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Standing tall in the field of Bhagavad Gita commentaries, this book is the result of the revolutionary treatment given by Nataraja Guru to this ancient masterwork of the human race to be appreciated as a universally applicable psychology of life and living.
Nearing its fiftieth year of being continuously in print, Nataraja Guru s monumental analysis of one of the greatest philosophical classics of Planet Earth is now available in a new edition. Generations have benefited from its unique angle of vision, which introduces a universal framework that does not depend on faith to impart its message of infinite potential for every human being. The Guru s wry humor, fresh insights, and fearless challenges to prevailing orthodoxies, are clear marks of his style. His analysis is radical by any measure, yet it must be noted that much of the scientific and philosophic community has evolved over the same half century toward a similar global, broad-minded outlook to the one which the Guru brings to bear in these pages, and which not coincidentally is advocated by the Bhagavad Gita itself.
- Sales Rank: #3932021 in Books
- Brand: Brand: D.K. Printworld
- Published on: 2011-08-31
- Original language: English
- Dimensions: .0" h x .0" w x .0" l, 1.10 pounds
- Binding: Hardcover
- 783 pages
- Used Book in Good Condition
About the Author
Nataraja Guru is the disciple-successor of Narayana Guru (1854-1928), whose dialectical revaluation and restatement of Sankaracarya's Advaita Vedanta conformed for the first time to the requirements of a normative or experimental science, to the extent that will probably ever be possible. Sankara himself may be said to be a continuator of Vyasa, who in his turn revised and restated the wisdom of the Upanishads as understood in his time. Nataraja Guru is thus a representative of the same pure, direct and vertical line of succession of philosophical revaluators extending back through time to the most ancient phase of the recorded history of human thought. The Guru may thus be seen to be uniquely qualified to undertake the present work, which he did at the instance of Narayana Guru himself. Sent by Narayana Guru to study in the West, Nataraja Guru was awarded the D. Lit. degree from the University of Paris. In 1923 he established the Narayana Gurukula, with headquarters at Varkala in Kerala State, a Guru-disciple foundation which welcomes all who seek the wisdom of the Absolute in open and living terms. The Guru has translated into English and commented on all of the major works of Narayana Guru, and has written on a wide variety of subjects, employing throughout a protolinguistic or structural approach which could be said to be his unique contribution to the perennial wisdom heritage of mankind.
Most helpful customer reviews
2 of 2 people found the following review helpful.
a seriously heavy gita!
By Maximus Pittounikos
I only stumbled on this version after reading a book by one of the Guru's disciples, Swami Muni Narayana Prasad (Karma and Reincarnation), and was so impressed by it, I ordered this Bhagavad Gita. I guess I took a gamble on the high price, but happily, this high quality hardback is worth every penny if you want a scholars Gita without a artwork and magic.
It appears that I'm the first to review this version on the Bhagavad Gita and, very. bizarrely, I can find little information on the Nararaja Guru online. When we type 'Bhagavad Gita' on Amazon, all the pop-gita's are listed. This is unfortunate and says much about the world today.
This commentary is big, very rich is learning, dense and complicated. Unfortunately, this commentary is infected with a Hegelian dialectic and the reader is expected to bounce from one sloka to another sloka, to land on the real meaning. Once upon a time, Karl Marx replaced God, and he influenced India. That time is over and no serious thinker takes dialectics seriously anymore.
Nataraja Guru's wordview is also unique for Westerners. These days, the words 'Aryan' and 'Varna' are forever translated as noble and caste. All experts agree on those two meanings. However, during the 19 Century, all experts translated those words to mean 'race' and 'colour'. Nataraja Guru even argues that Arjuna is black (I have lost the page reference). And on page 98, he even writes, "Arjuna and the women concerned here were non-Aryans". And he means non race Aryans rather than none-nobles.
An other well know teacher of vedanta, Swami Chinmayananda, says somewhere that German scholars didn't understand the sanskrit and many forums I have visited also blame the West. But here we have a genius Indian in Nataraja Guru arguing a different reason. Another swami, Swami Chibhavanda, argues in his commentary that the gunas are colors and sattvic is a white color, hence Arjuna in hindu art being white skinned. A spiritual caste sounds right.
I am not at all concerned myself, I am only pointing this out because it is interesting that identity politics is alive and well in india!
I think Nataraja Guru sees himself as a drividian. I imagined this aryan drividian split took place thousands of years ago. I really wasn't aware of the politics today. What else are we Westerners unaware of?
On page 220, there is the famous sloka with Krishna, in avatar mode, descending to fix the broken dharma. Nataraja writes, "Reference to Krishna as an avatar in the Gita would be wrong"! It is all maya in India, and this feels somewhat baffling because if even the Gods are not there, then why are you worried about politics and race if even the avatara isn't real?
If it's all maya, then space-time and cause are also maya and we are all maya. The real is called Brahman, or The Absolute or the Neumenon. But when we say 'real', we automatically attach attributes to It. But Tat is beyond Tat. But even saying 'beyond' is attaching time and space to It. All that isn't Tat is maya, including ego, life, thoughts. Hence there is no reincarnation, no soul and no rebirth. This is solid logic, but mere logic.
A better translation for shunya can be zero or nill because it is outside of space-time and causality.. But if there is zero or nil trace of me, because I have sank into the Ocean (another space-time bound metaphor), then why not use the word The Unnamed, the Brahaman, Nil or the Nihil? We only give It a poetic word like Brahman or The Absolute because It sounds nice. Brahmanism or Absolutism. How about nihilism? This is why advaita can be called nihilism without tears. It is nihilistic but this isn't bad because we go back to whence we game.
Nataraja Guru's explanation for sloka 6-42, about the fallen yogi being re-born into a family of yogis is using dialectics and so is very week. Even the advaitan Swami Chibhavanda hints at reincarnation in this sloka but Nataraja Guru is too hardcore and, in this passage, he reminds me of a spiritual Richard Dawkins. The passage is definitely describing reincarnation and there is no other explanation and using a dialectic one-upsmanship is week.
Do we have it the wrong way round about the scriptures as an authority for reincarnation? What if reincarnation was an observable truth and the ancients wrote down explanations to, well, explain what they saw, like they wrote explanations about the movement of the sun and moon? Maybe those ancient aryans, living in tightly nit communities, 6000 years ago, noticed dead children being reborn in the neighbouring tribe or in their own band of warriors, mystics and raiders.
Ian Stephenson's research, and many more reports, suggest this. This is why there is so much confusion in Bhagavad Gita commentaries. The commentators could not explain the phenomenon. If the phenomenon of reincarnation where merely wishful thinking, then why so many conflicting theories? But advaita can be too logical in denying the observable reality of things.
Advaita is indeed logical but logic may well become like geometry. For thousands of years, Euclid was the paramount truth. Now there are many geometry's. So one day, logic may we be replaced.
Anyway, I am only a few pages in and this is a big book. This Gita definitely supplies intellectual nourishment.
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