Jurisprudence of Bhagwad Gita
Jurisprudence of Bhagwad Gita
Jurisprudence of Bhagwad Gita
OF
BHAGWAD
GITA
भगवदगीता
Introduction of The Bhagavad Gītā
The Bhagavad Gītā (Sanskrit: भगवदगीता,Song of God), also more
simply known as Gita, is a sacred Hindu scripture, though its
philosophies and insights are intended to reach beyond the scope of
religion and to humanity as a whole. It is commonly referred to as the
'manual for mankind' and has been notably praised highly by not just
the likes of MK Gandhi, but also, Aldous Huxley, Albert Einstein,
Ralph Waldo Emerson, Carl Jung & Herman Hesse.
It is considered among the most important texts in the history of
literature and philosophy. The Bhagavad Gita comprises roughly 700
verses, and is a part of the Mahabharata. The teacher of the
Bhagavad Gita is Lord Krishna, who is revered by Hindus as a
manifestation of God (Parabrahman) itself,and is referred to within as
Bhagavan, the Divine One.
The content of the Gita is the conversation between Lord Krishna and
Arjuna taking place on the battlefield before the start of the
Kurukshetra war. Responding to Arjuna's confusion and moral
dilemma about fighting his own cousins, Lord Krishna explains to
Arjuna his duties as a warrior and prince, and elaborates on different
Yogic and Vedantic philosophies, with examples and analogies. This
has led to the Gita often being described as a concise guide to Hindu
theology and also as a practical, self-contained guide to life. During
the discourse, Lord Krishna reveals His identity as the Supreme
Being Himself (Svayam Bhagavan), blessing Arjuna with an awe-
inspiring vision of His divine universal form.
The direct audience to Lord Krishna’s discourse of the Bhagawata
Gita included Arjuna (addressee), Sanjay (using Divya Drishti gifted
by Rishi Veda Vyasa) and Lord Hanuman (perched atop Arjuna’s
chariot) and Barbarika, son of Ghatotghaj, who also witnessed the
complete 18 days of action at Kurukhsetra.
The Bhagavad Gita is also called Gītopaniṣad, implying its having
the status of an Upanishad, i.e. a Vedantic scripture.Since the Gita is
drawn from the Mahabharata, it is classified as a Smṛiti text.
(b ) The driving force in the cosmic affairs for Hegel is Spirit. For Marx
the driving force is Matter , which means that for him “the driving force
is really man's relations to matter, of which the most important part is
the mode of production”, in effect, his ‘materialism, in practice,
becomes economics.' In the Bhagavad-Gita (and our Constitution) the
driving force is lokmangal , welfare of all. Both these reject Hegelian
and Marxist dichotomies reflected in their theories of dialectics. In the
Gita the harmony is the natural consequence of the concept of Isvara
over Prakri t and Purusha; under our Constitution it is brought about by
the idea of everyone's weal (which again is a rejection of the Unitarian
ides of Bentham and Mill).
The objective of our people's collective pursuit is not “greatest good for
the greatest number”; bur the welfare of all. This perspective is now
being shared to some extent by the welfare economists like Dr Amartya
Sen; yet the vision of welfare, as we get in the Gita, and find in our
Constitution, is most comprehensive and for the l okamangal of all.
‘Dinkar' had felicitously described in his epic Kurukshetra :
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