365bet娱乐

The philosophical tradition of India has got its due pace in the academic circle across the world. In the entire range of Indian philosophical thought there are advices of dharma like what ought to be done and what ought not. The aim to dispel the human sorrow is sounded in their vision. The ultimate aim to be attained is described by some schools of philosophy as apavarga, some as 尘辞办峁�a and other as attainment of 艢颈惫补迟惫补 etc. The pursuit of supreme truth which is the prime objective as revealed in the six theistic philosophical schools is based on cognizing the pure existence of some eternal reality. This eternal reality is visualized somewhere as Lord 痴腻蝉耻诲别惫补, somewhere as Lord 痴颈峁ａ箛耻, somewhere as 惭补丑腻尘腻测腻 or Brahman or 艢颈惫补. The doctrines of all Indian philosophical systems have been unfolded in the chapters 23rd to 40th of the 叠丑补驳补惫补诲驳墨迟腻 which belongs to the Bh墨峁�maparvan of the 惭补丑腻产丑腻谤补迟补. It is rightly said by 膧肠腻谤测补 艢补峁卥补谤补 that the 骋墨迟腻艣膩stra is really unknowable^[1]. The 叠丑补驳补惫补诲驳墨迟腻 is the song sung by Lord 痴腻蝉耻诲别惫补 Himself in the battlefield of 碍耻谤耻办峁�e迟谤补. In the true meaning of the word 艢r墨madbhagavadg墨t膩, it becomes 鈥榖elonging to the Lord鈥�^[2] and therefore, the sense of delivering from the lotus-face of Lord 笔补诲尘补苍腻产丑补 himself becomes obscure.
According to 艢rimad-叠丑腻驳补惫补迟补, 艢ri K峁涐梗na can be known not only as a god, but also as an intelligent human being.^[3] The advice which was delivered by the Lord K峁涐梗na the speaker of the 艢r墨madbhagavadg墨t膩, to his favourite disciple Arjuna in the battlefield of 碍耻谤耻办峁�e迟谤补, have been interpreted in different ways by the preceptors of different sects. The 骋墨迟腻艣膩stra is really inaccessible, but attractive. That is why the commentators have made commentaries of the 骋墨迟腻 to their own realizations for unfolding the hidden truth of Dharma. Some commentaries speak of the 骋墨迟腻 as having of non dualistic meaning, some speak of dualism and some of qualified non-dualism and some explain it as the cause of inspiration in the freedom movement. In this way the tradition of the different commentaries of the 骋墨迟腻 has come into being. An endeavor has been made to present a brief study of this tradition in this chapter of my thesis. Among the available commentaries of the 骋墨迟腻, the 艢膩峁卥arabh膩峁�ya is known to be the earliest. It is, of course, a fact that before 艢补峁卥补谤补, commentaries on the 骋墨迟腻 were written which is known from the commentaries composed by the later commentators. It can be known from the 艢补峁卥补谤补鈥檚 commentary on the 骋墨迟腻 that according to Anandagiri, Ac膩rya 叠辞诲丑腻测补苍补 composed a v峁泃ti of the 骋墨迟腻 intends to make a combination of 闯帽腻苍补 and Karman. About fifteen or sixteen commentaries in printed form are available commented upon by R膩manuja, Vallabha, Nimbarka and others 膧肠腻谤测补s. K峁涐梗nabha峁�峁璦, a consecutive sixth disciple of M膩dhv膩c膩rya had written the 鈥湷夷�迟��-峁�墨k腻鈥� in 14th Century A.D., 搁腻驳丑补惫别苍诲谤补 Shyam, the disciple of Sudh墨ndra Yati, composed three commentaries on the 骋墨迟腻. Among the prominent commentaries on the 骋墨迟腻 mention may be made of Vallabh膩carya鈥檚 骋墨迟腻rthavivara峁嘺, his son鈥檚 骋墨迟腻rthatatparya, 艢ri Purusottama鈥檚 Am峁泃atara峁単in墨 and 鈥槼夷�迟腻bh膩峁�yavivecana鈥� of Anandagiri. These commentaries are composed in Sanskrit. Beside these, the 鈥楯帽膩ne艣var墨鈥� commentary written by 闯帽腻苍别艣惫补谤补 in Marathi the 鈥槼夷�迟腻rahasya鈥� by Lokmanya Tilaka are also prominent. 艢ri Aurobinda鈥檚 鈥槼夷�迟腻nibandhanicaya鈥� is a very valuable book which is but a 叠丑腻峁�y补 of the 骋墨迟腻. 惭补丑腻迟尘腻 G膩ndh墨 whose commentary on the 骋墨迟腻 is familiar by the name of 鈥楪膩ndh墨bha峁�ya鈥� was written in Gujrati language. G膩ndh墨j墨 made a spiritual explanation of the 骋墨迟腻.

A list of the independent books as explanation of the 叠丑补驳补惫补诲驳墨迟腻 has been given below.

Name of the Commentators	Name of the Commentary
碍别艣补惫补 办腻艣尘墨谤墨	罢补迟迟惫补辫谤补办腻艣颈办腻
贬补苍耻尘腻苍	笔补颈艣腻肠补产丑腻峁�y补
碍补濒测腻苍补产丑补峁�峁�补	搁补蝉颈办补谤补艌箩颈苍墨
Jagaddhara	叠丑补驳补惫补诲驳墨迟腻prad墨pa
Jayarama	骋墨迟腻rthas膩rasa峁単raha
Baladeva Vid测腻bh奴峁�a峁嘺	骋墨迟腻bh奴峁Ｄ佱箛abh膩峁�ya
痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟迟墨	厂腻谤腻谤迟丑补惫补谤峁�i峁嚹�
惭补诲丑耻蝉奴诲补苍补 厂补谤补蝉惫补迟墨	骋奴岣嵞乺迟丑补诲墨辫颈办腻
惭补迟丑耻谤腻苍补苍诲补	叠丑补驳补惫补诲驳墨迟腻prak膩艣a
顿补迟迟腻迟谤别测补	笔谤补产辞诲丑补肠补苍诲谤颈办腻
艢颈惫补da测腻lu 艢r墨dharasvam墨	厂耻产辞诲丑颈苍墨
厂补诲腻苍补苍诲补 痴测腻蝉补	叠丑腻惫补辫谤补办腻艣补
厂奴谤测补辫补峁囜笉颈迟补	笔补谤补尘腻谤迟丑补辫谤补产丑腻
狈墨濒补办补峁囜弓丑补 (Son of Govindas奴ri)	叠丑腻惫补诲墨辫颈办腻
狈峁泂颈尘丑补-峁环腻办耻谤补	叠丑补驳补惫补诲驳墨迟腻rthasa峁単raha
Gokulacandra	叠丑补驳补惫补诲驳墨迟腻rthas膩ra
痴腻诲颈谤腻箩补	叠丑补驳补惫补诲驳墨迟腻lak峁�a峁嘺
碍补颈惫补濒测腻苍补苍诲补 厂补谤补蝉惫补迟墨	叠丑补驳补惫补诲驳墨迟腻s膩ra
Narahari	叠丑补驳补惫补诲驳墨迟腻rthas膩rasa峁単raha
痴颈峁�峁�丑补濒补 顿墨办峁�i迟补	叠丑补驳补惫补诲驳墨迟腻hetunir峁嘺ya

Besides the above the 膧肠腻谤测补s like Arjuna 惭颈艣谤补, Jan膩rdana Bha峁�峁璦, Devabodha, Devasv膩m墨, Nandaki艣or, 狈腻谤腻测补峁嘺 厂补谤惫补箩帽补, 笔补谤补尘腻苍补苍诲补 Bha峁�峁�膩c膩rya, Yaj帽an膩r膩ya峁嘺, Ratnagarbha, Lak峁�ma峁嘺bha峁�峁璦, 艢r墨niv膩s膩rya, Vimalabodha, Madhyamandira, 痴补谤补诲补谤腻箩补 痴测腻蝉补t墨rtha, Sat测腻bhinavaYati, K峁涐梗峁嚹乧膩rya, Vid测腻dhir膩ja, Jayar膩ma 闯补测补迟墨谤迟丑补, 痴补颈艣补尘辫腻测补苍补, 膧j帽e艣varap膩la etc. are also commentators of the 骋墨迟腻. Some more commentaries on the 骋墨迟腻 were also written and thus the tradition continued.

骋墨迟腻-Commentator	Name of the Commentary	Commentator on the Commentary	Commentary name
惭补诲丑惫腻肠腻谤测补 or 膧nandat墨rtha	骋墨迟腻bh膩峁�ya	闯补测补迟墨谤迟丑补	笔谤补尘别测补诲墨辫颈办腻
惭补诲丑惫腻肠腻谤测补	叠丑补驳补惫补诲驳墨迟腻-T膩tparyanir峁嘺ya	-	-
搁腻尘腻苍耻箩补	骋墨迟腻bh膩峁�a	痴别峁卥补峁环补苍腻迟丑补	罢腻迟辫补谤测补肠补苍诲谤颈办腻
艢补峁卥补谤腻肠腻谤测补	骋墨迟腻bh膩峁�ya	膧苍补苍诲补驳颈谤颈	痴颈惫补谤补峁嘺
艢补峁卥补谤腻肠腻谤测补	骋墨迟腻bh膩峁�ya	搁腻尘腻苍补苍诲补	痴测腻办丑测腻
艢补峁卥补谤腻肠腻谤测补	骋墨迟腻bh膩峁�ya	-	叠丑腻峁�y辞迟办补谤峁�a诲墨辫颈办腻
驰腻尘耻苍腻肠腻谤测补	骋墨迟腻rthasa峁単raha	狈颈驳补尘腻苍迟补诲别艣颈办补	骋墨迟腻rthasa峁単raharak峁�a峁嘺
驰腻尘耻苍腻肠腻谤测补	骋墨迟腻rthasa峁単raha	痴补谤腻惫补谤补尘耻苍颈	骋墨迟腻rthasa峁単rahad墨pik膩
驰腻尘耻苍腻肠腻谤测补	骋墨迟腻rthasa峁単raha	顿别惫补箩补峁�膩c腻谤测补	叠丑补驳补惫补诲驳墨迟腻rthasa峁単raha峁�墨k腻
惭补诲丑耻蝉奴诲补苍补 厂补谤补蝉惫补迟墨	骋奴岣峢腻谤迟丑补诲墨辫颈办腻	艢谤墨-顿丑补谤尘补诲补迟迟补艣补谤尘补苍	骋奴诲腻谤迟丑补诲墨辫颈办腻-罢补迟迟惫腻濒辞办补

Footnotes and references:

[back to top]

[1]:

tadida峁� g墨t膩艣膩stra峁� samastaved膩rthas膩rasa峁僩rahabh奴ta峁� durvij帽e测腻rtham, Upodgh膩ta岣�, 艢膩峁卥arabh膩峁�ya.

[2]:

g墨t膩 sug墨t膩 karttav测腻 kimanyai岣� 艣膩stravistarai岣� |
测腻 蝉惫补测补峁� padman膩bhasya mukhapadm膩dvini岣�s峁泃膩 || Gobinda Gopal Mukhopadhyay, 叠丑奴尘颈办腻, 骋墨迟腻r 碍补迟丑腻., 惭补丑腻产丑腻谤补迟补, Bh墨峁�maparvan 43/1.

[3]:

atimart测腻ni 产丑补驳补惫腻苍 驳奴岣峢补岣� 办补辫补峁璦尘腻苍耻峁�a岣�, 叠丑腻驳补惫补迟补, 1.2.20.