Introduction to the Bhagavadgita.ppt

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1、Introduction to the Bhagavadgita,The Epic Period,This refers to the two epics, the Ramayana, and the Mahabharata, written by the two sages, Valmiki and Vyasa respectively. Though the epics describe events of an earlier period, they are conjectured to have been written down in the 6th century B.C. Fo

2、r the large part, both epics describe historical events in the literary style of poetry. Whenever philosophical issues arise, they delve into them deeper and relegate tomes to deal with the issues. The Ramayana has about 25,000 verses and the Mahabharata has about 100,000 verses, the latter being co

3、nsidered the longest poem written by any ancient civilization.,The Ramayana,The Ramayana records the life of Rama, one of the earliest examples of a philosopher-king. Taught by the sages Vasishta and Viswamitra, Rama tried to bring the high ideals taught by the sages into the adminstration of the co

4、untry. His idealistic rule was successful for some time and one refers to it, even now, as rama rajya, indicating a just rule of the country, in which everyones voice is heard and a fair decision is made. This epic is the first record of an experiment in democracy. However, as one can surmise, such

5、idealism in one person or a few persons alone cannot survive unless that idealism is also shared by the multitude. It is this conflict that is explored in the Ramayana.,The Mahabharata,The Mahabharata centers on a conflict between two people vying for the throne. It describes the psychological, phil

6、osophical, moral and political struggles of various philosopher-kings who try to put the Upanishadic teachings into practice. In the large, the epic can be regarded as addressing the problem of social justice (dharma) from an idealistic standpoint. Apart from the fact that the epic gives us some ide

7、a of the culture of the age, it is often viewed as the struggle between “good” and “evil”, both in ourselves and society at large.,The Message of the Upanishads,After the Upanishadic age, the question addressed by philosophers and sages was, how do the philosophical teachings of the Upanishads fit i

8、nto daily life? Is the message of the Upanishads only for the recluse in the forest, or can it help the individual in daily life? These questions are addressed directly by the Bhagavadgita, which is a long poem consisting of about 700 verses and occurring in a portion of the Mahabharata. It was exci

9、sed from the monumental epic by the 6th century A.D. philosopher Shankara, and over the centuries, its status has grown and it now occupies the sacred status of a scripture. It is said that the Gita represents the quintessence of the message of the Upanishads, but as we shall see, it is more than th

10、at.,The background to the Gita,It may help to delineate and describe some of the events that led to the dialogue recorded in the Gita. The clan of the Kurus, led by the blind King Dhritarashtra, ruled over Kurukshetra, which is a region near present-day Delhi, in northern India. As the king was abou

11、t to retire from office, he is in the difficult position of determining his successor. Instead of handing the throne to his own son Duryodhana, he decides to hand it over to Dharmaraja, who was well-known for his virtue and wisdom. His fathers decision irritates Duryodhana and naturally, a conflict

12、erupts. Not surprisingly, Dharmaraja and his four brothers, collectively called the Pandavas, become the target of various assassination attempts. These attempts fail and finally, Duryodhana and his camp are arrayed against the Pandavas. Both sides have great warriors. Among the Pandavas, the most n

13、otable is Arjuna, the foremost in archery and Krishna, the philosopher-king who is a friend of the Pandavas.,Krishna,Krishna is one who is well-versed in Upanishadic thought, not only intellectually, but also through personal experience. He represents not only a knower of Brahman, but as someone who

14、 has gone beyond the Upanishadic ideal. In the Gita, he becomes the embodiment of its teaching and in later centuries, rises to a mythic status.,Krishna as mediator,When conflict arises between the Pandavas and the Kurus, Krishna advises that they must explore all ways of making peace before embarki

15、ng on a war. So he offers to mediate. But when he goes to Duryodhana, Krishna is captured and tied up. He manages to escape and return to the Pandava camp and informs them that war seems inevitable, in spite of his best efforts to avert it.,A curious episode,As Krishna is himself a king, he commands

16、 an army and has a formidable force at his disposal. Since Krishna wants to be impartial to both sides, he makes an offer to Duryodhana and Arjuna. “One of you can have my military arsenal, the other can just have me. But mind you, I will not fight. I will assume no military position. I will be the

17、charioteer of one of you, whoever chooses me. Occasionally, I may give you some unsolicited advice, and that too if I feel like it. So this is my offer: my army on one side, and I on the other.” Now who gets to choose first? Krishna says, since Arjuna is younger, he gets to choose first. Duryodhana

18、protests and says this is unfair. But Krishna is firm, and asks Arjuna, “Have you listened carefully to my offer? I will not fight. I will merely drive your chariot and that according to your instruction. I will pick up no weapons. I may give occasional advice and that too if and when I feel like it

19、.” Duryodhana muses to himself. “What kind of offer is this? Who would be a fool to refuse the weapons, the armies and the means to secure a victory in war. Arjuna will choose the weapons and I will be left with nothing!”,Arjunas response,Arjuna refuses the weapons and chooses Krishna. Duryodhana is

20、 elated and of course, Krishna too is elated. Krishna has just given the first test to Arjuna and he has passed it. It is a foreshadow of the teaching about to take place on the battlefield. The teacher has tested the fitness of the disciple. Let us observe the imagery of the chariot that has re-app

21、eared, reminiscent of the Katha Upanishad. Recall that there, the charioteer was buddhi, or illumined reason. The mind was symbolized by the reins, the horses are the sense organs and the road is the world around us. The rider in the chariot is the atman, here represented by Arjuna. The fact that Kr

22、ishna is the charioteer signifies that the Upanishadic teaching can be put into practice by uniting the reasoning faculty to the higher ideal so that it is transformed into buddhi, or illumined reason.,The personality of Krishna,The towering personality of Krishna dominates the Mahabharata. Over the

23、 centuries, he has acquired mythic dimensions and even acquired the status of “God,” that many religious sects have formed around his name and teaching. On this point, Vivekananda writes, “It is human nature to build around the real character of a great man all sorts of imaginary superhuman attribut

24、es. As regards Krishna, the same must have happened, but it seems quite probable that he was a king. Quite probably I say, because in ancient times in India it was chiefly the kings who exerted themselves most in the preaching of Brahmajnana, or the knowledge of Brahman. Another point to be noted he

25、re is that whoever might have been the author of the Gita, we find its teachings the same as those in the whole of the Mahabharata. From this, we can safely infer that in the age of the Mahabharata, some great man arose and preached the Brahmajnana, in this new garb to the then existing society.”,Th

26、e opening scene,The opening scene of the Gita is the hesitation of Arjuna the warrior, to go into battle. The armies are lined up and the battle is about to begin, but Arjuna becomes despondent. He has been reluctantly drawn into war and his mind is in turmoil. There is no doubt in Arjunas mind of w

27、hether he can win the war or whether he is fit to fight. That is not in doubt since he has won many battles before with opponents more formidable than those arrayed before him. Thus, his abilities are not in question for him. He is wondering of the propriety of the whole thing. “How can I slay these

28、 people?” he asks Krishna. “These are the people I have grown up with. Some of them were my teachers in my formative period. I cannot fight them. It is better to live the life of a mendicant than to slay these honored teachers.” Saying this, Arjuna throws away his mighty bow and arrows and sits down

29、 in his chariot, overwhelmed by sorrow.,The meaning of the scene,This opening scene epitomizes the recurrent predicament of every human being. Often, we find ourselves at crossroads, in the journey of life. At every step of our life, we must make choices, we must decide what course of action to take

30、. Especially in moments of crises, we must think clearly. At such moments, it is human nature to take the easy way out. The reasoning faculty works overtime to come up with noble and lofty reasons for taking the easy way out. “It is better to live the life of a mendicant than to slay these honored t

31、eachers,” Arjuna says. Thus, the opening chapter brings into bold relief two issues of human psychology. When confronted by a crisis, we take the easy way out, and then try to rationalize our behavior. The opening scene is thus universal in dimension.,Vivekananda explains,“For all of us in this worl

32、d, life is a continuous fight. Many a time comes when we want to interpret our weakness and cowardice as forgiveness and renunciation. There is no merit in the renunciation of a beggar. If a person who can give a blow forbears, there is merit in that. If a person who has, gives up, there is merit in

33、 that. We know how often in our lives through laziness and cowardice we give up the battle and try to hypnotize our minds in the belief that we are brave.”,Krishna replies,Krishna realizes it is time for some advice. This forms the bulk of the Gita. He begins by telling Arjuna, “Arise. Yield not to

34、despondency. You grieve about people who you should not grieve for. The wise do not grieve for the dead or the living. Never was there a time when I was not, nor you, nor these people here. Nor will there ever be a time when we shall all cease to be. The drama of life is a process of psychic growth.

35、 Just as one grows in this body from childhood, youth and old age, even so, one moves from life to life, from death to birth, by taking on another body. The sage is not perplexed by this process.”,The philosophical background of the Gita,The Samkhya and yoga systems are constantly referred to in the

36、 Gita. These systems represent the precursors of two of the systems of philosophy that are developed later by that same name. Kapila is said to be founder of Samkhya and Patanjali of the yoga. The word samkhya means “enumeration” and its basic starting point is to analyze perception and resolve it i

37、nto its component parts. It is an early attempt at the theory of evolution. It begins with the axiom that there are two universal and indestructible principles whose inter-relation is the cause of the universe. These principles are called Purusha and Prakriti, which can be translated as Pure Awarene

38、ss (inactive) and Creative Energy (active). Observe that prakriti, and the Latin word procreatrix, are cognates. Sometimes, prakriti is incorrectly translated as “nature” but this is incomplete since it includes the external nature of matter and the internal nature of thought and mind as well. In la

39、ter philosophies, these principles are called Shiva and Shakti. All experience is said to be a combination of these two, Purusha (the knowing subject) and Prakriti (the known object). Thus, there is an inherent duality in the system.,Three modes of energy,Prakriti is said to be composed of three mod

40、es or energy or three gunas: tamas or inertia, rajas or activity, sattva or equilibrium of the other two energies. Everything in the universe is said to be the combination of these three modes of energy. In the Gita, these words are also used to describe the qualities of inertia, activity, and harmo

41、ny respectively. According to the Samkhya, everything in the cosmos is only combination and recombination of these three modes of energy. These combinations give rise to 23 principles, called tattvas. The word tattva, translates as “thatness.” The 23 principles are: 5 elements of nature (ether, air,

42、 fire, water and earth); each of these five is again the basis for five subtle energies of sound, touch, form, taste and smell representing the energies the mind uses to cognize objects. In addition to these, there are a further 13: Pure intelligence (mahat or buddhi), ego (ahamkara), mind (manas),

43、together with its ten sensory functions, five of knowledge and five of action.,Purusha and Prakriti,According to the Samkhya, the Purusha has become identified with Prakriti through the “ego-sense” or ahamkara. As there are many individuals whose experiences are varied, the original Samkhya postulat

44、es a plurality of purushas and only one principle of Prakriti. This curious arrangement will be discussed later when we study the Vedanta system. In the Gita, these two terms are used to refer loosely to the philosophy of the Upanishads. The word “yoga” is used to refer to the “yoga of knowledge.”,Y

45、oga,The word “yoga” is derived from the Sanskrit word “yuj” which means “to yoke”. From the Upanishadic standpoint, any method that enables us to become aware of Brahman is referred to as “yoga” in that it unites us with the infinite dimension within.,The four yogas,The Gita is concerned with integr

46、ation of the human personality. The average individual thinks in one way, feels in another, wills in a third way and hardly exercises any restraint or control over the mind. The four faculties of the mind, namely, thinking, feeling, willing and restraining can be strengthened, as one would a muscle,

47、 by regular exercise. The four yogas, namely, jnana yoga (the method of philosophical thinking), bhakti yoga (the method of emotional development), karma yoga (the method of action and interaction), and raja yoga (the method of psychic control) are the means prescribed to strengthen these four facul

48、ties of the mind. What is popularly known as yoga, namely hatha yoga, or stretching exercises, is an infinitesimal part of raja yoga. The main thesis of the Gita is that all four methods must be combined by the individual to achieve integration of personality.,The process of life,Krishna begins with

49、 a simple argument for Arjuna to engage in battle. “Life is a combination of both cold and heat, pleasure and pain. They come and go and do not last forever. So when pain comes, learn to endure it. The sage is one who can rise above the duality of pain and pleasure. That which pervades all phenomeno

50、n is indestructible. Of this immutable being, no one can bring about its destruction. Therefore, fight!” This message must be understood from two standpoints. The first is from the standpoint of Arjuna to whom the message is addressed. As already emphasized, the philosophy of dharma, or social justi

51、ce, was a dominant framework of thought for the Pandavas. Thus, in the immediacy of the battle, the strongest argument Krishna can put forward was from the standpoint of ones duty and the preservation of social justice. He, however, combines this notion familiar to Arjuna, with the indestructible nature of the atman.,