Culture of India :: Ancient World Culture

It is non surprising that thinkers as diverse as Ralph Waldo Emerson and Mahatma Gandhi have found aspiration in The Bhagavad Gita, the great HINDU religious poem. At first glance, this tale must seem odd to you after all, The Bhagavad Gita describes a momentary surcease in a vast battle in which brothers fight brothers in bloody, historical technicolor. The principal character, Arjuna, sits in a chariot in the middle of the mass of soldiers who wait -- surprisingly patiently -- as Arjuna looks into his conscience and questions his predict charioteer, Krishna. Krishnas temporary job as charioteer is by no means accidental this moment before the heat and horror of battle was chosen as precisely the right time to reflect on the nature of concern and devotion. The Bhagavad Gita, then, becomes a record of Arjunas questions and Krishnas provocative responses.You might ask What does this single work, a strangely didactic addition to the epic Mahabharata, say about old-fashioned IND IA? What does this work say about modern India? Can a edition of The Bhagavad Gita help us today to recreate tone in Indian societies some 25 centuries ago? Can a reading of The Bhagavad Gita expose elements of Indian life?It is doubtful that Emerson read The Bhagavad Gita as a guide to the world of the Hindoos (as he would have spelled it). It is doubtful that he felt he knew India as a result of his reading, much as people (foolishly?) tactile sensation they know a country by reading a prompt and tourism guide to that nation. Instead, Emerson responded to the great concepts and questions that The Bhagavad Gita explores the notion that an individual human life is but part of a greater reality of which humans, likewise, are a part the notion of the transitory nature of suffering and pain (not to quotation pleasure) the valorizing of the spiritual, not the material, part of human nature.