Research Paper on An Insight of The Bhagavad Gita in Relation to Hinduism

Every religion of this world has its own culture, with many customs, traditions and refined qualities. The Hindu culture is a culture of love, respect, honouring others and humbling ones own ego so that the inner nature, which is naturally pure and modest, will shine forth. It is no surprise that they cherish The Bhagavad Gita as a sacred Hindu text. It is known as the song of God besides being one of the oldest religious texts in the world. Under the Hindu culture, the text is described as a concise guide to Hindu philosophy and also as a practical, self-contained guide to life. Like in Christianity and Islam, as in the bible and the Quran, it duly followed in the Hindu culture to dictate way of life and major processes that relate to Hinduism. This paper will try to highlight the importance of this text to Hinduism and the general culture and way of life of the Indian people (Johnson 90). The Srimad Bhagavad-Gita is exceptional in its broad publication and widespread circulation. Along with the commentaries of former great saints as well as modern scholars, this classic appears in various languages, both in India and other countries. The commentaries of the great Vaisnava acaryas[1] such as Srimat Ramanuja, Srimat, and Sri Sridhara Swamipada deserve special mention, while among the proponents of jnana-marga, the scholastic path, the commentaries of Srimat Sankaracarya and Sri Madhusudana Saraswati are prominent. The commentaries of Sriyuta Bala Gangadhara Tilak and Sri Aurobindo favour the school of karma-yoga, or the path of action, and are also familiar to modern scholars. In addition, great philosophers of both Orient and Occident have passionately sung the glories of Sri Gita, being motivated by the ideals of its philosophy. But opportune persons of fine theistic intellect will experience the acintya-bhedabheda-siddhanta, axiom of inconceivable simultaneous onenes s and difference, illustriously promulgated by the authentic followers of Sri Caitanya Mahaprabhu, Gaudiya Acaryas Srila Visvanatha Cakravarti and Srila Baladeva Vidyabhusana as eminently faithful to exclusive devotion to the Supreme Lord. The educated and faithful devotees are also motivated within the core of their hearts by Srila Bhaktivinoda Thakurs Bengali commentary on Sri Gita, realizing it to be an all-harmonious fortune of divine love for Lord Sri Krsna (Krsna-prema), which is the fifth and eventual goal of life, transcendental to religiosity, economy, sense enjoyment, and emancipation (Johnson 100). In the overture to the current edition the reverential divine master, Sri Gurupadapadma Om Visnupada ParamahaÃŽ ¼sa Parivrajakacarya Sri Srimad Bhakti Raksak Sridhar Dev-Goswami Maharaj has brilliantly disclosed to the readers the profound, internal devotional comprehension in his version. Among the abundant editions of Sri Gita currently available, few can be said to devotedly cultivate pure devotion in agreement with the ideal conclusions of parampara, or bona fide descending disciplic progression. Consequently, the current endeavour has been warranted, considering us as blessed if the thoughtful readers take the fundamental and all-favourable spirit of this sincere effort to heart. Bowing to the consecrated feet of Sri Guru, Sri Gauranga, and Sri Radha Govindasundara, all accompanied by Their acquaintances, people sing the enormous glory of the concealed treasure of Srimad Bhagavad-Gita. The Srimad Bhagavad-Gita is well-known by the educated. Consequently, some rationalization of the formula adopted by this versions editor must originally be given. The editor belongs to the school of thought sliding in disciplic line from Sri Caitanya Mahaprabhu. Therefore it is imperative to differentiate that the current edition is based on the commentaries on Sri Gita as given by the unsurpassed, applauded Sri Gaudiya Vaisnava Acaryas, Sri Visvanatha, Sri Baladeva, and Srila Bhaktivinoda Thakura. By the apparent grace of the reverential religious master, Om Visnupada Srila Bhaktisiddhanta Saraswati Goswami Prabhupada, and from indications given by the aforesaid great untainted devotees, some new light has been shed herein, recounting deeper meanings all through the text. The devotional student will understand this distinction particularly in realizing the claim of the four verses (10.8-11) which were explained by Sri Visvanathapada to be the four crucial verses of the book. Normally, Sri Gita is identified as an outstanding study of the science of religion. The words of Sri Gita are simple and saccharine; its disposition is serious, widespread, and basic. The thoughts are brief, separate, and neutral and its logic is sound and accepted. The introduction, epilogue, description, review, examination, creation, and art of arrangement of Sri Gita are extraordinary and amiable to the extreme (Swarupananda 44). Sri Gita is activation for the indolent, audacity for the coward, optimism for the hopeless and new life for the dying. It unites and upholds all ranks, whether revolutionist, optimist, occultist, liberationist, or theist. From the nonbeliever of repellently rudimentary apparition to the most eminent saint, the indispensable outsets of all classes of philosophers are dealt with in obvious and vigorous logic. The successful employee, the educated, and the yoga consultant and the devotee of the Lord will find in this a widespread and enlightening elucidation on the material of their particular philosophies, and thus the book is extremely respected by all. The indispensable wisdom of the Vedas and Upanishads of the Aryans is openly clarified, and upon a little closer inspection, the essence of different non-Aryan doctrines may also be noticed in the text. Within the claim of Sri Gita we find that the cleansing of consciousness through wisdom arises from significantly apathetic performance of scripturally instructed duties, resultant to self-knowledge, complete existential knowledge, or divine comprehension. Upon full development, this clean, immaculate insight culminates in the expedition for loving servi ce in unadulterated cognition, in the divine elated dominion. In the scrutiny of sambandha-jnana, knowledge of divine relationship, Sri Gita has disclosed that the nature of the most unique truth is an inspirational all-cognisant character. In the investigation of prayojana, the supreme objective, inner motivation of pure love in hunt of the highest total realism has been mentioned as the realization. And in the examination of abhidheya, the means of attaining the required objective, the first stage has been divulged as donating all ones deeds to the Supreme Lord, pursued by the development of internal self-knowledge, which occurs according to ones progressive recognition of the Lord. Finally, by renouncing all other accomplishments, one capitulates completely unto the Supreme Lord, Sri Krsna (Winternitz 24).In short, by taking protection of pure faith; one is positioned in ones ideal divine uniqueness and engages in celestial loving service to the Lord, which is the definitive goal of all devotional traditions. Sri Gita has undoubtedly differentiated and defined the characteristics of the non-committal courses based on deed, karma, and knowledge, jnana, and their equivalent attainable objectives of sense satisfaction, Kama, and deliverance, moksa. consequently, the gifted can note that by the declaration, yo yac chraddhah sa eva sah, One is identified by his particular faith, Sri Gita has drawn an purpose in comparison of diverse paths and their aims, thus enchanting and divulging those who craft perplexity by following the fabrication that the many trails and objectives are all one. Renunciation, Tyaga, has been entirely denounced, and its vainness has been categorically emphasized (Swarupananda 16). This declaration demonstrates the decisive, inherent gift of Sri Gita. Karma-yoga, contribution of ones actions to the Supreme Lord without unsophisticated interest, is fancied above karma-Tyaga, repudiation of action and in the end, full self submission to the Supreme Lord, Sri Krsna, with every deed bestowed by divine motivation in his loving service is the eventual and highest philosophy of Sri Gita. One may find it to be the king of all scriptures as the bestowed of the highest commitment. In its full-fledged nature, this dedication is the highest love divine, love for the all-attractive superlative character Sri Krsna. Sarva-dharman parityajya, mam ekam saranam vraja, the impressive, vivacious, and booming clarion christening of Sri Gita has declared the glories of lifes super brilliant purpose. This is the dependable and unanimous finale of the pure parampara, or descending spiritual sequence, as confirmed by the authentic disciples of the lotus footsteps of Sri Caitanyacandra, the original Supreme Lord, who descends to set free the descended spirits of Kali-yuga, in this iron age of quarrel and strife. To many Indians, the Bhagavad Gita is A remarkable event; an odyssey which commences with the realities of life and conquers the ultimate pinnacles of ideals. This is so because it provides a divine elixir that transforms one from the jiva state to the brahmic state. This Spiritual contemplation blends theology and life providing a stream of thought that flows from individual peace to universal peace. In short it is a reservoir of energy that turns sorrow into delight. Before we mull over on the Gita, we must first consider the Mahabharat because the Bhagavad Gita is a part of the Mahabharat. The Mahabharat is the literary history of great India, Bharat. It is a textual poem of true events. It is an absolute volume, elucidating all features of life. For this very reason this heavenly volume, which is an encyclopaedia of India’s sanà £tan edifying history, has accomplished great respect in world literature. It is assumed in immense regard as the greatest poem on earth. In fact, the Bhagavad Gita has engrossed its readers from all quarters. It has directed the lost ones on the way of life, and has readdressed people’s gaze, plunging them in retrospection. It has also made those fragile in faith, courageous, and has motivated faithless academics towards devotion. In addition, it has established self-control in one who coddles, and has described the significance of vairà £gya, disinterest from to worldly pleasures, to one who has become unreserved under the guard of bhakti. Due to its reverence Bhagavad Gita has been given the grade of an Upanishad. Because the Upanishads describe, defend and cultivate the ultimate principles and lead one to a true life, (Garaudy 148).The undying standards of the Upanishads are entirely reflected in the Gita. From these reasons, the text really affects and portrays the culture of Hinduism and the ways of life in which they lead. As it is evident, Many Indians are very cultural and religious thus owing to texts and books regarding their history. Besides its religious outfit, The Gita relays on issues regarding laziness. It has assisted people to shake off indolence, hammering in them the interest to undertaking, and it has revitalized the conquered. This evidence is seen on the hard work associated with Indians all over the world. I am yet to see a lazy Indian. To conclude, what has the Bhagavad Gita not done? How has this all been made possible? The respond can be found in a shlok in the Gita ‘Yasmà £d dharmamayee Geetà £ sarvagnà £naprayojikà £, sarvashà £stramayee Geetà £ tasmà £d Geetà £ vishishyate., (Bhagavad-Gita) The Gita proliferates with dharma, is the motivator of all information and includes all the shastras. This is why the Gita has accomplished a unique status. Work Cited Bhagavad-Gita. Encyclopà ¦dia Britannica. Encyclopà ¦dia Britannica Online. Encyclopà ¦dia Britannica, 2011. Web. 29 Jan. 2011. http://www.britannica.com/EBchecked/topic/63871/Bhagavadgita. Garaudy, Roger, the Bhagavad-Gita is a rich message, directed toward the human being, 1977 Johnson, W. J. The Bhagavad Gita Oxford: Oxford University Press, 1994. 99-102 Prabhupada, B S Srimad-Bhagavad-Gita. Trans.   Swarupananda, S., et al. Forgotten books 2008. Print. Winternitz, Maurice. History of Indian Literature. New Delhi: Oriental Books Reprint Corporation.   (2nd Ed), 1972 [1] Indian gurus

A Transitional House For The Disabled - 1391 Words

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Chic Soap Free Essays

You are asked to help formulate the IMC approach for the entrepreneur starting Chic Soap. The concept behind Chic Soap is simple; it sets out to incorporate fashionable perfumes such as Obsession, Raffinee and Opium into a high quality white soap base. The product would then be packaged using the logo of the perfume plus a Chic Soap common background. We will write a custom essay sample on Chic Soap or any similar topic only for you Order Now The advantages for the perfume supplier are: a guaranteed outlet for its perfumes at full retail prices; and a low cost trial route for potential customers. The advantages for Chic Soap are: the use of already established perfume concepts to promote the soap; and access to the distribution achieved by the perfumes. You are asked to identify the segment towards which the product is directed, the product benefit that is on offer, the way in which the segment will be serviced; how the distribution channel will be supported, what promotional planning will need to be included and an outline cash flow. The distribution channels available for the sale of toilet soaps of various qualities are independent chemists, department stores, multiple chemists, supermarkets, and grocers. There were an estimated 200,000 outlets selling soap in the United Kingdom. Most of these sold mass market products which retailed at 0. 25 per 150 gm bar. Premium soaps made up only a small proportion of the market and were available in a limited number of outlets which included independent chemists and department stores. The main competitive products in the premium sector were soaps such as Roger and Gallet, Penhaligon range, Yardley, Morley and three internationally available premium soaps. The prices for the 150gm bar for the 5 main ranges were: 1. 60, 1. 75, 1. 85, 1.95, 1. 45. There was some evidence that the price elasticity of the premium product sector was fairly low. Consumers bought the product primarily on perfume and image rather than any other product attribute. Very high prices were charged for soaps that were part of ranges such as Rive Gauche; around 5 00 for the 150 gram equivalent. As the companies sold very little soap in these ranges they were not particularly worried about the effects of other products cannibalising brand sales. They were prepared to see Chic Soaps take on the sales of perfumed soap to a wider market. The size of the total toilet soap market was around 190 million at retail. The top quality premium soap market was estimated to be 7 per cent of the total; it was growing slowly as the deodorant market came under pressure because of the environmental problems associated with aerosol sprays; other growth factors included the expansion in showers, and the expansion in the number of single homes. Retail outlets made about 20 per cent gross on premium soaps. They tended to hold only limited stocks, and did not therefore want the product in as large a quantity as mass market products which were available in cartons containing 50 or 100 bars. Many of the independent chemists were serviced through wholesalers. Such wholesalers accounted for about 70 per cent of the market. Wholesalers expected to make around 8 per cent. There were about 100 wholesalers that serviced the independent chemist; of these around 20 national chains accounted for 80 per cent of the total business. The national department stores (around 350) bought product direct. Research suggested that the main consumer of premium soaps was female 35+, socio-economic group A, concentrated in the South East of England and in large cities elsewhere. The average purchase of the 150 gramme soap was once every 3 weeks. An increasing proportion of the soap was bought as gifts, especially at Christmas. In the previous year, around 25 per cent of the total premium soap sector was purchased during the period early November to late December. Most advertising in the sector was in women’s magazines. It was estimated that it would cost around 100 to reach every 2000 consumers in the appropriate socio-economic group. The competition advertised heavily; average expenditure for the leading companies was around 400,000 per annum. 8. A sales representative would cost around 12,000 per annum; a company car would be 3,000 per annum. Such a sales representative could visit either 500 outlets direct or deal with 15 chains of wholesalers. The costs of packaging would be high. High quality packaging with the appropriate perfume design on the label would cost 0. 14 per unit; with a minimum print run of 40,000 units. It was anticipated that gift packs of the five perfumed soaps for the Christmas season would be an additional 0. 45 to produce with a minimum production run of 25,000 units. The company had access to five of the leading perfumes in the country. These accounted for approximately 20 per cent of total fragrance sales – the market has been and will remain highly fragmented. The costs of incorporating the perfume in the soap was 0. 40 per unit based on a minimum annual quantity of 300,000 units; 0. 65 per unit based on an annual quantity of 200,000 units, and 0. 80 on an annual quantity of 100,000 units. The soap base was widely available from a number of alternative suppliers. Costs varied considerably from year to year depending on the commodity market; in the year of the plan the base costs for a 150 gram bar were 0. 08 for the highest quality. Filling, molding and packing machinery could be bought from a variety of sources. A small but complete production line would cost around 25,000; it would be able to produce 1200 units per hour, and would occupy 2000 square feet of factory space. Changing the perfume and the packaging for each new production run would take around 2 hours. The production process would require skilled staff to monitor quality. It was estimated that three individuals would be needed, with an annual base salary of 35,000. 14. Research showed that the typical consumer perceived premium soap as ‘a touch of luxury’; an element of sophistication in an otherwise boring existence; a low cost way of giving a gift which would be appreciated. The main consumer interested in a changing range of exotic soaps was the working woman aged 25 – 45; over that age purchase patterns tended to become static. The company could use national parcel carriers to distribute the products to the customer. It would cost on average 0.50 per kilo; though deliveries outside the immediate area would be considerably more expensive. The company had initially decided to locate near to the main source of demand in the South East of England. There were a number of sites that had proved suitable for the location of the factory. The costs for the required 4000 square feet were on average 25000 per annum. The new business rate would add 5000 to these costs. Variable production costs per soap bar – in excess of raw materials and labor – were estimated to be 0. 02, consisting of energy and maintenance costs. How to cite Chic Soap, Papers