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Lord Vishnu said: Now I will describe to you the unlimited glories of the fifth chapter of the Bhagavad-Gita. Listen very carefully.


In the state of Madra. there is a town of the name Puru Kutsapur. There, lived the brahmana, Pingala. During his childhood he was trained in various brahminical activities and was taught the Vedas. But he had no interest in his studies. When he reached his youth he gave up his brahminical pursuits and started to learn to play instruments as well as singing and dancing. Slowly he became so famous in this field that the king himself invited him to live in the palace. While he was living there he slowly degraded more and more into sinful life. He started to enjoy with other men’s wives and engage in all kinds of sinful activities and intoxication.


He became so proud of his position as he gained more and more intimacy with the king. He especially enjoyed criticizing others to the king in private. Pingala’s wife, Aruna, was born in a low-class family. She was very lusty and enjoyed relationships with many men. When her husband found out about her activities, she decided to kill him. Late one night she chopped off his head and buried his body in the garden. After his death, Pingala fell into the deepest regions of hell and after having suffered there for a long time he took birth as a vulture. Aruna, after freely enjoying with many men contacted venereal disease and her youthful body very soon became ugly and unattractive. When she died, she went on to hell and after having suffered for a long time, she attained the body of a female parrot.


One day the parrot was searching here and there for food. In the meantime, the vulture, who in his previous life had been Pingala, saw the female parrot, remembered his last life and understood that this parrot had been his wife. He attacked her with his sharp beak. The parrot fell down into the water contained in a human skull and drowned. Just then a hunter came and shot the vulture with an arrow. The vulture fell and his head also dropped into the water of that skull and he drowned.


Then the messengers of Yamaraja came and took them to the abode of death. They became very afraid remembering their past sinful lives. When they came in front of Yamaraja he told them, “You are now free of all sins and you may go to Vaikuntha.” Pingala and Aruna asked Yamaraja how two sinful persons, such as they, had attained the right to go to Vaikuntha.


Yamaraja replied, “On the banks of the river Ganga lived a great devotee of Lord Vishnu called Vat. He was free from lust and greed. Daily he recited the fifth chapter of the Bhagavad-Gita, and when Vat gave up his body he went straight to Vaikuntha. Due to his daily reciting the fifth chapter of the Bhagavad-Gita his body became completely pure, and because of your coming in contact with the skull of his body you both have attained Vaikuntha. This is the glory of the fifth chapter of the Bhagavad-Gita. “


Lord Vishnu said: My dear Lakshmi, when they both heard the glories of the Bhagavad-Gita from Yamaraja they became very happy and sat down in the flower airplane which had come to take them to Vaikuntha.


Anyone who hears the fifth chapter of the Bhagavad-Gita, even the most sinful, will attain Vaikuntha.



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Does it indicate that Karma yoga has more importance than Bhakti yoga?


But, there are many verses in Bhagavad Gita which explains the supremacy of Bhakti yoga..


Bhaktya maam abhijanati...


Bhktya tva ananya shakya...


Man mana bhava...




Any thoughts?


Hare Krishna!


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Before I chanted I would casually seek to amuse myself with activity that could be described as some what decadent. Once I chanted regularly I began to feel Krishna might want me to atone for some of my habits. Now I feel like as long as I remember Krishna with chanting I will not fall down into a world of punishment or undesirable reincarnation such as a vulture when I pass to the next world.

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Parvati said: My dear husband, you know all the transcendental truths, and by your mercy I have heard the glories of the Supreme Personality of Godhead, Lord Krishna. Oh Lord, now I long to hear from you the glories of the Srimad Bhagavad-gita, which was spoken by Lord Krishna, and by hearing which, one’s devotion to Lord Krishna increases. Lord Siva replied: That person, whose body is the color of a dark rain cloud, whose carrier is the king of birds (Garuda) and who is lying on Ananta-Sesa (the thousand-headed serpent), that Lord Vishnu, whose glories have no limit, I am always worshiping.


My dear Parvati, once, after Lord Vishnu had killed the demon Mura, He was resting peacefully on Ananta-Sesa, when the bestower of all good fortune of the universe, Sri Lakshmi, respectfully inquired from Him. She said: Bhagavan, You are the controller and maintainer of the whole universe, but yet You are sleeping unhappily on this ocean of milk. What is the reason?


Lord Vishnu said: My dear Lakshmi, I am not sleeping, but I am watching how wonderfully My energy is working. It is by this wonderful energy of Mine that I am controlling all things, and yet I remain separate. And it is by remembering these divine activities of Mine that the great devotees and yogis manage to free themselves from the wheel of birth and death and attain the transcendental nature of Mine, which is eternal and free from all qualities.


Lakshmi said: 0 controller of all things. You are the goal of the meditation of great yogis. Nothing can go on without You. And yet You are separate. You are the cause of creation, maintenance, and destruction of all the material universes. Kindly inform me about the workings of Your wonderful energies, which are so attractive, that even You are lying here, meditating upon them.


Lord Vishnu said: My dear Lakshmi, the workings of My multifold energies, and how to become free from the bonds of birth and death, and attain My eternal nature can only he understood by one of pure intelligence, who has an inclination to render service unto Me. This transcendental knowledge is fully explained in the Srimad Bhagavad-gita.


Lakshmi said: My dear Lord, if You Yourself are amazed by the workings of Your energies, and are ever trying to fathom their limit, then how is it possible that the Bhagavad-gita can describe those unlimited energies of Yours, how to cross over them, and how to attain the transcendental nature?


Lord Vishnu said: I Myself have manifested in the form of the Bhagavad-gita. Please understand that the first five chapters are My five heads, the next ten chapters are My ten arms, and the sixteenth chapter is My stomach. The last two chapters are My lotus feet. In this way you should understand the transcendental Deity of the Bhagavad-gita. This Bhagavad-gita is the destroyer of all sins. And an intelligent person who daily recites one chapter or even one sloka, one half sloka, or at least one quarter sloka, will attain the same position as Susharma had attained.


Lakshmi asked: Who was Susharma? What class did he belong to? And what destination did he attain?


Lord Vishnu said: My dear Lakshmi, Susharma was a very wicked and a most sinful man. Although he was born in a brahmana family, his family had no Vedic knowledge. And he took pleasure only from hurting others. He never engaged in the chanting of My names, in giving charity, or receiving guests. In fact, he never performed any pious activities. For his livelihood he collected leaves, and sold them in the bazaar. He especially enjoyed drinking wine, and eating flesh. In this way he passed his life.

One day that foolish Susharma went to the garden of a sage to collect leaves, when a snake came and bit him, and he died. After his death he was cast into many hells, where he suffered for a long time. Then he attained the body of a bull. The bull was purchased by a crippled man, who engaged him in his service. For about seven or eight years he was carrying extremely heavy loads. One day the crippled man piled a very heavy load onto the back of his bull. He was forcing the bull along quickly, when suddenly the bull fell over and became unconscious. Many persons gathered there to see what was happening. Feeling sorry for the bull, a pious man bestowed upon the bull the results of some of his pious activities. Seeing that, other persons standing there started remembering their pious activities, and offered the results of some of those activities to the bull. In the crowd there was also a prostitute who did not know if she had ever performed any pious activities, but seeing everyone else offering their pious credits to the bull, she also offered the results of any pious activities she might have performed. After that, the bull died, and was taken to the abode of Yamaraja, the god of death.


There, Yamaraja informed him, “You are now free from the reactions of all your previous sinful deeds, due to the pious credits given to you by the prostitute.” Then he took birth in a very high brahmana family. In that birth, he was able to remember his past lives. After many days, he decided to search out the prostitute, who had been the cause of freeing him from his hellish situation.


After he found and introduced himself to the prostitute, he inquired from her, “What were the pious activities performed by you, the fruits of which freed me from my hellish situation?” The prostitute replied, “My dear sir, in that cage is a parrot, which recites something everyday. Hearing that recitation my heart has become completely pure. The results of hearing that recitation 1 had given to you.” Thereafter they both inquired from the parrot about the recitation.


The parrot, remembering his previous life, started to narrate his history. He said, “Previously, I had been a learned brahmana, hut due to my pride, I used to insult other learned persons. I was also extremely jealous. After I died, I was cast into many hells, and after a long time of suffering, I achieved this body of a parrot. Due to my past sinful activities, my mother and father died while I was a baby. One day, while I was lying on the hot sands with no protection some rishis saw me, and took me to their ashram, and put me in a cage. At that place, the children of the rishis were learning the recitation of the first chapter of the Srimad Bhagavad-gita. Hearing them repeat the slokas, I also started repeating those slokas along with them. Shortly after, a thief stole me from there and sold me to this pious lady.”


Lord Vishnu continued: By reciting the first chapter of the Bhagavad-gita, the parrot became completely pure. And by hearing the recitation, the prostitute also became completely pure. And by receiving some of the pious results of hearing the recitation, Susharma also became completely pure.


After discussing for some time the glories of the first chapter of the Bhagavad-gita, Susharma returned to his home, and the three of them individually engaged in reciting the first chapter of the Srimad Bhagavad-gita. and quickly attained the supreme destination, Vaikuntha.


Anyone who recites, hears, or studies the first chapter of the Bhagavad-gita will very easily cross over the ocean of material miseries and attain the service of the lotus feet of Lord Krishna.


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Lord Vishnu said: My dear Lakshmi, you have heard from Me the glories of the first chapter of the Bhagavad-gita. Now please listen carefully, as I tell you the glories of the second chapter.


Once, in the South, in the town of Pandharpur, a learned brahmana by the name of Devashyama lived. He was able to perform all kinds of fire sacrifices. He also knew the importance of receiving guests. And by his activities he managed to satisfy all the demigods. But he was not happy and peaceful in his heart and mind. He had a desire to attain knowledge of the soul’s relationship with the Supersoul, Paramatma. Towards this end he would invite many yogis and tapasvis, render all kinds of service to them, and inquire from them about the Absolute Truth. In this way he passed many years of his life.


One day, while he was walking, he saw a yogi sitting cross-legged with his eyes fixed on the tip of his nose, totally absorbed in meditation. Devashyama could perceive that this yogi was completely peaceful, and without any material desires. Devashyama, with the greatest respect and reverence, fell at the feet of the yogi, and inquired from him, how he could attain complete peace of mind. At that time, the yogi, who had complete knowledge of the Supreme Personality of Godhead, Lord Krishna, advised Devashyama to go to the village of Sowpur and meet Mitravan, a goat-herder, and take instructions in the science of God-realization from him. After hearing this, Devashyama again and again offered his respectful obeisances at the feet of the yogi and then left for Sowpur. When he arrived there, he found on the northern side, a beautiful forest where Mitravan lived. When he entered the forest, he saw Mitravan sitting on top of some rocks on the bank of a small river.


Mitravan looked very beautiful and totally peaceful. In the forest the wind was blowing very gently and a beautiful aroma was emanating from every direction. The goats were peacefully moving here and there--totally unafraid. Some were seen to be sitting next to tigers and other ferocious animals.


When Devashyama saw this scene, his mind became peaceful, and he respectfully approached Mitravan and sat close to him. Mitravan appeared to be fully absorbed in his meditation. After some time Devashyama inquired from him how he would he able to attain devotion to Lord Krishna. When Mitravan heard this question, for a moment, he was lost in deep thought. Then he replied, “My dear learned Devashyama, once long ago, I was in the forest looking after the goats, when a very ferocious tiger attacked. All the goats ran here and there to save themselves. I also ran off, due to fear of the tiger. From some distance I looked back and saw that the tiger on the bank of this river had caught one of my goats. At that time a strange and wonderful thing happened. The tiger lost all his anger and desire to eat my goat. Thereupon, my goat asked the tiger, ‘You have attained your food, so why are you not eating the meat of my body? You should immediately kill me, and with great relish eat up my flesh. Why are you hesitating?’


“The tiger said, ‘My dear goat, since I have come to this place, all anger has left me, and I have no hunger or thirst.’ The goat said, ‘I also do not know why I am feeling so fearless and peaceful. What can be the reason for this? If you know, then kindly inform me.’ The tiger replied, ‘I also do not know. Let us inquire from that person.’


“When I saw this exchange between the tiger and goat I became very much astonished. At that time they approached me, and inquired as to the reason. I noticed a monkey sitting on the branch of a nearby tree. I went with the two of them and inquired from the monkey.


“With great respect the monkey said, ‘Listen, I will tell you a very old story. In this forest, just in front of you, there is a very large temple in which Lord Brahma installed a Sivalinga. Long ago, a learned the sage of the name Sukama, who had performed many austerities, lived there. Daily he would bring flowers from the forest and water from the river, and worship Lord Siva.


“In this way, he was living here for many years, when one day a sage arrived. At that time, Sukama brought fruits and water and fed the sage. After the sage had eaten and rested, Sukama said that he was living here, performing austerities and worship, only to obtain knowledge of Lord Krishna. But the results of his austerities had been attained today by coming in contact with him.


“When the sage heard the words of Sukama, which were full of submission, he became greatly pleased. And he wrote the second chapter of the Srimad Bhagavad-gita on a stone He instructed Sukama to daily read those verses and told him that by so doing, he would quickly attain his goal. After having spoken thus, the sage disappeared from that place while Sukama was looking on. After that, following the instruction, of the sage, Sukama recited those verses daily for the rest of his life. Quickly he attained complete knowledge of Lord Krishna. And from the day he started reciting those verses, he felt no more thirst or hunger.


“And due to his austerities and devotion performed at this place, anyone who visits here does not feel the pangs of hunger and thirst, and immediately attains complete peace.”


Mitravan said, “My dear Devashyama, after the monkey had finished telling us that wonderful story, I, along with the tiger and goat, went to that temple. There we found the second chapter of the Srimad Bhagavad-gita written on a Stone. Arid we started to recite those verses daily. In this way, we were soon able to attain devotion to Lord Krishna. My dear brahmana, if you also start reciting the verses of the second chapter of the Srimad Bhagavad-gita, you will quickly attain the mercy of Lord Krishna.”


Lord Vishnu said: My dear Lakshmi, in this way Devashyama attained knowledge from Mitravan and after worshipping that great soul, he returned to Pandharpur and daily recited the second chapter. He would also recite it to anyone who visited Pandharpur. In this way Devashyama attained the lotus feet of Lord Krishna. My dear Lakshmi, these are the glories of the second chapter of the Srimad Bhagavad-gita.


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Lord Vishnu said: My dear Lakshmi, in the town of Janasthan there was a brahmana called Jada, who was born in the dynasty of Kaushik. Jada gave up the religious activities enjoined in the shastras which are to be followed by the brahmana class and took to many irreligious activities. He was very fond of gambling, drinking, hunting, and visiting prostitutes. Having wasted his wealth, he went to the northern countries on a business trip. While there, he gained much wealth and decided to return to Janasthan. One day, having traveled a long distance, he found himself in a very deserted place. As the sun set and everywhere became engulfed by darkness, he decided to take rest for the night under a tree. White he was resting, some robbers came, beat him to death, and stole his wealth. Because Jada had given up all religious activities and led a sinful life, after his death he attained the form of a ghost.


The son of Jada was very religious and learned in the Vedic shastras. When he saw that his father had not returned to Janasthan after a long time, he decided to go and search for him. For many days he traveled here and there in search of his father, and whenever he met any travelers he would inquire from them about his father. One day, he met a person who knew his father and informed him of the events that had taken place. When Jada’s son heard the news of his father’s death, he decided to go to Kasi (Banaras) to offer pinda (worship) for the release of his father from his hellish condition. On the ninth day of his journey, he happened to take rest under the same tree under which his father had been killed. At that place, in the evening, he performed his daily worship to Lord Krishna, and he also recited the third chapter of the Srimad Bhagavad-gita. As he completed his recitation, a loud sound came from the sky. When he looked up, he saw his father there, and in front of his eyes, his father’s form changed into one of the most beautiful beings, who had four hands, and was wearing a yellow dhoti. His body was the color of a dark rain cloud and his bodily effulgence was lighting up all the directions. His father offered his blessing to him. The son inquired as to the meaning of these wonderful happenings. The father said, “My dear son, you recited the third chapter of the Srimad Bhagavad-gita, and thus freed me from the ghost form which I had received due to my sinful activities. Now you should return to your home, because the purpose for which you were traveling to Kasi (Banaras) has been achieved by your reciting the third chapter of the Bhagavad-gita.”


When the son asked if there were any further instructions, the father said, “My brother also had led a very sinful life and he is suffering somewhere in the darkest regions of hell. So if you wish to free him and our other ancestors, who are suffering here and there, in different species in the material universe, then kindly recite the third chapter of the Srimad Bhagavad-gita. And by that recitation they will all attain a form similar to Lord Vishnu’s, and go to Vaikuntha.”


When the son heard the father’s instructions he replied, “If that is the case, then I will recite the third chapter until all the souls who are trapped in hellish life are freed.” At that time his father blessed him with the words, “Let it be.” Then an airplane arrived from the spiritual world of Vaikuntha and took the father to his destination.


Thereafter, the son returned to Janasthan and sat in front of the Deity of Lord Krishna. With a desire to free all conditioned souls from hellish life, he started reciting the third chapter of the Srimad Bhagavad-gita. While his recitation was continuing day after day, Lord Vishnu sent His messengers, the Vishnudutas, to the kingdom of Yamaraja. Yamaraja is in charge of administering punishment to the sinful living entities. When the Vishnudutas arrived in front of Yamaraja, they informed him, that they had a message from Lord Vishnu, who is lying on the bed of Ananta-Sesa in the ocean of milk.


They told him that Lord Vishnu inquired as to his welfare and also ordered him to free all the conditioned souls who were suffering in hell.


When Yamaraja heard this instruction from Lord Vishnu, he immediately had all of the conditioned souls released from hell and then personally went with those Vishnudutas to the ocean of milk, known as Svetadwipa, to have the darshan of Lord Vishnu. When he arrived there, he saw Lord Vishnu, lying on the bed of Ananta-Sesa. His body had the effulgence of suns, and Lakshmi-Devi the goddess of fortune, was massaging His feet. He was surrounded on all sides by rishis, sages, and demigods headed by Lord Indra, who were all singing the praises of Lord Vishnu. Lord Brahma was also present, reciting the Vedas. Yamaraja fell down and offered his respects before Lord Vishnu, and offered the following praise, “My dear Vishnu, You are the well-wisher of all the conditioned souls. There is no limit of Your glories. From You the Vedas have come. You are time, and in the course of time You will destroy all things. You are the cause and maintainer of the three worlds and You are the Supersoul in everyone’s heart, directing the activities of living beings. You are the guru of the whole universe, and the goal of all devotees. Oh, lotus-eyed one, please accept my obeisances again and again. Your glories are unlimited.”


In this way Yamaraja with folded hands offered his respects to Lord Vishnu. Yamaraja continued. “As per Your instructions. I have released all the conditioned souls from hell. So kindly instruct mc, what work You wish me to perform now. Lord Vishnu replied in a voice as deep as thunder and as sweet as nectar, “My dear Dharmaraja [Yamaraja], you are equal to everyone, and I do not need to instruct you on your duties. Kindly return to your abode with my full blessings and continue your duty.’ At that time, Lord Vishnu disappeared from the vision of Yamaraja, and Yamaraja returned to his own abode.


When the brahmana, Jada’s son, had successfully freed all his ancestors and the rest of the conditioned souls from hell, the Vishnudutas came and took him to the abode of Lord Vishnu. There he engaged in the service of the lotus feet of the Supreme Personality of Godhead eternally.


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Whose Gita are you posting? While I am happy to see all have some interest in the Gita, we are only interested in those translated by the pure devotee. Just see the difference:



Chapter 3. Karma-yoga




arjuna uvaca

jyayasi cet karmanas te

mata buddhir janardana

tat kim karmani ghore mam

niyojayasi kesava




arjunah--Arjuna; uvaca--said; jyayasi--speaking very highly; cet--although; karmanah--than fruitive action; te--Your; mata--opinion; buddhih--intelligence; janardana--O Krsna; tat--therefore; kim--why; karmani--in action; ghore--ghastly; mam--me; niyojayasi--engaging me; kesava--O Krsna.




Arjuna said: O Janardana, O Kesava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work?




The Supreme Personality of Godhead Sri Krsna has very elaborately described the constitution of the soul in the previous chapter, with a view to deliver His intimate friend Arjuna from the ocean of material grief. And the path of realization has been recommended: buddhi-yoga, or Krsna consciousness. Sometimes Krsna consciousness is misunderstood to be inertia, and one with such a misunderstanding often withdraws to a secluded place to become fully Krsna conscious by chanting the holy name of Lord Krsna. But without being trained in the philosophy of Krsna consciousness, it is not advisable to chant the holy name of Krsna in a secluded place, where one may acquire only cheap adoration from the innocent public. Arjuna also thought of Krsna consciousness or buddhi-yoga, or intelligence in spiritual advancement of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place. In other words, he wanted to skillfully avoid the fighting by using Krsna consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Krsna as to his best course of action. In answer, Lord Krsna elaborately explained karma-yoga, or work in Krsna consciousness, in this Third Chapter.




vyamisreneva vakyena

buddhim mohayasiva me

tad ekam vada niscitya

yena sreyo 'ham apnuyam




vyamisrena--by equivocal; iva--as; vakyena--words; buddhim--intelligence; mohayasi--bewildering; iva--as; me--my; tat--therefore; ekam--only one; vada--please tell; niscitya--ascertaining; yena--by which; sreyah--real benefit; aham--I; apnuyam--may have it.




My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively what is most beneficial for me.




In the previous chapter, as a prelude to the Bhagavad-gita, many different paths were explained, such as sankhya-yoga, buddhi-yoga, control of the senses by intelligence, work without fruitive desire, and the position of the neophyte. This was all presented unsystematically. A more organized outline of the path would be necessary for action and understanding. Arjuna, therefore, wanted to clear up these apparently confusing matters so that any common man could accept them without misinterpretation. Although Krsna had no intention of confusing Arjuna by any jugglery of words, Arjuna could not follow the process of Krsna consciousness--either by inertia or active service. In other words, by his questions he is clearing the path of Krsna consciousness for all students who seriously want to understand the mystery of the Bhagavad-gita.




sri-bhagavan uvaca

loke 'smin dvi-vidha nistha

pura prokta mayanagha

jnana-yogena sankhyanam

karma-yogena yoginam




sri-bhagavan uvaca--the Supreme Personality of Godhead said; loke--in the world; asmin--this; dvi-vidha--two kinds of; nistha--faith; pura--formerly; prokta--were said; maya--by Me; anagha--O sinless one; jnana-yogena--by the linking process of knowledge; sankhyanam--of the empiric philosophers; karma-yogena--by the linking process of devotion; yoginam--of the devotees.




The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.



In the Second Chapter, verse 39, the Lord explained two kinds of procedures--namely sankhya-yoga and karma-yoga, or buddhi-yoga. In this verse, the Lord explains the same more clearly. Sankhya-yoga, or the analytical study of the nature of spirit and matter, is the subject matter for persons who are inclined to speculate and understand things by experimental knowledge and philosophy. The other class of men work in Krsna consciousness, as it is explained in the 61st verse of the Second Chapter. The Lord has explained, also in the 39th verse, that by working by the principles of buddhi-yoga, or Krsna consciousness, one can be relieved from the bonds of action; and, furthermore, there is no flaw in the process. The same principle is more clearly explained in the 61st verse--that this buddhi-yoga is to depend entirely on the Supreme (or more specifically, on Krsna), and in this way all the senses can be brought under control very easily. Therefore, both the yogas are interdependent, as religion and philosophy. Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation. The ultimate goal is Krsna, because the philosophers who are also sincerely searching after the Absolute Truth come in the end to Krsna consciousness. This is also stated in the Bhagavad-gita. The whole process is to understand the real position of the self in relation to the Superself. The indirect process is philosophical speculation, by which, gradually, one may come to the point of Krsna consciousness; and the other process is directly connecting with everything in Krsna consciousness. Of these two, the path of Krsna consciousness is better because it does not depend on purifying the senses by a philosophical process. Krsna consciousness is itself the purifying process, and by the direct method of devotional service it is simultaneously easy and sublime.




Chapter 5. Karma-yoga--Action in Krsna Consciousness




arjuna uvaca

sannyasam karmanam krsna

punar yogam ca samsasi

yac chreya etayor ekam

tan me bruhi suniscitam




arjunah uvaca--Arjuna said; sannyasam--renunciation; karmanam--of all activities; krsna--O Krsna; punah--again; yogam--devotional service; ca--also; samsasi--You are praising; yat--which; sreyah--is beneficial; etayoh--of these two; ekam--one; tat--that; me--unto me; bruhi--please tell; suniscitam--definitely.




Arjuna said: O Krsna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?



In this Fifth Chapter of the Bhagavad-gita, the Lord says that work in devotional service is better than dry mental speculation. Devotional service is easier than the latter because, being transcendental in nature, it frees one from reaction. In the Second Chapter, preliminary knowledge of the soul and its entanglement in the material body were explained. How to get out of this material encagement by buddhi-yoga, or devotional service, was also explained therein. In the Third Chapter, it was explained that a person who is situated on the platform of knowledge no longer has any duties to perform. And, in the Fourth Chapter, the Lord told Arjuna that all kinds of sacrificial work culminate in knowledge. However, at the end of the Fourth Chapter, the Lord advised Arjuna to wake up and fight, being situated in perfect knowledge. Therefore, by simultaneously stressing the importance of both work in devotion and inaction in knowledge, Krsna has perplexed Arjuna and confused his determination. Arjuna understands that renunciation in knowledge involves cessation of all kinds of work performed as sense activities. But if one performs work in devotional service, then how is work stopped? In other words, he thinks that sannyasa, or renunciation in knowledge, should be altogether free from all kinds of activity because work and renunciation appear to him to be incompatible. He appears not to have understood that work in full knowledge is nonreactive and is therefore the same as inaction. He inquires, therefore, whether he should cease work altogether, or work with full knowledge.





sri-bhagavan uvaca

sannyasah karma-yogas ca

nihsreyasa-karav ubhau

tayos tu karma-sannyasat

karma-yogo visisyate




sri-bhagavan uvaca--the Personality of Godhead said; sannyasah--renunciation of work; karma-yogah--work in devotion; ca--also; nihsreyasa-karau--all leading to the path of liberation; ubhau--both; tayoh--of the two; tu--but; karma-sannyasat--in comparison to the renunciation of fruitive work; karma-yogah--work in devotion; visisyate--is better.




The Blessed Lord said: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of works.



Fruitive activities (seeking sense gratification) are cause for material bondage. As long as one is engaged in activities aimed at improving the standard of bodily comfort, one is sure to transmigrate to different types of bodies, thereby continuing material bondage perpetually. Srimad-Bhagavatam confirms this as follows:


nunam pramattah kurute vikarma yad indriya-pritaya aprnoti

na sadhu manye yata atmano 'yam asann api klesa-da asa dehah


parabhavas tavad abodha-jato yavan na jijnasata atma-tattvam

yavat kriyas tavad idam mano vai karmatmakam yena sarira-bandhah


evam manah karma-vasam prayunkte avidyayatmany upadhiyamane

pritir na yavan mayi vasudeve na mucyate deha-yogena tavat


"People are mad after sense gratification, and they do not know that this present body, which is full of miseries, is a result of one's fruitive activities in the past. Although this body is temporary, it is always giving one trouble in many ways. Therefore, to act for sense gratification is not good. One is considered to be a failure in life as long as he makes no inquiry about the nature of work for fruitive results, for as long as one is engrossed in the consciousness of sense gratification, one has to transmigrate from one body to another. Although the mind may be engrossed in fruitive activities and influenced by ignorance, one must develop a love for devotional service to Vasudeva. Only then can one have the opportunity to get out of the bondage of material existence." (Bhag. 5.5.4-6)

Therefore, jnana (or knowledge that one is not this material body but spirit soul) is not sufficient for liberation. One has to act in the status of spirit soul, otherwise there is no escape from material bondage. Action in Krsna consciousness is not, however, action on the fruitive platform. Activities performed in full knowledge strengthen one's advancement in real knowledge. Without Krsna consciousness, mere renunciation of fruitive activities does not actually purify the heart of a conditioned soul. As long as the heart is not purified, one has to work on the fruitive platform. But action in Krsna consciousness automatically helps one escape the result of fruitive action so that one need not descend to the material platform. Therefore, action in Krsna consciousness is always superior to renunciation, which always entails a risk of falling. Renunciation without Krsna consciousness is incomplete, as is confirmed by Srila Rupa Gosvami in his Bhakti-rasamrta-sindhu (1.2.258):


prapancikataya buddhya hari-sambandhi-vastunah

mumuksubhih parityago vairagyam phalgu kathyate


"Renunciation by persons eager to achieve liberation of things which are related to the Supreme Personality of Godhead, though they are material, is called incomplete renunciation." Renunciation is complete when it is in the knowledge that everything in existence belongs to the Lord and that no one should claim proprietorship over anything. One should understand that, factually, nothing belongs to anyone. Then where is the question of renunciation? One who knows that everything is Krsna's property is always situated in renunciation. Since everything belongs to Krsna, everything should be employed in the service of Krsna. This perfect form of action in Krsna consciousness is far better than any amount of artificial renunciation by a sannyasi of the Mayavadi school.




jneyah sa nitya-sannyasi

yo na dvesti na kanksati

nirdvandvo hi maha-baho

sukham bandhat pramucyate




jneyah--should be known; sah--he; nitya--always; sannyasi--renouncer; yah--who; na--never; dvesti--abhors; na--nor; kanksati--desires; nirdvandvah--free from all dualities; hi--certainly; maha-baho--O mighty-armed one; sukham--happily; bandhat--from bondage; pramucyate--is completely liberated.




One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, liberated from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.




One who is fully in Krsna consciousness is always a renouncer because he feels neither hatred nor desire for the results of his actions. Such a renouncer, dedicated to the transcendental loving service of the Lord, is fully qualified in knowledge because he knows his constitutional position in his relationship with Krsna. He knows fully well that Krsna is the whole and that he is part and parcel of Krsna. Such knowledge is perfect because it is qualitatively and quantitatively correct. The concept of oneness with Krsna is incorrect because the part cannot be equal to the whole. Knowledge that one is one in quality yet different in quantity is correct transcendental knowledge leading one to become full in himself, having nothing to aspire to or lament over. There is no duality in his mind because whatever he does, he does for Krsna. Being thus freed from the platform of dualities, he is liberated--even in this material world.





sankhya-yogau prthag balah

pravadanti na panditah

ekam apy asthitah samyag

ubhayor vindate phalam




sankhya--analytical study of the material world; yogau--work in devotional service; prthak--different; balah--the less intelligent; pravadanti--say; na--never; panditah--the learned; ekam--in one; api--even; asthitah--being situated; samyak--complete; ubhayoh--of both; vindate--enjoys; phalam--the result.




Only the ignorant speak of karma-yoga and devotional service as being different from the analytical study of the material world [sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.




The aim of the analytical study of the material world is to find the soul of existence. The soul of the material world is Visnu, or the Supersoul. Devotional service to the Lord entails service to the Supersoul. One process is to find the root of the tree, and the next to water the root. The real student of Sankhya philosophy finds the root of the material world, Visnu, and then, in perfect knowledge, engages himself in the service of the Lord. Therefore, in essence, there is no difference between the two because the aim of both is Visnu. Those who do not know the ultimate end say that the purposes of Sankhya and karma-yoga are not the same, but one who is learned knows the unifying aim in these different processes.





yat sankhyaih prapyate sthanam

tad yogair api gamyate

ekam sankhyam ca yogam ca

yah pasyati sa pasyati




yat--what; sankhyaih--by means of Sankhya philosophy; prapyate--is achieved; sthanam--place; tat--that; yogaih--by devotional service; api--also; gamyate--one can attain; ekam--one; sankhyam--analytical study; ca--and; yogam--action in devotion; ca--and; yah--one who; pasyati--sees; sah--he; pasyati--actually sees.




One who knows that the position reached by means of renunciation can also be attained by works in devotional service and who therefore sees that the path of works and the path of renunciation are one, sees things as they are.




The real purpose of philosophical research is to find the ultimate goal of life. Since the ultimate goal of life is self-realization, there is no difference between the conclusions reached by the two processes. By Sankhya philosophical research one comes to the conclusion that a living entity is not a part and parcel of the material world but of the supreme spirit whole. Consequently, the spirit soul has nothing to do with the material world; his actions must be in some relation with the Supreme. When he acts in Krsna consciousness, he is actually in his constitutional position. In the first process of Sankhya, one has to become detached from matter, and in the devotional yoga process one has to attach himself to the work of Krsna. Factually, both processes are the same, although superficially one process appears to involve detachment and the other process appears to involve attachment. However, detachment from matter and attachment to Krsna are one and the same. One who can see this sees things as they are.




By all means, keep posting the Gita daily, but please post the translation of the pure deovtee A.C. Bhaktivedanta Swami Prabhupada at



Thank you!

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Lord Vishnu said: My dear Lakshmi, now I will describe the glories of the fourth chapter of the Srimad Bhagavad-gita.


On the bank of the river Ganges at Kasi (Banaras) is the temple of Vishvanath, where a great saint called Bharat lived. Daily, with the greatest devotion, he would recite the fourth chapter of Srimad Bhagavad-gita. Previously, when Bharat had been traveling on pilgrimage he had gone to the town of Tapodan to take darshan of the Deity of Lord Krishna. On leaving that town, he saw two bael fruit trees. Deciding to take rest under the shade of those trees, he lay clown, using the root of one of the trees as a pillow and the root of the other to rest his feet on.


When Bharat left from that place, the two trees started to dry up. Within five or six days both trees completely dried up and died. The two souls who had been living in those trees took their next birth as the daughters of a pious brahmana. When the girls were seven years old, they were taken on pilgrimage to Kasi (Banaras). While wandering in Kasi, they happened to see the great sage Bharat. When they saw Bharat they immediately went and fell at his feet and in sweet words said, “0 Maharaja Bharat, due to your mercy we both became freed from the tree form of life.” When Bharat Maharaja heard their statement he became surprised. He inquired from them, “My dear daughters, where and when did I come in contact with you, and free you from the form of trees? Also kindly inform me how you attained the form of trees because I do not know anything of this matter.”


The girls first told Bharat Maharaja the reason for their attaining the form of trees. One of the girls said, “Maharaja, on the bank of the river Godavari there is a sacred place known as Chinnapaap. At that place, there was a rishi called Sachatapa. He was performing very great and difficult austerities. In the hot season he would sit in between many fires, and in the cold season, he would stand in the cold river. In the course of time, he became completely pure, and had complete control of his senses, and slowly he attained the lotus feet of the Supreme Personality of Godhead, Lord Krishna. Lord Brahma went daily to take the darshan of Sachatapa and put questions before him about the devotional service of Lord Krishna. Lord Indra meanwhile, became worried seeing the elevated position of Sachatapa. He thought that Sachatapa might one day usurp his position as king of heaven. At that time, Lord Indra called the two of us, who in that birth were apsaras in the heavenly kingdom, and instructed us, ‘Go and cause the fall down of Sachatapa, before he tries to usurp me from my position.’


“After receiving Lord Indra’s instructions, we went to the bank of the Godavari River where Sachatapa was performing austerities. We started to sing and dance very provocatively close to Sachatapa, with the intention of causing him to engage in a sexual relationship with us. While dancing, our covering cloth slipped down and our breasts became visible. At that time, taking water in his hand, that sage cursed us. He said. ‘Both of you go and become bael trees on the bank of the river Ganga.’ Upon hearing his curse, we fell at his feet, begged his forgiveness, and explained that we were simply the servants of Lord Indra. Seeing our submissive attitude the sage became pleased and informed us that we would remain as trees until Maharaja Bharat came in contact with us. And he also blessed us that we would he able to remember our previous births.


“My dear Maharaja Bharat when you visited Tapodan, you rested beneath us when we were in the form of bael trees. You recited the fourth chapter of the Srimad Bhagavad-gita, and by hearing that recitation; we not only became free from that tree form of life and attained birth in a devotee family, but we also lost all desire for enjoying in this material world.” Lord Vishnu said: My dear Lakshmi, when those two girls recited their history before Bharat Maharaja, he became very happy, and left for his ashram. The two girls throughout their life carefully recited the fourth chapter of the Srimad Bhagavad-gita daily and attained devotion to My lotus feet.




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Dear Guest,


I think you are confused. I am not posting the Bhagavad-Gita. I am posting the Gita Mahatmya. The Gita Mahatmya of the Padma Purana is Lord Shiva's glorification of the Bhagavad-Gita. It describes the glorious effects of hearing and chanting the chapters of the Bhagavad-Gita.

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Lord Vishnu said: Now I will tell you the glories of the sixth chapter of the Srimad Bhagavad-gita. Whoever hears this description, will be liberated from the material world.


On the hank of the Godavari river, there is a beautiful town called Pratishthanpur (Paithan), where I am famous by the name Pippalesh. In that town there was a king named Janshruti, whom the people loved very much and whose qualities were unlimited. He performed daily fire sacrifices, which were so opulent and large that the smoke from them reached the heavenly pleasure garden known as Nandanvan, and made the leaves of the kalpavriksa trees black. The trees appeared to be offering respects to King Janshruti. Due to the pious activities of the king, demigods always resided in Pratishthanpur.


When Janshruti gave in charity, he would distribute just like the clouds distribute rain. And due to his pure religious activities, the rain always came at the right time. The fields

were always full of crops, which were not disturbed by the six types of rodents. He regularly dug wells and lakes for the welfare of the citizens.


The demigods, being very pleased with Janshruti, went his palace in the form of swans to bless him. They were flying through the sky, one behind the other, talking together. Bhadrashva, along with two or three other swans, flew ahead of the rest. At that time, the other swans addressed Bhadrashva, “Oh, brother, why are you flying ahead? Do you not see in front of you the great King Janshruti, who is so powerful that he can burn up his enemies by his desire.” When Bhadrashva heard the words of the other swans, he started to laugh and said, “Oh brothers, is this King Janshruti as powerful as the great sage Raikva?”


When the king heard the words of the swans, he immediately came down from the roof of his high palace and happily sat on his throne. He sent for his chariot driver, Maha, and instructed him to go and find the great sage Raikva. When the chariot driver, Maha, heard the king’s instructions, he became very happy, and left immediately to search out Raikva. First he traveled to Kashipuri, where Lord Vishvanath resides for the welfare of all beings. Next. he went to Gaya where the lotus-eyed Lord Gadadhara, who is capable of freeing all beings from the bondage of birth and death, stays. After having traveled to many holy places, Maha came to Mathura, which is capable of destroying all sins. In this place the Supreme Personality of Godhead, Lord Krishna, resides. All the great sages, the demigods, the Vedas, and other shastras in their personal forms, perform austerities and render service to Lord Krishna in Mathura which is in the shape of a half-moon, and is situated on the bank of the beautiful devotion-giving River Yamuna. In that area is the beautiful Govardhana hill, which adds to the splendor and glory of Mathura-Mandala like a large jewel in a crown. It is surrounded by pure trees and creepers. There are also twelve wonderful forests surrounding Mathura in which Lord Krishna enjoys His wonderful pastimes.


After leaving Mathura, Maha traveled to the West, and then to the North. One day, he came to a town known as Kashmir in which he saw a very large and shining white place. All the people, even the foolish men, looked as beautiful as demigods because many sacrificial fires were burning continuously. It looked as if a row of clouds always hung over the town. The Deity of Lord Siva, known as Manikeshvara, resided there. The king of Kashmir had just returned from defeating many kings, and was engaged in worshipping Lord Siva. Due to his great devotion to Lord Siva, that king was known as Manikeshvar. Just close to the door of the temple, sitting on a small cart underneath a tree, Maha saw the great sage Raikva. When he recognized Raikva from the description of Janshruti, he immediately fell at his feet and asked him, “Oh, great sage, where do you live? And what is your full name? You are such a highly elevated person. Why are you sitting in this place?” When Raikva heard the words of Maha, he thought for some time, and then replied, “1 am fully satisfied, I do not require anything.”


When Maha heard this reply, in his heart he could understand everything. He immediately left on the long journey back to Pratishihanpur. When he reached his destination, he immediately went and offered his respects to the king, and with folded hands informed the king of all the events, which had taken place. After the king had heard everything from Maha he decided to leave at once, to take the darshan of the great sage Raikva. Sitting in a beautiful chariot, and taking with him many valuable gifts, he left for Kashmir. When he reached the place where the sage Raikva was staying, he fell at his feet and placed the valuable silks and jewels before him. The great sage Raikva became angry. He said, “O foolish king, take all these useless things and put them in your chariot, and leave from this place.” The king, with great devotion, fell at the feet of Raikva, and begged his forgiveness, asking him to be merciful upon him. He asked, “0 sage, how have you attained such a high state of renunciation and devotion to the Lord?”


Becoming pleased with the king’s submissive attitude, Raikva replied, “Daily I recite the sixth chapter of the Srimad Bhagavad-gita.”


After that, King Janshruti heard from Raikva the sixth chapter of the Srimad Bhagavad-gita. Thereafter, he engaged in daily reciting it. In due course of time a flower airplane arrived and took him to Vaikuntha. Meanwhile, the great sage, Raikva, continued reciting the sixth chapter of the Srimad Bhagavad-gita daily. Then he also went to Vaikuntha, where he engaged in the service of the lotus feet of the Supreme Lord Vishnu.


Anyone, who recites the sixth chapter of the Srimad Bhagavad-gita, will very soon attain service to the lotus feet of Lord Vishnu. Of this there is no doubt.









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Yes, very nice, but who is the author/translator? Is this translated by a pure devotee? How do we know?


I posted this question the other day and either it did not go through or it was taken down. Probably the first. But this is my question.

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use ITRANS translitertion

which is easy. it is freeware.


that way otehrs can do their translation

if necessary.


thanks for posting gita glorfication from pradma purana.




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Lord Siva said: My dear Parvati, now I will tell you the glories of the seventh chapter of the Srimad Bhagavad-gita. Hearing which, one feels his ears have been filled with divine nectar.


Pataliputra is the name of a large town, which has many large gates. In that town lived a brahmana of the name Shankukarna. He was a businessman, and had amassed a very large wealth. He had never performed any type of devotional activities, nor had he performed the necessary ritualistic performances for the sake of his forefathers. He became so rich that even great kings would dine at his house. Shankukarna was also the most miserly of persons, and he kept his wealth buried under the ground.


Once, when Shankukarna was going with his children and other relatives to attend his fourth marriage, he stopped at one place to rest for the night. While he was sleeping, a snake came and bit him. His sons and relatives called for doctors and mantra chanters, but no one was able to help Shankukarna, and soon he died.


After death he attained the body of a Preta-Sarp, a snake-ghost. The only thing he was able to think about was his wealth, which was buried close to the house where he had lived. He had not even told his own family of the whereabouts of his wealth. In the form of a Preta-Sarp he resided at the place where his wealth was buried, so that no one else could take it. After some time he became tired of being trapped in the form of a Preta-Sarp and he appeared to his sons in dreams and requested them to help him. In the morning, when his lazy sons woke up, they told each other about the dream they had seen. One of his sons took a large spade in his hands and went to the place where the father had indicated he was living. When he reached that place he realized that he was not aware of the exact spot where the wealth was buried. The son was exceptionally greedy, and he searched for a long time, until he came across a snake hole, which he promptly started to dig out.


Soon a large and fearful-looking snake came out of that hole and said, “O fool, who are you? Why have you come here? Who has sent you? And why are you digging at this place? Reply to my questions at once.”


The son replied, “I am your son. My name is Siva. In a dream last night I saw that there were hidden treasures buried at this place and I came to take them.” When he heard Siva’s words the Preta-Sarp started to laugh and said, “If you are my son, then why are you not performing the necessary rituals to free me from this hellish situation. Due to greed in my last life, I attained this body and now you are heading the same way.”


The son asked, “My dear father, kindly tell me how you can be freed from this hellish situation?” The Preta-Sarp said, “Not by any kind of charity, tapasya or yajna. Only by the recitation of the seventh chapter of the Bhagavad-gita will I he freed from the wheel of birth and death. My dear son kindly perform the shraddha ceremony and on that day, invite a brahmana who is in the habit of chanting the seventh chapter of the Bhagavad-gita and feed him very sumptuously.”


Siva, along with his other brother fulfilled the instructions of their father and while the brahmana was chanting the seventh chapter of the Srimad Bhagavad-gita, Shankukarna gave up that frightful body of a Preta-Sarp and attained a divine four-armed body. He blessed his sons and informed them where his wealth was and then he left for Vaikuntha.


His sons, whose minds had become fixed in devotion to Lord Krishna, used that wealth for building temples, digging wells, and distributing foodstuffs. They engaged daily in the recitation of the seventh chapter of the Srimad Bhagavad-gita and quickly they attained the lotus feet of Lord Krishna.


Lord Siva said: My dear Parvati, I have told you the wonderful glories of the seventh chapter of the Bhagavad-gita. Anyone, who hears this description, will be freed from all sinful reactions.


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I know Srila Vyasadeva is the author of the Vedas. My question was, whose translation is this? When you read Prabhuapda's books you can see the difference between the translation of the pure devotees and others out there who put out their translation of the same books. So whose is this one? Thanks.

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The translations and editing were done by disciples or grand disciples of Srila Prabhupada. Their names are: Isvara dasa (who is presently residing at ISKCON VRINDAVAN),Sandhya dasi,Anuradha dasi,and Isodhanya dasi.


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Lord Siva said: My dear Parvati, now please listen to the glories of the eighth chapter of the Srimad Bhagavad-gita. After listening to this, you will feel great joy.


In the South in the town Amardhkapur lived a brahmana called Bhavasharma who had married a prostitute. He enjoyed eating meat, drinking wine, stealing, going with other’s wives, and hunting. One day, that sinful Bhavasharma was invited to a party, where he drank so much alcohol that it started to come out of his mouth. After the party, he became very sick and suffered from chronic dysentery, and after many days of suffering he died and attained the body of a date palm tree.


One day, two brahma-rakshasas (ghosts) came and took shelter under that tree. Their previous life story was as follows:


There was a brahmana named Kushibal, who was learned in the Vedas and had studied all branches of knowledge. His wife’s name was Kumati and she was evil-minded. Although that brahmana was learned, he was also greedy. Along with his wife, he used to collect lots of charity everyday, hut he would never give charity to any other brahmana. When their time came to die, they attained the forms of brahma-rakshasas. As brahma-rakshasas, they continuously wandered here and there over the earth suffering from hunger and thirst. One day they rested under that date palm tree.


At that time, the wife asked her husband, “How can we get free from this curse of being brahma-rakshasas?” He replied. “By knowledge of Brahman, by knowledge of the self,

by knowledge of fruitive activities. Without such knowledge it is not possible to get free from our sinful reactions.” Upon hearing this, the wife asked, “Kim tad brahma kim adhyatmam kim karma purusottama, 0 my Lord, what is Brahman, What is the self? What are fruitive activities?” Completely by accident, the wife happened to chant half of the first sloka of the eighth chapter of the Srimad Bhagavad-gita. At that time, having heard this half sloka, Bhavasharma broke free from the form of a tree, and again attained the body of a brahmana--completely free from all sin. Suddenly from the sky came a flower airplane, which took the husband and wife back home, back to Godhead, Vaikuntha.


Afterwards, the brahmana, Bhavasharma, with great respect, wrote down that half sloka (kim tad brahma kim adhyatmam kim karma purusottama). With the intention of worshiping Lord Krishna, he went to Kashipuri and started performing great austerities, while continually chanting that half sloka.


Meanwhile in Vaikuntha, Lakshmi seeing that Lord Vishnu had risen suddenly from taking rest, inquired with folded hands, “Why have You risen so suddenly from Your sleep?” Lord Vishnu said, “My dear Lakshmi, in Kashipuri, on the bank of the river Ganges, my devotee is performing great austerities continually chanting half a sloka of the eighth chapter of the Srimad Bhagavad-gita. For a long time I have been thinking how to award his devotion.”


Parvati asked Lord Siva: When Lord Vishnu was so pleased with His devotee, what benediction did He bestow upon him?


Lord Siva said: Bhavasharma went to Vaikuntha, to engage in the eternal service of the lotus feet of Lord Vishnu. Not only that, but all of his ancestors also attained the lotus feet of Lord Vishnu.


My dear Parvati, I have described to you just a little of the glories of the eighth chapter of the Srimad Bhagavad-gita.




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In reading my last post, above, I also should say that fisrt from the title I thought it was Bhagavad-gita, which is why I posted Prabhupada's link to the Bhagavad-gita.


After that was cleared up, to be honest I must also say I wanted it pointed out to everyone whether it was translated by the pure devotee or those trying to become pure devotees. Then pepole can make a conscious choice. However, I wasn't telling anyone they shouldn't post. Wanted to clear that up. Thank you for letting me.

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