BHAGAVAD GITA SUMMARY (in English)

BHAGAVAD GITA SUMMARY (in English)

The Bhagavad Gita ("Song of God") is the essence of the Vedas and Upanishads. It is a universal scripture applicable to people of all temperaments, for all times. It is a book with sublime thoughts and practical instructions on Yoga, Devotion, Vedanta and Action. The Bhagavad Gita has influenced many great thinkers over the years.

• Why do you worry without cause? Whom do you fear without reason? Who can kill you? The soul is neither born, nor does it die.
• Whatever happened, happened for the good; whatever is happening, is happening for the good; whatever will happen, will also happen for the good only. You need not have any regrets for the past. You need not worry for the future. The present is happening...
• What did you lose that you cry about? What did you bring with you, which you think you have lost? What did you produce, which you think got destroyed? You did not bring anything - whatever you have, you received from here. Whatever you have given, you have given only here. Whatever you took, you took from God. Whatever you gave, you gave to him. You came empty handed, you will leave empty handed. What is yours today, belonged to someone else yesterday, and will belong to someone else the day after tomorrow. You are mistakenly enjoying the thought that this is yours. It is this false happiness that is the cause of your sorrows.

	"Whatever you took, you took from God. Whatever you gave, you gave to him. You came empty handed, you will leave empty handed."

• Change is the law of the universe. What you think of as death, is indeed life. In one instance you can be a millionaire, and in the other instance you can be steeped in poverty. Yours and mine, big and small - erase these ideas from your mind. Then everything is yours and you belong to everyone.
• This body is not yours, neither are you of the body. The body is made of fire, water, air, earth and ether, and will disappear into these elements. But the soul is permanent - so who are you?
• Dedicate your being to God. He is the one to be ultimately relied upon. Those who know of his support are forever free from fear, worry and sorrow.
• Whatever you do, do it as a dedication to God. This will bring you the tremendous experience of joy and life-freedom forever.

Source: http://www.eaglespace.com/spirit/geetaenglish.php

O Espirito Livre; Alem do Bem e do Mal - Nietzsche

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O sancta simplicitas! Em que simplificação e falsidade singulares vive o homem! O espanto não tem fim se por uma vez apenas voltarmos os olhos para essa coisa espantosa! Como tornamos tudo à nossa volta claro e livre e fácil e simples! Como soubemos dar aos nossos sentidos um passe livre para tudo que é superficial, e ao nosso pensamento uma divina ânsia por levianos saltos e conclusões falsas! - como soubemos, desde o inicio, conservar nossa ignorância a fim de gozar de uma liberdade, uma irreflexão, uma imprudência, um destemor, uma jovialidade da vida dificilmente compreensíveis, a fim de gozar a vida! E somente sobre essa base agora firme e granítica de ignorância é que até aqui se pôde edificar a ciência, a vontade de saber sobre a base de uma vontade muito mais forte, a vontade de ignorar, de incerteza, de inverdade! Não como o seu oposto, mas - como seu refinamento! ainda que a linguagem, aqui como em outros assuntos, não possa deixar da sua grosseria e continue a falar de oposições onde ha apenas graus e variada sutileza de níveis; ainda que também a entranhada tartufice da moral, que agora pertence aos nossos insuperáveis "carne e sangue", distorça a nós próprios, sabedores, as palavras na boca: vez por outra nos damos conta, e disso rimos, de como justamente ainda a melhor ciência nos quer manter presos da melhor maneira nesse mundo simplificado, completamente artificial, inventado, falsificado, de como, de maneira involuntária-submissa, ela ama o erro, pois ela, a vidente - ama a vida!

F. Nietzsche

O poeta Cazuza e a auto-critica - parte II

Tem gente que recebe Deus quando canta
Tem gente que canta procurando Deus
Eu sou assim com a minha voz desafinada
Peço a Deus que me perdoe no camarim

Eu sou assim
Canto pra me mostrar
De besta
Ah, de besta

Quando eu estiver cantando
Não se aproxime
Quando eu estiver cantando
Fique em silêncio
Quando eu estiver cantando
Não cante comigo

Porque eu só canto só
E o meu canto é a minha solidão
É a minha salvação

Porque o meu canto redime o meu lado mau
Porque o meu canto é pra quem me ama
Me ama, me ama

Quando eu estiver cantando
Não se aproxime
Quando eu estiver cantando
Fique em silêncio
Quando eu estiver cantando
Não cante comigo

Quando eu estiver cantando
Fique em silêncio

Porque o meu canto é a minha solidão
É a minha salvação
Porque o meu canto é o que me mantém vivo
E o que me mantém vivo

Quando Eu Estiver Cantando

O poeta Cazuza e a Critica - parte I

Agora eu vou cantar pros miseráveis
Que vagam pelo mundo derrotados
Pra essas sementes mal plantadas
Que já nascem com cara de abortadas

Pras pessoas de alma bem pequena
Remoendo pequenos problemas
Querendo sempre aquilo que não têm

Pra quem vê a luz
Mas não ilumina suas minicertezas
Vive contando dinheiro
E não muda quando é lua cheia

Pra quem não sabe amar
Fica esperando
Alguém que caiba no seu sonho
Como varizes que vão aumentando
Como insetos em volta da lâmpada

Vamos pedir piedade
Senhor, piedade
Pra essa gente careta e covarde
Vamos pedir piedade
Senhor, piedade
Lhes dê grandeza e um pouco de coragem

Quero cantar só para as pessoas fracas
Que tão no mundo e perderam a viagem
Quero cantar o blues
Com o pastor e o bumbo na praça

Vamos pedir piedade
Pois há um incêndio sob a chuva rala
Somos iguais em desgraça
Vamos cantar o blues da piedade

Vamos pedir piedade
Senhor, piedade
Pra essa gente careta e covarde
Vamos pedir piedade
Senhor, piedade
Lhes dê grandeza e um pouco de coragem

Blues da Piedade

Earlier Phase of Hinduism

In the earliest phase of Hinduism, Vedic hymns were chanted mechanically during rituals known as yagna to involve divine power and change the workings of the world. Kings were the patrons of these grand ceremonies. Then a revolution took place. Sages such as Yagnavalkya and kings such as Janaka challenged the mechanical chanting of mantras. They focused on the ideas being communicated through the hymns. As a result, a thousand years after the Vedas was compiled, the Upanishad came into being. This body of scripture is know as Vedanta, the pinnacle of Vedic wisdom. It states the creation involved the splitting of the primal being who is identified as Purusha.

A thousand years after the Upanishad, another revolution took place. People became increasingly theistic. Like the mechanical rites of earlier times, the speculations of the Upanishad did not satisfy the emotional needs of society. There was need for divinity that was not merely an abstract force invoked during yagna or an abstract idea to be analyzed by metaphysicians. There was need for a concrete divinity that could be embodied and personified so that it responded to the human condition in human terms. To answer these needs, epics such as the Ramayana and the Mahabharata and chronicles known as the Puranas came into being. These told the stories of gods and demons, Gods and Goddesses. In them, Purusha was personified as Brahma, Vishnu, and Shiva while Prakrit as personified as Saraswati, Lakshmi and Shakti. Storeis of the Gods and Goddesses were in effect narrative expressions of the interactions between spiritual demands and material needs, between the conscious being and the enveloping environment, between the divine within and the divine without, between Purusha and Prakriti.

In the epics and the Puranas, Brahma is God who creates the world. There are many versions of how this happens, suggesting no one is sure how things began because even the god came later.

myth = mythya

A Handbook of Hindu Mythology

Dr. Devdutt Pattanaik

Purusha and Prakrit - Hindu Mythology

In hindu's texts there is the split between the subject and the object. The subject is the conscious being - that which feels. The object is the stimulation environment - that which is felt. The subject is Purusha. The object is Prakriti. Purusha is the soul; Prakriti is mind and matter. Purusha is the inner reality, without gender, name or form. Prakriti is the outer reality of gender, names and forms. Purusha is still and unchanging, unaffected by time or space; it is that which make the body alive. Prakriti is restless and ever-changing, a product of history and geography; is is the encasement of the soul. Purusha is perfect, hence not of this world, bo be defined by negotion, neti-neti, not this, not that. Prakriti is everything in this world, hence never perfect, to be defined by affirmation, iti-iti, this too, that too.

That Purusha and Prakriti exist after the androgynous being splits itself informs us that neither does Purusha create Prakriti nor does Prakriti creates Purushta. They come into existence simultaneously. Neither is autonomous. Neither can exist independent of the other. Purusha needs Prakriti and Prakriti needs Purusha.
To explain the rather complex metaphysical concept of Purusha and Prakriti and their complementary relationship, Rishis looked for symbols in nature, in animals, plants and minerals.
Rishis realized that just as Purusha could not be explained without comparing and contransting it with Purusha, the northern direction could not be explained without refering to the southern direction.
...
Left was chosen for Prakriti because is was associated with the beating heart while the silent right was reserved for Purusha.

Source: myth = mithya; A Handbook of Hindu Mythology; Dr. Devdutt Pattanaik

Managing for Tomorrow - Peter Drucker

MANAGING FOR TOMORROW
The fundamentals pertain to today's enterprise. But all institutions live and perform in two times periods: that of today and that of tomorrow. Tomorrow is being made today, irrevocably, in most cases. Managers therefore always have to manage both today - the fundamentals - and tomorrow. In turbulent times, managers cannot assume that tomorrow will be an extention of today. On the contrary, they must manage for change, change alike as an opportunity and a threat.

CONCENTRATING RESOURCES ON RESULTS
In turbulent times the enterprise has to be kept lean and muscular, capable of taking strain but capable also of moving fast and availing itself of opportunity. This is particularly important if such times follow long years of comparative calm, ease, and predictability. Unless challenged, every organization tends to become slack, easygoing, diffuse. It tends to allocate resources by inertia and tradition rather than by results. Above all, every organization tends to avoid unpleasantness. And nothing is less pleasant and less popular than to concentrate resoucers on results, because it always means saying "No".

Source: Managing in Turbulent Times - Peter Drucker