Bhagvad-Gita
Bhagawad gita is one of the most important scriptures of the mankind. It occupies a unique place among the followers of Hinduism. The Vedas, the Upanishads and the Brahmasutra form the foundations of the orthodox Hindusim or the Sanatana Hindu Dharma.

The Gita is also given a place among these sacred scriputures honourably, on an equal footing. One can say that the Upanishads, the Brahmasutra, and the Gita are the very basis of the Hinduism. There are various sects and sub-sects within the folds of the Hinduism. There are followers of different doctrines (Sampradayas) among the Hindus. All the leaders of three different branches of Hinduism have to justify their special doctrines with references to the authority of the Upanishads, the Brahmasutra and the Gita, to show that such doctrines are in consonance with the orthodox Hindu religion. These bases of Hinduism (the Gita, the Upanishads and Brahmasutra) are called the triple canon (Prasthanatraya). Rishi (seer) Ved Vyas is credited with the authorship of the Gita. However,the Hindus regard it to be of divine origin preached by the Lord (Bhagawan) Shri Krishna himself.

Ved Vyas is also given the honour of being the compiler of the Mahabharata. The Geeta occurs in the Bhishmaparva of the Mahabharata from twenty-third to fortieth chapter. The Geeta begins with the description of both the opposing armies in the war of Kurukshetra with the description of their main heroes. Sanjaya narrates the happenning at the battlefied to the blind king Dhritarashtra, when he is asked to do so. A great hero and the greatest warrior of the Pandava side Arjuna sees members of his family, relatives, and teachers in the battlefield eager to fight from both the warring sides. This causes immense sadness to Arjuna. Overwhelmed by the grief he leaves aside his bow and arrows. The desire for battle dies in his heart and he sits down in the chariot in the state of despondency. Then his charioteer, Lord Krishna preaches him, which is the subject matter of the Geeta.

The Gita is mainly a religious treatise. Though it contains ancient Indian Philosophy, policy and the code of worldly conduct, yet it is essentially a guide to the Hindu way of life. For centuries millions of Hindus have found peace and tranquility in their lives by following the path shown by the Gita. It sets a religious experience of the ultimate reality. The all sects and the followers of all the traditions/doctrines among the Hindus accept the Gita. The Gita can be verily said to be the foundation of not only of the Hindusim, but of the root of the religion itself.

The union (yoga) of the self (atma) with the ultimate reality (paramatma) is the final goal of the followers of the Gita. It brings about a reconciliation among the apparently conflicting doctrines of the way of knowledge (Gyan-Yoga) of action (Karma-Yoga) and of devotion (bhakti-yoga). All these paths lead towards one goal only. The term yoga (means to unite, to yoke), is used in Gita, in the sense of union of the self with the supreme being it is not used in the sense as given in the yoga-sutra of Pantanjali.

DATE AND TEXT OF BHAGAVADGITA

According to the Hindu traditions and beliefs, the gita is an eternal scripture. It has always been available to the human being, as a divine gift, for their redemption. But the modern scholars and researchers, both oriental as well as western, have done a great deal of work to ascertain the date of its compilation and its original text. They have taken help from the internal references available in the literature of that era. Also with the help of linguistics, they have studied the language used, grammatical constructions, and word configurations to ascertain its date. All these evidently point towards the antiquity of the Gita. Genarality of scholars accept that it could have been composed and complied sometime around fifth century B.C. though its text might have undergone many additions and alterations subsequently. Also it does not seem plausible that seven hundred verses contained in the Gita could have been preached by Lord Krishna to Arjuna in the battlefield. Possibly, a few verses might have been said which were amplified and elaborated into a large treatise by the narrators over a period of time. Moreover the historicity of Lord Krishna and his pupil, Arjuna is also not beyond doubt. The Vedic age and the post-vedic age had extended over a period of many centuries. During this period, compilation of the vedas and the upnishads, had taken place. Certain upnishads were compiled as late as the fourth century A.D.

Ved Vyas is also given the honour of being the compiler of the Mahabharata. The Geeta occurs in the Bhishmaparva of the Mahabharata from twenty-third to fortieth chapter. The Geeta begins with the description of both the opposing armies in the war of Kurukshetra with the description of their main heroes. Sanjaya narrates the happenning at the battlefied to the blind king Dhritarashtra, when he is asked to do so. A great hero and the greatest warrior of the Pandava side Arjuna sees members of his family, relatives, and teachers in the battlefield eager to fight from both the warring sides. This causes immense sadness to Arjuna. Overwhelmed by the grief he leaves aside his bow and arrows. The desire for battle dies in his heart and he sits down in the chariot in the state of despondency. Then his charioteer, Lord Krishna preaches him, which is the subject matter of the Geeta.

The Gita is mainly a religious treatise. Though it contains ancient Indian Philosophy, policy and the code of worldly conduct, yet it is essentially a guide to the Hindu way of life. For centuries millions of Hindus have found peace and tranquility in their lives by following the path shown by the Gita. It sets a religious experience of the ultimate reality. The all sects and the followers of all the traditions/doctrines among the Hindus accept the Gita. The Gita can be verily said to be the foundation of not only of the Hindusim, but of the root of the religion itself.

The union (yoga) of the self (atma) with the ultimate reality (paramatma) is the final goal of the followers of the Gita. It brings about a reconciliation among the apparently conflicting doctrines of the way of knowledge (Gyan-Yoga) of action (Karma-Yoga) and of devotion (bhakti-yoga). All these paths lead towards one goal only. The term yoga (means to unite, to yoke), is used in Gita, in the sense of union of the self with the supreme being it is not used in the sense as given in the yoga-sutra of Pantanjali.

DATE AND TEXT OF BHAGAVADGITA

According to the Hindu traditions and beliefs, the gita is an eternal scripture. It has always been available to the human being, as a divine gift, for their redemption. But the modern scholars and researchers, both oriental as well as western, have done a great deal of work to ascertain the date of its compilation and its original text. They have taken help from the internal references available in the literature of that era. Also with the help of linguistics, they have studied the language used, grammatical constructions, and word configurations to ascertain its date. All these evidently point towards the antiquity of the Gita. Genarality of scholars accept that it could have been composed and complied sometime around fifth century B.C. though its text might have undergone many additions and alterations subsequently. Also it does not seem plausible that seven hundred verses contained in the Gita could have been preached by Lord Krishna to Arjuna in the battlefield. Possibly, a few verses might have been said which were amplified and elaborated into a large treatise by the narrators over a period of time. Moreover the historicity of Lord Krishna and his pupil, Arjuna is also not beyond doubt. The Vedic age and the post-vedic age had extended over a period of many centuries. During this period, compilation of the vedas and the upnishads, had taken place. Certain upnishads were compiled as late as the fourth century A.D.


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"how can i get this book(hindi),original version online .. plz let me know the cost as well"
Posted By:  swarn lata
 
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