The Bhagavad-gítá: Or, A Discourse on Divine Matters Between Krishna and Arjuna. A Sanskrit Philosophical Poem (Google eBook)

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Philip Wharton
Religio-Philosophical Publishing House, 1874 - Arjuna (Hindu mythology) - 278 pages
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Page 121 - I perceive adverse omens, 0 hairy one! Nor do I foresee anything better, even when I shall have slain these relations in battle. I seek not victory, Krishna, nor a kingdom, nor pleasures. What should we do with a kingdom, Govinda ? What with enjoyments, or with life itself, (if we slew these relatives) ? Those very men —on whose account we might desire a kingdom, enjoyments, or pleasures—are assembled for battle, having given up their lives and riches.
Page 128 - He who believes that this spirit can kill, and he who thinks that it can be killed, both of these are wrong in judgment. It neither kills nor is killed. It is not born, nor dies at any time. It. has had no origin, nor will it ever have an origin. Unborn, changeless, eternal, both as to future and past time, it. is not slain when the body is killed.
Page 167 - mine,' because matter in its essential form was a part of the Supreme Spirit himself, who, as we know, was supposed to be the material, as well as the efficient cause of the universe. This matter consists in two forms.
Page 135 - ... from confusion of the memory, destruction of the intellect ; from destruction of the intellect, he perishes. But he who approaches the objects of sense with senses free from love and hate, and beneath his own control, having his soul well-disposed, attains to tranquillity of thought. In this tranquillity there springs up in him a separation from all troubles. For the mind of him whose thoughts are tranquil soon becomes fixed58 (on one object).
Page 128 - As a man abandons worn-out clothes and takes other new ones, so does the soul quit worn-out bodies and enter other new ones.
Page 254 - Aryan race, leaving the north-western comer of the peninsula, began to make their way by gradual conquests towards the interior and the east. The enemies whom he attacks and subdues are the aborigines of the interior, who, to heighten the glory of the hero, are called giants and demons, Daityas and Danavas. The Aryans were still a nomad people, pasturing their herds of cattle at the foot of the Himalaya range and in the plains of the...
Page 170 - ... reverence any personage, I make that faith of his constant. Gifted with such faith, he seeks the propitiation of this (personage), and from him receives the pleasant objects of his desires, which...
Page 196 - O infinite King of gods ! habitation of the universe ! thou art the one indivisible, the existing and not existing, that which is supreme. Thou art the first of the gods, the most ancient person. Thou art the supreme receptacle of this universe. Thou knowest all, and mayest be known, and art the supreme mansion. By thee is this universe caused to emanate, 0 thou of endless forms ! Air, Yama, fire, Varuna, the moon, the progenitor, and the great grandfather (of the world) art thou.
Page 82 - Yogin for perfect knowledge (vyndna), which is further acquired by the following eight stages of Yoga : — I. Yama, or self-government, is of five kinds : — 1. Freedom from any wish to injure others. 2. Truth in reference to words and thoughts. 3. Freedom from appropriation of others' property, in thought, word or deed. 4. The subjection of one's members, in order to overcome desire. 5. Renunciation of all indulgence of pleasure. II. Niyama, or self-restraint, is of five kinds : — 1. Purity...
Page 193 - I see thee, a mass of light, beaming everywhere, hard to look upon, bright as a kindled fire or the sun, on all sides, immeasurable.

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