The type of Gita spoken by Lord Krishna are:
1) Bhagvad Gita-
It is a 700 verse scripture from the Mahabharata adhyaaya 25 to 42(18 chapters) of Bhishmaparva between the Pandava Prince Arjuna and Lord Krishna who acts as his guide and charioteer.
2) Anu Gita-
Lord Krishna tells this Gita when Arjuna tells that he had forgotten Bhagvad Gita. It occurs in ...
It is from the Ganesha Purana. It was told to a king called Varenya by Lord Ganesha himself.
You can read it from this page.
Varenya said, ‘In the world of birth and death many difficulties
arise, and they are very hard to endure. Remover of obstacles, kindly
show me the path to liberation now. How can there be bondage in the
realization of You, ...
Yes, in the 14th chapter of Shiva Gita, the Gita message goes as:
श्रीराम उवाच ॥
भगवञ्छ्रवणे नैव प्रवर्तन्ते जनाः कथम् ।
वेदशास्त्रार्थसम्पन्ना यज्वानः सत्यवादिनः ॥ ३५॥
शृण्वन्तोऽपि तथात्मानं जानते नैव केचन ।
ज्ञात्वापि मन्वते मिथ्या किमेतत्तव मायया ॥ ३६॥
Sri Rama spoke:
Oh Lord when one can realise Atma swarupa from methods like ...
Yes, the Bhagavad Gita says it in the following verse:
tyājyaṁ doṣa-vad ity eke karma prāhur manīṣiṇaḥ
yajña-dāna-tapaḥ-karma na tyājyam iti cāpare [BG - 18.3]
Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacriﬁce, charity and penance should never be abandoned.
I don't know which version or edition of Padma Purana has this composition of Shiva Gita. It also looks like none of the acharyas before 15th century have written any commentary on this text.
The only reference to any kind of a timeline I have seen is only here. Sri Abhinava Nrisimha Bharati (1600 – 1623) of Sringeri Sharada Peetham, seems to have written ...
No those texts are not the same. Shiva Gita is from the Padma Purana whereas the Ishwara Gita is found in the Kurma Purana.
Here is Shiva Gita:
The Siva-Gita is a text of Vedantic Saivism that comes to us from the
latter portion (uttara kanda) of the Padma Purana. In many ways, it is
a text not unlike the Bhagavad-Gita, except the focus is fully on
"Eight fold paths" are not explicitly mentioned in this verse of Gita. The term which is mentioned is "Yoga Yajna"
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः।।4.28।।
dravya-yajñās tapo-yajñā yoga-yajñās tathāpare
swādhyāya-jñāna-yajñāśh cha yatayaḥ sanśhita-vratāḥ
According to Adi Shankaracharya, &...
Vedas are an entire library while Gita is a single book which gives a summary of the Vedic teachings. It is more convenient to use a single book rather than a whole library.
Moreover it also helps that Gita is one of the Prasthana-trayas of the popular Vedanta school.
No need for any commentators. The answer is in the Gita itself. Krishna says in Chapter 18 (Swami Nikhilananda translator):
He who, with supreme devotion to Me, teaches this deeply profound philosophy to those who are devoted to Me shall without question come to Me.
There is none among men who can do anything more pleasing to Me than he; nor shall there be ...
But for understanding this verse's clear meaning we have to also know the other two verses before it. Here they are:
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः । वेदवादपराः पार्थ नान्यदस्तीतिवादिनः ॥ ४३ ॥
The undiscerning, delighting in the study of the Veda, O Pārthа, speak flowery words declaring that there is nothing else.
Well, I'm aware of at least two instances in Vedas which have the ideas of carrying on doing what you're doing without selfish desire for specific results. In other words, selfless action or Karma Yoga.
Rig Veda 5.46.1:
हयो न विद्वान् अयुजि स्वयं धुरि तां वहामि प्रतरणीमवस्युवम् ।
नास्या वश्मि विमुचं नावृतं पुनर्विद्वान् पथः पुरएत ऋजु नेषति ॥
hayo na vidvān ...
It is भगवद्गीता, since it is a sacred song. There are other forms (गीत/गीतम् etc) which mean song / singer and so on but the word गीता in particular means a sacred song.
The Apte dictionary says:
गीता [गै कर्मणि क्त] A name given to certain sacred writings in verse (often in the form of a dialogue) which are devoted to the exposition of ...
Professor Kashi Nath Upadhyaya in his "Early Buddhism and Bhagavadgita" page 16-19 says
Evidences for the existence of the MB after the 1st century A.D. are
too numerous and too well known to be recounted here. We may,
therefore, begin with the testimony of the works of Asvaghosa, a
Mahayana Buddhist of the 1st century A.D. In his ‘Buddhacarita’ ...
Sri Krishna did not address inter-caste marriage in the Bhagavad Gita; that is not the purport of the Bhagavad Gita. Sri Krishna does address marriage in the Uddhava Gita Chapter XII (Swami Madhavananda translator). In this chapter, He first addresses what the qualities, or tendencies, of each of the castes. He defines caste as a person's tendencies, not ...
Swami Gambhirananda says in his introduction to his translation of the Bhagavad Gita with Adi Shankaracharya's commentary:
The Gita is part of what is called the three-fold canon (Prasthana-traya) of Hinduism, the other two being the Upanishads and the Brahma-Sutras.
The Gita is ranked among the greatest religious books of the world, and in India it ...
Can you give some similar verses from the vedas
Assuming upanishads can be considered as part of vedas -
A similar verse is found in Katha upanishad 2.1.10 second half
mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati ||
(Translating and interpreting according to advaita.)
He who sees multiplicity here, goes from death to death.
Explaining this Sankaracharya ...
Katha Upanishad 1:1:6 has a similar meaning.
अनुपश्य यथा पूर्वे प्रतिपश्य तथापरे । सस्यमिव मर्त्य: पच्यते सस्यमिवाजायते पुन: ॥६॥
1-I-6. Think how your ancestors behaved; behold how others now behave. Like corn man decays, and like corn he is born again.
It is saying that man is like corn which take birth, grows and decays (die).
Taittaraiya Upanishad also ...
Mandukya Karika has a similar verse -
Ātman, in regard to its birth, death, going and coming (i.e.,
transmigration) and its existing in different bodies, is not
dissimilar to the Ākāśa (Mandukya Karika 3.9)
Shankaracharya comments "The point which has been just stated is again thus developed:—Birth, death, etc., of the Ātman as seen in all bodies is ...
Well, I asked only because if someone else asks me this, I should have an answer. Here is how I justify it -
Krishna did not use plural or separate the two lights as different from each other. He did not say "I am the light of the Sun and the light of the moon" OR "I am the lights of the sun and the moon". Singular use of the word light ...
This is unnecessary complicating of a poetic language used in the gita. If someone says your face is like moon, it doesn't mean you have 16 scars on your face. Most probably IMHO, Krishna was speaking poetically saying I'm all the light that there is. In the light of Sun and in the light of Moon
If at all you want to philosophise this, then it can mean that ...
No, Adi Shankaracharya hasn't written anything on Ishvara Gita.
There are the list of his works including his commentaries, stotras in Kanchi Kamakoti peetham official website. We won't find anything about Ishvara Gita in the Kurma Purana.
There is another website named advaita-vedanta.org.
Even in this website, there is no mention of it.
In his ...
The Tirunelveli District Central Library in Tamil Nadu has the original book in sanskrit with Englsih translation by Sri P.K. Sundaram published by the Centenarian Trust in 1997. The Trust itself does not seem to have a copy of the book (neither the digital nor the printed one).I got a photocopy of the book from that library through the very sincere efforts ...
I do not know whether this reply suits to your question.
Let us consider an issue: Which film one would find attractive - A documentary on rural development (or) a feature film with the Hero of the film dedicating himself to the rural development duly having commercial aspects of a film,i.e, some melodious songs, fights, etc.
A common man with ordinary ...
No, there is no concept of such foods in the Vedas. The reason is that the very idea of Sattva, Rajasa and Tamasa Gunas is not there in the vedas. These are concepts of Samkhya Darsana.
The concept of prakriti is used in Sankhya philosophy to explain the
evolution of the universe. Prakriti is defined as the ultimate
unconscious primal matter (both gross and ...
Some similar verses from Upanishads are
The eighteen persons necessary for the performance of sacrifice are
transitory and not permanent and karma in its nature inferior, has
been stated as resting upon these. Those ignorant persons who delight
in this, as leading to bliss, again fall into decay and
death. (Mundaka Upanishad 1.2.7)
The ignorant following ...