In the context of the Gita it can be advanced
that one may not attain perfectness by merely abstaining from regular and
assigned works, nor can one attain perfection of knowledge, skill and reverence
by mere renunciation in terms of physical or material means.[1]
It is also not possible to contemplate on the divine omnipresence simply on the
basis of literal knowledge. One can rarely lead normal life and can remain
active without getting involved in obligatory functions of physical as well as
material means; such as taking regular meal, performing bodily functions,
assigning tasks to different organ and system, performing duties duly assigned
by fellow master, etc. Individuals restraining external organs of actions while
continuing to dwell on sense objects in the mind, certainly delude themselves
and are to be called hypocrites. Yogis remain engage along with active senses
in working without attachment, are certainly superior. They retain adequate regulations upon their
senses and continue inducting themselves for accepting assigned duties. One can
perform Vedic duties with adequate sincerity, since action is superior to
inaction. By ceasing regularised obligatory physical activity, bodily
maintenance of an individual will not be possible. [2]
It is too difficult to retain physical existence without performing any action
even for a moment.
We must consider works as Yajna (a
holy sacrifice meant for the Divine) otherwise actions of any kind may create
material attachment. Such attachment, in turn, will bring miseries and sorrow;
individuals are created by the Divine along with certain predetermined duties
in this universe; individuals got a definite number of pulsations for ensuring
their adequate span of participation in society; society ensures different
bands of rights and duties for all the individuals. Such participation will
ensure proper adjustment of individual and the Divine and such adjustment
ensure normal confluence of collective progress in a society; such
participation will grant access of individuals to all sorts of necessities
meant for leading a normal life; it will also ensure feeling of the Divine
omnipresence in the mind and intellect of a Yogi; a new band of positive
participatory skill will be developed for ensuring practices related to
collective worship.[3]
Taking meal after offering the same to the Divine will gain liberation from
sins; such food is cultivated by fellow farmers while taking support of the
nature (rain, soil, air, sunlight, living producer community etc.); all these
acts and conducts are duly incorporated in Vedas; such scriptures also instruct
us to consider acts, conducts and discourses as Holy Sacrifice (YAJNA).[4]
The term Yajna appeared in early Vedic literature during 2nd
Millenium B.C.E.[5]
There exists a wider meaning of Yajna in our sacred literature: Yajna is really
the chaste life of the student of sacred knowledge, for only through the chaste
life of a worshipper or follower of the path of knowledge; Istam (sacrificial
offering) is really the chaste life of the student of sacred knowledge, on the
path of such sacred life one can find the impetus of Atman.[6]
Buddhism added some additional concepts and rituals in this regard and made the
spiritually oriented concept of worship widely applicable.[7]
We will consider distinct approaches with which “Truth” is to be
addressed. True beliefs and true statements correspond to the actual state of
affairs or doctrines can be considered as Truth.[8] Being a traditional model duly popularized by
great thinkers and philosophers this model correlates thoughts and things in a
better way. A judgement can be considered as true if it correlates the external
reality and facts.[9] Truth is also considered as an objective
reality which is often ascribed through thoughts, words and other means.[10]
Obstacle due to variations of language and dialect is considered as a limiting
factor due to which any universal definition of the doctrines related to “Truth
(SATYA in Sanskrit) cannot be generalised. If we put concepts into practice
then the result or outcome of such practice will confirm the nature of Truth (a
Pragmatic Approach)[11].
Concordance of abstract statements with the ideal limit towards which hundreds
of investigations can be advanced to bring out essential ingredients of Truth
is considered as a basis through which one can assess Truth.[12]
True is the expedient in our way of thinking and Right is the expedient in our
way of behaving.[13]
Truth is a quality the value of which is confirmed by the effectiveness when
applying concepts into practice.
From another angle it is confirmed that what works may or may not
be considered as Truth, but what fails cannot be considered as a representation
of Truth. It can be advanced only because Truth never fails.[14]
We cannot confer with facts and figures that we are right during all instances,
but we can easily identify instances when we are wrong.[15]
Nothing considered absolutely true as some other angles of observation may
consider a fact true after altering the collections of facts and figures. This
is a kind of superficial examination with which nature of Truth is defined. It
has limitations of approach which remained restricted to the materialistic view
of facts, figures, propositions and concepts. Deflationary theory maintains a
clear view that “Truth” is an expressive predicate requiring no additional
explanation.[16]
Importance of
AHIMSA (Nonviolence) and Peace in real life is rightly pointed out even at
different instances of the Gita; the site where the Divine master guides a
confused prince to play a definite role while standing in between two armed
forces standing against each other. To trace out the real nature of the
doctrine of Nonviolence we have to move back through pages of scriptures and
Epics. Yoga Philosophy defined the ritual of Nonviolence in such a way that
highest spiritual refinement of an individual is duly accommodated in that
ritual. It defines Nonviolence (AHIMSA) as follows:
“If we say that Nonviolence (AHIMSA) is
established in any context then organisms residing that context will coexist
with family feelings. They even cast off their feelings of hatred and agony.
They make them contented by exercising living within minimum.”
If we try to
restrict this doctrine of Peace and Nonviolence then also it will become
evident that both nonviolence and peace got adequate importance in all schools
of religion. None of the religions in this world preaches people to adopt
violent means for ensuring survival and prosperity of community members.
Ethical philosophy of Jainism (after Saint Mahaveera) prepared an extraordinary
status for the doctrine of Peace and Nonviolence.[17] Attentiveness of the law making and law
implementing agencies ensure chances of acceptance or rejection of nonviolent
proposals during any of the instances as per need or as per consent of people.[18]
First and foremost question which strikes our
mind instantly is the spiritual identity of a life. Life is restricted to the
cycle of birth, development and death. The span between birth and death may be
a prolonged one or may be followed by an immediate succession. Some fellow
worshippers of knowledge understand this trend easily and consider the divine
power as an immortal entity. Some other individuals remain in the clutch of
confusion for a long time and fail to recognize the divine as any separate
entity. Varieties of qualities in humans; such as intellect, knowledge, clarity
of thought, forgiveness, truthfulness, control over the senses and mind, joy
and sorrow, birth and death, fear and courage, non-violence, equanimity,
contentment, austerity, charity, fame, and infamy; all develop from the supreme
sense which implies a command upon memory, intellect and ego.[19]
Combination of all such qualities may vary considerably. Combination of such
qualities finalise the nature of an individual. Some of the combination may be
wiser and some other combination may be demonic.
The yoga of
devotion makes the individual linked to the divine power and with such
inclination a devotee gains the sense of divine omnipresence quite easily. Such
individual considers the diversity of all the living forms as a form radiated
out from the divine. All such forms even remain restricted to the divine and
get merged to the source after completion of life. It is similar to the act of
the formation of clouds at the ocean bed and development of streams due to down
pour from the clouds. All these acts jointly ensure the cyclic movement of
water from ocean to mountains and again from mountains to oceans through
streams. Intermediate results may be of many types and many forms, but the real
identity of water droplet remains unchanged.
Whatever we
acquire in the form of knowledge will enrich the society in different ways and
even it will enrich our efforts of feeling the omnipresence of the divine
power. Lord describes himself as an inseparable entity of different forms and
capacities which remain prevalent in the surrounding. Lord Shiva, for an
example, among Rudras is divine. Every individual in this universe are capable
of feeling the oneness with the divine, but they may not be capable of
accommodating the source as we may not be able to accommodate the sun in our
immediate surroundings. We can feel the warmth and illumination of the sun from
a safest distance. Before reaching the ground such radiation is even filtered
by the realm of atmosphere. We are absolutely incapable of assimilating the
ultraviolet radiations at even a fraction of a percent. Such radiations are
competent enough in killing any life forms. On the other hand we cannot think
about birth and manifestation of any life form without the sun.
The person having
true knowledge of the cycle of creation and destruction keep faith on the
divine power and start exploring the existence of such power within the self.
Two types of individuals see such a divine power in two different ways: one can
recognize it as an inseparable part of the self and other can recognize it as a
separate entity having no linkage to the self.
It is more
important for an individual to realise the Divine omnipresence; that sense is
the only positive impulse which is capable enough in linking up the living form
to the nature with perfect band of participatory efforts; such effort will
bring desired results during every instances of the functional involvement of
the individual in society. Vedic rituals, medicinal herbs, worships of all
types and cultivation of knowledge are nothing but different aspects of
realising the omni-presence of divine power.[20] One can recognize the role of the divine
power in different realms of creation and destruction.
Person having
noble conducts in society remain there in the memory of individuals for a
considerable time and may secure a prominent position in the history of
development. Such an individual even secure a prominent position amongst nobles
because of noble deeds. They even imply a notable influence upon the social
conducts. Their contribution in terms of knowledge enrichment may even become
the part of the treasure of Vedas. The only lord worshipped by people is the
divine power or the creation element (Purush). Common individuals do not know
that they worship the supreme creation elements in varying forms. All actions,
conducts, rituals and worships should be aimed ultimately towards worshiping
the supreme creation element (Purush).
We can even maintain our utter faith on the role of such a creation
element in making the process of all the creations true.
Even sinners come
out of the clutches of sin after knowing the ultimate fate of such sins and
start residing in the process recognizing the presence of creator element
(Purush) by the side of the holy creations. They even start recognizing the
wider form of the divine manifestation and start delivering their duty in the
society with an altered conducts. They quickly get the shelter of the divine
and start defining their role in society.
The mighty wind
blowing everywhere rests always in sky. In the same way all the organisms rest
always in the divine lord and get manifested accordingly when time permits. At
the end of one creation cycle all the organisms duly created will be merged
into the realm of materials and energy and the entire collection of such kind
of lump will be directed towards any of the black hole towards which the
centrally located star system will feel the power of attraction. The situation
of such a dramatic withdrawal of the diversity of creation may be initiated at
any moment. None of the creations and destructions of any types are ever capable
of binding the divine power in them. This creator power (the PURUSH element in
accord to Sankhya Philosophy) remains independent of the realm of creation and
destruction. It ensures the process without being involved actively in the
entire process of manifestation. Buddhism adopted changes incorporated in Vedic
rituals and other traditional doctrines, which remained in practice through
Vedic, Sankhya and Yoga based rituals.[21]
Divine power of
such a doer type may often remain non-recognisable because of the
non-association of such power in the process of creation. We often recognize
the intellect and soul holding such intellect as the creator element. The soul
and intellect can have a reflection of the creator superconscious doer element
but it cannot be ascribed directly as a doer. We also recognize the soul of an
individual as a non-destroyable entity as that of the divine power. It is similar to that of a stream of water
joins the other and a beam of light joins the other. All such sources lose
their individual identity before joining. Similar the thing is true regarding
diffusion of soul in the surrounding when any individual dies. Band of energy
get absorbed in the celestial collection and may be utilized at some other
instances randomly during some other phases of creations.
Because of this reason material world
moves through series of changes and one change is followed by series of other
changes of varying degree and intensity.
Is there any clear distinction in the
process of socialisation of human beings during which we may witness activation
of a Divine Power (in the form of a Prophet or AVATARA) amongst us? What kind
of indications may be there depending upon which we start claiming omnipresence
of such power beside us during all instances? The Bhagavadgita highlighted it
clearly during discourses in the fourth chapter.[22]
Even the purpose of such manifestation is narrated by the Divine Power.[23]
People, along with clear understanding of the ways and means of this divine
manifestation, succeed in keeping oneself devoid of material attachment to the
nature and remain contented thoroughly; by doing so they enjoy the optimum
liberation.
What we want from our immediate surrounding will
finalise our comprehensive approach with which exploration of resources and
technologies will be advanced. Our effort of linking up resources and
technology will confer the effort with which we also want people to get
associated with us. Our kind of will inflicted primarily with a sort of bias
will generate a sort of agony in the mind of other community or ethnic group of
any distant location. One sided aspiration of progress may even give birth to
the sort of agony and misconduct. It may even give birth to group clashes and
other oppressive conducts of varying types. We are witnessing similar kinds of
unrest which are mushrooming at different out pockets of our society. We are,
keeping pace with the progressive trend of conflicts, becoming bound to tackle
such problems day by day.
It is also obvious that replacement of armed forces by
the acts and conducts of nonviolent resolution may not bring immediate result
as some of the countries are badly inflicted with an intention of grabbing
resources, lands and technologies of other states without taking care of the
aspirations of people settled in the state. Violation of such kinds of basic
rules may bring nations back to the war front as some of the leading nations
remain indulged in such kind of proxy war, cold war and armed operations.
Leadership characters of those conflicting states may also put other nations in
trouble as the flow of resources, man power and currencies went on linked and
interlinked day by day since last couple of decades. Bringing them out of such
network will be easy to say but difficult to implement.
At some instances we may come across the situation
during which some of the small and marginal stakeholders living within the
jurisdiction of a state may claim that they are in the verge of extinction due
to non-supportive policies of the Nation State. Lack of any kind of
inclusiveness in the entire framework of development plan may give birth to
such kind of separatism and unrest with which some of the states like India are
suffering. Addressing all such wills and wishes while keeping the issues of
National Security intact is really a matter of deep concern and is open for
arranging an intensive study and scholastic interventions. We cannot go on
dreaming about any rapid solution to such kinds of burning issues. Boroland of
Assam, for an example, is receiving extensive in-migration of different types
of Non-Boro Community and are agitating against such kind of state sponsored or
some sort of illegal in-migrations. Their demand for a state to safeguard their
cultural and social integrity is still a burning issue which puts even India
Government in trouble.
We have examples of such kinds of unrest and agony in
plenty. It also indicates that the state policy lacks some sort of inclusive
efforts with which such kinds of issues would have been addressed effectively.
Plans were made as a fraction of the large segments with an anticipation of
gaining participation from the reference community but their faith, cultural
blend and spiritual orientation utterly kept aside. It was also a plan
inflicted with partial motive force of development which gained a negative
response from the community members. Expectation of such type, as state
planners are coining, should have some sort of comprehensive study and a kind
of acculturation with which active participation of the community will be
advanced. We are here to sort out such kinds of comprehensive planning process
impregnated with resolutions of Peace and Nonviolence to make up our mind for
comprehensive and collective progress.
To understand our expectations in a better way it would
be better if we move on through an incident which was recorded during execution
of a welfare activity at a village level. A farmer named Budhu received a pair
of bullock from a nationalized bank. Because of certain health problem he has
lost one bullock within a span of one year. Another unpaired bullock became
useless. Bank wanted to recover the loan amount form him. He had two
alternatives. With the help of the primary teacher of the nearby primary school
he has submitted an application to the Branch Manager of the bank requesting
him to provide a bullock or to take the living one back.
The
application was of a peculiar type. This incident took place in a village under
Nimdih Block of Saraikela, Jharkhand.
Logically Budhu admitted his problem and requested a support from the
financial institution. Bank had no such provision of allocating fund for a
single bullock or to take the live bullock back. Because of that reason
application of Budhu was kept aside. He appeal for a solution remained buried under
the heap of pending applications. After
a gap of five years, a new bank officer took the charge of that branch. By that
time loan amount which remained in the name of Budhu became a major amount. By
paying such amount one can purchase two pairs of bullock similar to those
assigned to Budhu. The scheme under which Budhu received such support was under
the scheme of Integrated Rural Development Scheme sanctioned by the Government.
The matter went to the judiciary. Coming out of the problem and giving any adequate
remedy was not in the hand of Bank, Government or even Budhu himself. The only
annoying thing happening was the expenses upon the bullock which had no
adequate financial return.
There was
another Ashram School Teacher working in the locality. He was even popular
amongst villagers because of his timely services. He came to know about the
incident. The fellow teacher used to move frequently in the surrounding
villages. Because of that reason he had another farmer like Budhu having only
one bullock alive. He had arranged a meeting of both the farmer to sort out the
problem. Both the farmer decided to work together in a condition of exchanging
bullocks for alternate period of six months. Legal proceedings went in the
favour of Budhu. There was adequate scope for Budhu to take another pair of
bullock from the bank. But the offer was not considered fruitful by the fellow
farmer because of his bitter experiences that he went through recently.
This
incident tells us about the limitations of the support services of bank,
government or any other welfare institutions. Coming out of the boundary for
delivering timely relevant service requires flexibility. The kind of such
flexibility is lacking in the present day system of support mechanism.
Ultimately farmer, other socially active group and social workers came close to
sort out a solution which can give immediate ease to the victim. Because of
lack of certain technological input, the problem became a big one. There are
instruments that can be handled efficiently even by using a single bullock.
That sort of technology was absolutely unknown to both the farmers as well as
to the officials. Installation of any
system, monitoring of the same for a stipulated time span, giving support
services to the reference group for a selected period of time and helping the
person in gaining adequate pace in the production practices are some of the
components which should have adequate place in the planning of extending any
financial support. Loss of any kind at any place should be considered as a loss
to the Nation State.
Brahman, a
supreme indestructible entity having enough capability of ensuring all sorts of
worldly manifestations, is the masterly guide of the self (Adhyatma) and also
plays a role in actions pertaining to the material personality of living
beings, and its development (Karma). [24] Lord of sacrifices (Adhiyajna) resides in all
individuals; masterly guide of all such individuals is the universal Divine
(Adhidaiva) and ever-continuing manifestations and alterations of worldly
manifestations (Adhibhuta) makes the world a reality. Aspirants having
capability of sustaining Dhyana to the Divine subject gains liberation; such
contemplation provides them similar kinds of awareness; such kind of absolute
involvement of the fellow aspirant in Divine subject by mind and intellect will
undoubtedly provide them opportunities of recognising the Divine omnipresence;
such awareness will facilitate the fellow individual in recognising the Divine
as the Supreme creator, absolute source from which rest of the other
manifestation become a reality; it is the omniscient(the most ancient); the
possessor of an inconceivable divine form; stays beyond all darkness of ignorance;
is brighter than brightness of the sun; is recognisable by fixing life
–ignition (Prana) between the eyebrows and steadily remembering presence of the
supreme master in all forms of creations. Great ascetics practice the vow of
celibacy regularly and renounce worldly pleasures to gain the proximity to the
imperishable one (the Divine). One can establish the self in steadfast yogic
concentration by restraining all the gates of the body and fixing the mind in
the heart region, and then drawing the life-breath to the head. While chanting
“OM” (the Pranava) aspirants attain the supreme goal by overcoming bodily
obstacles. Aspirants fixing on the Divine subjects with utter devotion
recognises the masterly guide at all instances, and by doing so regularly they
overcome the fear of turbulent cycle birth and death; as they readily attain
the highest order of perfection in life.
[25]
Up to the highest
abode of the supreme Divine, for which we have little instances of sensible
recognitions, for which we have some imaginary impetus, for which we ascribe
several theories and propositions while relying upon the nature of
manifestations duly accomplished, for which organisms will be subject to
creation and destruction. Aspirants relying on the supreme master remain free
from the fear of birth and death. One day of Brahma (kalp) lasts a thousand
cycles of the four ages (Mahā Yug) and his night also extends for the same
duration. One can understand the real nature of night and day in a broader
spectrum; our earthly limitations of days and nights are restricted only up to
the horizons of atmosphere; beyond the scope of atmosphere solar radiations
start traveling ceaselessly towards the outer world. Light start travelling
ceaselessly in a straight path in the Universe and start creating sense of
vision by striking any non-luminous objects and bouncing off the surface of
that object; in that context brightness and visibility of the Moon may change
but that of the Sun remain unaltrerable for considerable time interval. Creation
and destruction of the entire collection of worldly objects will indicate a day
and night of Brahman.[26] There exists another dimensions of such kinds
of cycles of creation and destruction inside the individual’s soul which is
often persist even after disintegration of all kinds of organ and system and
collapse of all the senses. Unmanifested dimension of soul (Atma) is the final
attainable goal (supreme abode of the Divine master), and upon reaching the
same destiny, aspirants may not return to the worldly sensible desires and
passion of the world. That supreme Divine is greater than all kinds of creations
which physically exist as sensible and materially recognisable; the masterly
creator of all sorts of worldly manifestations; a binding force which is active
inside the centrally placed mass of an atom and also active at the farthest
realm of the clusters of Galaxy. Those who know the Supreme Brahman and who
depart from this world, during the six months of the sun’s northern course, the
bright lunar fortnight, and the bright part of the solar day, attain the
desired supreme destination. The practitioners of Vedic rituals, who pass away
during the six months of the sun’s southern course, the dark fortnight of the
moon, the time of smoke, the night, attain the celestial abodes. After enjoying
celestial pleasures, they again return to the worldly manifestations. These
two, bright and dark paths, always exist in this world and remain restricted at
the realm of the Earth; other planets have their own instances of days and
nights. The way of light leads to liberation and the way of darkness leads to
recycling of the Divine manifestations. [27]
Aspirants having
proper knowledge of the progression through the path of spirituality never get
confused of worldly manifestations and after recognising the secret of all
kinds of manifestations they gain merits superior than fruits attainable
because of following Vedic rituals; following performance of sacrifice; by
doing austerities and charities; by following masterly instruction of the
spiritual master; by analysing real nature of the non-perishable Atma (the Soul
force); by acknowledging presence of the Brahman besides all kinds of worldly
manifestations. [28]
Moksha, the
liberation from sufferings and rebirth, is attained through illusoriness of the
phenomenal world (as seems manifested because of the presence of Brahman) and
disidentification from the body-mind complex and the notion of 'doership' (A
creator or motivator of any of the activities duly regulated by the nature),
and acquiring vidyā (knowledge) of one's true identity as Atman-Brahman
(alternatively Soul force), self-luminous (svayam prakāśa[29])
awareness or consciousness which can be witnessed by the self.[30]
Upanishadic statements such as tat tvam asi [31],
destroy the ignorance or illusive intellect (avidyā) regarding one's true
identity by revealing that (soul of living forms) Ātman is non-different from
immortal accumulation of the supreme master (Paramatma). Adwaita Vedanta also
elaborates preparatory practice on the basis of noble sayings (Mahavakyas)
aiming ultimately towards attainment of liberation from confusions, sensory
turbulence of contrasting feelings; such as distinction of happiness and
sorrow, gains and loss, right and wrong, anger and passion; it also provides an
ample scope of progress to individuals with which the fellow aspirant start
recognising presence of the Divine creator besides all sorts of worldly
manifestations.[32]
Brahman is the true Self, consciousness, awareness, and the only Reality.[33]
It is absolutely clear that people involved in the
welfare activities rarely bring themselves perfectly in the forefront with
adequate enthu; they even lose regulations upon the system due to complications
of the planning and implementation process of schemes; lack of spiritual blend
in the entire system of financial regulation and execution of the same is
another matter of serious concern..
--- By
Chandan Sukumar Sengupta
[1] Bhagavadgita III.4
[2] Bhagavadgita III 5-8
[3] The Bhagavadgita III
9-12
[4] Yajna has been a Vedic tradition, described in a layer of Vedic
literature called Brahmanas, as well as Yajurveda.
Reference: Laurie Patton (2005), The
Hindu World (Editors: Sushil Mittal, Gene Thursby), Routledge, ISBN
978-0415772273, pages 38–39.
[5] Monier Monier-Williams, Sanskrit English Dictionary, Oxford
University Press, ISBN 978-8120831056 (Reprinted in 2011), pages 839–840
[6] Robert Hume, Chandogya Upanishad 8.5.1, Oxford University Press,
page 266
[7] Tadeusz Skorupski (2015). Michael Witzel (ed.). Homa Variations:
The Study of Ritual Change Across the Longue Durée. Oxford University Press.
pp. 78–81. ISBN 978-0-19-935158-9.
[8] Encyclopedia of Philosophy, Vol.2, "Correspondence Theory of
Truth", auth.: Arthur N. Prior, p. 223 (Macmillan, 1969).
[9] "Correspondence Theory of Truth", in Stanford
Encyclopedia of Philosophy (citing De Veritate Q.1, A.1–3 and Summa Theologiae,
I. Q.16).
[10] See, e.g., Bradley, F.H., "On Truth and Copying", in
Blackburn, et al. (eds., 1999),Truth, 31–45.
[11] Encyclopedia of Philosophy, Vol. 5, "Pragmatic Theory of
Truth", 427 (Macmillan, 1969).
[12] Peirce, C.S. (1901), "Truth and Falsity and Error" (in
part), pp. 716–20 in James Mark Baldwin, ed., Dictionary of Philosophy and
Psychology, v. 2. Peirce's section is entitled "Logical", beginning
on p. 718, column 1, and ending on p. 720 with the initials
"(C.S.P.)"
[13] James, William, The Meaning of Truth, A Sequel to 'Pragmatism',
(1909).
[14] Sahakian, W.S. & Sahakian, M.L., Ideas of the Great
Philosophers, New York: Barnes & Noble, 1966, LCCN 66--23155
[15] Feynman, The Character of Physical Law, New York: Random House,
1994, ISBN 0-679-60127-9.
[16] Encyclopedia of Philosophy, Supp., "Truth", auth: Michael
Williams, pp. 572–73 (Macmillan, 1996)
[17] Stephen H. Phillips & other authors (2008), in Encyclopedia of
Violence, Peace, & Conflict (Second Edition), ISBN 978-0-12-373985-8,
Elsevier Science, Pages 1347–1356, 701–849, 1867.
[18] Sharp, Gene (1973). The Politics of Nonviolent Action. Porter
Sargent. p. 12. ISBN 978-0-87558-068-5.
[19] Bhagvadgita X – 4-5;
[20] Bhagvadgita IX – 15-18:
Cultivators
of knowledge worship supreme lord as an entity. They recognize the diversified
forms of such divine power at different instances. Divine power is the worship,
Vedic chanting, the fire , the butter and the rituals. Divine is the object of
knowledge, the creator element and the Pranava (Om). It is the basis of
everything that we see. It has its presence as a creator as well as destroyer
element in the universe.
[21] Tadeusz Skorupski (2015). Michael Witzel (ed.). Homa Variations:
The Study of Ritual Change Across the Longue Durée. Oxford University Press.
pp. 78–81. ISBN 978-0-19-935158-9.
[22] “Whenever there is a decline in righteousness and a corresponding
increase in unrighteousness, The Lord manifest and become active amongst us on
earth”
……The Bhagavadgita IV 7.
[23] “Lord manifest and dwell amongst us to fulfill
various purposes; it is not confirmed but can be proposed; to protect the
righteous, to annihilate the wicked, and to re-establish the principles of
dharma; the Divine Lord appear on this earth, time to time and age after age”
….. The Bhagavadgita IV 8
[24] The Bhagavadgita VIII. 3
[25] The Bhagavadgita VIII. 4 – 14.
[26] Discovery of Black Hole indicates the ever – continuing cycle of
creation and destruction.
[27] The Bhagavadgita VIII. 16-26.
[28] The Bhagavadgita VIII. 27-28.
[29] Illuminating oneself without relying on
any of the physical factors or biochemical regulators;
[30] Lipner, Julius (2000), "The Self of Being and the Being of
Self: Samkara on "That You Are" (Tat Tvam Asi)", in Malkovsky,
Bradley J. (ed.), New Perspectives on Advaita Vedānta, BRILL
[31] Translated as: "that['s how] you are,"
[32] Barua, Ankur (2015), "Ideas of Liberation in Medieval
Advaita Vedānta", Religion Compass, 9 (8): 262–271, doi:10.1111/rec3.12160
[33] Potter, Karl H. (2008), Encyclopedia of Indian Philosophies Vol.
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