essay on bhagwat gita
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The Bhagavad Gita presents a synthesis[8][9] of the concept of Dharma,[8][9][10] theistic bhakti,[11][10] the yogic ideals[9] of moksha[9] through jnana, bhakti, karma, and Raja Yoga (spoken of in the 6th chapter)[11] and Samkhya philosophy.[web 1][note 1] It is Bhagavata explanation of the Purusha Sukta and the Purushamedha Srauta yajna described in the Satapatha Brahmana.[12]
Numerous commentaries have been written on the Bhagavad Gita with widely differing views on the essentials. Vedanta commentators read varying relations between Self and Brahman in the text: Advaita Vedanta sees the non-dualism of Atman (soul) and Brahman as its essence,[13] whereas Bhedabheda and Vishishtadvaita see Atman and Brahman as both different and non-different, and Dvaita sees them as different. The setting of the Gita in a battlefield has been interpreted as an allegory for the ethical and moral struggles of the human life.
The Bhagavad Gita's call for selfless action inspired many leaders of the Indian independence movement including Bal Gangadhar Tilak and Mahatma Gandhi. Gandhi referred to the Gita as his "spiritual dictionary".
The Bhagwad Gita is the most widely read and revered religious text of the world. The State of Haryana is proud of the fact that this legendary epic was orated by Lord Krishna at Jyotisar (Kurukshetra), which is located here.
Further, it was also compiled by Veda Vyasa on the bank of river Saraswati, which was once a perennial river of this State. Hence, the greatest philosophy of life is associated with Haryana because Lord Krishna had given the Supreme Sermon to Arjuna on this land.
This poem is long poem, which, in fact, describes the gist of life, karma and duties of an individual. Lord Krishna narrates to Arjuna how he should do his duty and become a part of the Ultimate Soul. This poem forms the sixteenth chapters (adhyayas) of the Mahabharata, written by Veda Vyasa. It is in the form of. Sanskrit hymns (Shlokas). Let us study, in brief, what The Bhagwad Gita tells every human form of the world.
The Gita had little religious impact until Shankaracharya's commentary appeared. From this time onward, it had an important influence on Hinduism. Krishna, presented in the poem as Vishnu in the flesh, is the spiritual teacher who recited the Gita. Most of The Bhagwad Gita consists of a dialogue between Krishna and Arjuna on the battlefield on Kurukshetra.
That is where the armies of the royal cousins, the Pandavas and the Kauravas, face each other for the decisive battle to end their feud. The Bhagwad Gita debates the right and wrong of conflict. It also discusses a person's duty to himself, or herself, his or her fellow human and God.
It explores God's relationship with humans. It shows how people can begin to understand God and thus, free themselves from the burden of Karma (deeds done in previous lives and in this present life).
Krishna and Arjuna are not the only speakers in The Bhagwad Gita. King Dhritarashtra, the father of the Kauravas, asks the charioteer, Sanjay, to describe the course of the battle for him. The remainder of The Bhagwad Gita deals with the report of Sanjay, who describes what he sees in a trance.
Prince Arjuna watches his cousins and brothers preparing for the battle and is greatly troubled. He asks Krishna, who acts as his charioteer, how he can justifiably take part in the battle because it must be wrong to slay his kinsfolk for the sake of power. He would rather die than kill his relatives. Due to this dilemma, he throws down his weapons and gives up the fight.
Krishna thinks Arjuna is merely showing signs of weakness. But when He realizes that the prince is genuinely anxious about where his duty lies. He speaks as God Vishnu. He explains the nature of the atman (soul).
The atman can never be killed nor can it kill. When the body dies, it simply passes into another body and continues to live. Death must come to all who live and rebirth must come to all who die. Why mourn for what cannot be avoided? It is Arjuna's duty to fight in a war for the right cause. He is soldier and his responsibility is to fight. Real sin lies not in the killing of his enemies but in failing in his dharma (duty).
Krishna instructs Arjuna about three ways to have union with God. The first is Karma Yoga (the Way of Action). Every person should do his or her duty according to caste, without hope of personal benefit or ambition, but with faith in God. Those who go through the motions of performing rituals without care or interest, or do their work only for profit, will never be released from the cycle of birth, death and rebirth.
Only if a person acts with his or her mind fixed on Brahman (God), will he or she become free. Moreover he will also remain at peace and unified with the Almighty. Anyone in that state feels no disturbing desires. Where there is no desire, there is no disappointment and there are also competitive ambitions. In work, one's sole ambition should be to serve as an example to others so that they too may do their duty.
The second way is Jnana Yoga (the Way of Knowledge). Through this method also, the contemplative person can seek union with God. Such person has great self-control and spends much of his or her time in meditation. Through God's grace, he or she will come to realize that Brahman and Atman are one.
Arjuna asks which one of these two paths is the best. Krishna replies that the result will be the same, whichever path is followed. The end means absorption is Brahman. The entire universe exists because of Brahman but only few are only mature enough to perceive His power. Most people are absorbed with their own petty and temporary concerns, which are only maya (illusion); and maya cannot last but must pass away in time.
The third way is Bhakti Yoga (the Way of Devotion). This is one of the most important contributions made by The Bhagwad Gita to the development of modern Hinduism. Krishna becomes the Ishvara (personal God), who may be worshipped as a spirit or as an image by his followers.