First, in an article entitled Remembering the Important Lessons of the Cold War I tried to explain that the reason the Cold War did not turn into a hot, shooting, war is that both sides understood that they simply could never win and that any escalation in strikes and counter-strikes could very rapidly lead to a intercontinental nuclear war, something which neither side was willing to risk. A few days later I posted an article entitled Why the US-Russian Nuclear Balance is as Solid as Ever in which I tried to dispel the myth prevalent in the West about the putative state of disrepair of the Russian military in general, and of the Russian nuclear forces in particular. In summary, I will say this:
This book provides introductory summary of each chapter, the Text in Devanagari, its transliteration into Roman script, word by word meaning, running translations, and annotations wherever necessary.
The running translations given in the book are published as a pocket edition of the Gita. He has written several books on Spiritual Life.
There are books recording his conversation with various spiritual aspirants and dynamic youth also. He was the editor of Vedanta Kesari, the monthly magazine of the Ramakrishna Order.
His editorials were eagerly awaited every month by thousands of people, and some of them have found their way into other books. In this article, we give an introduction to the Gita, which are slightly modified excerpts form the book.
These will be followed by excerpts from the chapter summaries. These form a small and representative portion of the book, and give a good coverage of the subject. Please refer to the book for a more detailed coverage.
Introduction The Bhagavat Gita is one of the most popular texts. Next to the Bible it is the most widely translated of scriptural texts. This tremendous appeal of the Gita is because it deals with a practical problem of life, namely, how a man can discharge his duties as the member of an imperfect social order and at the same time attain the highest degree of perfection.
The Gita begins with this ethical problem and in solving this problem, a noble devotional philosophy is expounded. This problem is graphically depicted at the outset through the predicament of Arjuna. Arjuna is the leader of the Pandava host, and his whole life has been a preparation to meet his cousins, the Kauravas, in battle, defeat them, and wrest from them the kingdom that they had usurped from himself and his brothers.
The scene is cast in the battlefield of Kurukshetra, where the armies of both the sides have gathered and Arjuna is called upon to fulfil his historic mission by leading his men against the Kauravas. Arjuna realises at this critical moment that it is a fratricidal war, and that its consequence will be the destruction of the very friends and relatives for the sake of whom men usually seek wealth and kingdom, as well as social chaos consequent on the holocaust of the flower of Kaurava and Pandava chivalry.
A war-weariness and a world-weariness together come upon him with a dramatic suddenness. Under their impact he forgets all his social and family obligations, and wants to take to an ascetic life instead of indulging in what he conceives to be a senseless carnage under the guise of duty.
He becomes a pacifist and a quietist all of a sudden. As a product of Prakrti, action is the law of life for the mind and the body, and the very process of living is impossible without it. Only one, who has overcome the body idea completely and is established in the sense that he is not the body but the immortal, ever-conscious and ever-blissful Atman, can be actionless; for, he no longer identifies himself with the body and mind, the products of Nature.
Besides, from the ethical point of view, everyone with a body-consciousness has to remember that he is living in a community of similar beings governed by a cyclic law of mutual exchange of services and commodities.
He has no moral basis and hence no spiritual progress. Even in the case of a person who has been emancipated from identification with the body, it is better that he works. He has not the compulsion of duty as in the case of the ignorant man, but he may feel the compulsion of love, which makes one work for lokasamgraha world-welfare.
His actions are not self-centred and so have no binding effect on him. Work therefore is the law of life for the ignorant, and an expression of love for the enlightened, the work of the former being self-centred and the latter God-centred. Is not avoidance of such duties better than doing them and incurring sin?
How can their performance promote spiritual life at all? This question is answered by Krishna.
The ideal of a person who is absolutely indrawn and unperturbed, who is the master of the senses and mind — is so far removed from that of a soldier engaged in the form of a dreadful action like war, that it looks incredible that action of that type can ever lead a man to that state if spiritual excellence.
In answer to this Sri Krishna propounds the doctrine of Nishkama-karma — the doctrine of actions done with detachment and dedication to the Lord.
Actions in themselves are amoral, if we eliminate the self-centered agent from them. All actions are a mixture of beneficence and destructiveness as far as their effects are concerned.
They are like the brilliance of fire accompanied by the obscuring cloudiness of smoke. Work at the human level has various ramifications. There is work done under compulsion like slave labour, which may be charecterised as submoral in its effect on the worker.
Higher than that is work prompted by the profit-motive kaamya karmaon which human civilisation as constituted today is based.Greed has a strong biological basis. However, it has an even stronger social basis. This sets it somewhat apart from self-preservation and reproduction.
Plato: Political Philosophy. Plato (c. B.C.E.) developed such distinct areas of philosophy as epistemology, metaphysics, ethics, and aesthetics. His deep influence on Western philosophy is asserted in the famous remark of Alfred North Whitehead: “the safest characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato.”.
Rational choice theory is an economic principle that assumes that individuals always make prudent and logical decisions that provide . How to Live a Good Life Advice from Wise Persons.
Principles, Rules, Essentials, Precepts, Recommendations, and Key Concepts for Right Living Advice Regarding a Worthy Lifestyle. Emotion and rational thinking are, to a certain extent, mutually exclusive.
Clouding the waters When we get emotional about something, our ability to make rational decisions (which we will look back on and agree are good decisions) has a strong tendency to fail.
Among the basic tenets of Scientology are the beliefs that human beings are immortal, that a person's life experience transcends a single lifetime, and that human beings possess infinite capabilities.
Scientology presents two major divisions of the mind. The reactive mind is thought to absorb all pain and emotional trauma, while the analytical mind is a rational mechanism which is responsible.