Bhagavad Gita in German Language. Ramananda Prasad, Ph.D. EINLEITUNG. Die Bhagavad-Gita ist eine Lehre der allgemeinen Wahrheit. Ihre Botschaft ist. Śrīla Prabhupāda's original Bhagavad-gītā is available in different Bhagavad- gītā is available in different foreign translation: Download PDF-Book - German. The Bhagavad Gita: the original Sanskrit and an English translation / · Lars Martin to the German Romantics, notably Schlegel, Humboldt, and · Goethe, and to.
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Bhagavad-gita As It nvilnephtalyca.ga ( KB) engl. ohne Sanskrit, mit roman Transliterat. Glauben und die heiligen Schriften der Inder (Walter Eidlitz, PDF Deutsch). Read Srila Prabhupada's Books in the German Language. Includes Original Bhagavad-gita and sections of Sri Caitanya-caritamrta in PDF. Juli Free site book and epub digitized and proofread by Project Gutenberg.
Deep introspection reveals that there is correspondence between the human being the microcosm and the universe the macrocosm. One discovers that the spiritual component in human beings is identical with the Universal Spirit that pervades the phenomenal world.
As bliss is a primary attribute of the Universal Spirit, there must be a correspond- ing reservoir of happiness within all human beings.
Those who seek enduring happi- ness must therefore guide their actions in the light of constant awareness of the divine presence in everything. The journey toward spiritual realization is beset with hindrances as well as helps, and an uncontrolled mind is one of the major hindrances.
Imprisoned in a Cage Some desires must be met to keep us alivethe desires for food, water, and cloth- ing. But our desires do not stop there, and striving for these additional desires does not bring us closer to lasting contentment. Superfluous desires are better called cravings.
We become angry when our cravings are not fulfilled. Greed is the food that sustains cravings and feeds the ego. The ego is the cheerleader of cravingsit enshrines self- conceit, possessiveness, and jealousy BG XVI The Anatomy of Human Descent An uncontrolled mind, always craving gratification of sense pleasures, leads to disastrous consequences.
Imagine a sense object that comes to ones attention. A desire arises to possess and enjoy that object.
These thoughts create attachments and eventually craving. If the craving is not fulfilled, one becomes frustrated and angry, and angry people lose the capacity to discriminate between right and wrong, which in turn leads to a ruined life. Imagine that two notorious burglars, Desire and Anger, succeed in sneaking into a housethe burglars are adept at stealing the jewels of peace and happiness.
The task of protecting those jewels which are within each one of us begins with control of the mind BG II The mind is inherently extroverted. The five sense organs continuously bombard the mind with messages from the outer world, and these messages create an uninterrupted flow of thought waves.
This is the reason why an uncontrolled mind is never free from the propensities of desire, aversion, and anger. However, these propensities are obstructions for the ripening of wisdom; so it is essential to learn to interrupt this flow of thoughts by withdrawing the sense organs at will from their sense objects. To achieve the capacity to do this, the intellect must learn to exercise its supremacy over the mind. Withdrawing the senses from sense objects enables the intellect to withhold iden- tification with the minds activities.
This is how spiritual aspirants develop the art of noncooperation with the mind. When the mind counsels returning injury with injury, the intellect exercises its veto power and recommends returning injury with pardon.
When the mind advises returning hatred with hatred, the intellect can decide to return wrongdoings with love and compassion. However, even though withdrawing the senses from sense desires frees one from those desires, the taste for them lingers.
From Knowledge to Wisdom Theoretical knowledge of the nature of the mind and how to control the mind is not enough.
The spiritual path is slippery, and it does no good simply to carry the staff of knowledge-that-leads-to-wisdomone must use that staff to steady oneself. To change the analogy, the journey from knowledge to wisdom can be compared to the flight of a jet plane that struggles through thunderstorms at lower altitudes before reaching clear blue skies, where it flies smoothly and seemingly effortlessly BG II The attainment of wisdom is the hardest part of the spiritual journey.
When that is accomplished, spiritual realization is very near. A wise person is like an ocean that remains unmoved when rivers, even mighty one likes the site, enter it.
Having brought the mind under control, the wise person re- mains absorbed in the realm of spiritual consciousness where worldly desires knock but cannot enter.
They are unswervingly aware of the fact that indestructibility, undivided consciousness, and bliss are the attributes of the Supreme Spirit BG II and II Looking at a necklace of pearls, the eyes of the ignorant see pearls of different sizes and shapes, but they do not see the string that holds the pearls together. Something similar to that happens to a beginner who is seeking knowledge of the existence of the Supreme Spirit.
The spiritual search leads to the discovery that actually there is no place in the universe where the Supreme Spirit is absent. In fact, like pearls of a necklace, the whole universe is pervaded and held together by the indwelling pres- ence of one and the same Spirit.
It is possible but extremely difficult to comprehend the Divine Reality through knowledge alone. The prerequisite for attaining steady wisdom is a pure mind; but purification of the mind is a slow and arduous task, requiring virtues like truthfulness, honesty, and compassion.
The Way of Meditation and the Way of Devotion are the other two.
Bhagavad Gītā - translated by Winthrop Sargeant (779p).pdf
Each of the ways enables the aspirant to realize the Spiritual Unity behind the apparent diversity in the universe. They are four paths to the same summit BG V:1 and V The Way of Meditation Those who are following either the Way of Knowledge or the Way of Unselfish Work soon discover that cravings of the mind for worldly pleasures are the greatest obstacle to spiritual realization.
It is the habit of the mind to wander around in the outside world all the time. That habit can be broken by shifting the mind to the in- dwelling consciousness whose bliss can be attained by deep contemplation, succinctly known as meditation. Spiritual bliss is far superior to the transient pleasures of everyday life, and medita- tion is the gate that opens that bliss to us.
The indwelling Spirit can be experienced by cutting the chains that bind us to the world of matter, and it is meditation that does the cutting. To change the analogy, the mind is like a lake, and stones that are dropped into it raise waves. Those waves do not let us see who we are. A full moon may be reflected in the water of the lake, but if the lakes surface is troubled we do not see the moon clearly. The waters must be calmed.
If one remains quiet, eventually the winds that ruffle the water will give up, and then one knows who one is. God is constantly within us, but the mind obscures that fact with agitated waves of worldly desires.
Meditation quiets those waves BG V Preparation for Meditation The powers of the human mind tend to be dissipated like rays of light.
Scientists have shown us that it is possible to unlock the secrets of nature by the powers of con- centrated minds. Likewise, by using the mind as a powerful instrument mystics have been able to discover profound spiritual truths. As we have seen, meditation is the xvi method by which human beings can learn how to control and empower their minds for the spiritual journey.
The prerequisite for meditation is a firm resolve to adhere to moral values that help to purify the mindtruthfulness, noninjury, and noncovetousness. This resolve prepares one to mount the steps that ascend toward meditation. The first of these is purity, internal and external. But the exactness of the translation in some cases got worse. But the content is extremely distorted. The translation made under the editorship of B. Smirnov [ 59 ] is supposed — according to the intention of the translators — to be highly exact.
But, as it happened to the all mentioned translations, many important statements of Krishna were not understood by the translators and thus were translated incorrectly. Only the translators who have mastered the highest levels of Yoga can avoid such errors.
Bhagavad Gita with Commentaries
Here the readers are presented with a new edition of the translation of the Bhagavad Gita, made by the compiler of this book. Glossary of Sanskrit Terms Atman — the main essence of beings: a part of the multidimensional organism which resides in the highest spatial dimension see more details in [ 6 - 7 , 13 ].
Brahman — Holy Spirit. Buddhi Yoga — a system of methods for development of human consciousness, which follows Raja Yoga. In India and in a number of other countries, the varna membership became inherited by birth. This rule has been disputed by many thinkers and is denied by God see below.
Gunas — a term denoting an aggregate of qualities primarily of human souls. There are three gunas: tamas — dullness, ignorance, rajas — energy, passion, sattva — harmony, purity. Every evolving individual has to ascend by these gunas-steps and then to go higher see about this in the text.
The qualities peculiar to the gunas rajas and sattva have to be mastered sequentially by every person who wants to go beyond them. Guru — spiritual teacher. Dharma — objective law of life; predestination, path of man. One may speak of Yoga: a as of the Path and methods of religious advancement and b as of the state of Union with God.
Maya — Divine Illusion: the world of matter which seems to us existing on its own. Manas — mind. Muni — wise man, sage.
Prakriti — cosmic matter in the collective sense. Purusha — cosmic spirit in the collective sense. Raja — ruler, king.Prabhupada's Prayer on board the ship Jaladuta engl. O best of the twice-born, the leaders of my army; these I name to thee for thy special notice. To achieve the capacity to do this, the intellect must learn to exercise its supremacy over the mind.
The spiritual path is slippery, and it does no good simply to carry the staff of knowledge-that-leads-to-wisdomone must use that staff to steady oneself.
Krishna; Chapter 3, verses 4—5; Gavin Flood and Charles Martin translation From food come forth beings; from rain food is produced; from sacrifice arises rain, and sacrifice is born of action.
The indwelling Spirit can be experienced by cutting the chains that bind us to the world of matter, and it is meditation that does the cutting. The translation made under the editorship of B.