We are thrilled, enthused, stirred and stimulated by these descriptions because we know we are a cosmical citizen. This is something very interesting, and without knowledge of the cosmological process it will be difficult for us to know where we are standing today. We cannot have apples from thistles, so if we have sown seeds of thistles, we know what will come out of it. A summary of each chapter of the Bhagavad Gita is also included. Each shloka (verse) is explained in detail. Chapter 17-Reincarnation The most fundamental information about reincarnation is found in Bhagavad-gita. So, in the process of the practise of yoga in its higher reaches, especially from the beginning of the seventh chapter, we are performing a Hanuman's feat of leaping across this ocean of the large expanse of the cosmos and recognising the basic fraternity that is there already, from time immemorial, between ourselves as subjects and the whole cosmos, the world outside, as an object of ours. It is a shattering of the whole structure of the individuality and a wrenching of oneself with such force that the last thought is not a thought at all in the ordinary psychological sense; it is a surge of whatever we are, and an inundation of our whole being with the cumulative completed form of our whole accumulated ascent throughout our life. These mentions made in the seventh chapter raise questions of a cosmological nature: What is the universe? When the soul leaves this body, where does it go? Man's mind is weak and is not endowed with that much strength as to enable it know how God could be everywhere and, yet, we also could be there at the same time to know that God is there. It is not merely shallow thinking as we think that the tree is outside us. Thus the perception of the world, the knowledge we have of an external object is a very interesting phenomenon taking place of which we, as individuals, do not have a complete picture before our mind's eye. Now we are introduced into the cosmological principle of creation and the Creator, which theme was essential in the earlier stages of mere discipline of the personality which culminated in dhyana, in the sixth chapter. Some of the interpreters and commentators on the Bhagavadgita hold that the first six chapters have a relevance to the significance of the term 'twam' in the famous Upanishadic passage – tat twam asi. Our duty as svadharma will be decided by our svabhava, or our essential nature as adhyatma, the individual principle in a particular location in the scheme or stage of evolution, a point to be underlined. The last thought is the cumulative outcome of the total force exerted by us throughout our life upon our mind. The body is not the soul, but we cannot keep the body here and the soul there; they are so much related that even the word 'relation' is a poor word to describe what sort of association is there between the soul and the body. Richard Davis, Chair of the Religion program at Bard College, has won a yearlong NEH fellowship to finish a study that will address this question by chronicling what he calls the “rich interpretive afterlife” of the best-known of all Hindu religious texts, the Bhagavad Gita. Bhagavad Gita teaches us the intricacies of life and how to deal with them. Here we have a very important task to perform, because now we are entering into certain processes of practice which are more difficult than the ones we passed through earlier during the course of the first six chapters. Contemplation and Knowledge in The Bhagavad-Gita; Questions of the Hereafter in Gilgamesh, the Bhagavad-Gita… The discipline of the first six chapters is difficult enough. We are wholly involved in this body, we have become the body; we are the body itself. In the fourteenth chapter it is said: There is a relationship between you and the Creator. There is no uniformity among the understanders of these terms. An eighteen-chapter philosophical poem in classical Sanskrit composed sometime between the 5thcentury B.C.E. This difficulty has been obviated by the Samkhya doctrine mentioned in earlier chapters, and now we are going deeper into a vital connection that we have, as souls rather than as bodies, with the vitality of the whole creation. Visarga karmasamjnitah – the cosmic action, the original, universal impulse to diversify and project itself into this multiplicity of creation, this original creative will, as it were, may be said to be the visarga, the coming out of beings that is the karma, the original yajna, the first action. These terms are differently explained by different interpreters and students of the Bhagavadgita. There is some sort of a very clear, intelligible relationship between the body and the soul, though we may not identify one with the other. This will be more merciful, such things need not be told us death between related! 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