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90 Facts About Bhagavad Gita
Bhagavad Gita is the most revered of all the Hindu texts, and has a unique pan-Hindu influence.
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The Hinduism scholar Jeaneane Fowler, in her commentary on the Bhagavad Gita, considers second century BCE to be the probable date of composition.
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Bhagavad Gita cites similar quotes in the Dharmasutra texts, the Brahma sutras, and other literature to conclude that the Bhagavad Gita was composed in the fifth or fourth century BCE.
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Linguistically, the Bhagavad Gita is in classical Sanskrit of the early variety, states the Gita scholar Winthrop Sargeant.
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The dating of the Bhagavad Gita is thus dependent on the uncertain dating of the Mahabharata.
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Bhagavad Gita is the best known, and most influential of Hindu scriptures.
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The Bhagavad Gita is a "summation of the Vedanta", states Sargeant.
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Bhagavad Gita is the sealing achievement of the Hindu synthesis, incorporating its various religious traditions.
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Thus Bhagavad Gita discusses and synthesizes the three dominant trends in Hinduism: enlightenment-based renunciation, dharma-based householder life, and devotion-based theism.
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One must do the right thing because one has determined that it is right, states Bhagavad Gita, without craving for its fruits, without worrying about the results, loss or gain.
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The Bhagavad Gita synthesis goes further, according to its interpreters such as Swami Vivekananda, and the text states that there is Living God in every human being and the devoted service to this Living God in everyone – without craving for personal rewards – is a means to spiritual development and liberation.
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Bhagavad Gita synthesizes several paths to spiritual realization based on the premise that people are born with different temperaments and tendencies.
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The Bhagavad Gita, states Raju, is a great synthesis of the ideas of the impersonal spiritual monism with personal God, of "the yoga of action with the yoga of transcendence of action, and these again with yogas of devotion and knowledge".
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Bhagavad Gita manuscript is found in the sixth book of the Mahabharata manuscripts – the Bhisma-parvan.
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The Bhagavad Gita is often preserved and studied on its own, as an independent text with its chapters renumbered from 1 to 18.
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Variant manuscripts of the Bhagavad Gita have been found on the Indian subcontinent Unlike the enormous variations in the remaining sections of the surviving Mahabharata manuscripts, the Bhagavad Gita manuscripts show only minor variations and the meaning is the same.
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These versions state the Bhagavad Gita is a text where "Kesava [Krishna] spoke 574 slokas, Arjuna 84, Sanjaya 41, and Dhritarashtra 1", states the Religious Studies and Bhagavad Gita exegesis scholar Robert Minor.
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Adi Shankara, in his 8th-century commentary, explicitly states that the Bhagavad Gita has 700 verses, which was likely a deliberate declaration to prevent further insertions and changes to the Bhagavad Gita.
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Bhagavad Gita is a poem written in the Sanskrit language.
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Bhagavad Gita sees that some among his enemies are his own relatives, beloved friends, and revered teachers.
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Bhagavad Gita turns to his charioteer and guide Krishna, for advice on the rationale for war, his choices and the right thing to do.
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The Bhagavad Gita is the compilation of Arjuna's questions and moral dilemma, Krishna's answers and insights that elaborate on a variety of philosophical concepts.
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The Bhagavad Gita is opened by setting the stage of the Kurukshetra battlefield.
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Bhagavad Gita equates himself to being the father and the mother of the universe, to being the Om, to the three Vedas, to the seed, the goal of life, the refuge and abode of all.
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Bhagavad Gita reveals how his divine being in greater detail, as the ultimate cause of all material and spiritual existence, one who transcends all opposites and who is beyond any duality.
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Bhagavad Gita says that he is Rama when he says, "Among the wielders of weapons, I am Rama".
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Bhagavad Gita can be projected as "a merciful father, a divine mother, a wise friend, a passionate beloved, or even a mischievous child", according to Easwaran.
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Bhagavad Gita describes the difference between transient perishable physical body and the immutable eternal Self (kshetrajna).
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The 13th chapter of the Bhagavad Gita offers the clearest enunciation of the Samkhya philosophy, states Basham, by explaining the difference between field and the knower (Self), prakriti and purusha.
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Bhagavad Gita adopts the Upanishadic concept of Absolute Reality, a shift from the earlier ritual-driven Vedic religion to one abstracting and internalizing spiritual experiences.
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The Bhagavad Gita accepts atman as the pure, unchanging, ultimate real essence, experiencer of one's being.
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Bhagavad Gita considers the world to be transient, all bodies and matter as impermanent.
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Bhagavad Gita teaches several spiritual paths – jnana, bhakti and karma – to the divine.
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The theme that unites these paths in the Bhagavad Gita is "inner renunciation" where one is unattached to personal rewards during one's spiritual journey.
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Bhagavad Gita teaches the path of Karma yoga in Chapter 3 and others.
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The Bhagavad Gita teaches, according to Fowler, that the action should be undertaken after proper knowledge has been applied to gain the full perspective of "what the action should be".
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Theologian Catherine Cornille writes, "The text [of the Bhagavad Gita] offers a survey of the different possible disciplines for attaining liberation through knowledge, action (karma), and loving devotion to God (bhakti), focusing on the latter as both the easiest and the highest path to salvation.
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The chapter 4 of the Bhagavad Gita is dedicated to the general exposition of jnana yoga.
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Bhagavad Gita praises the path, calling the jnana yogin to be exceedingly dear to Krishna, but adds that the path is steep and difficult.
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Bhagavad Gita rejects ascetic life, renunciation as well as Brahminical Vedic ritualism where outwardly actions or non-action are considered a means of personal rewards in this life, after-life or a means of liberation.
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The Bhagavad Gita message emphasizes that the personal moral confusion and struggle must be addressed, the warrior needs to rise beyond "personal and social values" and understand what is at stake and "why he must fight", states Miller.
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Bhagavad Gita saw the main message as the bravery and courage of Arjuna to fight as a warrior.
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Bal Gangadhar Tilak saw the Bhagavad Gita as defending killing when necessary for the betterment of society, such as, for example, the killing of Afzal Khan.
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Translations and interpretations of the Bhagavad Gita have been so diverse that these have been used to support apparently contradictory political and philosophical values.
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For example, Galvin Flood and Charles Martin note that interpretations of the Bhagavad Gita have been used to support "pacifism to aggressive nationalism" in politics, from "monism to theism" in philosophy.
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Bhagavad Gita has been translated into European languages other than English.
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Bhagavad Gita Press has published the Bhagavad Gita in multiple Indian languages.
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The book is significant in that unlike other commentaries of the Bhagavad Gita, which focus on karma yoga, jnana yoga, and bhakti yoga in relation to the Gita, Yogananda's work stresses the training of one's mind, or raja yoga.
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Many of these commentators state that the Bhagavad Gita is "meant to be a moksa-shastra, and not a dharmasastra, an arthasastra or a kamasastra", states Sharma.
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Shankara prefaces his comments by stating that the Bhagavad Gita is popular among the laity, that the text has been studied and commented upon by earlier scholars, but "I have found that to the laity it appears to teach diverse and quite contradictory doctrines".
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Bhagavad Gita calls the Gita as "an epitome of the essentials of the whole Vedic teaching".
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Bhagavad Gita wrote a commentary on the Gita as Gitartha-Samgraha, which has survived into the modern era.
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The Bhagavad Gita text he commented on is a slightly different recension than the one of Adi Shankara.
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At a time when Indian nationalists were seeking an indigenous basis for social and political action against colonial rule, Bhagavad Gita provided them with a rationale for their activism and fight against injustice.
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World's largest Bhagavad Gita is in the ISKCON Temple Delhi, which is the world's largest sacred book of any religion.
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Bhagavad Gita argues that the ethics of the Gita are so ambiguous, that one can use it to justify any ethical position.
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Narla argues that the Bhagavad Gita is mainly a theological argument in favor of the warrior ethos.
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Narla argues that the fact that the Bhagavad Gita tries constantly to make Arjuna kill his kin in order to gain a petty kingdom shows it is not a pacifist work.
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Kosambi who argued that the apparent moral of the Bhagavad Gita is "kill your brother if duty calls, without passion; as long as you have faith in Me, all sins are forgiven.
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Kosambi argued that the Bhagavad Gita was written as a religious text that could provide support for the actions of the upper castes, including the warrior caste.
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Kosambi writes that in the Bhagavad Gita, "the high god repeatedly emphasizes the great virtue of non-killing, yet the entire discourse is an incentive to war.
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For Gandhi, the Bhagavad Gita is teaching that people should fight for justice and righteous values, that they should never meekly suffer injustice to avoid a war.
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Bhagavad Gita has been cited and criticized as a Hindu text that supports varna-dharma and the caste system.
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Narla critiques the Bhagavad Gita for stating that those who are not kshatriyas or brahmins are "born from sinful wombs".
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Bhagavad Gita is advised by Krishna to do his sva-dharma, a term that has been variously interpreted.
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For Vivekananda, the Bhagavad Gita was an egalitarian scripture that rejected caste and other hierarchies because of its verses such as 13.
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Bhagavad Gita recognised in the concept of sva-dharma his idea of svadeshi, the idea that "man owes his service above all to those who are nearest to him by birth and situation.
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Further, states Hirst, the Bhagavad Gita should be seen as a "unitary text" in its entirety rather than a particular verse analyzed separately or out of context.
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The Bhagavad Gita is a cohesively knit pedagogic text, not a list of norms.
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Bal Gangadhar Tilak interpreted the karma yoga teachings in Gita as a "doctrine of liberation" taught by Hinduism, while Sarvepalli Radhakrishnan stated that the Bhagavad Gita teaches a universalist religion and the "essence of Hinduism" along with the "essence of all religions", rather than a private religion.
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