Sins Bhagavad Gita Quotes

Performing the duty prescribed by (one's own) nature, one incurreth no sin.

The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge. 20 The wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results of their action; even while acting, they really do nothing at all. 21 Free from expectations and from all sense of possession, with mind and body firmly controlled by the Self, they do not incur sin by the performance of physical action. 22 They live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in success and failure and content with whatever comes to them. 23 They are free, without selfish attachments; their minds are fixed in knowledge. They perform all work in the spirit of service, and their karma is dissolved.

There is only one sin. That is weakness.

las aguas sucias no tocan la pureza de la flor de loto, que sin embargo permanentemente está flotando y en contacto con ellas.

The doctrine that God can be incarnated in human form is found in most of the principal historic expositions of the Perennial Philosophy—in Hinduism, in Mahayana Buddhism, in Christianity and in the Mohammedanism of the Sufis, by whom the Prophet was equated with the eternal Logos. When goodness grows weak, When evil increases, I make myself a body. In every age I come back To deliver the holy, To destroy the sin of the sinner, To establish righteousness. He who knows the nature Of my task and my holy birth Is not reborn When he leaves this body; He comes to Me. Flying from fear, From lust and anger, He hides in Me, His refuge and safety. Burnt clean in the blaze of my being, In Me many find home. Bhagavad Gita

abandon all varieties of dharmas and surrender unto me alone. I shall liberate you from all sinful reactions; do not fear.

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world. PURPORT

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” Thus the Lord takes all responsibility for one who surrenders unto Him, and He indemnifies such a person against all reactions of sins. mala-nirmocanaṁ puṁsāṁ jala-snānaṁ dine dine sakṛd gītāmṛta-snānaṁ saṁsāra-mala-nāśanam

All beings are born to delusion... overcome by the dualities which arise from wish and hate....But those men of virtuous deedsin whom sin has come to an end, freed from the delusion of dualities, worship Me steadfast in their vows.

The righteous men who eat the residue of the sacrifice are freed from all sin, but the wicked who cook for themselves eat sin.

Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme.

Krishna told Arjuna, the duty of a warrior is to fight. By not fulfilling his duty, he will end up living in sin. The world will not appreciate the one, who has turned down his duty, and people may think because of fear he left the battlefield.

This is the centre round which the Gita is woven. This renunciation is the central sun, round which devotion, knowledge and the rest revolve like planets. The body has been likened to a prison. There must be action where there is body. Not one embodied being is exempted from labour. And yet all religions proclaim that it is possible for man, by treating the body as the temple of God, to attain freedom. Every action is tainted, be it ever so trivial. How can the body be made the temple of God? In other words how can one be free from action, i.e. from the taint of sin? The Gita has answered the question in decisive language: ‘By desireless action; by renouncing fruits of action; by dedicating all activities to God, i.e., by surrendering oneself to Him body and soul.

undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge. 20 The wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results of their action; even while acting, they really do nothing at all. 21 Free from expectations and from all sense of possession, with mind and body firmly controlled by the Self, they do not incur sin by the performance of physical action.

The common belief is that religion is always opposed to material good. ‘One cannot act religiously in mercantile and such other matters. There is no place for religion in such pursuits; religion is only for attainment of salvation,’ we hear many worldly-wise people say. In my opinion the author of the Gita has dispelled this delusion. He has drawn no line of demarcation between salvation and worldly pursuits. On the contrary he has shown that religion must rule even our worldly pursuits. I have felt that the Gita teaches us that what cannot be followed in day-today practice cannot be called religion. Thus, according to the Gita, all acts that are incapable of being performed without attachment are taboo. This golden rule saves mankind from many a pitfall. According to this interpretation murder, lying, dissoluteness and the like must be regarded as sinful and therefore taboo. Man’s life then becomes simple, and from that simpleness springs peace.

What is described is the conflict within the human body between opposing moral tendencies, which are imagined as distinct figures. A seer such as Vyasa would never concern himself with a description of mere physical fighting. It is the human body that is described as Kurukshetra, as dharmakshetra9 . The epithet may also mean that for a Kshatriya a battlefield is always a fi eld of dharma. Surely a fi eld on which the Pandavas too were present could not be altogether a place of sin.

You will incur no sin by killing your kinsmen’ — this is said repeatedly in the Gita. If a person remains unconcerned with defeat or victory, knowing that they are a part of life, he commits no sin in fighting. But we should also say that he earns no merit. If we seek merit, we shall also incur sin. Even the best thing has an element of evil in it. Nothing in the world is wholly good or wholly evil. Where there is action there is some evil. If a person learns to make no distinction between gain and loss, pleasure and pain, he would rarely be tempted to commit a sin.

O Krishna, what satisfaction could we find in killing Dhritarashtra's sons? We would become sinners by slaying these men, even though they are evil. The sons of Dhritarashtra are related to us: therefore, we should not kill them. How can we gain happiness by kiling members of our own family? Though they are overpowered by greed and see no evil in destroying families or injuring friends, we see these evils. Why shouldn't we turn away from this sin? When a family declines, ancient traditions are destroyed. With them are lost the spiritual foundations for life, and the family loses its sense of unity. Where there is no sense of unity, the women of the family become corrupt; and with the corruption of its women, society is plunged into chaos. Social chaos is hell for the family and for those who have destroyed the family as well. It disrupts the process of spiritual evolution begun by our ancestors. The timeless spiritual foundations of family and society would be destroyed by these terrible deeds, which violate the unity of life.

That which observes is Purusha and that which chooses and experiences is Prakarti.   There is only one sin in this world,” Krishna declares. “Thinking about sin is the greatest sin.

Six kinds of aggressors are at once to be killed, and no sin is incurred by killing such aggressors. They are (1) a poison giver, (2) one who sets fire to the house, (3) one who attacks with deadly weapons, (4) one who plunders riches, (5) one who occupies another's land, and (6) one who kidnaps a wife.

Oppenheimer had, in his own mind at least, exaggerated his role in the making of the atomic bomb and, correspondingly, exaggerated his guilt, seeing himself as, in the Bhagavad-Gita, Death the destroyer of worlds. Von Neumann agreed. “Some people profess guilt to claim credit for the sin,” von Neumann liked to tell Ulam.

TO LIE IS A SIN, TO LIE WITH CONFIDENCE IS POLITICS.

MONEY EARNED BY COMMITTING A SIN IS EQUAL TO DEATH. YOU LOSE HAPPINESS IN YOUR LIFE WHILE CHASING IT.

Por lo tanto, la renuncia verdadera es interna, es mental, y alguien que finge meditar, pero en realidad se está recreando mentalmente en los objetos de los sentidos, es un hipócrita. La receta para el karma yoga es controlar con la mente los cinco sentidos, mientras se emprende con los órganos de la acción (los pies, las manos, el habla, los órganos de evacuación y procreación) la práctica del yoga. Control interior, movimiento exterior de una mente desapegada que se aplica a la acción sin pensar en los resultados.

En primer lugar, el brahman de Śáṃkara es un brahman neutro sin atributos, mientras que el brahman de Rāmānuja sí tiene atributos y puede ser identificado como un Dios personal, como Kṛṣṇa. Para Śáṃkara, cuando se produce la liberación el alma individual, esta se funde con el brahman y deja de existir. El alma individual recobra su verdadera identidad y se hace una con la consciencia universal de brahman. En el caso de Rāmānuja, el alma conserva su identidad individual, ingresa en el paraíso del Vaikuṇṭha y disfruta de la compañía del Señor.

Sin embargo, la Gītā no es un manual sistemático de filosofía y, por lo tanto, queda un espacio muy amplio para la interpretación, lo que permite a Śáṃkara, y a otros filósofos, encontrar en ella la confirmación de sus sistemas. El comentario de Śáṃkara, por lo tanto, junto con el de Rāmānuja, es también fundamental no solo porque surge de una de las plumas más brillantes de la India, sino también porque sus comentarios muy a menudo dan en el clavo, aunque en ocasiones tenga que hacer un verdadero contorsionismo argumental para justificar sus posiciones.

La Gītā es un libro de yoga. Es un libro que enseña una técnica para liberarse de las ataduras del mundo sin tener que renunciar al mundo.

Podemos argumentar que, más que tolerancia, lo que el libro respira es inclusivismo; es decir, la idea de domesticar al otro incluyéndolo con un rango inferior dentro de nuestro propio sistema. Ciertamente, hay dos formas de inclusivismo. Una en la que se otorga el mismo valor al otro y otra en la que se le asigna un valor inferior. La primera se produce cuando reconocemos que el objetivo común de todas las religiones es un estado de liberación o salvación equivalente. La segunda se produce cuando aceptamos el valor de la religión ajena, pero consideramos que solo lleva a un grado determinado de salvación sin alcanzar la liberación suprema que solo puede ser obtenida practicando nuestro propio método.

I am equally present in all beings and show the same face to all creation; none are favored, none are hateful, and none dear. But those who loveMe with brimming heart become absorbed in Me, and as they dwell in Me, I am revealed dwelling within them. I dwell even in the misguided. Know, Arjuna, that the change from profligacy to purity is not uncommon. If a person soiled with the wayward actions of a lifetime but turns to Me in utter devotion, I see no sinner. Newfound dedication can quickly refashion one’s nature. Know this for certain: no one devoted to Me falls! Everyone who takes refuge in Me, whatever their birth, gender, or position in society will attain the supreme goal of merging into Me. This is true even for those whom society may scorn or consider to be ineligible (women in some cultures, for example, or lower classes in others). There is no such thing as a sinful or wicked birth. Where there is a hurricane of love in the mind and heart all human distinctions vanish.

2.38 = Krishna: Your mood should be similar during happiness and sadness, profit and loss, victory and defeat. Thereafter work hard in the direction of truth. In this way you will never incur sin in your life and your life would be filled with great deeds.

Krishna told Arjuna that Veda’s (holy rules) can guide a person to reach the demigods (Sun, moon, other forms of gods) and to get a good life, however the one who has attained the Yogic state is not pleased with them  nor impressed by the power it gives. He who is in Yogic state can control the senses and still be living a normal life. When he meets the supreme power, he also loses the worldly interests and reaches the god without any obstacles. For that yogic person, Veda’s serve no purpose. "Our Life: We have seen, most of us don’t understand Veda’s clearly and their purpose. There are few, who has learnt Veda’s, but I am not including them here... Most of us do lots of ceremonies/rituals in our house/temple without knowing the purpose, but with the belief it’s god's language or ceremony and he will be pleased with that. We always forget, that solely thinking about him in our mind/heart and perform our duty, will please him more than anything! But the truth is, we believe rituals alone will bring peace and harmony to us and our kin. How untrue this is! We also see, there are some VIP's/rich people who enter in to temple/church/mosque and get high priority for them and get some recommendations from the priests and they think that god has blessed them. God is equal of every living being here and no need of any mediator here (the concept of Guru is different) and the importance given to them is a manual happening and it’s not from god. The first thing, believe your god is knowledgeable. Don’t think he can be fooled! Similarly we see some temples/churches/mosques getting high donations; I am sure more the money comes from Sin and as part of the share for the Sin. We believe God will reduce our punishment, if we give him some share :)

Those who prepare food for all is considered as supreme and those who cook only for themselves are considered as sinful.

Your mood should be similar during happiness and sadness, profit and loss, victory and defeat. Thereafter work hard in the direction of truth. In this way you will never incur sin in your life and your life would be filled with great deeds.