バガヴァッド・ギーター
(ギーター から転送)
出典: フリー百科事典『ウィキペディア（Wikipedia）』 (2023/09/09 03:20 UTC 版)
『バガヴァッド・ギーター』（サンスクリット語: श्रीमद्भगवद्गीता、 Śrīmadbhagavadgītā、 発音 [ˈbʱəɡəʋəd̪ ɡiːˈt̪aː] (
音声ファイル)）は、700行（シュローカ）[1] の韻文詩からなるヒンドゥー教の聖典のひとつである。ヒンドゥーの叙事詩『マハーバーラタ』第6巻にその一部として収められており、単純にギーターと省略されることもある。ギーターとはサンスクリットで詩を意味し、バガヴァンの詩、すなわち「神の詩」と訳すことができる。
- ^ また『バガヴァッド・ギーター』は、有神論と超絶論主義（transcendentalism）[web 1]を、あるいは一元論的有神論を[6]統合しており、個の神をヴェーダの根本原理であるブラフマンと同一視している[web 1]。
- ^ ウパニシャッドのようなシュルティ（天啓）と呼ばれる聖典は神によって明らかにされたものと考えられている。一方でスムリティ（聖伝）は伝承による作品であり、したがって誤りやすいものとされている。
- ^ シュリ・シュリ・ラビ・シャンカールいわく、「スワダルマはあなたの生まれに定められた行為。あなたの技術、才能に従って行っている、あなたの天性（svabhāva）に従って行っている、そしてあなたが責任（すなわちカルマ）を負っている行為である」[原文 4][web 23]
- ^ Malinar: 戦士はどんな法に従うべきか、誰の名において従うべきか、そしてクシャトリヤダルマは王という地位にどのような影響を及ぼすのか、誰がそれを守るのか、誰がそれを代表するのか？"[W]hat law must a warrior follow, on what authority, and how does the definition of kṣatriyadharma affect the position of the king, who is supposed to protect and represent it?"[44]
- ^ 参考： Chivalric code of western knights、en:Zen at War（日本における仏教と戦争倫理の融合）
- ^ 特徴、本性、気質"[web 24]
- ^ Nikhilananda & Hocking 2006, p. 2「アルジュナは個の精神、クリシュナ全ての心に宿る崇高な精神を代表している。アルジュナの戦車は肉体。盲目の王、ドリタラーシュトラは一連の無知、そして彼の100王子は無数の邪悪な傾向。戦争は美徳の力と悪徳の力の戦い。主の内なる声に耳を傾ける戦士が、この戦いで勝利と、この上ない美徳を収める」[原文 7]
- ^ バクティ・ヨーガ、ギャーナ・ヨーガ、カルマ・ヨーガ、ラージャ・ヨーガ。ヴィヴェーカーナンダを参照。
- ^ 6章に触れられている[7]
- ^ 上村勝彦： 「『ギーター』の文脈からして、「一切の義務を放棄して（parityajya）」というのは、「たとい自己の義務を行う場合でも、それに執着せず、行為の結果を放擲して」という意味に解すべきである[38]」
- ^ 上村勝彦さんの訳はかなり平易に書き下されているように思えます。Vivekanandaさんの英訳ですともう少しドラマチックな印象を受けます。"Do not yield to unmanliness, O son of Prithâ. It does not become you. Shake off this base faint-heartedness and arise, O scorcher of enemies!"
- ^ "law"ダルマを指していると考えられる。
- ^ オーロビンド： 「ギーターが扱ってるものは、すでに壊れてしまったアーリア人のソサイエティや、身分制度ではなく、人の内部の存在と外に向けた人生の関係、魂や、生まれもって内部に持つ「法」によって起こる彼の行為に見られる進化である。そうでないと教義が永遠の真実足り得ない[49]」 以下訳者注： スヴァダルマとは、個々のヴァルナに基づいたダルマのこと。つまり前段落、すなわち『バガヴァッド・ギーター』の言うところのダルマの説明はカースト制度を前提としているように読める。オーロビンドはそれをモダナイズしようと試みたようである。
- ^ 「悦に入った人生」は直後に出てくる「自我の強権的支配」に対応すると思われる。"...if he or she is to emerge from life victorious..."
- ^ 13章は底本の違いにより節がずれるようです。
- ^ The emerging self-definitions of Hinduism were forged in the context of continuous interaction with heterodox religions (Buddhists, Jains, Ajivikas) throughout this whole period, and with foreign people (Yavanas, or Greeks; Sakas, or Scythians; Pahlavas, or Parthians; and Kusanas, or Kushans) from the third phase on [between the Mauryan empire and the rise of the Guptas].
- ^ The Bhagavadgita combines many different elements from Samkhya and Vedanta philosophy. In matters of religion, its important contribution was the new emphasis placed on devotion, which has since remained a central path in Hinduism. In addition, the popular theism expressed elsewhere in the Mahabharata and the transcendentalism of the Upanishads converge, and a God of personal characteristics is identified with the brahman of the Vedic tradition. The Bhagavadgita thus gives a typology of the three dominant trends of Indian religion: dharma-based householder life, enlightenment-based renunciation, and devotion-based theism.
- ^ The Bhagavadgita may be treated as a great synthesis of the ideas of the impersonal spiritual monism with personalistic monotheism, of the yoga of action with the yoga of transcendence of action, and these again with yogas of devotion and knowledge.
- ^ "Swadharma is that action which is in accordance with your nature. It is acting in accordance with your skills and talents, your own nature (svabhava), and that which you are responsible for (karma)."
- ^ This duty consists first of all in standing one's ground and fighting for status. The main duty of a warrior is never to submit to anybody. A warrior must resist any impulse to self-preservation that would make him avoid a fight. In brief, he ought to be a man (puruso bhava; cf. 5.157.6; 13;15). Some of the most vigorous formulations of what called the "heart" or the "essence" of heroism (ksatrahrdaya) come from the ladies of the family. They bare shown most unforgiving with regard to the humiliations they have gone through, the loss of their status and honour, not to speak of the shame of having a weak man in the house, whether husband, son or brother.
- ^ Even though the frame story of the Mahabharata is rather simple, the epic has an outstanding significance for Hindu heroism. The heroism of the Pandavas, the ideals of honor and courage in battle, are constant sources of treatises in which it is not sacrifice, renunciation of the world, or erudition that is valued, but energy, dedication and self-sacrifice. The Bhagavad Gita, inserted in the sixth book (Bhismaparvan), and probably completed in the second century A.D., is such a text, that is, a philosophical and theistic treatise, with which the Pandava is exhorted by his charioteer, Krishna, among others, to stop hesitating and fulfill his Kṣatriya (warrior) duty as a warrior and kill.
- ^ "Arjuna represents the individual soul, and Sri Krishna the Supreme Soul dwelling in every heart. Arjuna's chariot is the body. The blind king Dhritarashtra is the mind under the spell of ignorance, and his hundred sons are man's numerous evil tendencies. The battle, a perennial one, is between the power of good and the power of evil. The warrior who listens to the advice of the Lord speaking from within will triumph in this battle and attain the Highest Good."
- ^ This Kurukshetra War is only an allegory. When we sum up its esoteric significance, it means the war which is constantly going on within man between the tendencies of good and evil.
- ^ It is not the story of some people that lived sometime ago but a characterisation of all people that may live at any time in the history of the world.
- ^ Here in the Bhagavad Gita, we find a practical handbook of instruction on how best we can re-organise our inner ways of thinking, feeling, and acting in our everyday life and draw from ourselves a larger gush of productivity to enrich the life around us, and to emblazon the subjective life within us.
- ^ 韻文の形式で、1シュローカは32音節にあたる。偈を参照
- ^ a b c Michaels 2004, p. 59.
- ^ a b c d Deutsch & Dalvi 2004, p. 60.
- ^ a b c Deutsch & Dalvi 2004, p. 61.
- ^ a b c d e f g Scheepers 2000.
- ^ a b c d e Raju 1992, p. 211.
- ^ a b c d Deutsch & Dalvi 2004, pp. 61–62.
- ^ Mohandas Karamchand Gandhi
- ^ a b Fowler 2012, p. xxvi
- ^ Fowler 2012, p. xxiv
- ^ Upadhyaya 1998, p. 16
- ^ a b c d e f g h Hiltebeitel 2002.
- ^ Raju 1992, p. 211-212.
- ^ Deutsch & Dalvi 2004, p. 62.
- ^ Nicholson 2010.
- ^ Nicholson 2014.
- ^ Nicholson 2010, p. 7.
- ^ Singh 2005, p. 37.
- ^ Schouler 2009.
- ^ "Hare Krishna in the Modern World" – Page 59, by Graham Dwyer, Richard J. Cole
- ^ Coburn, Thomas B. (1984), “'Scripture' in India: Towards a Typology of the Word in Hindu Life”, Journal of the American Academy of Religion 52 (3): 435–459, doi:10.1093/jaarel/52.3.435, JSTOR 1464202
- ^ Tapasyananda 1990, p. 1
- ^ Pandit 2005, p. 27.
- ^ Fowler 2012, p. xxii
- ^ Deutsch & Dalvi 2004, p. 59-61.
- ^ 株式会社日立ソリューションズ・クリエイト. “コトバンク / ドリタラーシュトラ”. The Asahi Shimbun Company / VOYAGE GROUP, Inc.. 2016年12月20日閲覧。
- ^ Bose 1986, p. 71
- ^ Coburn 1991, p. 27
- ^ Gambhirananda 1997, p. xvii
- ^ Egenes 2003, p. 4
- ^ Chidbhavananda 1997, p. 33
- ^ translated by Sir Edwin Arnold (1993), Bhagavadgita (Unabridged ed.), New York, NY: Dover Publications, ISBN 0-486-27782-8
- ^ Chinmayananda 1998, p. 3
- ^ Ranganathananda 2000, pp. 15–25
- ^ Miller 1986, p. 59
- ^ Southgate 2005, p. 246
- ^ Max Bernhard Weinsten, Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis ("World and Life Views, Emerging From Religion, Philosophy and Nature") (1910), page 213: "Wir werden später sehen, daß die Indier auch den Pandeismus gelehrt haben. Der letzte Zustand besteht in dieser Lehre im Eingehen in die betreffende Gottheit, Brahma oder Wischnu. So sagt in der Bhagavad-Gîtâ Krishna-Wischnu, nach vielen Lehren über ein vollkommenes Dasein."
- ^ 上村勝彦訳『バガヴァッド・ギーター』岩波書店、p.217
- ^ a b c d e Fowler 2012, p. 2.
- ^ a b Hacker & Halbfass 1995, p. 261.
- ^ Vivekananda.
- ^ a b Miller 2004, p. 3.
- ^ Malinar 2007, p. 36–39.
- ^ a b Malinar 2007, p. 38.
- ^ Malinar 2007, p. 39.
- ^ Michaels 2004, p. 278.
- ^ a b Malinar 2007, p. 36.
- ^ a b Hacker & Halbfass 1995, p. 264.
- ^ a b c d e f Hacker & Halbfass 1995, p. 266.
- ^ a b Hacker & Halbfass 1995, p. 267.
- ^ Hacker & Halbfass 1995, pp. 268
- ^ Fowler 2012, p. 2
- ^ Krishnananda 1980, pp. 12–13
- ^ Easwaran 2007, p. 15.
- ^ Easwaran 2007, p. 15
- ^ Easwaran 2007, p. 24
- ^ see Gandhi 2009
- ^ Fischer 2010, pp. 15–16
- ^ Vivekananda, Swami, “Sayings and Utterances”, The Complete works of Swami Vivekananda, 5
- ^ Vivekananda, Swami, “Lectures and Discourses ~ Thoughts on the Gita”, The Complete works of Swami Vivekananda, 4
- ^ Aurobindo 2000, pp. 15–16
- ^ a b c Aurobindo 2000, pp. 20–21
- ^ Krishnananda 1980, pp. 5–7
- ^ Krishnananda 1980, p. 6
- ^ Chinmayananda 2007, pp. 10–13
- ^ Fowler 2012, p. xlv–vii
- ^ a b c Sargeant 2009, p. xix
- ^ Krishnananda 1980, p. 10
- ^ Zaehner 1969, p. 148
- ^ Sivananda 1995, p. xvii
- ^ Gambhirananda 1997, p. xx
- ^ Gambhirananda 1998, p. 16
- ^ Fowler 2012, p. xliii–iv
- ^ a b Gandhi 2009, pp. xv–xxiv
- ^ Radhakrishnan 1993, pp. 125–126
- ^ Fowler 2012, p. xlii
- ^ Cornille 2006, p. 2
- ^ Sampatkumaran 1985, p. xxiii
- ^ Isherwood 1965, p. 2
- ^ Radhakrishnan 1993, p. 289
- ^ Singh 2006, pp. 54–55
- ^ Dating for Shankara as 788–820 AD is from: Sargeant 2009, p. xix
- ^ a b Zaehner 1969, p. 3
- ^ For Shankara's commentary falling within the Vedanta school of tradition, see: Flood 1996, p. 124
- ^ Gambhiranda 1997, p. xviii
- ^ Sampatkumaran 1985, p. xx
- ^ For classification of Madhva's commentary as within the Vedanta school see: Flood 1996, p. 124
- ^ Dating of 1199–1276 AD for Madhva is from: Gambhiranda 1997, p. xix
- ^ Rao 2002, p. 86
- ^ For classification of Abhinavagupta's commentary on the Gita as within the Shaiva tradition see: Flood 1996, p. 124
- ^ Singh 2006, p. 55
- ^ see Gyaānadeva & Pradhan 1987
- ^ Robinson 2006, p. 70
- ^ For B. G. Tilak and Mohandas Karamchand Gandhi as notable commentators see: Gambhiranda 1997, p. xix
- ^ For notability of the commentaries by B. G. Tilak and Gandhi and their use to inspire the independence movement see: Sargeant 2009, p. xix
- ^ Stevenson, Robert W., "Tilak and the Bhagavadgita's Doctrine of Karmayoga", in: Minor 1986, p. 44
- ^ Stevenson, Robert W., "Tilak and the Bhagavadgita's Doctrine of Karmayoga", in: Minor 1986, p. 49
- ^ a b Jordens, J. T. F., "Gandhi and the Bhagavadgita", in: Minor 1986, p. 88
- ^ Gandhi 2009, First Edition 1946. Other editions: 1948, 1951, 1956.
- ^ A shorter edition, omitting the bulk of Desai's additional commentary, has been published as: Anasaktiyoga: The Gospel of Selfless Action. Jim Rankin, editor. The author is listed as M.K. Gandhi; Mahadev Desai, translator. (Dry Bones Press, San Francisco, 1998) ISBN 1-883938-47-3.
- ^ Minor 1986, p. 131
- ^ Minor 1986, p. 144
- ^ Minor 1986, p. 36
- ^ Robinson 2006, p. 69
- ^ Robinson 2006, p. 102
- ^ Patchen 1994, pp. 185–189
- ^ Jones & Ryan 2007, p. 199
- ^ Clarke 1997, pp. 58–59
- ^ Winternitz 1972, p. 11
- ^ Gerald James Larson (1981), “The Song Celestial: Two centuries of the Bhagavad Gita in English”, Philosophy East and West: A Quarterly of Comparative Philosophy (University of Hawai'i Press) 31 (4): 513–540, doi:10.2307/1398797, JSTOR 1398797.
- ^ Miller 1986, pp. 14–17
- ^ Bloom 1995, p. 531
- ^ Doniger, Wendy (August 1993), “Obituary: Barbara Stoler Miller”, Journal of Asian Studies 52 (3): 813–815, doi:10.1017/S002191180003789X, JSTOR 2058944
- ^ What had previously been known of Indian literature in Germany had been translated from the English. Winternitz 1972, p. 15
- ^ Khushwant Singh, Review of The Book of Prayer by Renuka Narayanan , 2001
- ^ Modern Indian Interpreters of the Bhagavad Gita, by Robert Neil Minor, year = 1986, Page 161
- ^ a b Hijiya, James A. (PDF). The Gita of Robert Oppenheimer" Proceedings of the American Philosophical Society, 144, no. 2 2013年12月23日閲覧。
- ^ Pandit 2005, p. 27
- ^ Hume 1959, p. 29
- ^ “The Telegraph - Calcutta : Opinion”. telegraphindia.com. 2016年12月26日閲覧。
- ^ Quotation from M. K. Gandhi. Young India. (1925), pp. 1078–1079, is cited from Radhakrishnan 1993 Front matter.
- ^ Sahadeo 2011, p. 129
- ^ Sharma 2008, p. 42
- ^ Londhe 2008, p. 191
- ^ “Dr Kalam, India's Most Non-Traditional President”. 2016年12月26日閲覧。
- ^ “Kalam a puppet of votebank politics”. 2016年12月26日閲覧。
- ^ “Kalam And Islam”. 2016年12月26日閲覧。
- ^ “Kalam, Islam and Dr Rafiq Zakaria”. 2016年12月26日閲覧。
- ^ “India was his Gurukul and its people, his shishyas”. 2016年12月26日閲覧。
- ^ 上村訳を引用
- ^ https://www.hinduismtoday.com/modules/smartsection/item.php?itemid=3988
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