	25
The Glories of Chapter Five	28
The Glories of Chapter Six	30
The Glories of Chapter Seven	33
The Glories of Chapter Eight	35
The Glories of Chapter Nine	37
The Glories of Chapter Ten	39
The Glories of Chapter Eleven	42
The Glories of Chapter Twelve	46
The Glories of Chapter Thirteen	49
The Glories of Chapter Fourteen	52
The Glories of Chapter Fifteen	54
The Glories of Chapter Sixteen	56
The Glories of Chapter Seventeen	58
The Glories of Chapter Eighteen	60
Index of Slokas & Their Speakers	63
Gita Mahatmyam By Sri Sankaracarya	64
SRIMAD-BHAGAVAT MAHATMYA
Introduction	69
Chapter One Sandilya Muni Describes Vrajabhumi	75
Chapter Two Pariksit and Krsna's wives, while chanting the glories of the Lord, met Uddhava	80
Chapter Three The glories of Srimad Bhagavatam, the speaker and the hearer's attainment of the supreme abode	84
Chapter Four The characteristics of Srimad-Bhagavatam, the symptoms of the speaker and the listener, and establishing the procedure for hearing	91
Chapter Five Description of the results of hearing Srimad-Bhagavatam, and the condition of those who are averse to such hearing	96

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Sri GITA MAHATMYA
The Glory of the Gita

gita shastram idam punyam
yah pateth prayatah puman
vishnoh padam avapnoti
bhaya-shokadi varjitah (Gita-mahatmya 1)

(1) He who studies this Gita scripture with humility is freed from fear and misery and attains the feet of Lord Vishnu.

gita adhyaana-shilasya

pranayama-paraasya cha
naiva santi he paapani
purva janme kritani cha (Gita-mahatmya 2)

(2) That person who is in the habit of reading the Gita and who is also devoted to practising pranayama (breathing exercises) is not touched by sins, even those done in his previous birth.

mala nirmochanam pumsam

jala snanam dine dine
sakrid gitambhaasi snanam
samsara mala nashanam (Gita-mahatmya 3)

(3) Human beings must bathe in water every day to get rid of the dirt (of the body), but bathing in the water of the Gita once is enough to get rid of the dirt of this samsara (cycle of birth and death).

gita sugita kartavya

kim anyaih shastra vistaraih
ya svyam padama nabhaayasa
mukha padmad vinih srita (Gita-mahatmya 4)

(4) This Gita which has come out of the lotus-like face of the Lord (He who has the lotus in His navel) and which is so melodious, should be studied. There is no need to study any other scriptures in detail.

bharat amrita sarvasam

vishnor vaktrad vini sritam
gita gangodakam pitva
punar janma na vidyate (Gita-mahatmya 5)

(5) After drinking the water of the Gita which is the nectar of the entire Bharata (the epic Mahabharata) and which has come out of the mouth of Vishnu, there is no more birth (in this world).

sarvo panishado gavo

dogdha gopala nandanah
partho vatsah sudhir bhokta
dugdham gita amritam mahat (Gita-mahatmya 6)

(6) All the Upanishads are the cows, the one who milks the cows is Krishna, Arjuna (Partha) is the calf.

Men of purified intellect are the enjoyers; the milk is the great nectar of the Gita.
The only scripture is the song of the son of Devaki. The only deity is the son of Devaki.
The only mantra is His Names. The only action is the service of That Deity.
ekam sastram devaki-putra-gitam

eko devo devaki-putra eva
eko mantras tasya namani yani
karmapy ekam tasya devasya seva (Gita-mahatmya 7)

(7) In this present day, man ispeople are very eager to have one scripture, one God, one religion, and one occupation. SoTherefore, ekam sastram devaki-putra-gitam: let there beone scripture only,one common scripture, for the whole world—Bhagavad-gita. And Eko devo devaki-putra eva: let there be one God only for the whole world—Sri Krsna. Eko mantras tasya namani: And one hymn, one mantra, one prayer only—the chanting of His name: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Karmapy ekam tasya devasya seva: And let there be one work only—the service of the Supreme Personality of Godhead.

Lord Shiva in Gita Mahatmya, states that "only one God - Krishna, the son of Devaki" (Verse 7).

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ARTÍCULOS Y ANEXO

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EXOTICINDIA.ES

TEMAS	BUDDHISMO (1021) - PAGINA ORIGINAL DE LENGUAS EXTRANJERAS (37) HISTORIA (1446) - PAGINA ORIGINAL PURANAS - PAGINA ORIGINAL VAISHNAVISMO - PAGINA ORIGINAL HOME - PAGE - PAGINA DE ORIGEN Biblioteca de medicina alternativa Arte y arquitectura Budista Libros de historietas Foreign Languages Arte hindú Historia Cine de la India Lengua y literatura Artes escénicas Filosofía Sociología y antropología Tantra Viajes Yoga
OTROS	--

Conceptos Hinduistas (1428)SC

Category:Hindu (mythology) (3256)SC | Category:Hindu mythology (3270)SC | Categoría:Mitología hindú (3288)SC (indice) | Categoría:Mitología hindú (videos) (3289)SC | Conceptos Hinduista (A - G) SK y SC (videos) (3294)SC

Aa-Anc · Aga - Ahy · Ai - Akshay · Akshe - Amshum · Ana - Ancie · Ang - Asvayu · Ata - Az · Baa-Baz · Be-Bhak · Bhal-Bu · C · Daa-Daz · De · Dha-Dry · Du-Dy · E · F · Gaa-Gayu · Ge-Gy · Ha-He · Hi-Hy · I · J · K · Ka - Kam · Kan - Khatu · Ki - Ko · Kr - Ku · L · M · N · O · P · R · S · Saa-San · Sap-Shy · Si-Sy · Ta - Te · U · V · Ve-Vy · Y · Z

Conceptos Hinduistas (2919)SK

(2592)SK
A_a-A_g · A_h-A_m · A_na-A_nc · A_nd-A_nu · A_p-A_r · A_s-A_x · A_y-A_z · B_aa-B_aq · B_ar-B_az · B_e-B_hak · B_hal-B_hy · B_o-B_u · B_ra · B_rh-B_ry · B_u-B_z · C_aa-C_aq · C_ar-C_ay · C_e-C_ha · C_he-C_hi · C_ho-C_hu · C_i-C_n · C_o-C_y · D_aa-D_an · D_ar-D_ay · D_e · D_ha-D_ny · D_o-D_y · E_a-E_o · E_p-E_z · F_aa-F_y · G_aa-G_aq · G_ar-G_az · G_e-G_n · G_o · G_ra-G_y · H_aa-H_aq · H_ar-H_az · H_e-H_indk · H_indu-H_isto · H_o-H_y · I_a-I_q · I_r-I_s · I_t-I_y · J_aa-J_aq · J_ar-J_ay · J_e-J_n · J_o-J_y · K_aa-K_aq · K_ar-K_az · K_e-K_h · K_o · K_r · K_u - K_z · L_aa-L_aq · L_ar-L_ay · L_e-L_n · L_o-L_y · M_aa-M_ag · M_ah · M_ai-M_aj · M_ak-M_aq · M_ar-M_az · M_b-M_n · M_o-M_z · N_aa-N_aq · N_ar-N_az · N_b-N_n · N_o-N_z · O_a-O_z · P_aa-P_aq · P_ar-P_az · P_e-P_h · P_o-P_y · R_aa-R_aq · R_ar-R_az · R_e-R_n · R_o-R_y · S_aa-S_am · S_an-S_ar · S_as-S_g · S_ha-S_hy · S_ia-S_il · S_im-S_n · S_o - S_q · S_r - S_t · S_u-S_z · T_aa-T_aq · T_ar-T_ay · T_e-T_n · T_o-T_y · U_a-U_q · U_r-U_s · V_aa-V_aq · V_ar-V_az · V_e · V_i-V_n · V_o-V_y · W_aa-W_i · W_o-W_y · Y_aa-Y_av · Y_e-Y_iy · Y_o-Y_u · Z_aa-Z_y

GENERAL

JUDAISMO | Ärî Garga-Samhita | Oraciones Selectas al Señor Supremo | Devotees Vaishnavas | Dandavat pranams - All glories to Srila Prabhupada | Hari Katha | Santos Católicos | El Antiguo Egipto I | Archivo Cervantes | Sivananda Yoga | Neale Donald Walsch | SWAMIS | ENCICLOPEDIA - INDICE | DEVOTOS FACEBOOK | EGIPTO - USUARIOS de FLICKR y PICASAWEB | AYUDA en INFORMÁTICA | BIOGRAFIAS | BUDDHISMO | CINEMANÍA | DANDAVAT PRANAMS | DANDAVATS | HEBREO - JUDAISMO | HINDUISMO | KABALEH - CABALA | MAESTROS ESPIRITUALES | MEDICINA NATURAL | Mis Escritos | MITOS Y LEYENDAS - MITOLOGÍAS | Religión | TEXTOS BÍBLICOS | Textos Sagrados Antiguos