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Spiritual Enrichment
In the line of spiritual progress and for the cultivation of true
knowledge the most interpreted creation from the Indian context was the
Bhagavadgita. It is a 700-verse Hindu scripture that was developed as an
inseparable part of the epic Mahabharata (chapters 23 to 40 of book 6 of the
Epic called the Bhishma Parva), dated to the second half of the first
millennium BCE. It was also identified as a typical of the Vedic synthesis
having integration of Vedantic, Sankhyic and Yoga Philosophy of Indian origin.
It is considered to be one of the Holy Scriptures for people of places
developed and ruled by Aryans[1].
The philosophical issues and doubts developed in the mind of a warrior amidst a
battle field were attended efficiently by lord Krishna. His discourse on
various spiritual issues went on far beyond the scope of the war with which the
fellow warrior was dealing[2]. Theistic scholars interpreted the term
Bhagavadgita as “Rhe Words of God[3].” The Iswara Gita, Hari Gita, Ananta Gita, Vyasa
Gita and some other creations are the diverged dimensions of the same creation
represented by Veda Vyasa in the epic[4]. The basic creation of the integrated
spiritual teachings in the form of a poetic dialogue is developed primarily by
sage Veda Vyasa[5].
Different saints might have added different parts in the holy book time to time
to make the creation enriched one. That is why gradual integration of Vedantic,
Yogic and Sankhya philosophy went on continuing through ages[6].
Perhaps with the same effort of integration of various teachings the epic
Mahabharata was also growing. Along with different evidences it is confirmed
that the holy book was compiled by many authors and was also enriched time to
time by many saints[7].
Second century BCE would be the probable time when the compilation
of the Gita came in practice and the series of modifications went on
periodically afterwards[8].
Probably the latest date of compilation of the holy book would be around the
first century CE[9].
The holy book was compiled during the age when ethics of war was under a
question mark and importance of renunciation was gaining popularity[10].
The Bhagavadgita principally deals with the spiritual ascent of an
individual through ladders of duties and enlightenment of the self through
gaining proper culmination of knowledge, devotion and services as are required
for attainment of renunciation[11].
It is a great synthesis of impersonal spiritual monism with the personal god[12]. 700[13]
verses of Bhagavadgita are structured in several ancient Indian poetic meters
incorporated in 118 different chapters. Different chapters are interpreted
differently by thinkers and philosophers time to time.
The main focus of the discussion will be on the way Acharya Vinoba
developed a comprehensive thought process alongside the normal confluence of
the conversation between the God and the warrior. It was judged accordingly to
work out the relevance of the teachings of Gita on the basis of present day
context. War like situation is still there in and around us and us all aspire
for an abled guidance from masterly instructions for overcoming the situation.
The Upanishadic concept of absolute reality, a sharp deviation from the ritual
driven Vedic Religion, is advanced by teachings of the Gita[14].
A focus upon a neuter principle is also advanced by this holy book at different
places[15].
Atman[16]
as a foundational concept is established by the principles of the Gita[17]. It also accepts Atman as a pure, unchanging
and real essence of the self. An effort to combine Sankhya and Vedanta
Philosophy with a clear apprehension of addressing the individual refinement
through culmination of knowledge, devotion and performed actions is dealt
efficiently in the holy book. It was, in that context of an effort to linking
up different schools of philosophy, can be considered as an effort of reviving
the spiritual faith of people during epic age.
“Atman = Brahman” as duly developed by Upanishads has maintained
the central position in the Bhagavadgita[18].
The paths of knowledge, devotion or actions (performing duties) lead ultimately
to renunciation. The perfect combination of the entire three paths determines
the basic human nature of an individual[19]
. Gita upholds the necessity of
performing duties in society[20] .
One should not escape or try to keep aside from the Karma or performing duties
in society.
The simplicity and normal confluence with which lectures delivered
by Acharya Vinoba Bhave has made the critical parts of the holy book easy to
assimilate and internalise alongside the ever changing context of the society.
It can be considered as an address to the world. Because of that reason the
entire lecture series having combination of eighteen chatters are duly
incorporated along with the recent study.
We directly gain such a spark of the accumulation
of the divine power within ourselves through cultivation of knowledge. Saints
in olden time wanted to simplify the holy teachings for the purpose of making
such teachings easy to assimilate for individuals of different walks of life. A
state of confusion regarding duty of an individual in a society may develop at
any time. It may even spoil the credential of an individual in society. Such a
state of confusion may even give birth to a self-centered apprehension of doing
things. Such a state of self-centered conduct may further lead to a state of
violent ego. Person getting inflicted with such a state of violent ego may give
birth to a conflict. It is also true that one can overcome the situation of the
development of such a state of violent ego through cultivation of true
knowledge. Bhagvadgita insists on gaining such kind of true knowledge which can
ignite the mind with a feeling of the divine omnipresence.
Teachings of Bhagvadgita has its root duly
converged from some prominent sources like Vedas, Upanishads, Yoga Philosophy
and Sankhya Philosophy. Gita has successfully brought culmination of all the
major schools of Indian philosophy for making the teachings of the Gita widely
applicable and perpetually relevant. Gita also narrates the nature of conflicts
and the role of knowledge, devotion and action to address such conflicts at
different fronts. A warrior should attend a war for safeguarding the dependent
ones; a saint should remain indulged in worshipping the holy master; a teacher
should cultivate the true knowledge and also should pass on the same to the
fellow students. Duty of a warrior should not be taken up with priority by any
priest. Performing the duty in particular depends on the state of mind for
which the intellectual sanction is ensured. Without putting oneself in a
definite role in society one cannot confer about the type of duties to be
accomplished at any instances. We simply put ourselves in a war front as a
warrior and start delivering our duty as a perfect warrior. Swadharma (or duty of
an individual in particular) is the state of mind for which the preparedness
and knowledge acquisition was accomplished.
On the basis of the above discussion we can
easily consider The Gita as a holy book of instructions and self-actualized
guidance for which we often rely upon the Divine. We can coin any name for our
Divine master, but only name cannot alter its identity and character in
particular. Our feelings pass on silently for accepting the supremacy such a
guiding force having adequate hold upon our understanding and awareness. It
will even facilitate us for attainment of some sort of completeness in due
course of time.
Spirituality became disconnected from traditional religious groups
and institutions in due course of time;[21]
got prominence in social and political movement of different kinds. Vedic texts
and epics were translated in other languages which influenced growth of
spirituality beyond the scope of religion and tradition. Role of The
Bhagavadgita cannot be ignored in this regard; it was the mostly interpreted
source of Holy Scriptures of Indian origin; a balanced scripture which was
developed to integrate thought process of Veda, Sankhya and Yoga philosophy to
elaborate possibilities and scope of spiritual ascent duly availed to aspirants
from all walks of life. Spirituality was there in Asian religions in the form
of secret teachings.[22]
Neo- Vedanta concept and universalism of thought process was also explored
during instances of global conflict to bifurcate Spirituality while remaining
independent of culture and traditions dully inflicted with religion, custom and
traditions.[23]
Contribution of saints like Sage Shankaracharya, Swami Vivekananda, Sri
Aurobindo, Acharya Vinoba and others cannot be ruled out. Advaita Vedanta was
the central doctrine of the development of Spirituality during colonial rule in
India. Exchange of ideas between western world and India paved a path of
further development in this field for seeking subtle convergence in development
of spirituality; it became more oriented on subjective experience;[24] instead of accommodating oneself in the
restricted ontological context.[25]
Meditation became a strong tool leading an individual to experience self
actualisation.[26]
Traditional doctrine encompasses spiritual progress through three distinct
paths: the way of Knowledge, the way of devotion and the way of offering
selfless services; there may be various combinations of all the three specified
paths; even follower of all the three paths can have such eligibility.[27] Jnana Marga (the path of Knowledge) is the
way of seeking self-realisation under the sincere guidance of a spiritual
master (Guru).[28]
The scope of this volume of publication is to encompass development of
spirituality through practices of knowledge and Science (Jnana- Vijnana).
Ultimate objective of practices of Yoga is to attain renunciation of the world;
a state where universal truth can be realised; where stability of memory and
intellect on the Divine subject can be ensured due to diffusion of mind; where
spheres of the bodily existence of the senses on worldly manifestations can be
experienced as exhibits of the Divine.[29]
[1] Davis, Richard H. (2014), The 'Bhagavad Gita':
A Biography, Princeton University Press, ISBN 9780691139968
[2] Sargeant, Winthrop (2009), Christopher Key
Chapple (ed.), The Bhagavad Gītā: Twenty-fifth Anniversary Edition, State
University of New York Press, ISBN 978-1-4384-2841-3
[3] Swami Prabhavananda; Christopher Isherwood
(2002). Bhagavad-Gita: The words of God. Signet Classic. ISBN
978-0-451-52844-5.
[4] Sharma, Arvind (1986). The Hindu Gītā: Ancient
and Classical Interpretations of the Bhagavadgītā. London: Open Court. ISBN
978-0-8126-9013-2.
[5] Fowler, Jeaneane D (2012), The Bhagavad Gita: A
Text and Commentary for Students, Eastbourne: Sussex Academy Press, ISBN
978-1-84519-520-5
[6] Upadhyaya, Kashi Nath (1998), Early Buddhism and
the Bhagavadgītā, Motilal Banarsidass Publ, ISBN 978-81-208-0880-5
[7] Minor 1982, p. xxxiv, Quote: "Therefore,
instead of the traditional view of authorship, many scholars have argued that
the Gita is not the work of one author but a composite work.".
[8] Fowler, Jeaneane D (2012), The Bhagavad Gita: A
Text and Commentary for Students, Eastbourne: Sussex Academy Press, ISBN
978-1-84519-520-5
[9] Upadhyaya, Kashi Nath (1998), Early Buddhism and
the Bhagavadgītā, Motilal Banarsidass Publ, ISBN 978-81-208-0880-5
[10] Arthur Llewellyn Basham (1991). The Origins and
Development of Classical Hinduism. Oxford University Press. pp. 95–96. ISBN
978-0-19-507349-2.
[11] Robin Gill (2017). Moral Passion and Christian
Ethics. Cambridge University Press. pp. 129–130. ISBN 978-1-107-17682-9.
[12] Raju, P.T. (1992), The Philosophical Traditions
of India, Delhi: Motilal Banarsidass Publishers Private Limited
[13] Minor 1982, pp. l–li, Quote: "The current
text of the Bhagavad Gita is well-preserved with relatively few variant
readings and none quite serious. This is especially remarkable in the light of
the numerous variants for the remainder of the Mahabharata, some of which are
quite serious. Secondary insertions are found in individual manuscripts of the
Gita, but these are clearly secondary. The number of stanzas in the Gita is
700, a number confirmed by Shankara, and possibly deliberately chosen in order
to prevent interpolations."
[14] Zaehner, R.C. (1969), The Bhagavad Gītā, Oxford
University Press, ISBN 0-19-501666-1
[15] Zaehner, R.C. (1969), The Bhagavad Gītā, Oxford
University Press, ISBN 0-19-501666-1
[16] Atman is a Sanskrit word
which refers to the Good Self or Self extent essence of the individual.
[17] Fowler, Jeaneane D (2012), The Bhagavad Gita: A
Text and Commentary for Students, Eastbourne: Sussex Academy Press, ISBN
978-1-84519-520-5
[18] Fowler, Jeaneane D (2012), The Bhagavad Gita: A
Text and Commentary for Students, Eastbourne: Sussex Academy Press, ISBN
978-1-84519-520-5
[19] Franklin Edgerton (1952). The Bhagavad Gita,
Part 2. Harvard University Press. pp. 44–45 with footnotes, context: pp. 30–54
(Part 2).
[20] Fowler, Jeaneane D (2012), The Bhagavad Gita: A
Text and Commentary for Students, Eastbourne: Sussex Academy Press, ISBN
978-1-84519-520-5
[21] Snyder, C.R.;
Lopez, Shane J. (2007), Positive Psychology, Sage Publications, Inc., ISBN
978-0-7619-2633-7
[22] McMahan, David L.
(2008), The Making of Buddhist Modernism, Oxford University Press, ISBN
978-0-19-518327-6
[23] Roy, Sumita
(2003), Aldous Huxley And Indian Thought, Sterling Publishers Pvt. Ltd
[24] Waaijman, Kees
(2000), Spiritualiteit. Vormen, grondslagen, methoden, Kampen/Gent:
Kok/Carmelitana
[25] Saucier, Gerard;
Skrzypinska, Katarzyna (1 October 2006). "Spiritual But Not Religious?
Evidence for Two Independent Dispositions" (PDF). Journal of Personality.
74 (5): 1257–92. CiteSeerX 10.1.1.548.7658.
doi:10.1111/j.1467-6494.2006.00409.x. JSTOR 27734699. PMID 16958702. Archived
(PDF) from the original on 2017-08-08. Retrieved 2013-03-05.
[26] Houtman, Dick;
Aupers, Stef (2007), "The Spiritual Turn and the Decline of Tradition: The
Spread of Post-Christian Spirituality in 14 Western Countries, 1981–2000",
Journal for the Scientific Study of Religion, 46 (3): 305–320,
doi:10.1111/j.1468-5906.2007.00360.x
[27] John Lochtefeld
(2002), The Illustrated Encyclopedia of Hinduism, Rosen Publishing New York,
ISBN 0-8239-2287-1
[28] Feuerstein, Georg
(2003). The deeper dimension of yoga: Theory and practice. London: Shambhala.
ISBN 1-57062-935-8.
[29] Harung, Harald (2012).
"Illustrations of Peak Experiences during Optimal Performance in
World-class Performers Integrating Eastern and Western Insights". Journal
of Human Values. 18 (1): 33–52. doi:10.1177/097168581101800104. S2CID
143106405.
Levin, Jeff (2010).
"Religion and mental health: Theory and research". International
Journal of Applied Psychoanalytic Studies. 7 (2): 102–15.;
Meyer-Dinkgräfe, Daniel
(2011). "Opera and spirituality". Performance and Spirituality. 2
(1): 38–59.
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In the line of spiritual progress and for the cultivation of true knowledge the most interpreted creation from the Indian context was the ...