Bhagavad Gita ( ; Sanskrit: ????????? in IAST, Sanskrit pronunciation: Ã, [' the Gita > is a 700-verse Hindu script in Sanskrit that is part of the Hindu epic Mahabharata (chapter 23-40 of the 6th book of Mahabharata).
The Gita is set in a dialogue narrative dialogue between the Pandavas Pandavas and his guide and traveler Lord Krishna. Facing the task as a fighter to fight the Dharma Yudhha or the true war between Pandavas and Korawa, Arjuna was advised by Sri Krishna to "fulfill the task of the Knight (warrior) as a fighter and build the Dharma." The inclusion in this call to the kshatriya dharma (the knight) is "a dialogue... between deviant attitudes about the method of achieving liberation ( moksha )".
The Bhagavad Gita presents the synthesis of the Dharma concept, bhakti theistic, the ideals of yoga moksha through jnana, bhakti, karma, and Raja Yoga (discussed in chapter 6) and Samkhya philosophy.
Many comments have been written on the Bhagavad Gita with very different views on important matters. Vedanta commentators read various connections between Self and Brahman in the text: Advaita Vedanta sees the non-dualism of Atman (soul) and Brahman as its essence, while Bhedabheda and Vishishtadvaita see Atman and Brahman as both distinct and no different, and Dvaita sees them differently. The setting of Gita in the battlefield has been interpreted as an allegory for the moral and moral struggle of human life.
The Bhagavad Gita prayer for selfless action inspired many Independence movement leaders including Bal Gangadhar Tilak and Mahatma Gandhi. Gandhi refers to Gita as his "spiritual dictionary".
Video Bhagavad Gita
Composition and significance
Authorship
The epic Mahabharata is traditionally thought to have originated from the Sage Vyasa; The Bhagavad Gita, comprising Chapter Twenty-Five to Forty-two of the Mahabharata Bhishma Parva, is also considered comes from it. Date of composition
The theories on the composition date Gita vary greatly. Scholars accept dates from the fifth century to the second century BC as a range of possibilities. Professor Jeaneane Fowler, in his commentary on Gita , considers second century BC as the date of possible composition. Kashi Nath Upadhyaya, a Gita scholar, on the basis of the expected date of the Mahabharata, the Brahma Sutra, and other independent sources, concludes that Bhagavad Gita was composed in the fifth or fourth century BC.
It is generally agreed that, "Unlike the Vedas, which must be perfectly preserved letters, Gita is a popular work whose reciters will certainly adapt to changes in language and style", so most early "" components of this dynamic text are still believed to be no older than the earliest "external" reference we have on the epic Mahabharata , which may include satire in the SME century grammar -4 Panini. It is thought that the text might reach something of the "final form" in the early Gupta period (circa 4th century AD). The actual date of composition Gita Bhagavad Gita in ancient sanskrit literature
There is no reference to the Bhagavad Gita in the Buddhist literature, Tripitaka. The Buddha refers to 3 Vedic ones from 4 Vedas.
Hindu synthesis and smriti
Because of its existence in Mahabharata , Bhagavad Gita is classified as Smriti or "memorable" text. The smriti text of the period between 200 BC and 100 CE belonging to the "Hindu Synthesis" that appears, proclaims the Vedic authority while integrating Indian traditions and traditions. Vedic acceptance becomes the central criterion for defining Hinduism over and against heterodoxy, which rejects the Vedas.
The so-called "Hindu Synthesis" emerged during the Early Classical period (200 BC - 300 AD) of Hinduism. According to Alf Hiltebeitel, the period of consolidation in the development of Hinduism occurred between the Vedic Upanishads (around 500 BC) and the period of the rise of Gupta (ca. 320-467 CE) which he called "Hindu Synthesis", "Brahmin Synthesis", or "Orthodox Synthesis". It develops in interaction with other religions and societies:
The emergence of self-definition of Hindu religion is forged in the context of continuous interaction with heterodox religions (Buddha, Jain, Ajivikas) throughout the whole period, and with strangers (Yavanas, or Greek; Sakas, or Scythians; Pahlavas , or Parthians, and Kusanas, or Kushan) from the third phase of [between the Mauryan kingdom and the resurrection of Gupta].
The Bhagavad Gita is the achievement of sealing this Hindu Synthesis, combining various religious traditions. According to Hiltebeitel, Bhakti forms an important element of this synthesis, which incorporates Bhakti into the Vedanta . According to Deutsch and Dalvi, Bhagavad Gita attempts to forge harmony between Indian thought: jnana, dharma and bhakti. Deutsch and Dalvi note that the authors of the Bhagavad Gita must have seen the soteriological appeal of both the heterodox traditions of Buddhism and Jainism and the more "orthodox" of Samkhya and Yoga, while the Brahmin tradition emphasizes the "significance of dharma as an instrument of goodness". Scheepers calls Bhagavat Gita as a Brahmanic text that uses the terminology of the bush and Yoga to spread the Brahmin idea of ​​living according to one's dharma's dharma, in contrast to the ideal of liberation yoga of karmic work. According to Basham,
The Bhagavadgita combines many different elements of the Samkhya and Vedanta philosophy. In the case of religion, its essential contribution is the new emphasis on devotion, which has since remained a central path in Hinduism. Moreover, popular theism expressed elsewhere in the Mahabharata and transcendentalism of the Upanishads meets, and the Lord's personal characteristics are identified with brahmins of the Vedic tradition. The Bhagavadgita thus provides the typology of the three predominant propensities of Indian religion: dharma-based household life, enlightenment-based rejection, and devotion-based theism.
Bhagavad Gita sebagai sebuah sintesis:
The Bhagavadgita can be treated as a great synthesis of impersonal spiritual monism ideas with personal monotheism, from yoga action with yoga transcendence action, and this again with yoga of devotion and knowledge.
The Influence of Bhagavad Gita is such, that its synthesis is adapted and incorporated into Indian special traditions. Nicholson mentions Shiva Gita as an adaptation of the Bhishma-oriented Vishnu Bhagavat Gita to the Shiva-oriented terminology, and Isvara Gita as borrowing all verses of the Bhishma-oriented Krishna and putting them into the new Shiva-oriented context.
Status
The Bhagavad Gita is part of Prasthanatrayi, which also includes the Upanishad Sutra and Brahma. These are the key texts for Vedanta, which interpret these texts to give a unified meaning. Advaita Vedanta views the non-dualism of Atman and Brahman as its essence, while Bhedabheda and Vishishtadvaita see Atman and Brahman as both distinct and no different, and Dvaita sees them differently. Advaita's recent interpretations have gained popularity worldwide, because of Neo-Vedanta's Vivekananda and Radhakrishnan, while the interpretation of Achintya Bheda Abheda has gained popularity worldwide through Hare Krishnas, the branch of Gaudiya Vaishnavism.
Although the beginning of the Vedanta provides an interpretation of the sruti texts of the Upanishads, and the main comment of Brahman Sutras, the popularity of Bhagavad Gita is such that it can not be ignored.. This is called at the Brahman Sutra, and Shankara, Bhaskara and Ramanuja all three wrote comments about it. The Bhagavad Gita is different from the Upanishads in format and content, and is accessible to all, in contrast to sruti , which is only to be read and heard by more castes high.
Some branches of Hinduism gave him the status of the Upanishads, and regarded them as ruti or "revealed texts". According to Pandit, who gives a modern-orthodox interpretation of Hinduism, "because the Bhagavad Gita is a summary of the Upanishadic teachings, it is sometimes called the 'Upanishads of the Upanishads'.
Maps Bhagavad Gita
Content
Narration
In the epic Mahabharata , after Sanjaya - adviser to king Kuru Dhritarashtra - returning from the battlefield to announce the death of Bisma, he begins to tell the details of Mahabharata war. Bhagavad Gita formed the contents of this memory. The Gita started before the start of the Kurukshetra Climax War, in which Pandawa prince Arjuna is filled with doubts on the battlefield. Realizing that his enemies are his own relatives, dear friends, and respected teachers, he turns to his coachman and guides, God incarnate Lord Shri Krishna, for advice. In response to Arjuna's confusion and moral dilemma, Krishna explained to Arjuna his duties as a fighter and prince, outlining philosophical concepts. Character
Chapter overview
Bhagavad Gita consists of 18 chapters (parts 25 through 42) in Bhishma Parva from epic Mahabharata and consists of 700 verses. Due to differences in re-arrangement, the verses from Gita can be numbered in full text Mahabharata Gita commented by Adi Shankara, a prominent philosopher at Vedanta school, the number of verses is 700, but there is evidence to suggest that the ancient manuscript has 745 verses. The verses themselves, composed by parables and metaphors, are poetic. The verses mostly use the Anustubh range and Sanskrit meter style ( chhandas ), and in some expressive verses, the Tristubh meter is used.
The term dharma has a number of meanings. Fundamentally, it means "what is right". At the beginning of the text, responding to the sadness of Arjuna, Krishna asked him to follow his swadharma , dharma possessed by a particular man (Arjuna) as a particular member varna ). "Many traditional followers accept and believe that every human being is unique (svabhava) and therefore svadharma for each individual is also unique and must be closely followed with a single bhakthi and shradda.
Menurut Vivekananda:
If one reads Shloka this one, one gets all the benefits of reading the entire Bhagavad Gita ; because in this Shloka this one is embedded entirely of messages from Gita . "
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klaibhya? m? sma gama? p rtha naitattvayyupapadyate, k? what? h? dayadaurbalya? tyaktvotti ?? how much? tapa
Do not give in to dishonor, O Prith's son, because that's not right for you. Rise up this little heat and rise up, O enemies! (2.3)
Dharma and heroism
The Bhagavad Gita is set in a narrative frame of Mahabharata , which values ​​ heroism , "energy, dedication and self-sacrifice ", as the dharma ," sacred duty "of the Knights (Soldiers). Axel Michaels in his book Hindu: Formerly and Now writes that in Bhagavad Gita , Arjuna "dictates by his driver, K? I? H? A, among others, to stop doubting and fulfilling his duties as a soldier and killing. "
According to Malinar, the dispute between the two parties at Mahabharata centered on the question of how to define the "heroic law". Malinar gives a description of dharma a Knight (soldier) based on Udyogaparvan , the fifth book of Mahabharata :
This task is primarily to defend the position and fight for status. The main task of a fighter is never subject to anyone. A fighter must resist the urge to defend himself that will make it avoid fights. In short, it must be a human ( puruso bhava ; cf. 5.157.6; 13; 15). Some of the most powerful formulations of so-called "heart" or "essence" of heroism (ksatrahrdaya ) are from family women. They are shown to be at least forgiving in respect of their humiliation, loss of status and honor, not talking about the embarrassment of having a weak person at home, either husband, son or brother.
Michaels defines heroism as "a power assimilated with an interest in salvation". According to Michaels:
Although the story framework of Mahabharata is quite simple, this epic has a remarkable meaning for Hindu heroism. The heroism of the Pandavas, the ideals of honor and bravery in battle, is the constant source of the treatise in which it is not a sacrifice, a denial of the world, or a cherished knowledge, but energy, dedication and self-sacrifice. The Bhagavad Gita, included in the sixth book (Bhishmaparvan), and probably completed in the second century AD, is such a text, that is, a philosophical and theistic treatise, with which the Pandavas are advised by his coachman, Krishna, among other things, quit hesitantly and fulfill his duties as a soldier and kill.
According to Malinar, "The Crisis of Arjuna and several arguments put forward to summon him to act in connection with the debate on war and peace in Udo Modern Interpretation of dharma
Svadharma and svabhava
The eighteenth chapter of Gita checks the relationship between svadharma and svabhava . This chapter uses Shankya's philosophical weapons to present a series of typologies, and uses the same term to characterize the specific activities of the four varnas, which are distinguished by the "gunas that proceed from their nature."
Aurobindo modernized the concept of dharma and svabhava by internalizing it, away from the social order and its obligations to one's personal capacity, leading to radical individualism, "finding fulfillment of the purpose of existence in the individual. "He concludes from the doctrine that" the functions of a man must be determined by his bends, talents, and natural capacities ", that the individual must" flourish "and thus become the best to serve the community.
Gandhi's view differs from that of Aurobindo. He acknowledges in his swadharma the idea of ​​ swadeshi , the notion that "man owes service above all to those closest to him by birth and situation." For him, swadeshi is " swadharma applied to one's immediate environment."
Field of Dharma
The first reference to dharma in Bhagavad Gita occurs in the first verse, where Dhritarashtra refers to Kurukshetra, the location of the battlefield, as Dharma Field. , "Truth or Truth". According to Fowler, the dharma in this verse may refer to sanatana dharma , "what Hindus perceive as their religion, because it is a term that embraces the broad and traditional aspects of religion. and more readily used for "" religion ". Therefore, 'Field of action' implies the realm of righteousness, where the truth will ultimately prevail.
"The Field of Dharma" is also called "Field of action" by Sri Aurobindo, a freedom fighter and philosopher. Sarvapalli Radhakrishnan, a philosopher and second president of India, sees "The Field of Dharma" as the world (Bhavsagar), which is "the battlefield for moral struggle".
Alegory of war
Unlike other religious scriptures, Bhagavad Gita broadcasts his message at the center of the battlefield. The unclean atmosphere of choice for the delivery of a philosophical discourse has become a puzzle for many commentators. Some modern Indian writers have interpreted the battlefield setting as an allegory of "internal war".
Eknath Easwaran writes that the subject Gita ' is "internal warfare, a struggle for self-control that every human must pay if he emerges from life win", and that "the language of warfare is often found in writing sacred, because it conveys a long, long and protracted campaign that we must strive to free ourselves from the tyranny of the ego, the cause of all our sufferings and our sorrows. "
Jorge Angel Livraga also sees the battle as a reflection of the human condition, the inner battle required to overcome one's faults. "Arjuna is the image of all mankind, each of us a wage, or someday will be rewarded, the same battle with Arjuna."
Swami Nikhilananda, take Arjuna as allegory? Tman, Krishna as allegory Brahman , Arjuna train as body, and Dhritarashtra as ignorance filled mind.
Mohandas Karamchand Gandhi, in his commentary on Gita, defines the battle as "an allegory in which the battlefield is the soul and Arjuna, the higher human impulse of fighting evil".
Swami Vivekananda also stressed that the first discourse in war-related Gita can be taken allegorically. Vivekananda further commented,
The Kurukshetra War is merely an allegory. When we summarize the esoteric meaning, it means an ongoing war in man between the tendencies of good and evil.
In Aurobindo's view, Krishna is a historical figure, but its significance in the Gita is as "a symbol of divine connection with humanity", while Arjuna represents "a struggling human spirit". However, Aurobindo rejects the interpretation that Gita , and Mahabharata with extension, is "allegory of inner life, and has nothing to do with our outer human life and actions ":
... It is the view that the common character and the true language of the epic do not justify and, if suppressed, will change the easy philosophical language from Gita to be constant, tiring and somewhat mister childhood... Gita is written in clear terms and confesses to solve the great ethical and spiritual difficulties that human life causes, and it will do nothing behind the language and this simple thought and grasp them for our luxury services. But there is much truth in this view, that the doctrinal arrangement is though not symbolic, of course typical.
Swami Chinmayananda menulis:
Here at Bhagavad Gita we find a handy handbook on how best to rearrange the way of thinking, feeling, and acting in everyday life and withdrawing from oneself. productivity to enrich the lives around us, and to beautify our subjective lives within us.
Promotion of war and duty only
Other scholars such as Steven Rosen, Laurie L. Patton and Stephen Mitchell have seen in Gita a religious defense over the task of the knight class (Kshatriya Varna) (svadharma ), who did battle with courage and did not see this just as a allegorical teaching, but also a real defense of a just war.
Leaders of Indian independence such as Lala Lajpat Rai and Bal Gangadhar Tilak saw Gita as texts defending war when needed and using it to promote war against the United Kingdom. Lajpat Rai wrote an article on "Message of Bhagavad Gita". He saw the main message as the courage and courage of Arjuna to fight as a fighter. Gangadhar Tilak Bal saw Gita as defending murder when needed for community improvement, such as, for example, the murder of Afzal Khan.
Menurut J. N. Farquhar:
"Even Gita is used to teach murder Lies, deceit, murder, everything, it's debatable, it may be right to use How far do leaders really believe this teaching no one can say, but the younger people have been filled with it , and many are too sincere. "
Moksha: Exemption
Liberation or moksha in the Vedanta philosophy is not something that can be obtained or achieved. ? tman (soul), the purpose of moksha , is something that is always present as the essence of self, and can be expressed by deep intuitive knowledge. While the Upanishads largely support the monistic view of liberation, the Bhagavad Gita also accommodates both the dualistic and theistic aspects of the moksha . The Gita , while occasionally implies the impersonal Yoga
Yoga in Bhagavad Gita refers to the skill of unity with the ultimate reality or the Absolute. In his commentary, Zaehner says that the basic meaning of yoga is "yoking" or "preparation"; he proposes the basic meaning of "spiritual practice", which conveys nuances in the best way possible.
Sivananda's comment considers eighteen chapters of Bhagavad Gita having a progressive order, with which Krishna leads "Arjuna up the Yoga stairs from one step to the other." The influential commentator Madhusudana Sarasvati split the eighteen chapters into three parts of each of the six chapters. Swami Gambhirananda characterizes the system of Madhusudana Sarasvati as a sequential approach in which Karma yoga leads to Bhakti yoga, which in turn leads to Gyaana yoga:
- Chapter 1-6 = Karma yoga, the means to the final destination
- Chapters 7-12 = Bhakti yoga or devotion
- Chapters 13-18 = Gyaana yoga or knowledge, its own purpose
Karma yoga
As noted by various commentators, the Bhagavad Gita offers a practical approach to liberation in the form of Karma yoga. The Karma yoga path upholds the need for action. However, this should be done without any attachment to the job or the desire for results. Bhagavad Gita assume this "does not act in actions and actions without action (4.18)". The concept of a separate act is also called Nishkam Karma , a term not used in Gita . Lord Krishna, in the following verses, describes role acts, done without desire and attachment, plays in gaining freedom from material ties and transmigration:
To act alone, you are right and never at all with the fruit; do not be the fruit of action to be your motive; Do not let your attachment be ineffective
Stay in yoga, do your work, O The winner of wealth (Arjuna), leave attachment, with a mind that is genius in success and failure, because a balanced mind is called yoga. (2.47-8)
Yoga, abandoning attachment, acting with body, mind, intelligence, and even with senses, only for purification purposes. (5.11)
Mohandas Karamchand Gandhi writes, "The object of the Gita seems to me to show the best way to achieve self-realization", and this can be achieved by selfless action, "With that action undesirable, by releasing the fruits of action, by dedicating all activity to God, that is, by surrendering to his body and soul. "Gandhi calls Gita the Gospel of Selfless Action ". To achieve true freedom, it is important to control all the desires and mental inclinations to enjoy the pleasures of the senses. The following verses illustrate this:
When a man dwells in his mind on a sense object, attachment to them is produced. From the desire of the springs of clinging and of the desire arises anger.
From anger comes the confusion, from the confusion of memory loss; and from the loss of memory, the destruction of intelligence and from the destruction of intelligence, he perishes. (2.62-3)
Bhakti yoga
Introduction to chapter seven of the Bhagavad Gita describes devotional as a mode of worship consisting of the relentless and loving God. Faith (? Raddh? ) and the total submission to the chosen Lord ( Ishta-deva ) is regarded as an important aspect of devotional . Theologian Catherine Cornille writes, "The text [of Gita ] offers a survey of the various disciplines possible to achieve liberation through knowledge ( Gyaana ), actions ( karma ), and love devotion to God, focusing on the last one as the easiest and highest path to salvation. "MR Sampatkumaran, a scholar of Bhagavad Gita , explains in his view of Ramanuja's comment on Gita , "The point is that only knowledge of the scriptures can not lead to final release. , meditation, and worship are very important. "Ramakrishna believes that important messages from Gita can be obtained by repeating the word Gita several times , "'Gita, Gita, Gita', you start, but then find yourself saying 'ta-Gi, ta-Gi, ta-Gi'. Tagi who has left everything for God. "In the following verses, Krishna explains the importance of devotion:
And from all yogis, he who is full of faith adores Me, with his mind abiding in me, he, I continue to be most harmonized (for me in Yoga). (6.47)
For those who worship Me, surrender all of their activities to Me and devote to ME without deviation, engage in devotional service and always meditate on Me, who has concentrated his thoughts on ME, O son, for me I am the quick introduction of the sea of ​​birth and death. (12.6-7)
Radhakrishnan writes that verse 11.55 is "the core of bhakti" and "the substance of the whole teaching Gita ":
Those who make me the ultimate goal of all their work and act without selfish attachment, who devote themselves to me completely and be free from malice for any creature, enter into me. (11.55)
Jnana yoga
Jnana yoga is the path of Wisdom, knowledge, and direct experience of Brahman as the ultimate reality. This path releases desires and actions, and is therefore described as steep and very difficult in the Bhagavad Gita . This path is often associated with non-dualistic Vedanta beliefs of identity ? Tman with Brahman . For followers of this path, the realization of identity ? Tman and Brahman were held as the release key.
When a wise man disappears to see a different identity, caused by a different material body, he reaches the Brahman concept. Thus he saw that the beings were expanded everywhere. (13.31)
The person who consciously sees the difference between the body and the owner of the body and can understand the process of liberation from this enslavement, also achieves the highest goal. (13:35)
Pancaratra Religion
According to Dennis Hudson, there is an overlap between the Vedic and Tantric rituals with the teachings found in Bhagavad Gita . He placed Pancaratra Religion in the last three or four centuries from the 1st millennium BC, and proposed that both tantra and vedic, Religion and Gita share the same Vasudeva-Krishna root. Some ideas in Bhagavad Gita connect it with Shatapatha Brahmana from Yajurveda . The Shatapatha Brahmana , for example, mentions the absolute Purusha that dwells in every human being. Krishna is the same, in Bhagavad Gita, identifying himself as Vasudeva, the Shining One who 'dwells in all things and on whom all things dwell'. The ideas at the center of the Vedic ritual at the Shatapatha Brahmin and the teachings of the Bhagavad Gita revolve around this absolute, absolute primordial, absolute Person the purpose of the Pancaratra of Religion and Tantra.
Comments and translations
The Bhagavad Gita was first translated into English in 1785, by Charles Wilkins on the orders of the Court of Directors of East India Company, with particular attention being shown by Warren Hastings, Governor-General of India. This edition has an introduction to Gita by Warren Hastings. Soon the work was translated into other European languages ​​such as German, French, and Russian.
In 1849, Weleyan Mission Press, Bangalore published Bhagavat-Geeta, Or, Krishna and Arjoon's Dialogues in Eighteen Lectures, with Sanskrit, Canarese and English in parallel columns, edited by Rev. John Garrett, and the efforts supported by Sir. Mark Cubbon
Bhagavad Gita integrates various schools of thought, especially Vedanta, Samkhya and Yoga, and other theistic ideas. This remains a popular text for commentators who come from various philosophical schools. However, its composite nature also leads to various textual interpretations. In the words of Mysore Hiriyanna,
[The Gita ] is one of the most difficult books to interpret, which contributes many of the comments in it - each different from the other in one important point or another.
Richard H. Davis quotes Callewaert & amp; Hemraj's 1982 counted 1891 BG translations in 75 languages, including 273 in English.
Classic comment
? a? kara
The oldest and most influential medieval comment is that Adi Shankara (788-820 CE), also known as Shankaracharya (Sanskrit: ? A? Kar? C? rya ). Shankara's comment is based on the repetition of Gita which contains 700 verses, and the repetition has been widely adopted by others. R? m? nuja
Ramanujacharya's comments primarily aim to show that the discipline of devotion to God (Bhakti yoga) is a means of salvation.
Madhva
Madhva, a commentator from the school Dvaita Vedanta, whose date is given either as (1199-1276 CE) or as (1238-1317 CE), also known as Madhvacharya (Sanskrit: Madhv? C? Rya ), wrote a commentary on Bhagavad Gita, which exemplifies the" dualist "school thinking. Winthrop Sargeant quotes Madhva's dualistic school statement that there is "the eternal and complete distinction between the Almighty, the many souls, and the matter and the divisions". Her comment on Gita is called Gita Bh? Shya . It has been annotated by many ancient Popes of Dvaita Vedanta schools such as Padmanabha Tirtha, Jayatirtha, and Raghavendra Tirtha.
In the Shaiva tradition, the famous philosopher Abhinavagupta (10th-11th cent CE) has written a commentary on the slight variation called Gitartha-Samgraha .
More
Komentator kalasik lainnya termasuk
- How? skara
- Nimbarka (1162 CE)
- Vidyadhiraja Tirtha, Vallabha (1479 CE)
- Madhusudana Saraswati,
- Raghavendra Tirtha,
- Vanamali Mishra,
- Chaitanya Mahaprabhu (1486 CE),
- Dnyaneshwar (1275-1296 CE) was the first person to publish Gita dalam bahasa Marathi, dalam bukunya Dnyaneshwari .
Gerakan Kemerdekaan
At a time when Indian nationalists sought an indigenous base for social and political action, the Bhagavad Gita gave them a reason for their activism and against injustice. Among the nationalists, important comments were written by Bal Gangadhar Tilak and Mahatma Gandhi, who used the text to help inspire India's independence movement. Tilak wrote his commentary Shrimadh Bhagvad Gita Rahasya while in jail during the period 1910-1911 serving a six-year sentence imposed by the British colonial government in India for incitement. Noting that Gita teaches a possible path to liberation, his comments place an emphasis on Karma yoga. No book is more important to Gandhi's life and mind than the Bhagavad Gita, which he calls his "spiritual dictionary." During his stay in Yeravda prison in 1929, Gandhi wrote a commentary on Bhagavad Gita in Gujarati. The Gujarati script is translated into English by Mahadev Desai, who provides additional introductions and comments. It was published with a preface by Gandhi in 1946. Mahatma Gandhi expressed his love for Gita in these words:
I find solace in Bhagavadg? T? that I missed even in the Sermon on the Mount. When disappointment looks at me face and alone, I do not see any rays of light, I go back to Bhagavadg? T? . I found a verse here and a verse there and I immediately started smiling in the midst of a tremendous tragedy - and my life was full of external tragedies - and if they did not leave marks, there was no indelible mark on me , I owe everything to the teachings of Bhagavadg? t? .
Hindu Revivalism
Although Vivekananda has not written any commentary on the Bhagavad Gita , his work contains many references to Gita , like his lecture on four yoga - Bhakti, Gyaana, Karma, and the King. Through the message Gita , Vivekananda is trying to energize people in India to claim their inactive but strong identity. Bankim Chandra Chattopadhyay thinks that the answer to the problem that affects Hindu society is the revival of Hinduism in its purity, which lies within the reinterpretation of the Bhagavad Gita for the new India. Aurobindo sees the Bhagavad Gita as a "future religious scripture" and suggests that Hinduism has gained much greater relevance through Gita >. Sivananda called Bhagavad Gita the "most precious gem of Hindu literature" and suggested its introduction into the curriculum of Indian schools and colleges. In a lecture given by Chinmayananda, on a tour conducted to revive the moral and spiritual values ​​of Hindus, he borrowed the concept of Gyaana yajna, or worship to ask divine wisdom, from Gita . He views the Gita as a universal book to transform a person from anxiety and confusion to a state of complete vision, inner satisfaction, and dynamic action. The International Society's Teachings for the Consciousness of Krishna (ISKCON), the Gaudiya Vaishnava religious organization that spread rapidly in North America in the 1970s and 1980s, is based on the so-called Gita translation Bhagavad-G? t? As It Is by A.C. Bhaktivedanta Swami Prabhupada. These teachings are also illustrated in the diorama of the Bhagavad-gita Museum in Los Angeles, California. Other modern commentaries
Among the well-known modern commentators of Bhagavad Gita are Bal Gangadhar Tilak, Vinoba Bhave, Mohandas Karamchand Gandhi, Sri Aurobindo, Sarvepalli Radhakrishnan, Chinmayananda, etc. Chinmayananda takes a syncretistic approach to interpreting the Gita text.
Paramahansa Yogananda's two-volume commentary on Bhagavad Gita , called God Speaks By Arjuna: Bhagavad Gita , was released in 1995.
Eknath Easwaran also wrote a comment about Bhagavad Gita . It tests the application of the principles of Gita for the problem of modern life.
Version by A. C. Bhaktivedanta Swami Prabhup? Da, titled Bhagavad-g? T? Like That, is "by far the most distributed English Gita translation" due to ISKCON's efforts. For each verse, he gives a verse in the Devanagari Sanskrit manuscript, followed by roman transliteration, gloss for each word, and then translations and comments. Its publisher, Bhaktivedanta Book Trust, estimates sales at twenty-three million copies, a number that includes both native English editions and secondary translations into fifty-six other languages.
Bhagavad Gita - The song of God written by Swami Mukundananda.
Other prominent commentators include Jeaneane Fowler, Ithamar Theodor, Swami Parthasarathy, and Sadhu Vasvani. In 1966, Maharishi Mahesh Yogi published a partial translation.
Scientific translation
The first English translation of the Bhagavad Gita was performed by Charles Wilkins in 1785. In 1981, Larson enrolled more than 40 English translations of the Gita , stating that "The complete list of Gita translations and related secondary bibliography will be almost endless â €" He states that "Overall... there is a tradition English translations, spearheaded by the English, philologically enforced by France and Germany, supplemented by their original roots by the rich heritage of modern Indian commentary and reflection, extended to various disciplinary areas by Americans, and has produces in our time a broad cross-cultural awareness of the importance of the Bhagavad Gita both as an expression of India's special spirituality and as one of the great religious "classics". "All the time." The Sanskrit scholar Barbara Stoler Miller produced a translation in 1986 that was intended to emphasize the influence of poetry and the current context in English Literature, especially T.S. Eliot, Henry David Thoreau, and Ralph Waldo Emerson. The translation was praised by scholars and literary critics and has become one of the most popular translations to date. Gita in other languages ​​
The Gita has also been translated into European languages ​​other than English. In 1808, parts of the Gita were part of the first direct Sanskrit translation into German, appearing in a book in which Friedrich Schlegel was known as the founder of Indian philology in Germany. Swami Rambhadracharya released the first version of the Braille scriptures, with the original Sanskrit text and a Hindi commentary, on November 30, 2007. Former Turkish Politic-Politician Bulent Ecevit translated several Sanskrit scriptures, including Gita, to Turkey. Mahavidwan
Gita Press has published Gita in several Indian languages. R. Raghava Iyengar translates Gita
Philology research
The textual development of the Bhagavad Gita has been studied, but the method of this study has evolved since its beginnings in the late 18th century. According to Adluri and Bagchee, the nineteenth-century German Indologist had an anti-Brahmin attitude, because of "Protestant suspicion of Brahmins." They regarded the Mahabharata as an epic-Indo-Germanic war, in which layers of text were added by later Brahmins, including the Bhagavad Gita. This interpretation is driven by the search for the origin and identity of Germany, where the Brahmins contradict the pure Arya. According to Adluri and Bagchee, 20th century indologies are professionalized, but remain anti-Brahmins, although anti-Brahmanism disappears from view and goes "underground."
Contemporary Popularity
Indian Prime Minister Shri Narendra Modi has strongly declared Bhagavad Gita as "India's greatest gift to the world". Shri Modi presented the Bhagavad Gita with the President of the United States at the time, Barack Obama in 2014 during his visit to the United States.
With the translation and study of Bhagavad Gita by Western scholars beginning in the early 18th century, Bhagavad Gita gained appreciation and increasing popularity. According to Indian historian and writer Khushwant Singh, the famous poem Rudyard Kipling "If--" is "the essence of The Gita message Appraisal
The Bhagavad Gita has been highly praised, not only by leading Indians including Mohandas Karamchand Gandhi and Sarvepalli Radhakrishnan, but also by Aldous Huxley, Henry David Thoreau, J. Robert Oppenheimer, Ralph Waldo Emerson, Carl Jung, Herman Hesse, BÃÆ'¼lent Ecevit, and others.
Jawaharlal Nehru, the first independent Indian prime minister, commented on Gita :
The Bhagavad-Gita basically relates to the spiritual basis of human existence. This is a call to action to fulfill the obligations and obligations of life; but still see the spiritual nature and the great purpose of the universe.
A. P. J. Abdul Kalam, 11th Indian President, although a Muslim, used to read the Bhagavad Gita and read the mantra.
J. Robert Oppenheimer, American physicist and director of the Manhattan Project, studied Sanskrit in 1933 and read the Bhagavad Gita in its original form, quoting it later as one of the most influential books to shape his philosophy about life. After witnessing the world's first nuclear test in 1945, he later said he had thought of the quote "Now I am Death, the destroyer of the world", verse 32 of chapter 11 of Bhagavad Gita <.
Adaptation
Philip Glass recounts the story of Gandhi's early development as an activist in South Africa through the text of the Gita in Satyagraha opera (1979). The entire opera libretto consists of words from Gita sung in original Sanskrit. In the dilemma of Douglas Cuomo's Arjuna , the philosophical dilemma faced by Arjuna is dramatized in the form of an opera with a mixture of Indian and Western musical styles. The 1993 Sanskrit film, Bhagavad Gita, directed by G. V. Iyer won the 1993 National Film Award for Best Film.
The 1995 and 2000 film The Legend of Bagger Vance is roughly based on the Bhagavad Gita .
President of India inaugurated the Gita Mahotsava-2017 International in Haryana On November 25, 2017, President Ram Nath Kovind inaugurated the Gita Mahotsava International-2017 in Kurukshetra, Haryana. Mauritius is a partner country and Uttar Pradesh is a partner country for this event. About 20 lakh people participated in Gita Mahotsav last year, which also included people from 35 countries. Approximately 25-30 lakh people are expected to participate in this event until December 3, 2017.
See also
Note
References
Source
Source printed
- Mishra, Dr. Suryamani (2016), Yoga Bhagavad Gita , Shreemad Bhagvadgeeta: Hindi Rupanter, Chintan Prakashan, Kanpur, ISBN 9789385804076
Online sources
Further reading
- Davis, Richard H. (2014), The "Bhagavad Gita": A Biography , Princeton University Press
- Palshikar, Sanjay. Evil Crime and Philosophy: Modern Commentary on the Bhagavad-Gita (Routledge, 2015).
External links
Source of the article : Wikipedia
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