Bhagavadgita, the sacred Word of God
Gita and Bible – A comparative analysis: This book was first published in 1887 by one of the leading members of Theosophical Society, Mohini Chatterji who has studied the parallels in Bhagavadgita and New Testament. Gita is considered as the sacred Word of God Krishna among Hindus. It is the Lord’s Lay or the Song of God. The Scriptures of ancient Hindus and Hebrews may have been separated by age, culture and nationality but they speak of one and the same truth. There are similarities in many verses from both the scriptures, and author Chatterji discusses in some detail as how they convey similar meanings with extended commentaries of each verse, and also at the end of each chapter of Bhagavadgita. The discussions are very engaging and very illuminating.
A brief summary of the book is as follows: The Gita is set in a narrative framework of a dialogue between Arjuna and his guide and charioteer Lord Krishna. Facing the duty as a warrior to fight righteous war between the two families, the Pandavas and Kauravas, Arjuna is counselled by Lord Krishna moments before the war that Arjuna must fulfill his Kshatriya (warrior) duty as a warrior and establish Dharma. Many commentators of Gita suggest that the setting of the Gita in a battlefield is an allegory for the ethical and moral struggles of the human life. Numerous commentaries have been written on the Bhagavadgita with widely differing views on the essentials. Vedanta commentators suggest varying relations between Self and Brahman in the text: Advaita Vedanta proposes non-dualism of Atman (soul) and Brahman, but Dvaita Vedanta sees them as different. Samkhya philosophy is strongly a dualist metaphysics that regards the universe as consisting of two realities; Puruṣa (consciousness) and Prakṛti (matter). Jiva (a living being) is a state in which puruṣa is bonded to prakṛti. This fusion leads to the emergence of buddhi ("intellect") and ahaṅkāra (ego consciousness). The universe is described by this school as one created by purusa-prakṛti entities infused with various combinations of enumerated elements, senses, feelings, activity and mind. Bhagavad Gita in chapter 2 provides axiological implications of Samkhya. The Gita integrates Samkhya thought with the devotion (bhakti) of theistic schools and the impersonal Brahman of Vedanta.
The author observes that both Gita and Bible focus on the Being of God, but in the Bible, Jesus is regarded as the son of God who faces crucifixion and death as a symbol of God’s forgiveness. He championed the cause of the poor, sick, elderly, troubled, down-trodden and most vulnerable in the society as an important part of his ministry. Christ was commanded to preach repentance, forgiveness and remission of sins. Krishna was to sow the seed of dharma and moksha as the modes of emancipation. But both came to show light for the humans lost in material existence.
Some of the commonalities found by the author are as follows:
Gita 2:29 and Isiah 6:9; Gita 2:42 and Roman 9:32; Gita 2:48 and Luke 17:7-10; Gita 2:61 and Colossians 2:2-10; Gita 4:4 and John 8:58; Gita 4:17 and Hebrews 4:14; Gita 5:24 and Galatians 5:22 and John 17:21-23; Gita 6:14 and Psalm 62:7; Gita 7:25 and John 1:10-12; Gita 8:22 and Acts 17:27-28; Gita 9:14 and Ephesians 6:18; Gita 14:16 and Roman 6:23; etc. Some of these comparisons looks a little farfetched but some verses have parallels and have very similar meanings.
The author’s work has been done meticulously. The Sanskrit to English translation, his commentary on each individual verse demonstrates a careful study of the metaphysical and theological aspects of Gita and his efforts to compare and contrast with Old and New Testaments is the highlight of the book. He has a tremendous elegance in the use of the English language like other Indian scholars of his time. Highly recommended to readers interested in comparative religion, Gita and Bible.
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