Kṛṣṇa clearly states in the Gītā that all actions in this world produce a reaction. Actions are defined as karma (pious actions according to Vedic injunctions), vikarma (impious actions contrary to Vedic injunctions) and akarma (those activities that do not produce any material result). Engaging in karma and vikarma forces the lliving being to remain in this material world, reincarnating in various species of life. [...]
No, the Gītā promotes varṇāśrama-dharma, a system which is a natural social hierarchy based upon one’s inherant inclinations. Later in Indian history, varṇāśrama-dharma was corrupted by ambitious persons and became degraded into what is known today as the ‘caste-system.’ This has created inequality, discrimination, exploitation, prejudice etc. You can learn more about varṇāśrama in Bhagavad-gītā Chapter 4 – Jñāna Yoga (The Yoga of Knowledge) – [...]
The battle of Kurukṣetra was not about promoting one religion over another. Ultimately it was about establishing righteousness. The Pāṇḍavas were the legal heirs of the kingdom, and their cousins, the Kauravas, had usurped the throne. The Pāṇḍavas represented dharma (righteousness), whereas the Kauravas embodied adharma (impiety). You can read more about this in Bhagavad-gītā Chapter 1 – Sainya-Darśana (Observing the Armies on the Battlefield) [...]
The Bhagavad-gītā states that one should perform one’s duty. In the case of Arjuna, his duty as a kṣatriya (warrior) was to fight. Arjuna felt compassion for his enemies, and desired to abandon his duty as a kṣatriya. Kṛṣṇa however, explained to him that due to the immorality of the opposing side, Arjuna’s pity for them was misplaced and that their fate was already sealed. [...]
The Gītā recognises that violence and war are inevitable features of this material world. While the living entity continuously nurtures his lower instincts such as lust, anger, greed, envy etc. there will be no peace either individually or collectively. The Bhagavad-gītā is about controlling these mundane traits and cultivating our higher propensities in order to free ourselves from the bondage of saṁsāra. More can be [...]
In the Gītā, Kṛṣṇa says that in this material world death is inevitable. Everyone who is born is sure to die according to their allotted karma, so ultimately there is no need to grieve. Read about life, death and re-birth in Bhagavad-gītā Chapter 2 – Sāṅkhya Yoga (The Yoga of Analysis) – Verses 13-15 and the Anuvṛtti
According to the Gītā, life in the material world is temporary. The four things that we experience here are birth, death, old age and disease. Any happiness we may experience here is impermanent and ultimately leads to more suffering. True happiness in life can only be achieved when one understands his natural position as ātmā and surrenders to Kṛṣṇa. Understand more about the cycle of [...]
Throughout the history of the world, mankind has dealt with the same problems - birth, death, old age and disease. Human beings had always asked the same questions - “Why am I here? Why is there suffering? What is the goal of life? etc” Even though the Bhagavad-gītā was spoken over 5000 years ago, these questions still remain pertinent in today’s modern world.
No. Anyone can read the Gītā, no matter what his status.
Of course! However, in discussing with new readers of the Gītā, many of them have said, “I took one look at the size of Prabhupāda’s Gītā, and I got scared!” Swami Narasiṅgha’s Gītā gives all the main points of the Gītā in a concise way and enourages us to then delve into the purports of Śrīla Prabhupāda.