Venkat Raman
Auckland, December 13, 2020
Recitation of excerpts and relevance from the Greatest Gift to humanity
Indian Association Manukau New Zealand (IAMNZ) will etch a milestone in its history as it celebrates ‘Gita Jayanti’ on Friday, December 18, 2020 at its Diversity Centre located at 25, Tui Street in the South Auckland suburb of Papatoetoe.
The event, planned to be held from 7 pm to 830 pm, will including recitation of some excerpts the Bhagavad Gita and its relevance to the modern-day world, culminating with ‘Gita Aarti,’ extolling the greatest gift of God to humankind.
Association General Secretary Aman Kharbanda said that ‘Bhagavad Gita Aarti’ or ‘Gita Aarti’ is a prayer found in Bhagavad Gita Shastra, summarising the glory and importance of Bhagavad Gita.
“The texts were originally revealed in the classical language of Sanskrit spoken on the Indian Sub-continent. Aarti can be spoken or sung with musical instruments to give more effect to worship. I is usually performed at the end of the Pooja ritual. It is said that if there was any flaw in the Pooja, then its fulfilment can be done by Aarti,” he said.
Mr Kharbanda said that the event will include speakers to impart the importance of Gita in the daily lives of people.
Gita Aarti is a highlight of Gita Jayanti (Wikimedia Commons)
About Gita Jayanti
Gita Jayanti denotes the Birthday of Bhagavad Gita, the most Sacred Text of Hindus.
Gita Jayanti is celebrated by devotees of Lord Krishna (followers of Sanatana Dharma) and consider Bhagavad Gita as their Divine Mother because she teaches, in a non-sectarian and scientific manner) how to re-establish our lost relationship with God Almighty (The Supreme).
Many devotees believe that en-masse recitation of all the 700 verses of the Gita chanted throughout the day will bring happiness and good health to people worldwide.
Devotees also fast on this day because of Ekadashi and chant Bhajans and perform Poojas. In some places, stage plays and Gita-chanting competitions are held for children.
About Bhagavad Gita
Most people know that Lord Krishna (Lord Vishnu) ‘delivered’ the Gita to Arjuna at the Battle of Kurukshetra explaining why means also justify the end (‘Dharma’ or Righteousness is always the victor) and that ‘All is fair in war.’
Recent screening of India’s great epic ‘Mahabharata’ (culminating in the Batlle of Kurukshetra) in various television channels in various Indian langauges has kindled the interest of the youth on the Bhagavad Gita.
The Bhagavad Gita, with 700-verses, a part of the Hindu epic Mahabharata (Chapters 25 to 42 of the Sixth Book of Mahabharata). The Gita is set in a narrative framework of a dialogue between Pandava Prince Arjuna and his Guide and Charioteer Lord Krishna.
Lord Krishna delivers the Bhagavad Gita to Arjuna at the Battle of Kurukshetra
Facing the duty as a warrior to fight the Dharma Yudh or Righteous War between Pandavas and Kauravas, Arjuna is counselled by Lord Krishna to “fulfill his Kshatriya (warrior) duty and establish Dharma.” Inserted in this appeal to Kshatriya Dharma (chivalry) is a dialogue between diverging attitudes concerning the methods of attaining liberation (Moksha).
The Bhagavad Gita was exposed to the world through Sanjay, who senses and cognises all the events of the battlefield. Sanjay was Kaurava King Dhritarashtra’s advisor and charioteer.
Theistic theme
The Bhagavad Gita presents a synthesis of the concept of Dharma, Theistic Bhakti, the Yogic Ideals of Moksha through Jnana, Bhakti, Karma and Raja Yoga (mentioned in the Sixth Chapter) and Samkhya philosophy.
Numerous commentaries have been written on the Gita with widely differing views on the essentials. Vedanta commentators read varying relations between Self and Brahman in the text: Advaita Vedanta sees the non-dualism of Atman (soul) and Brahman as its essence, whereas Bhedabheda and Vishishtadvaita see Atman and Brahman as both different and non-different, and Dvaita sees them as different.
Spiritual Dictionary
The Bhagavad Gita’s call for selfless action inspired many leaders of the Indian Independence Movement including Bal Gangadhar Tilak and Mohandas Karamchand Gandhi. Gandhi referred to the Gita as his ‘Spiritual Dictionary.’
Due to its presence in Mahabharata, the Bhagavad Gita is classified as a Smriti text or ‘that which is remembered.’
The Smriti texts of the years between 200 BCE-100 CE belong to the emerging ‘Hindu Synthesis,’ proclaiming the authority of the Vedas while integrating various Indian traditions and religions. Acceptance of the Vedas became a central criterion for defining Hinduism over and against the heterodoxies, which rejected the Vedas.
The Hindu Synthesis
The ‘Hindu Synthesis’ emerged during the early Classical period (200 BCE-300 CE) of Hinduism. According to Columbian Professor of Religion, History and Human Sciences Alf Hiltebeitel, a period of consolidation in the development of Hinduism took place between the time of the late Vedic Upanishad (ca 500 BCE) and the period of the rise of the Guptas (ca 320–467 CE) which he calls ‘Hindu Synthesis,’ ‘Brahmanic Synthesis,’ or ‘Orthodox Synthesis.’
It developed in interaction with other religions and peoples.
The emerging self-definitions of Hinduism were forged in the context of continuous interaction with heterodox religions (Buddhists, Jains, Ajivikas) throughout this 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 Bhagavad Gita is the sealing achievement of this Hindu Synthesis, incorporating various religious traditions.
The above story has been sponsored by
