There are more than one hundred Gitas in Hindu literature, and the author has reviewed and compared 16 Gitas from the Mahabharata and 10 from the Puranas in terms of philosophy, cosmology and theology. From this study, the author concludes that almost all Gitas in the Puranas were written with Bhagavadgita as their lead, but the Gitas of Mahabharata differ from Bhagavadgita in few areas even though they were preceded by Bhagavadgita. The impact of Bhagavadgita over the many Gitas is so great that many verses are repeated verbatim, and many of them present the universal form (Vishwarupa) of God. During the Puranic age, the religion had become much more complicated with different forms of worship, rites, and vrtas, and bhakti (devotion) became a highly desired religious practice in sects like Vaisnavism and Saivism. Puranas traditionally extolled one deity like Vishnu or Siva but also advocated tolerance to other deities. All the Gitas in the Puranas do not generally accept the way of action as a means of realization. They however agree to the law of karma that the result of all actions must be enjoyed. The Puranas hold the path of devotion as the best way to realization. A brief summary of this book is as follows:
Bhagavadgita describes the immortality of atman and its nature and on the duty of a warrior; as how to act without attachment to the result and without any concern for the loss or gain; on the necessity of action and the sacrifices; how to perform action in a detached spirit; the ways and means to gain knowledge; on the qualities of a yogi; the necessary physical environments that facilitates ones search for the self. Anu-Gita, the longest of all Gitas with 35 chapters focuses on the impersonal aspect of the supreme and the path of yoga for self-realization. This Gita is supposed to be the repetition of Bhagavadgita but actually it varies from the later in its tone and treatment. The first four chapters describe about the process of death and the paths and manifestations of the individual soul which are determined by the merits of prior deeds. Yoga is emphasized as the method to achieve liberation from the cycle of birth and death. The next 15 chapters form the Brahmana-Gita where yoga is dealt with in detail. This Gita also teaches us that the internal sacrifice is the key and Vedic sacrifices are external and does not benefit the ritual performer. It is interesting to note that the Bhagavadgita does not advocate Vedic rites but does not speak against them. It combines the theism of the personal God, Lord Krishna with blending of the Sankhya and Vedanta philosophies.
Uddhava-Gita and Vamdeva-Gita give an important counsel on polity. Senajit-Gita, Samyaka-Gita, Manki-Gita and Bodhya-Gitas describe the cause of joy and sorrow, and teaches that renunciation of all desires and detachment lead one to the Highest Bliss. The wealth is not a true source of happiness and leads to worries, therefore complete detachment alone leads to happiness. The Vicakhyu-Gita explains the greatness of non-violence as sung by king Vicakhyu, and the Harita-Gita sung by Harita teaches as how one should conduct himself if he is seeking the attainment of the Supreme Bliss. A true recluse is one who has balance of mind all the time and who is ever calm and peaceful will reach this goal. The Vrtra-Gita teaches that the path of the soul determined by the merits of previous life. Lord Vishnu is the cause of creation and annihilation and the three gunas. Therefore Brahman can be realized only through the knowledge that removes ignorance due to tamas quality. The Parasara-Gita teaches that the action in previous life determines the good and the bad in the current life and hence one must lead a dharmic way of life and purify the sins. This helps to destroy the tamasic guna and help earn the wisdom and knowledge needed for realizing the nature of Atman. The Hamsa-Gita teaches that we need virtues to free ourselves from all bonds in the material world.
The Puranas hold the path of devotion as the best way to realization. For example, Rudra-Gita of Varaha Purana teaches that the Lord Narayana is the Supreme Being. In spite of sectarian character, this Gita teaches us that there is no distinction among the holy trinity; Brahma, Vishnu and Rudra (Shiva). They appear to be different when they are engaged in different actions like creation, preservation and annihilation. Narayana is also referred to as Vishnu, Purushottama, Brahma, and Shankara. In The Brahma-Gita of Skanda Purana teaches the philosophy of Aitareya and Taittiriya Upanishads. This Gita describes that the knowledge is the only way of knowing Brahman, who is beyond sense organs, mind and recognition. Brahman can be known only through teaching (upadesa) and not by discussion. All animate and inanimate beings have to engage in action. Like other sectarian Gitas it believes in Lord Siva as the Supreme without whose involvement, Brahma can not be creator and Vishnu can not be a protector. The relationship between the cause and effect of Chandogya Upanishad is repeated in this Gita.
The Puranas hold the path of devotion as the best way to realization. The Yama-Gita of Agni Purana accepts the way of action without attachment as one of the means. The Yama-Gita of Vishnu Purana teaches that knowledge helps us to untie the bondage, and realization is achieved first by the removal of ignorance through the path of knowledge and not action. Most Puranas extol vows, visiting holy places and all such actions must be done with undivided attention to Isvara that will result in untying the bondage to the cycle of life and death. The Gitas of Mahabharata is relatively weak in stressing the practice of rituals. The Puranic Gitas accept action only as an indirect path to realization. Isvara-Gita stands as an exception wherein action is the direct means of achieving moksha. There are three bhaktis according to the three gunas; Sattvic bhakti is dedicated to Isvara. This does not involve any feeling of difference it leads to the Supreme, while the other two does not lead to the Highest.
No comments:
Post a Comment