|
CHAPTER I
INTRODUCTORY
The Upanisads, a work as authoritative and acceptable as both;
and later on, the Upanisads, the Vedanta-Sutras and the
Bhagavadgita acquired the colbctive name of "Prasthana-
trayi " (the Trinity of Systems). " Prasthana-trayl "
means the three principal authoritative works or pillars of the
Vedic religion which systematically and scientifically
expounded the two paths of Renunciation (mvrfti) and
Energism (pravrtti). When once the Bhagavadgita came in
this way to be included in the " Prasthana-trayl " and tha
sovereignty of this "Prasthana-trayl" came to be firmly
established, all religious opinions or cults which were,
inconsistent with these three works or which could not find a
place in them, came to be considered as inferior and unaccept-
able by the followers of the Vedic religion.
The net result of this was that the protagonist Acaryas of each of the various-
cults which came into existence in India after the extinction
of the Buddhistic religion, such as, the Monistic (advaita), the
Qualified-Monistic ( visistadvaita ), the Dualistic (dvaita) and
and the Purely Monistic (suddhadvaita) cults with the super-
added principles of Devotion ( bhakti ) or Renunciation
( samnyasa ) had to write commentaries on all the three parts of
the Prasthana-trayl ( and, necessarily on the Bhagavadgita.
also ), and had somehow or other to prove that according to
these three works, which had become authoritative and
acceptable as Scriptures long before those cults came into-
existence, the particular cult promulgated by them was the
correct cult, and that the other cults were inconsistent with
those Soriptures. Because, if they had admitted that these
authoritative religious treatises would support other cults
besides those propounded by themselves, the value of their
particular cult would to that extent suffer and that was not
desirable for any of these protagonists.
When once this rule of writing sectarian ( sampradayika ) commentaries on the
Prasthana-trayi supporting a particular doctrine came into
vogue, different learned writers began to propound in their
criticisms their own interpretations of the moral of the Gita
on the authority of the commentaries pertaining to their
particular doctrine and such criticisms began to gain authority
in those particular sects. The commentaries or criticisms
which are now available on the Gita, are more or less all of
this kind, that is to say, they are written by Acaryas pertaining
to diverse sects ; and on that account, although the original
Bhagavadgita propounds only one theme, yet it has come to be
believed that the same Gita supports all the various cults.
|
|