바가바드기따(Bhagavadgītā)의 보편성 : 까르마요가(karma-yoga)를 중심으로

Abstract

The Bhagavadgītā (hereafter referred to as the Gītā) is perhaps the most famous, and definitely the most widely-read, religious text of ancient India, which is contained in the Bhīṣma-parva of the Mahābharata, the greatest Sanskrit epic. The Gītā is one of the most important texts that define the essence of Hinduism, and all over the world Hindus chant from The Gītā during most of their religious ceremonies. Mahātmā Gāndhi calls it "the universal mother whose door is wide open to anyone who knocks," and further says that "a true votary of the Gītā does not know what disappointment is. He ever dwells in with perennial joy and peace that passeth understanding." The Gītā deals with metaphysics, religion and ethics, and has been rightly called the 'Gospel of Humanity.'This paper is to investigate the basis of popularity of the Gītā in India as well as throughout the world, centering on karma-yoga, one of the most significant messages of the Gītā. First of all, we can find out the basis of universal popularity of the Gītā lies in the characteristics of Kṛṣṇa, the most venerated and popular of the incarnations of Lord Viṣṇu. Because Kṛṣṇa was originally a primitive non-Aryan god and became an avatāra of Viṣṇu, he could be acceptable to both Aryans and non-Aryans. Also, as Puruṣottama, Kṛṣṇa in the Gītā has dual characteristics of Īśvara and Brahman, and therefore He is regarded as the meeting point of personal theism and impersonal monism which are the two mainstream of Indian philosophy. Karmayoga makes the Gītā the 'Gospel of Humanity.' As the Gītā said, "None can ever remain really actionless even for a moment." It is not possible for us to abstain from action. The universe itself depends on actions. Work keeps up the cycle of the universe and it is the duty of every individual to help it. Karmayoga is the way of renunciation in action. The Gītā points out that the binding quality of an action does not lie in its mere performance but in the motive or desire that prompts it. Karmayoga is not negation of action, but performance of actions in a detached spirit. Again, karmayoga in the Gītā is not opposed to jñānayoga. In fact, the former is possible only when the latter is attained. The Gītā represents a unique synthesis of action and knowledge. I also pointed out that because The Gītā instructed niṣkāmakarma (desireless action) or karmayoga on the basis of the law of karma it could get the universal popularity.