Bhagavad-gita
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The spirit of Bhagavad-gītā is mentioned in Bhagavad-gītā itself. It is just like this: If we want to take a particular medicine, then we have to follow the directions written on the label. We cannot take the medicine according to our own whim or the direction of a friend. It must be taken according to the directions on the label or the directions given by a physician. Similarly, Bhagavad-gītā should be taken or accepted as it is directed by the speaker Himself. The speaker of Bhagavad-gītā is Lord Śrī Kṛṣṇa. He is mentioned on every page of Bhagavad-gītā as the Supreme Personality of Godhead…
Man Running
The Soul Remains Eternally
For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
Qualitatively, the small atomic fragmental part of the Supreme Spirit is one with the Supreme. He undergoes no changes like the body. Sometimes the soul is called the steady, or kūṭa-stha.
The body is subject to six kinds of transformations. It takes its birth from the womb of the mother’s body, remains for some time, grows, produces some effects, gradually dwindles, and at last vanishes into oblivion. The soul, however, does not go through such changes. The soul is not born, but, because he takes on a material body, the body takes its birth.
The soul does not take birth there, and the soul does not die. Anything which has birth also has death. And because the soul has no birth, he therefore has no past, present or future. He is eternal, ever-existing, and primeval – that is, there is no trace in history of his coming into being. …
The soul is full of knowledge, or full always with consciousness. Therefore, consciousness is the symptom of the soul. Even if one does not find the soul within the heart, where he is situated, one can still understand the presence of the soul simply by the presence of consciousness.
Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but the light of the sun is always there, and we are convinced that it is therefore daytime. As soon as there is a little light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is some consciousness in all bodies – whether man or animal – we can understand the presence of the soul.
Bhagavad-gītā (2.20, Purport)
Man Running
The Soul Remains Eternally
For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
Qualitatively, the small atomic fragmental part of the Supreme Spirit is one with the Supreme. He undergoes no changes like the body. Sometimes the soul is called the steady, or kūṭa-stha.
The body is subject to six kinds of transformations. It takes its birth from the womb of the mother’s body, remains for some time, grows, produces some effects, gradually dwindles, and at last vanishes into oblivion. The soul, however, does not go through such changes. The soul is not born, but, because he takes on a material body, the body takes its birth.
The soul does not take birth there, and the soul does not die. Anything which has birth also has death. And because the soul has no birth, he therefore has no past, present or future. He is eternal, ever-existing, and primeval – that is, there is no trace in history of his coming into being. …
The soul is full of knowledge, or full always with consciousness. Therefore, consciousness is the symptom of the soul. Even if one does not find the soul within the heart, where he is situated, one can still understand the presence of the soul simply by the presence of consciousness.
Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but the light of the sun is always there, and we are convinced that it is therefore daytime. As soon as there is a little light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is some consciousness in all bodies – whether man or animal – we can understand the presence of the soul.
Bhagavad-gītā (2.20, Purport)
Krsna Reveals
the Science of Yoga
In this world, there is nothing so sublime and pure as tran- scendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time. Bhagavad-gīta (4.38)
O son of Prtha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion. Bhagavad-gīta (9.13–14) a I am the father of this universe, the mother, the support, and the grandsire. I am the object of knowledge, the purifier and the syllable oṁ. I am also the Ṛg, the Sāma, and the Yajur Vedas. Bhagavad-gīta (9.17)
I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him. Bhagavad-gīta (9.29)
Engage your mind always in thinking of Me, become My devo- tee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me. Bhagavad-gīta (9.34)
I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.
The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me. Bhagavad-gītā (10.8–9)
Sanjaya ́s
Trascendental Vision
Sanjaya said: Thus have I heard the conversation of two great souls, Kṛṣṇa and Arjuna. And so wonderful is that message that my hair is standing on end.
Bhagavad-gītā (18.74)
In the beginning of the Bhagavad-gītā, Dhṛtarāṣṭra inquired from his secretary Sañjaya, “What happened on the Battlefield of Kurukṣetra?” The entire study was related to the heart of Sañjaya by the grace of his spiritual master, Vyāsa. He thus explained the theme of the battlefield.
The conversation was wonderful because such an important con- versation between two great souls had never taken place before and would not take place again. It was wonderful because the Supreme Personality of Godhead was speaking about Himself and His energies to the living entity, Arjuna, a great devotee of the Lord. If we follow in the footsteps of Arjuna to understand Kṛṣṇa, then our life will be happy and successful. Sañjaya realized this, and as he began to understand it, he related the conversation to Dhṛtarāṣṭra. Now it is concluded that wherever there is Kṛṣṇa and Arjuna, there is victory.
Bhagavad-gītā (18.74, Purport)
The Cycle of Birth And Death
As the embodied soul continuous- ly passes, in this body, from boyhood to youth to old age, the soul similar- ly passes into another body at death. A sober person is not bewildered by such a change.
The living entity in the material world carries his different conceptions of life from one body to another, as the air carries aromas. Thus he takes one kind of body and again quits it to take another.
Being engaged in all these materi- alistic activities, the living soul entan- gles himself in the cycle of the law of fruitive actions. This entails the chain of birth and death in the 8,400,000 species of life: the aquatics, the vegeta- bles, the reptiles, the birds, the beasts, the uncivilized man, and then again the human form, which is the chance for getting out of the cycle of fruitive action.
Śrīmad-Bhāgavatam (2.1.5, Purport)
The living entity is never material, and his material conception is simply a mistake due to forgetfulness. He is as brilliant as the Supreme Personality of Godhead. Both the sun and the sun- shine are very brilliant. The Lord is like the full shining sun, and the living en- tities are like the small particles of that sun which constitute the all-pervasive sunshine. When these small particles are covered by the cloud of māyā, they lose their shining capacity. When the cloud of māyā is gone, the particles again become brilliant and shining.
Śrīmad-Bhāgavatam (4.29.29, Purport)
Four Faces of Karma
The living entity in the material world carries his different con- ceptions of life from one body to another, as the air carries aromas. Thus he takes one kind of body and again quits it to take another.
Bhagavad-gītā (15.8)
At the time of death, the consciousness he has created will carry him on to the next type of body. If he has made his consciousness like that of a cat or dog, he is sure to change to a cat’s or dog’s body. And if he has fixed his consciousness on godly qualities, he will change into the form of a demigod. And if he is in Kṛṣṇa consciousness, he will be transferred to Kṛṣṇaloka in the spiritual world and will associate with Kṛṣṇa.
It is a false claim that after the annihilation of this body everything is finished. The individual soul is transmigrating from one body to another, and his present body and present activities are the background of his next body. One gets a different body according to karma, and he has to quit this body in due course.
It is stated here that the subtle body, which carries the conception of the next body, develops another body in the next life. This process of transmigrating from one body to another and struggling while in the body is called karṣati, or struggle for existence.
Bhagavad-gītā (15.8, Purport)
The Cycle
of Birth And Death
As the embodied soul continuous- ly passes, in this body, from boyhood to youth to old age, the soul similar- ly passes into another body at death. A sober person is not bewildered by such a change.
The living entity in the material world carries his different conceptions of life from one body to another, as the air carries aromas. Thus he takes one kind of body and again quits it to take another.
Being engaged in all these materi- alistic activities, the living soul entan- gles himself in the cycle of the law of fruitive actions. This entails the chain of birth and death in the 8,400,000 species of life: the aquatics, the vegeta- bles, the reptiles, the birds, the beasts, the uncivilized man, and then again the human form, which is the chance for getting out of the cycle of fruitive action.
Śrīmad-Bhāgavatam (2.1.5, Purport)
The living entity is never material, and his material conception is simply a mistake due to forgetfulness. He is as brilliant as the Supreme Personality of Godhead. Both the sun and the sun- shine are very brilliant. The Lord is like the full shining sun, and the living en- tities are like the small particles of that sun which constitute the all-pervasive sunshine. When these small particles are covered by the cloud of māyā, they lose their shining capacity. When the cloud of māyā is gone, the particles again become brilliant and shining.
Śrīmad-Bhāgavatam (4.29.29, Purport)
Krsna blowing
the Conshell
Demigods Showering
their Opulence