چکیده:
Theoretical foundations of romantic mysticism are epistemological dimensions that deal with the knowledge of the truth and position of love as an ontological category, which increases the knowledge of the rightfulness of existence in the direction of love-oriented journey. One of the works in which romantic mysticism can be seen in abundance is Bhagavad Gita. Although, this work is a combination of Vedic beliefs, Upanishad teachings and the school of yoga, and has also been influenced by the invasion of Aryan beliefs into their land, traces of Islamic romantic mysticism can be clearly seen in it. This article deals with the application of the romantic mysticism of this book and the Lama'at of Iraqi (among romantic mystical books). Considering the study, in addition to the similarities that can be seen between these two works in terms of components and characteristics of the levels of behavior (desire, love, etc.), there are some differences. Some of these differences are, failure to achieve the survival with Allah (Ishvara) and merely deliverance of Puruṣa from the bondage of the body according to the school of yoga, the symbolic form of Brahman and Moksha from God and the unity of existence with it as well as the status of love and the ways to achieve it and how to study its solutions.
خلاصه ماشینی:
Article Type: Research A Comparative Study of the Position of Love in Islamic Mystical Path and Hindu Mysticism with Emphasis on Luma'at al-Iraqi and Bhagavad Gita ( Seyed Saeed Reza Montazeri / Assistant Professor of the Department of Religions and Mysticism, Farabi College, University of Tehran ssmontazery@ut.
) can be observed in the aforementioned book (Bhagavad Gita), and also considering that Upanishadic teachings and the Yoga school are also present in this book with many references to them, this work has been compared and matched with the book Luma'at al-Iraqi—which is among the mystical books in which romantic mysticism is very striking—to examine the position of love in these two works.
The aforementioned book is a synthesis of various Indian views and beliefs; therefore, not only can the comparison and matching of this book with Luma'at al-Iraqi indicate common points in romantic mysticism and the stages of mystical conduct, but alongside the mentioned stages of conduct, the views of the Yoga or Upanishad schools, which appear alongside Islamic mysticism in the Bhagavad Gita, can also be examined.
The two words Faqr and Ghina, despite having opposite meanings, in reality, share a single goal in the existence of the true seeker (being both self-sufficient and needy); their soul is in need of divine lights and their heart is independent of anything other than God. In the Bhagavad Gita, this self-sufficiency is the result of attaining absolute contentment: "He who has abandoned the desire for the fruit of action,/ and has reached the station of absolute contentment,/ is independent of everything and free" (Movahed, 1385, p.
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