著者は以前,『バガヴァッドギーター』(BhG)カシュミール版と流布版の違いを取り上げたが,いくつかの解釈上深刻なケースに行き当たった.例えばBhG II.11では,prajnavadams ca badsaseと読む流布版とprajnavan ...nabhibhasaseと読むカシュミール版とでは文意が逆となりうるのである.この箇所については伝統的な註釈家たちも様々な解釈を行ってきた.またこの章句を取り上げたものとしては,古くはJacobus Samuel Speyerの小論が挙げられ,最近ではBhG成立期における仏教の影響を考慮し,この一節に現れるprajndvadaを仏教徒の説く般若説と見なす研究も発表されるなど,本節についての新しい解釈が提案されているが,当該箇所に重大な異読を持つカシュミール版との関連からは未だ詳細な検討が加えられていない.本稿ではこのBhG II.11について,伝統説以来の様々な解釈を紹介し,最近の研究成果を踏まえながら流布版とカシュミール版の読みについてそれぞれ検討を加える.両版の読みの違いは,a句に示された「賢者らしからぬ言動」とb句との連絡をどのように捉えるかという解釈の違いとして表れている.シャンカラを始めとし,流布版の読みに従う多くの註釈家は,prajnavadaという複合語について,「賢者たちの言明」という解釈で大筋の合意を見ているが,この論考で最も問題視したい点,すなわち,逆の内容を叙述するa句とb句が並列されている事態については特に言及がない.一方,後代の不二一元論派の代表格であるマドゥスーダナなどは,若干無理な複合語解釈を行うことでa句とb句がともに「賢者に非ざる言動」を述べていると理解する.また,カシュミール版の読みもab両句によって「賢者に非ざる言動」が示され,流布版よりも理解がしやすくなっている.では,どの解釈が原意に最も忠実かということに関しては,どれも積極的な根拠としては決め手に欠ける.逆に諸註釈の問題点を指摘するならば,流布版の註釈ではab句の脈絡が不明瞭である点,一方,カシュミール版の方では,流布版に比べて,文意が理解し易い,つまり,後に読みが改変されて読みやすくなった可能性を捨てることができないという点が挙げられる.当該章句については明快な解決策を得ることが叶わなかったが,同様の事例を一つ一つ検討していくことで,流布版とカシュミール版との関係を明らかにしていくことが今後必要となるであろう.
In the article, the author examines the novel Draupadī (1984) by the Indian writer Pratibhā Rāy, which plot is based on the ancient Indian epic Mahābhārata. The correspondence between the ...philosophical ideas presented in the novel and the philosophy of the epic itself is analyzed, in accordance with the way it is presented in the Bhagavad Gita, which is considered the didactic-religious and philosophical core of the Mahābhārata. It is concluded that, despite the general correspondence and fairly accurate adherence of the philosophy of the novel to the concepts of the Bhagavadgītā, at the end of the novel the main character makes an unexpected decision, from the point of view of traditional Hindu philosophy: she prefers rebirths on earth to the liberation from the cycle of births samsara and union with the absolute reality of the Brahman. Such a decision, however, is quite consistent with the humanistic message of the novel by Pratibhā Rāy.
Liberal arts courses sometimes face the question of whether core texts can actually 'educate character' or 'care for the soul' in the Socratic sense. The Bhagavadgita addresses these issues from a ...Hindu perspective. But at the same time, the educational function of a religious core text changes decisively when transposed into a liberal arts context. The purpose of this paper is to explain how the use and content of the Gita can contribute to reflection on some liberal arts values and their application in courses on world literature and great books.
In a postmodern society, such as that of the 21st century, where the public and the
private intermingle, the sudden interest in the insistential philosophies such as the one
held by Plotinus in his ...Enneads and those posed by the oriental currents draws attention. He will take the Bhagavadgita, traditionally attributed to Vyasa. Through a
hermeneutic analysis, we will try to identify and point out the construction of man's
identity by explaining and analyzing the "narrative function", a necessary tool for man to
be able to say and understand himself.
En una sociedad posmoderna, como es la del Siglo XXI, en donde lo público y lo privado se entremezclan, llama la atención el repentino interés hacia las filosofías insistenciales como la sostenida por Plotino en sus Enéadas y las planteadas por las corrientes orientales, específicamente se tomará la Bhagavadgita, atribuido tradicionalmente a Vyasa. Mediante un análisis hermenéutico, se tratará de identificar y señalar la construcción de identidad del hombre a partir de explicar y analizar la “función narrativa” herramienta necesaria para que el hombre pueda decirse y entenderse.
In the
Bhagavad-Gita
, Krishna lays out three paths of yoga as the means to achieve human perfection: the path of self-less action (karma yoga), the path of knowledge (jnana yoga), and the path of ...devotion (bhakti yoga). In this paper I will argue for an interpretation of the Gita in which the path of devotion is the last step that leads to moksha. This is not to claim that bhakti yoga is more important than karma and jnana yoga, but rather that the latter two are more elementary. In order to practice bhakti yoga, one must first have practiced karma and jnana yoga. All three forms of yoga are equally important—but there is a prioritized order in which they are to be practiced. On my reading, bhakti is more than having an intense feeling of love for God, because practicing devotion to God is an intellectual love of God that entails an intuitive understanding of the essence of things. My approach is to cross-examine the concept of human perfection as discussed in the Gita and Spinoza’s
Ethics
. Human perfection is characterized in both texts as a total liberation from being guided by things external to oneself other than one’s own nature. In other words, the aim of life is to liberate oneself by acquiring the right kind of knowledge. The freer one becomes and the more knowledge that one has, the more perfect one becomes. Thus, Spinoza’s idea of the “free man” resembles the self-realized agent in the Gita, because a human being becomes more “perfect” when he expresses God’s power to a greater degree. Bhakti yoga is the last step on the path to attain knowledge of God because in bhakti yoga, one employs the method of intuition to grasp God’s essence. As such, unlike karma and jnana yoga, the knowledge acquired in bhakti yoga is not empirical. In the Gita, rational devotion is a single act of both the mind and the heart, which, in turn, will lead to the practice of self-less actions.
Acclaimed psychologist Durganand Sinha (1922–1998) worked towards bringing Indian psychology ideas into the mainstream, which has generally been dominated by the psychological ideas rooted in the ...West, emerging from a scientific, medicalized background. The currently mainstream ideas have manifold limitations in holistically understanding and supporting humans in their existential life journey. The current article reviews the field’s growth since Sinha’s seminal article “Integration of Modern Psychology with Indian Thought” in the Journal of Humanistic Psychology (1965). Many developments have occurred to build a movement of Indian psychology in the country, and the current article briefly reviews them before sharing specific observations from the field and ways to move forward, especially in the context of teaching, research and applications of mental health as informed by Indian psychology.
The paper aims at tracing the idea of the revival of Indian society and nation in the undertaking of G.D. Birla (1894‑1983) – the most influential representative of the Birla family which members, ...known as industrial magnates and corporate leaders, contribute since the turn of the 20th century to medicine, education and technological development of India. G.D. Birla’s overall goal, seems to have been the revitalisation and strengthening of Hinduism as “Arya dharma” and interpret it in such a way as to make this the religion as inclusive and universal as possible. One of the Birlas’ activities fully demonstrating these religious ideas is the temple foundation. Thus considering the wide range of areas in which G.D. Birla was involved, the authors have focused on one such project – the Saraswati temple in Pilani and its ideological background. The temple is located in the Birla Institute of Technology & Science campus and dedicated to the Hindu goddess of wisdom and learning. The authors hope that this analysis will succeed in showing how the individual worldview of the founder left its mark on the idea of the whole family’s endeavours, and at the same time give voice to the range of ideas which, although already expressed at the turn of the nineteenth century, are still alive and influential in India today.
Bhagavadgita and psychotherapy Balodhi, J.P; Keshavan, M.S
Asian journal of psychiatry,
12/2011, Letnik:
4, Številka:
4
Journal Article
Recenzirano
Abstract This paper attempts to summarize the main postulates of Bhagavadgita, a sacred book of Hindus, with reference to their implications in psychotherapeutic context in the Indian sociocultural ...set up. The Bhagavadgita's concept of a mentally healthy person is discussed and finally the relevance of the Bhagavadgita's teaching to current psychological medicine is explained.
PDF
