Understanding the Bible, the Koran, and the Bhagavad-Gita

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Such self-attained, self-realised sages neither gain nor lose anything by performing the karm. After the attainment of this state whatever they do is immaculate.

Such a karm is called vikarm. For people, who do not possess the attitude of yagya, it is very difficult to obtain human form in the transmigratory existence. Therefore, everyone in a human body is entitled to perform Worshipful Meditation Yagya. It is easy to see Him face to face, know Him and even gain entry into Him through intense devotion.

An enlightened sage could see this SOUL as a rare wonder. This is direct perception. Brahma and his creations, dev and demons are full of grief, momentary and mortal. Those whose intellect has been robbed through enjoyment of worldly comforts, such foolish persons tend to worship other gods than the Supreme Being.

Those who worship other gods, are worshiping Supreme Being under influence of ignorance and their efforts go in vain. Those who are of sattvic nature worship gods when they quit the scriptural path; persons of rajas nature worship yaksha, rakshas, and persons of tamas nature worship ghosts and goblins. Even people with virtuousness tend to worship other gods. However, you must know that such persons too are devilish in nature. Those who, after forsaking the prescribed way of performing Yagya, adopt ways without scriptural sanction, are cruel, sinful and ignoble among the human beings.

The intoning of OM, which is the synonym for eternal Brahm and remembering only the sole Supreme Being in worshipful meditation is the guidance of the enlightened sage. Scripture is only a base to take perfect decision in case of performance or avoidance of DUTY. Hence one should act as per prescribed task elaborated in Bhagavad Gita. After giving up all the confusing ups and downs, and interpretations he who shall take refuge in ME, means who shall completely surrender to the sole Supreme Being , the ordained action to achieve ultimate bliss is the real conduct of DHARM Bhagavad Gita, Chapter 2, Verse 40 and even if man of the most depraved conduct if performs, is worthy of being regarded as a Saint.

Bhagavad Gita, Chapter Nine, Verse Please take a moment to learn about Bhagavad Gita via these playlists on youtube. So, things like genesis is available in Bible and Quran but not in Gita. So, better comparison will be between Bible, Quran and Mahabharata. Bible and Quran are kind of similar, but Gita is quite different. Let us see relation between Bible and Quran. I have gone through all the three books and my personal opinion is that Bible is quite moderate and tolerant but Quran is quite intolerant.

There were modifications in Bible, but it's hard to even dare to modify Quran. Also, laws of Quran are very hardliner. Both Bible and Quran mainly deals with day to day activities, for ex. There are similar laws in Manu smriti, but Gita deals on another level of problems. Gita mainly deals on how you can get rid of suffering. In contents, it has similarity with Yoga, albeit a simplified version.

You may refer to Patanjali Yoga sutra which deals with the same problem as Gita but avoids using anything related to God or any religion except one sloka which can be avoided without much effect on the teachings. The Bhagavad Gita is an investigation of the war of kshetr-kshetragya: As song of revelation, it strives to demonstrate what God must be in all his divine splendour. The sphere that the song celebrates is a battlefield: The first chapter of Bhagavad Gita itself reflects metaphysical vision which elaborates respective structure and base of the strength that characterize the adversaries.

The sounding of conches proclaims their valour as well as intentions. There is then a review of the armies that are, to fight in the war. Their numerical strength is estimated at approximately million, but the number is really infinite. Nature embodies two points of view, relevant to the opposed impulses that clash on the field of action.

There is first the inward looking mind that always aims at realization of the Self and looks up to the adored God. On the other hand, there is the outward looking mind, preoccupied with the material world and dominated by unrighteous impulses. The first enables the self to be absorbed in the most sublime dharm that is embodied in God, whereas the second contrives illusion maya by virtue of which the material world is taken as really existent and distinct from the Supreme Spirit.

The initial step of the spiritual wayfarer is to seek moral excellence so as to subdue unrighteous impulses. Subsequently, with the perception of and union with the immutable, eternal God, even the need for righteousness is done away with and the final outcome of the war between matter and spirit is revealed.

To have an understanding of the metaphysical concepts behind Bhagavad Gita verses, has no intentions to contradict the contents of the great epic Mahabharat in any case. The ability to acquire such knowledge comes only with a wholly dedicated devotion, reverence, self-surrender, and humility. Within this human body, in its mind and heart-the innermost seats of thought and feeling-there have always dwelt the two distinct, primordial tendencies-the divine and the devilish.

Pandu , the image of virtue, and Kunti , the type of dutiful conduct, are parts of the treasure of divinity.

Understanding the Bible, the Koran, and the Bhagavad-Gita, (electronic resource)

But, in truth, he is incapable of doing what is worthwhile because there cannot be an awareness of proper duty without the advent of moral virtue and goodness. Karn , who spends all his life fighting the Pandav, is the only acquisition of Kunti before she is wedded to Pandu. And the most formidable enemy of her other sons-the Pandav-is this Karn. Karn is thus the type of action that is hostile to the essentially divine character of the Self.

He stands for traditions and usages which bind and hinder men from getting rid of false, misguided rites and ceremonies. With the awakening of virtue, however, there is the gradual emergence of Yudhisthir , the embodiment of dharm; Arjun, the image of affectionate devotion; Bheem , the type of profound sentiment; Nakul , the symbol of regulated life; Sahdev , the adherer to truth; Satyaki , the repository of goodness; the King of Kashi , an emblem of the sanctity that abides within man; and Kuntibhoj , the symbol of world-conquest through earnest undertaking of duty.

The total number of the Pandav army is seven akshauhini. That which is made up of love and awareness of truth is the treasure of divinity. In fact, the seven akshauhini, which is given as the total strength of the Pandav army, is no physical reckoning; the number verily represents the seven steps — the seven stages of yog — that the seeker has to traverse in order to reach the most sublime God, his supreme goal. Opposed to the Pandav army, embodiments of pious impulses that are beyond counting, is the army of Kurukshetr-of the Kaurav-with a strength of eleven akshauhini.

Eleven is the number of the ten sense organs and the one mind. That which is constituted of the mind along with the ten senses is the devilish hoard, a part of which is Dhritrashtr , who persists in ignorance inspite of his awareness of truth. Gandhari , his consort, is the type of sense-bound disposition. Along with them there are also Duryodhan , the symbol of excessive infatuation; the evil-minded Dushashan ; Karn , the perpetrator of alien deeds; the deluded Bheeshm ; Dronacharya of dual conduct; Ashwatthama , the image of fixation; the skeptical Vikarn , the symbol of alluring fancies; Bhurishrawa , the deluded state of being puffed up shwas ; Kripacharya , the type of compassionate conduct in a state of incomplete worship; and Vidur , who stands for the Self that dwells in ignorance but whose eyes are always aimed at the Pandav.

Vidur is the nature-bound Self that yet strives to make his way towards virtue and spiritual enlightenment, because he is after all an immaculate part of the Supreme Spirit. Thus the number of unrighteous impulses, too, is infinite. All of them are noted for their ability to traverse the path of spiritual fulfillment with perfect skill. Shikhandi represents the rejection of shikha-sutr sacred signs traditionally worn by Hindus.

There are people who believe they have achieved renunciation just because they have got their heads shaved clean, cast away their sacred threads, and stopped lighting fire. But they are mistaken, for, as a matter of fact, shikha symbolizes a goal which has to be attained, and sutr the merits of action in a previou existence sanskar. The chain of sanskar is intact so long as God has yet to be realized. How can there be true renunciation till the moment of that fulfillment? Till then we are only wayfarers. Delusion subsides only when the desired God is attained and the merits of previous deeds are reduced to nothing.

So it is Shikhandi who proves to be the undoing of Bheeshm , the image of delusion and self-deception. Shikhandi represents the unique quality that is essential for the man who chooses the path of reflection, a truly mighty fighter on his side. The above mentioned characters are among one of the few characters of the great epic Mahabharat, whose names have been almost used in verses of Bhagavad Gita. But, since this is a metaphysical synopsis as per inner spiritual intuitions and hence, in any case does not contradict the contents of the great epic Mahabharat.

As we have thus seen, the sphere-the battlefield-is only one, the physical body, but the impulses that wage constant war against each other on it are two. While one of them tempts man to regard nature as real and thus effects his degradation to birth in lower forms, the other convinces him of the reality and all-pervading domination of the Supreme Being and so provides access to him.

Conclusion of Gita, Bible, Quran And Tripiṭaka

When the seeker takes refuge in a sage who has perceived the essence, there is a gradual but steady ascent of virtuous impulses on the one hand while, on the other, there is a decline and then the final destruction of evil impulses. When there remains no malady and the mind is perfectly restrained, even the restrained mind atlast ceases to be and there is no longer any need of even the treasure of divinity. Arjun has the vision that following after the Kaurav army, even the Pandav warriors are hurling themselves into the fiery mouth of the Omnipresent and getting annihilated.

Even pious impulses are thus dissolved with final attainment and the ultimate consequence then issues forth. If the accomplished sage undertakes any enterprise after this final dissolution, it is only for the guidance and edification of his less fortunate fellowmen and disciples. Indeed is a tough question to answer. But from the Quran point of view here is something I can add.

There is a concept of a good deed or a sin as per Islamic thought. You give money in charity means you do a good deed.

You commit a robbery means you do a bad deed. But what I want to highlight here is that a deed is registered as a sin only if you actually do it. Merely contemplating the act does not amount to sin. To give an example, suppose you were merely thinking to commit a robbery but do not actually do it.

This is not registered as a sin as per Islamic thought. Quran in English is here: Clear and Easy to Read, with Audio. Bible at A searchable online Bible in over versions and 50 languages. No difference at core teachings. All ask us to go to a realized Guru or Teacher or Master or Pir to learn the truth by serving him. One is the book of rules and other isn't One talks about the punishments for not following a set of rules and the other talks about karma One is a religious book and the other isnt.

Ask New Question Sign In. What is the difference between bhagavad gita, bible and Quran? Elasticsearch Service - Start a day free trial. The only solution built by the makers of Elasticsearch. Free Trial at elastic. You dismissed this ad. They describe how every work becomes worship when our heart is set upon the maker.

Our original occupation is serving the divine, but forgetting our relationship with God, we are engaged in serving many different kinds of masters thus bringing pain and sins in our life. By living our lives according to the scriptural injunctions, we can remain free from all the anxieties and cares that the life brings. By establishing ourselves with the eternal and unchanging principle, we can remain calm during the changing scenario of life. People who are not established in the highest truth lose their sense of right and wrong, even among the smallest problems thus destroying themselves.

By surrendering our lives to God, we can remain at peace unlike people, who are filled with various desires and are torn by anxieties lasting until death. A calm man who is surrendered unto God is not attached to any place or people, but carries out his duties as ordained by the Supreme thus always remaining pure. This is the very lesson that Gita, Quran, Bible and Tripitaka teach people. Regular rituals bring us in contact with the Spirit by which the entire universe is pervaded.

By following the scriptures, an individual protects himself from going down to lower states of consciousness. Actions performed as ordained by scriptural injunctions are far superior than actions performed disregarding the scripture. We will never attain peace or happiness until we realize the Supreme Being which goes by different names in different holy books. As soon as we lose our focus from God to something else, we become entangled with the creation instead of the creator.

This is the cause of lower consciousness and all the misery in the world. People become deluded when they get entangled with material things, sense objects, etc. God is the source of everything. Everything emanates from him. Thus, everything we do, eat, listen etc. This is the whole idea behind all the religious books and rituals of different religions. Acting this way, we can remain in the super-conscious state at all times, which is above experiencing sorrow and misery.

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