Bhagavad Gita Explained
Publisher: Michael Beloved
Date: March 6, 2009
Page Count: 604
Trim Size: 7" x 10" (inches)
Category: Body, Mind & Spirit / Spirituality
Description / Back Cover:
As a philosophical treatise and a religious canon, Bhagavad-Gita stood the test of time. With the prevalence of literacy, many hundreds of published and unpublished translations and commentaries abound. People find solace in the philosophy of Gita and existential security in the promises given by Sri Krishna. Gita was abused and is still subjected to harassment by philosophers and preachers who find it necessary to use it to support their doctrines and claims.
This translation shows what Sri Krishna explained to Arjuna in
terms of their cultural situation. At least in so far as the Mahabharata
This translation stands apart from others by its lack of
exploitation of the Gita for missionary or philosophical purposes. Once you
begin reading this, you may be reluctant to put it down. This really can put
you in touch with Lord Krishna and with Arjuna, the initially discouraged but
later courageous and enlightened warrior.
Originally published by Asian Printery in India, as Bhagavad Gita in Its Own Time and Place, this translation and commentary sets the Gita back into its rightful place as part of the Mahabharata and as a conversation on a battlefield between a warrior prince and a person who claimed and who proved Himself as the Supreme God.
Bhagavad Gita is a great gift to humanity. If possible every human being should learn it and take from it the deep exposition about existence and our place in it.
Alfredo Delregado submitted
specific comments regarding Chapters 2 and 3:
In the review of the most important verses from Chapter 2 that I wrote a few days ago, I summarized 3 parameters that made the commentaries in that chapter unique, as follows:
- Buddhi yoga as Insight yoga.
- A Compliance Blueprint
- The independence of the
These were the result of the interaction between Sankhya and Buddhi yoga, the Yoga of the Intelligent Will. The emphasis in Chapter 2 is the withdrawal of the will from the most common human activities and desires; verily the Pratyahar of Pantanjali. However good, this is not a complete yoga yet. Why? Because it does not include work, works, and the human being is always in action, conducting some work.
In Chapter 3, Krishna lectures Arjuna about the need for works, and how to work properly, and its relationship to the Supreme Person. This is trickle down ergonomics, for the Lord Himself cannot but to incessantly work, lest the world comes to a stop.
However, not surprisingly, the author’s translation takes an unusual turn in translating the term karmanan in verse 3-4 as concerning “cultural activities” and not necessarily “works”. Is there a difference? There is, and a substantial one. Why? Because of its interaction with social affairs. Here we have an author that emphasizes personal responsibilities greatly. And what is yoga, but that, finally? Likewise, in verse 3-5, the author again slides the meaning of karma and introduces “perform”. This is a better fit for the verse, for indeed perform covers a broader spectrum than works, as one could be said to joyfully perform without working.
In this review of Chapter 3, my conclusions are similar, but when adapting them, they now read:
- Karma Yoga as the interaction
of cultural activities within the frame of social affairs.
- Performance in that stage as
the key to success, and morality as the gauge used for that success.
- The importance of the
- The independence of the
So far, the common thread is the independence of the author. It is a pity that more people are not privy of how this book came about.