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Users can do all that using a live chat. This has proved to be a very effective and quick way to help with a writing assignment and get the job done properly. How to Order an Essay Online? While his death at the age of 44 left the work of commentary unfinished, chapter seven being the last covered, we can apply to it Judge's own statement about the Bhagavad-Gita, that if but "the first two chapters were preserved, and the others lost, we would still have enough.
The Bhagavad-Gita is an episode of the Mahabharata, which is said to have been written by Vyasa. Who this Vyasa is and when he lived is not known.
The theme of the whole work is a certain war which was carried on between two branches of one tribe, the descendants of Kuru, for the sovereignty of Hastinapura, commonly supposed to be the same as the modern Delhi. The elder branch is called by the general name of the whole tribe, Kurus; the younger goes by the patronymic from Pandu, the father of its five principal leaders. In order to understand the allusions there made [in the Bhagavad-Gita ], a knowledge is requisite of the preceding history of the tribe, which will now be given as follows.
We have no means of deriving it from any Sanskrit root, nor has it, like too many of the old Indian names, the appearance of being explanatory of the peculiarities of the person or persons whom it designates. It is, therefore, in all probability, a name of considerable antiquity, brought by the Aryan race from their first seat in Central Asia.
Its use in Sanskrit is fourfold. It is the name of the northern quarter, or Dwipa, of the world, and is described as lying between the most northern range of snowy mountains and the polar sea. It is, further, the name of the most northern of the nine Varshas of the known world. Among the long genealogies of the tribe itself, it is found as the name of an ancient king, to whom the foundation of the tribe is attributed.
Lastly, it designates an Aryan tribe of sufficient importance to disturb the whole of northern India with its factions, and to make its battles the theme of the longest epic of olden time. The capital of this country was Hastinapura, and here reigned, at a period of which we cannot give the exact date, a king named Vichitravirya.
He was the son of Santanu and Satyavati; and Bhishma and Krishna Dwaipayana, the Vyasa, were his half-brothers; the former being his father's, the latter his mother's son. He married two sisters — Amba and Ambalika — but dying shortly after his marriage. The former had one hundred sons, the eldest of whom was Duryodhana. The latter married firstly Pritha, or Kunti, the daughter of Sura, and secondly Madri.
The children of these wives were the five Pandava princes; but as their mortal father had been cursed by a deer while hunting to be childless all his life, these children were mystically begotten by different deities. Nakula was the son of Madri by Nasatya the elder, and Sahadeva, by Dasra the younger of the twin Asvinau, the physicians of the gods.
This story would seem to be a fiction, invented to give a divine origin to the five heroes of the poem: After long wanderings and varied hardships, these princes collected their friends around them, formed by the help of many neighboring kings a vast army, and prepared to attack their unjust oppressor, who had, in like manner, assembled his forces. Bhishma, the half-brother of Vichitravirya, being the oldest warrior among them, has the command of the Kuru faction; Bhima, the second son of Pandu, noted for his strength and prowess, is the general of the other party [Arjuna's].
The scene of our poem now opens, and remains throughout the same — the field of battle. In order to introduce to the reader the names of the principal chieftains in each army, Duryodhana is made to approach Drona, his military preceptor, and name them one by one.
The challenge is then suddenly given by Bhishma, the Kuru general, by blowing his conch; and he is seconded by all his followers. It is returned by Arjuna, who is in the same chariot with the god Krishna, who, in compassion for the persecution he suffered, had become his intimate friend, and was now acting the part of a charioteer to him. He is followed by all the generals of the Pandavas.
The fight then begins with a volley of arrows from both sides; but when Arjuna perceives it, he begs Krishna to draw up the chariot in the space between the two armies, while he examines the lines of the enemy. The god does so, and points out in those lines the numerous relatives of his friend. Arjuna is horror-struck at the idea of committing fratricide by slaying his near relations, and throws down his bow and arrow, declaring that he would rather be killed without defending himself, than fight against them.
Krishna replies with the arguments which form the didactic and philosophical doctrines of the work, and endeavors to persuade him that he is mistaken in forming such a resolution. Arjuna is eventually overruled. The fight goes on, and the Pandavas defeat their opponents. This quotation from Thomson's edition gives the student a brief statement of what is more or less mythological and allegorical, but if the story of the Mahabharata be taken as that of Man in his evolutionary development, as I think it ought to be, the whole can be raised from the plane of fable, and the student will then have before him an account, to some extent, of that evolution.
Thus looking at it from the theosophical point of view, the king Dhritarashtra is the human body which is acquired by the immortal monad in order to go through the evolutionary journey; the mortal envelope is brought into existence by means of Tanha, or thirst for life.
He is blind because the body without the faculties within is merely senseless matter, and thus is "incapacitated for governing," and some other person is represented in the Mahabharata as being the governor of the state, the nominal king being the body — Dhritarashtra. As the theosophical scheme holds that there is a double line of evolution within us, we find that the Kurus spoken of in the poem represent the more material side of those two lines, and the Pandava princes, of whom Arjuna is one, stand for the spiritual side of the stream — that is, Arjuna represents the immortal Spark.
Nara also means Man.
An exposition of the spiritual philosophy and method of self-discipline of the Bhagavad Gita. Almost all spiritual problems have been briefly but deeply dealt with in the Gita, Sri Aurobindo remarked to a disciple, and I have tried to bring all that out fully in the Essays.3/5(2).
Essays on the gita. Published serially in the gita, aurobindo a biography profiles his essays on the splendour of the book. Txt or the characters, in hindi, bhakti yoga, that are striving to the obligations of bhagwat gita.
Essays on the Gita by Sri Aurobindo – essays on the philosophy and method of self-discipline presented in the pre-eminent Hindu scripture, the Bhagavad Gita. It was after reading these essays, in particular, that in the s President Wilsons daughter went to Sri Aurobindo and devoted her life – receiving the name Nishtha via his vision in the Sri Aurobindo Ashram at Pondicherry. Reviewing a book like ‘Essays on Gita’ can, at best, be a common sense intervention in large philosophical discussions for two specific reasons/5.
Essays on the Gita Publisher’s Note The ﬁrst series of Essays on the Gita appeared in the monthly review Arya between August and July It was revised by Sri Aurobindo and published as a book in The second series appeared in the Arya between August and July This is the best modern commentary on the Bhagavad Gita. The scripture itself is a synthesis of many of the most important Indian spiritual philosophies, and is, in my opinion, by far the most relevant to modern humanity and the most inspiring to westerners/5(10).