اندیشل سیاسی هند باستان؛ بررسی موردی مهابهاراتا، بهاگاوادگیتا، رامایانا (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
آیا می توان از اندیشه سیاسی هند باستان براساس ادبیات اساطیری و حماسی آن سخن گفت؟ این پرسشی است که در مقاله حاضر، بدان پرداخته شده است. به منظور پاسخ به این پرسش، ابتدا بحثی در باب چیستی اندیشه سیاسی و چگونگی فهم آن ارائه شده است. در این تعریف، اندیشه سیاسی، نوعی از اندیشه ورزی معطوف به عمل سیاسی دانسته شده است که از دغدغه انسانی کردن سیاست ازطریق معنوی و مردمی کردن این قلمرو نشئت می گیرد. این اندیشه ورزی، پنج مرحله بحران شناسی، علت شناسی، دلالت آرمان شهری، دلالت هنجاری و دلالت انتقادی را طی می کند. بازخوانی ادبیات اساطیری حماسی هند باستان از این منظر نشان دهنده این واقعیت است که عمل سیاسی در هند باستان بعد از به افراط وتفریط کشیده شدن، به شکل گیری اندیشه سیاسی منتهی شده است. این اندیشه سیاسی نیز بعد از عبور از نظریه افراطی حاکم حکیم، به تعادل گراییده است و کامل ترین شکل خود را در قسمت نهایی ادبیات حماسی هند باستان به نمایش گذاشته است. فهم و از آن خود کردن این نظریه سیاسی می تواند به انسان مدرن در گذر از هرگونه بنیادگرایی و بنیادستیزی معرفتی و سیاسی کمک کند. روش تحقیق مقاله حاضر، تحلیل و توصیف سه اثر مهابهاراتا، بهاگاوادگیتا و رامایانا، با استفاده از ابزار کتابخانه ای است.Ancient Indian Political Thought; A Case Study of Mahabharata, Bhagavad-Gita, Ramayana
Is it possible to discuss ancient Indian political thought based on its mythological and epic literature? This is the question addressed in the present article. To answer this question, an initial discussion is presented on the nature of political thought and how it can be understood. In this definition, political thought is considered a type of intellectual activity directed towards political action, emerging from a concern for humanizing politics by spiritualizing and democratizing this realm. This intellectual process progresses through five stages: crisis analysis, causation, utopian implication, normative implication, and critical implication. Revisiting the mythological and epic literature of ancient India from this perspective reveals that political action in ancient India, after becoming extreme and excessive, led to the formation of political thought. This political thought, after moving beyond the theory of the sage-ruler extreme, reached equilibrium and exhibited its most complete form in the final sections of ancient Indian epic literature. Understanding and internalizing this political theory can assist modern individuals in transcending any kind of fundamentalism or anti-fundamentalism in both knowledge and politics. The research method of this article involves the analysis and description of three works—Mahabharata, Bhagavad Gita, and Ramayana—using library resources.
Introduction
When it comes to Indian civilization, the minds of Iranian scholars, like those of other human beings, evoke an image that is intertwined with absolute spiritualism. The image, first created by Western Orientalists based on some ancient Indian texts such as Buddhism, describes India as a civilization of denial of life. In recent decades, this trend has changed, and Western thinkers have relied on texts such as Arthashastra, have accentuated materialism, and the politics of power in this civilization. In such a situation, each spiritualist or realist researcher will like and highlight part of this image and present it to others as the real image of India. The question that arises in such a situation is whether it is possible to go beyond the image that Western thinkers have created of India and reach an image of this civilization that is closer to reality. Thus, the present study defines its purpose in reviewing the two images mentioned of Indian civilization, and achieving a picture in accordance with reality, and its strategy in achieving this goal is to look at the civilization of ancient India from the perspective of political thought and re-read the history and ancient texts of this civilization from this perspective. In this regard, our main question in this study is, "Does ancient India have political thought?" Here is our preliminary answer: Ancient India has its own political thought, which is subordinated to political literature and political mysticism, which is reflected in the epic literature of ancient India.
1.1. Research Methodology
In general, two methods can be used in the method of reading political texts. In the first method, special and general components extracted from the works and time of the author's life are used to understand his works. The second method refers to the usual method of using external components and theories to understand political texts. In this article, the above two methods are used; That is, what is prepared as the definition of politics and political thought and how to understand it is, first, extracted from the epic texts of ancient India.
In this way, the researcher, first, by suspending all the presuppositions and definitions of political thought, presents his problem on the texts in question. By reading and re-reading these texts many times, the researcher finally comes to an answer to his problem. This answer is the same as the theoretical method and framework of what and how political thought is. In the second step, the researcher uses this method and theory to understand the texts in question. In the new theory of the present article on what and how to understand political thought, the first aspect of political thought is the exploratory aspect, which itself consists of five pillars. The first pillar is crisis studies. The second pillar of this aspect of political thought is cause mining. The third pillar of the first aspect of political thought is its utopian aspect. The fourth pillar of the first aspect of political thought is its critical aspect. The second aspect of political thought, its inferential aspect, is based on the popularization of politics. The last aspect of political thought is its innovative and regenerative aspect.
Discussion
From the point of view of how to understand or how to read political thought or political theories, it is worth mentioning that for each political thought, three aspects can be considered: exploratory, inferential and innovative. The first aspect of political thought is the exploratory aspect in which the researcher merely describes the stages of thinking of political thinkers in humanizing the realm of politics. In the ancient world, this humanization took place in the form of a spiritualization of politics. This aspect of political thought itself has five pillars, indications or stages of crisis, causality, utopia, normative and political-critical, which constitute the special implications of political thought. The refusal of the class of warriors and politicians of ancient India from political action and fighting refers to the crisis of ancient India. The cause of this crisis can be seen in the emergence of rationalism and mysticism, which led to the opposition of the Indian warrior class to the kind of thought and behavior of the Brahmins. This class, during the transition of Indian society from the Brahmanical period to the so-called Hindu period, created its own texts in which a utopia was drawn, which was presided over by a wise ruler and mystic. This unrealizable utopia was later refined in the epic works of ancient India, and the theory of moral ethical ruler was proposed, which we refer to as the normative aspect of the political thought of ancient India. Finally, this theory of political system was objectified by a particular type of governance and policy, and showed its shortcomings in practice. This is the critical political implication of the political thought of ancient India. Another characteristic of political thought is that in order to be applied, it gives its product, that is, political theory, to other human beings at any time, in order to use it to serve human life. Mohagheghi, in the light of his critical view of classical thought, which originated from his rationalism, and on the idea of the modern age, which originated from his spiritualist spirit, deals with the reduction of these ideas and the self-extraction of these ideas. Be. For us, prayer and political action as two secrets are these extracts of the thought of the past and the new age. The last aspect of political thought is its ability to reproduce itself in a new form based on the conclusions of scholars. This kind of new political thought, while focusing on political action, by basing it on prayer, also pursues the work of spiritualizing politics at the level of all human beings, and not just politicians.
Conclusion
The results of the present study are as follows: a) In order to answer the main question of the present study, it is noteworthy that re-reading the epic literature of ancient India shows us that Ancient India not only has political thought but also offers the most complete form of political thought and theory Rather, it presents the most complete form of political thought and theory in which politics and religion, as two independent human activities, are intertwined and balanced in interaction with each other. By examining this literature, researchers can not only gain a complete picture of political thought, but also recognize the deviant forms of this type of thought and distinguish politics from non-politics. Conversation with these texts, provides a complete insight into what and how political thought is. B) The above point provides the basis for reviewing the Orientalists' understanding of ancient Indian civilization. The mere existence of political thought, which is a kind of Thinking focuses on the connection between truth and reality, shows that any one-dimensional images of this civilization, which are based on realistic or idealistic approaches, do not reflect the whole picture of this civilization. . C) What we have gone beyond the main question of this study is that ancient India not only has political thought, but this thought and the theory that emerges from it, can promise us a new political thought in the new age, which is an age without political thought.
References
Anonymous. (1972). Ramayan: The Holy Book of Hindus, by the efforts of Abdoul Doud Azhar Dehlavi, Volumes 1 and 2, Tehran: Bahman Printing House.
Anonymous. (1979). Mahabharata: the world's largest ancient poem in Sanskrit language, translated by Mir Ghiyathuddin Qazvini, Tehran: Tahori Publishing House.
Anonymous. (2013). Bhagavad gita, translated by Mehdi Alaei, first edition, Tehran, Research Institute of Humanities and Cultural Studies.
Anonymous. (2015). Gita: Song of the Gods, translated by Mohammad Ali Movahed, third edition, Tehran: Khwarazmi.
Delakampani, C. (2012). Philosophy of politics in the contemporary world, translated by Bozor Naderzadeh, Tehran: Shahr Ketab.
Freud, S. (2013). The Future of an Illusion, first edition, translated by Hashem Razi, Qoghnos Publications.
Freund, J. (2004). Sociology of Max Weber, Abdul Hossein Nik Gohar, Tehran: Raizen.
Habermas, J. (1973). Theory and Practice, translated by John Viertel, New York: beacon press
Mehdizadeh Naderi, N. (1991). Bodhidharma, Tehran: Pasargad.
Mohseni Rad, B. (2017). Reflection of Indian Culture and Civilization in Arabic Texts, Subcontinent Researches, 10(35): 159-176)
Schopenhauer, A. (2018). The World Like Will and Imagination, translated by Reza Valiyari, Tehran: Nahr-e-Karzan.
Shaygan, D. (2019). Religions and Philosophical Schools of India, first volume, seventh edition, Tehran: Amir Kabir Publishing House.
Tavakoli, T. (2015). Rameh Krishna School: Pioneer of Religious Renewal in Hinduism, Subcontinent Researches, 7(22): 7-44.
تبلیغات
