By Devdutt Pattanaik
In My Gita, acclaimed mythologist Devdutt Pattanaik demystifies The Bhagavad Gita for the modern reader. His specific approach—thematic instead of verse-by-verse—makes the traditional treatise eminently available, mixed because it is together with his trademark illustrations and easy diagrams.
In a global that turns out spellbound by way of argument over discussion, vi-vaad over sam-vaad, Devdutt highlights how Krishna nudges Arjuna to appreciate instead of pass judgement on his relationships. This turns into proper this present day once we are more and more indulging and setting apart the self (self-improvement, self-actualization, self-realization—even selfies!).We put out of your mind that we are living in an atmosphere of others, the place we will be able to nourish one another with nutrients, love and that means, even if we fight.
So enable My Gita tell your Gita.
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In My Gita, acclaimed mythologist Devdutt Pattanaik demystifies The Bhagavad Gita for the modern reader. His certain approach—thematic instead of verse-by-verse—makes the traditional treatise eminently available, mixed because it is along with his trademark illustrations and straightforward diagrams.
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Additional info for My Gita
These are the three-fold ptlrvapaksas in relation to which Saivism in its generality claims to be an ‘accomplished end’, a ‘philosophy of these philosophies’, implicit in them and yet transcending them in scope and meaning. 15 From the standpoint of Saivism, their quest amounts to viewing re ality under the exclusive mode of pah. The point of agreement between these systems seems to be a concerted repudiation of the category of self distinguished from not-self. The underlying argument in its plau sible form seems to be : consciousness can be thought of only in the measure in which it is given in an immediate relationship either to it self or to another.
I t is in the light of a possible misinterpretation which by its misplaced emphasis tends to obscure the Divine provenience of the Veda that supplementation becomes necessary. The supplement merely re moves the veil and reveals what it supplements in its true colour. 24 There are degrees of bondage and therefore also degrees of liberation. The perspectives of the seeker accordingly can never be the same*. The distinction between a present sense of realisation against the pre vious moment of a mere quest is intrinsic to spiritual life.
The contrast in sum, is between the possibility of authentic exis tence and freedom in which one finds one’s true being and an inau thentic existence in which one is lost in the concern with what is alien and consequently is in a state of unfreedom. 18 As pati is distinguished from pdia, the contrasting self is also distinguished from either of them in the same act, as different alike from the two differentj. This is paiu. The reality of paiu is coeval with the reality of the distinction between pati and pdia.