It is the
basic human nature due to which individuals start explaining things the way
mind and intellect permits; the way spiritual sources grant a sanction; the way
with which the fellow individual considers it easy and convenient; the process
which has a common format of explanations acceptable to people; the blend of
community which reduces chances of development of any objection. Such individual,
in turn, aspires for a reliable source of knowledge which ensures intellectual
advancement without hammering the core of philosophical set up depending upon
which the referred community is springing up towards attainment of stability
and prosperity.
The
Bhagavadgita is one of such source of inspiration which ensures personal
advancement at various instances and for all the individuals in society. The Bhagavadgita is
a 700 verse Hindu scripture that is part of the great epic The Mahabharata
(chapter 23 to 40 of Bhishma Parva). Several commentaries have been written on
this holy book with widely differing views on the essentials. Vedanta
commentators point out varying relationships between the self and the Brahman[1]. Advaita Vedanta considers the non-dualism of
Atman (the soul force) and Brahman as both separable and non-separable; while
Dwaita Vedanta sees the dualism of the Soul Force and Brahman as its essence.
The teachings of the Bhagavadgita, as delivered amidst a battlefield to diffuse
the confusion and dilemma of a warrior,
has been interpreted as an allegory for the ethical and moral struggle as
usually faced by a human life.[2]
This holy book presents a synthesis of Hindu ideas about religion, theistic
devotion and yogic ideals of liberation. The holy text covers up the Jnana,
Bhakti, Karma and Raja Yogas along with perfect integrations of doctrines of
Samkhya Philosophy (a dualistic school of Indian Philosophy).[3]
It is also the most revered of all Hindu texts, and has a definite pan- Hindu
influence of a particular type.[4]
Mahatma Gandhi often considered it as his spiritual dictionary.[5]
There are different instances of interpretations from both Indian and
International sources.
This holy book can also be considered
as a song of God,[6]
“The Divine Song”[7],
and “Celestial Song”[8]. The work, as
discussed earlier being the part of the epic the Mahabharata, is also known at
different instances as the Iswara Gita, the Ananta Gita,
the Hari Gita, the Vyasa Gita, or the Gita.[9] The
Bhagavadgita is attributed to the sage Vyasa (Veda Vyasa is the full name).[10] Another
scholar of Indian origin maintains a view that a number of different
individuals with the identical name compiled different texts time to time for
enriching the holy book.[11] Adi
Shankara (Shankaracharya) made this holy book famous by writing his much
followed commentary on this holy book during early 8th century.[12] Some
other scholars also maintain their views regarding authorship of this holy
text. According to them it may be the work of many authors.[13] This is
perfectly evidenced by discontinuous inter-mixing of spiritual verses of
various types with theistic or passionately theistic verses.[14] It is
also considered as the best known and mostly influential Hindu scriptures of
all times.[15]
Different thinkers and philosophers maintain their view regarding the
contextual clarity with which the compilation of different parts of the holy
book was made. There also exists some sort of difference of opinion regarding
the applicability of the scripture along with its synthetic approaches. It also
encompasses the totality of what it is to be a Hindu, a devotee, a doer of
action and a person moving towards attainment of renunciation.[16] It can be considered as a timely achievement
of the Hindu synthesis by perfectly incorporating different religious
traditions which were prevalent during the epic age.[17] It
openly synthesizes and inclusively accepts different ways of living,
harmonizing spiritual aspects of activities, knowledge and devotion.[18] Vedic ritual, Upanishadic wisdom, devotional
theism and philosophical insight were perfectly unified along with the
comprehensive synthesis of various thought process of Indian origin.[19]
Vedanta, Samkhya and Yoga philosophies are perfectly incorporated and
interlinked at different instances in this scripture to address the questions
of what constitutes the various paths that is necessary for attainment of
spiritual liberation or renunciation.[20]
This scripture
perfectly and repeatedly advocates during various instances that there is a
living God in everyone and is a means to spiritual development and liberation.[21] Lord
Krishna dwells in every individual, more perfectly to say in every creation,
and even a monk should strive for “inner renunciation” rather than relying on
merely external pretensions.[22] Individuals are born with different
temperaments and tendencies (GUNAS). Some individuals are more reflective and
intellectual, some are affective and remain occupied by their emotions, some
are action driven, yet some others prefer exploration and experimentations.
Because of that reason people prefer different paths of advancement: path of
knowledge (Jnana yoga), path of devotion (bhakti yoga) path of meditation (raja
yoga) and path of action (karma yoga). [23] None of the paths mentioned in the Gita are
superior of inferior, rather they gradually converge in one and lead to the
same goal.[24]
Bhakti (devotion) forms an essential ingredient to this synthesis, and the text
incorporates devotion into Vedanta.[25] This scripture,
being a perfect synthesis of impersonal spiritual monism with personal God,
rejects the Shramanic path of non-action and emphasizes the renunciation of the
fruit of the action.[26]
Talks on The
Bhagavadgita had a context during which people of India continued agitating
against the British rule and several freedom fighters; as like Saint Vinoba,
Sane Guruji, Rishi Aurobindo, Gangadhar Tilak and many others; continued
exploring different alternatives of liberation. Acharya Vinoba utilised his
time of imprisonment for narrating different parts of the holy scripture in
simplest possible way to let fellow brothers and sisters to grasp the spiritual
aspects of the Gita perfectly. Relevance of the Holy Scripture in making people
united was also examined by the saint through lectures and discourses at
different instances. Victory may not wait for us in the
battle field and success may not come on the exam desk instantly without
putting adequate efforts. We often ignore the need of proper planning for
developing a concrete strategy of organising one-self for any forthcoming
challenges. Because of this reason failures of different degrees and different
extent put us in trouble.
It would be better if we start learning
form experiences and arrange ourselves properly for any other forthcoming
challenges. At this critical point the teaching of the Gita will work properly.
It says that one should deserve a right to work, results will come automatically.
It would be better to prepare oneself for any other forthcoming challenges
without remaining fixed upon the results of any previous action. The
instruction is very simple and also easy to understand. One should not stick to
the result. The success might make a person full of joy and any failure may
bring sorrow. Both the joy and sorrow will create bands of obstacle on the path
of ascent. That obstacle supplemented with mental, physical and spiritual
crippleness will put a person in a halt. Such halt may become fatal for any
vibrant life form.
Planned action can bring a successive
scheduled actions followed by one another in a cyclic way. Some of such planned
actions often confer the consideration of some of the laws of Nature. That is
why it helps in maintaining the coordination and balance of mind, intellect,
skills and the body parts. Each parts of any individual works perfectly amidst
such a balanced coordination of senses, mind, intellect and body.
Only a mind full of words, ideas and
ideals cannot work properly, only a body with a strong physique can also make
any action a half dome, only skill can wait for some fruitful and coordinated
instructions of the mind and only intellect may indulge in some sort of
arguments. That is why coordinated actions of all the parts of the individual
will be the only way out.
Coordinated actions will open up
horizons of the possibilities of culmination of perfectly planned actions with
desired state of performance. It may not wait for the results of the previous
action to come. It will indulge oneself in the vibrant process of organised
actions with an aspiration of feeling one’s ascent through the path of
spirituality and will power.
This volume of
Essays on The Bhagavadgita will point out different aspects of the subject
areas discussed in chapter six of The Bhagavadgita. A title coined for chapter
six is popularly coined as “The Yoga of Meditation.” The term meditation [27]
(DHYANA) is explained differently in this section. It is also considered as a
gateway to self realisation. The discussion begins with definition of the state
of renunciation and its distinction from Yoga. Attainment of renunciation is
not different from the states of Yoga.
The Background
There exist millions of books, scriptures, essays and lectures
having adequate alignment towards the theme of spirituality with which the
original scripture of The Bhagavadgita is dealing. Then why we are moving
towards compiling another set of lectures (writings) to signify the importance
of the Holy Scripture?
Before moving towards the original set of essays it would be
better if we consider context when the Bhagavadgita got its origin amidst a
battlefield to nullify the confusing state of a warrior prince.
The term Gita directly links our
thinking with the conversation that took place in between Arjun, a Warrior from
the side of Pandavas, and his friendly guide Krishna. It was going on amidst a
critical situation in which Arjun lost his power of finalising something justifiable
to have a sanction of war and killings. A series of killing of such type, in
which his beloved ones were at a threshold, made him discontented. Krishna took
the role of his charioteer to normalise the situation and to let Arjun
understand his own status in a better way. The agitation, as described in the
holy book of Mahabharata, was against the stand of his own family members
having intention of grabbing all the resources by taking advantage of some
conspired game-fares. The game-fare of such type with in infliction of
opportunistic ideals was moved on differently and both the segments of a single
family took a stand against each other.
Lord
Krishna defined his stand by putting himself in the side of Pandavas with a
sheer commitment of not to use his weapon at any instances. It was his stand
that made him free from direct indulgence of the warfare and made it possible
to guard Pandavas through delivering timely relevant instruction. In this way
he has secured his position similar to that of the brain in our body.
Conversation of Krishna and Arjun amidst the battle field was also an act of
holy instructions duly issued for Arjun to signify his timely need. It had
linked senses with duties, established correlation between rights and duties,
issued bands of things to be done and things not to be done, entangled a spirit
with its higher source, conferred the juxtaposition of creation and the creator
and finally re-established need of knowing the self.
It will be even more perfectly balanced
to contingent human efforts of ascent towards the state of the unification of
conscious mind with that of masterly guide. Effort is also made to encompass
the segregation of individual differences from the common philosophical
knowledge to make it more people friendly and more relevant, as well as time
tested one.
Gita, as a common and popularly
contemplated term, indicates towards a subject related to the holy book of Gita
having bands of knowledge in the form of a conversation in between Arjun and
Krishna. This reality made Gita confined to a limited quarter and placed other
holy efforts underneath a shadow of ignorance. We rarely talk about Ram Gita,
Sanskaar Gita and some other such efforts having a suffix Gita attached to it.
Gita, in its actual sense, stands
for some sort of compilation that people can sing. It can be discussed with
some beautiful rhythmic tunes. Collective recitation of Gita brings out a
collective wave in the form of auditory vibrations for the purpose of cleansing
the immediate surroundings. It also conferred essence of collective and
community level worship for making the entire effort possible and for keeping
the converged senses of cooperation and brotherhood alive.
To a compilation of prayers and
songs meant for the supreme lord the World Poet coined a term “Gitanjali” for
it. Linking to the practical aspects of life and mission of an individual with
the specified spiritual destiny, Saint Vinoba coined the term “Katha[28]
Gita (Gita through a series of stories)” and incorporated all the teachings and
narratives of Gita in absolutely friendly way. Examples are in plenty. It had
not diffused the glory of the original compilation of Gita, also had not
conferred replacing the original poetic compilation with millions of
narratives. Waves of vibrations that the chanting of Gita creates is based on
the assimilation of collective vibrations of saintly senses that makes a way
out through the surrounding of the place of worship and gives birth to an
essence of keeping the collective vibrations of cooperation, brotherhood,
divine omnipresence and inter-linkages of senses alive.
We, in the same manner, can
successfully create hundreds and thousands of such narratives duly inflicted
with fundamental human values to make the spark of Gita a confluous one, a
vibrant one and a strategic one. It has enormous power of accommodations for
incorporating all sorts of socially and culturally relevant directives within
the scope of its teaching related to individual refinement impregnated with
spiritual ascent. It also makes the relationship of creator and the creation a
vibrant one. We can specify any of the particular effort as an initiative
inflicted with divine power meant for accomplishing certain works. All such
Gita, duly compiled by saintly people, are not with us. In due course of time
we have lost many of such beautiful, relevant and time tested compilations due
to various reasons. Our mind kept on imbibing presence of such powers tradition
by tradition through many of our rituals. Those graceful efforts played a
significant role in keeping waves of community worship alive.
Wider
dimensions and expanded coverage of the teachings of Gita often make people
worried about what to follow and what not to follow in real life. Also in some
cases it becomes difficult to think about propositions in the actual ground.
Because of lack of timely relevant practical knowledge of the situation, people
even keep themselves aside from following and internalising teachings of the
holy book in the real life situation. Approach of such religious and cultural
teaching, therefore, should have proper considerations of some practical
aspects of rituals and worships.
Some
people maintain a view regarding Gita is that the entire aspects depicted in
this holy book are a confusing one. Saints from olden times worked differently
to show that Gita is much relevant in terms of rituals and propositions
presented in it. Here also we are trying to trace out a link up in between
rituals, traditions and practices that we have in nature to re-establish the
age old faiths of the omnipresence of divine within us at its varying formats.
We can see things as they occupy a
definite shape. We cannot see energy and power due to their in capabilities of
occupying space. To feel the presence of such powers in our surrounding, we
often take the support of our senses and feelings. In some cases our
observations are evidence based, in some other cases it may have some imaginary
propositions. Here comes the act of limitations that restrict us to feel
Ultraviolet and Infrared [29]radiations
which remained off the band of the visible spectrum and duly restricted our
sense of vision seven visible waves of light.
There arises
another question related to our effort of analyzing the relevance of the
teachings of The Gita in present day situation. It was the instructions
delivered by Lord Krishna to Arjun during the epic age of Vedic Civilisation.
That time war had its presence in the scope of royal management. That time
conflicts had a final termination to war for making efforts a result oriented.
Sins and sinners had their presence in olden times and are still there with us
today; format and geo-locations might vary; arms and ammunitions might differ.
Even from the pages of history we can see how Prince Ashoka smashed the Kingdom
of Kalinga only because that kingdom had refused to hand-over the murderer of
his mother to him. Later on the war and
the loss of lives of many innocent people had implied a deep impression in his
mind and he had decided to refuse to take part in any other battle simply meant
for territorial expansion. Teachings of The Gita have worked differently during
different instances of the development of conflicts and agony.
Since conflicts
and agony are beyond the scope of any historic time line, we can correlate
teachings of any instances to prepare strategic actions of any other present
day sectoral management plans. It has the impetus of the absolute knowledge of
human actions, wishes, wills and conducts with absolute apprehension of
delivering the needful.
The reason of discontentment, sorrow and agony
of Arjun after entering the battle field was rejected instantly by Lord Krishna
through implying a sanction of his indulgence in the war. Killing any
individual or creating another one is not the role of any warrior. A warrior
can deliver the duty in time with a clear impetus of making the wiser side
victorious. Sinners will lose their lives because of their wrong – conducts
only.
It is the right place to mention about Upanishads, often referred as Vedantas,
as they exhibit doctrines, rituals and worship patters prevalent in later Vedic
Civilisation.[30] Those rituals and doctrines were duly
incorporated in the great epics to make all sorts of teachings easy to
understand. The Bhagavadgita along with majority of Upanishads and Brahmasutra
are known as PRASTHANATRAYEE.[31]
These three scriptures were studied extensively time to time to inculcate more
relevant knowledge related to Divinity and Spirituality. Out of 108 known texts
of Uapnishads only a dozen from the initial collection are considered as
Primary (MUKHYA).[32]
Concluding parts of Brahmans and Aranyaks are also filled with Mukhya
Upanishads.[33]
Authorship of all the anonymous tests duly collected from the garden of
Upanishads is unknown. Group of saints might have collected and represented
their lessons in the form of a collection.[34]
Conversation between women like Maitreyi and Gargi are also inscribed in the
holy texts of Uanishads.[35]
Root of all such creations is principally radiated out time to time in
different forms and also in different sectorian units from Vedas.
Pluralism of world view was
characterised by the Upanishadic age; gradually inclined more towards dualism
by combining Sankhya and Yoga doctrines efficiently.[36]
The Bhagavadgita moved on a step forward by incorporating Vedanta along with
Upanishadic dcotrines with an aspirations of delivering a common pattern of
rituals, social formats and political will to the youths of the olden times.
Maitri Upanishad aspires for attainment of reverence and completeness by human
beings with the help of the knowledge of Brahmans and repeated practices of meditation
on such knowledge by the self.[37]
Further study of the Bhagavadgita reveals all such studies like the
gradual unfoldment of petals of a lotus. What we think in mind that we aspire to
see and experience in reality. We even plan accordingly to make things happen.
If we aspire for attaining success in life and duly put our plan and efforts
accordingly then the desired success must come in reality. During one of the
instance emperor Ashoka, one of the powerful emperors from Maurya Dynasty who
ruled during later Vedic Civilisation, invaded Kalinga for punishing the
culprit (who was also the murderer of his mother). Kalinga was maintaining a
voluminous army; even they had a democratic status. With only selected army
Ashoka was more organised, confident and contented regarding attainment of
success. Success was supplemented with proper planning and absolute positive
attitude. That was the real mystery lying behind attainment of success by
emperor Ashoka.
What to do, how to do and when to do
are some of the pre-requisites of developing a strategy for designing a
strategy. For throwing out Nanda Dynasty [38]
and for replacing the same by a wise king, Vishnu Gupta, popularly known as
Chanakya[39]
or Koutilya in History, took the support of Greeks deputed there in Indian
continent by Alexander. It was the strategy of developing friendship with the
enemy’s enemy. Such mechanism worked perfectly and he attained success by
putting his efforts in bringing change in the Indian context. The result was a
long lasting success which came in the form of good government.
Although Chanakya was the most powerful
person and most respected master mind of his time, then also he preferred not
to put himself on the throne. He preferred maintaining his status of a king
maker. Strategy of action and its importance was also perfectly narrated by
Saint Valmiki in famous Epic the Ramayana. Once Sugreev, one of the warrior
from the envoy of lord Rama, as described in the Ramayana, chased Ravana just
after seeing him and recognising him through a window. It was absurdly planned
and prematurely implemented. The result came in the form of a failure. Ravana
managed to escape from the place by making the warrior entirely confused. He
was the master of magical powers. With the help of his magical power he had
handled the pre matured planning of Sugreev.
During another briefing on the need of
planning for developing a strategy lord Rama narrated the need of gathering
such a big army and seeking support of the brother of the Demon King for making
things materialised properly within least possible casualties. Every action
requires a proper planning. Winning the battle against Ravana was not so easy,
also it was not impossible. Proper considerations of all aspects of threat from
the demon king made Rama and his warriors more prepared, more responsive and
more specific. Even with more powerful army and different magical powers Ravana
became the loser because of his poor planning, arrogance and over confidence.
Adequate strategy was not worked out by him due to his act of the under
estimation of the powers of lord Rama and his envoy.
If we start
talking to a person regarding any subject matter then there will be a state of
confusion in the mind of the person regarding the subject matter and related
contents of the theme duly assigned to the individual. The state of confusion
is only because of the prevalence of the lack of true knowledge regarding one’s
capabilities of doing any job with perfectness.
One can even hardly confess the difficulties that the person is facing
during the proposed interaction with selected groups on any selected theme.
Actualisation of any kind develops in the individual because of the presence of
the Self Esteem.
Self-esteem
is the quality depending upon which a person organises skills and memory to
prepare oneself for a right action at right time. It has no correlation with
any change that intends to bring any change in the context. Self-esteem is
still equally relevant in the information age. Properly organised person can
materialise any action within limited resources. Even one can implement such
actions with best utilisation of resources. Such kind or organised action can
even bring result with an enhanced quality consideration. It can even link
people with better apprehensions of collective progress. Situation that hampers
our individual ascent in the path of Yoga based life is the prevalence of some
negative forces within us. It has a deeper impact on senses. One can surpass all
such forces with a commitment of imbibing positivity in all actions. By doing
so, one can readjust all the senses for materialising the manifestation of the
spirit at all instances. With the easiness of mind this process is too easy,
and with the difficulties of the mental balance, one rarely capable of feeling
presence of such forces.
Milestones
Yoga speaks more about the strategy of
actions that the actions or perfections. How to do any work is more important
than the work itself. One can keep on drawing water from the well by using
ropes and bucket, or it can be obtained by fitting a water lifting pump at the
base of a pipe. A practice of Yoga is deeply rooted in scriptures like Rigveda.[40]
The perfect meaning of the term “Yoga” is evident from another scripture namely
“Katha Upanishad.”[41]
It continued developing as a systematic study and practice during 5th
and 6th Centuries BCE.[42]
The most systematic, comprehensive and effective text on Yoga developed in the
form of Yoga Sutras of sage Patanjali during early centuries of the common era.[43]
The Bhagavadgita has different
approaches of explaining the core concept of Yoga. It is the state which
ensures detachment of individual from sufferings.[44]
It is also considered as a state of mental equanimity when a person remains
confident and stable during contrasting states of success and failure,
happiness and sorrow etc. It is the practice of calming down the desires of
mind; then seer is established in individual’s fundamental nature; then arise
assimilation of seer with mental and spiritual modifications with which
individuals move differently.[45]
The term Yoga ensures renunciation of the fellow individual (the situation
attained by Lord Shiva).[46]
Variation of the principles of Yoga
developed over time due incorporation of practices and thought processes of
thinkers and philosophers time to time.[47]
Samkhya school of Philosophy, Hinduism and Jainism also
acknowledges practices of Yoga in different ways and at different instances.[48]
The Bhagavadgita is the only competent platform where all thought processes of
epic ages, such as Yoga Sutras, Samkhya Sutras and Vedantic doctrines, are
compiled efficiently with an objective to converge different thought processes
to synthesise a practical approach of Yoga. Even Upanishads acknowledge
influences of Yoga in different rituals and livelihood as well as social
practices of community segments.[49] Mulabandhasana (a yoga state) posture of
Pashupati Shiva duly excavated from Indus Valley Civilisation reveals the
ancient non-Vedic origin of Yoga practices in Indian context.[50] Regulation of breath and vital energies and
mechanism of doing so are mentioned in Atharvaveda and Brahmanas.[51]
There exist some instances during
which we expect some basic advancement in the thought process and practices of
an individual before moving towards states of Yoga and Meditation.
Consideration of Peace and Nonviolence is one such instance. We can
consider Pilgrimage as a journey where an individual goes in search of some
expanded meaning about their good self, about others, divine, or to explore
some higher meaning of life through gaining experiences.[52]
It often involves a journey primarily meant for searching moral or spiritual
significance of life. The person associated to such kind of focused movement is
called a pilgrim. Pilgrimage is also associated to biological, social,
spiritual and psychological therapeutic benefits,[53]
for it provides a spiritual enrichment to a pilgrim, for it ensures the
advancement of the knowledge base of a pilgrim by exposing the individual to
some higher order of attainment of experiences, for it becomes helpful for an
individual in the path of spiritual, social and psychological actualisation of
the soul.
Pilgrimage to
Peace and Nonviolence always contains faith expectancy and search for
wholeness. Because of that reason this type of pilgrimage does not require any
tourism. It does not mean that we restrict ourselves from visiting sacred
places and hermitage of saints[54].
We also move through some experience sharing to make ourselves enriched.
After incorporating justice in
larger concept of peace, a theory of “Active Peace” is proposed.[55]
An idea of restoration of peace is advanced according to which the involvement
of local community and locally active administrative units are considered as an
important component to be considered as unavoidable conditions.[56]
Pilgrimage of
Peace and Nonviolence confers the journey of an individual from ground level of
understanding of concepts and propositions related to Peace and Nonviolence to
a higher level of self actualisation, for such kind of spiritual and
intellectual advancement will ensure the capability of a person with which
omnipresence of the Divine can be felt, for a better understanding of the
conceptual and practical nature of the doctrines related to Peace and Nonviolence
can be felt with better understanding. We consider this work as a pilgrimage as
it ensures our spiritual, intellectual and psychological understanding of the
doctrines of Peace and Nonviolence. It will also confer our adequate alignment
towards the rituals associated to the doctrines of Peace and Nonviolence.
Upanishadic source
got its prominence in The Bhagavadgita at different places with which the
entire discussion moved on towards attainment of ascent through enhancement of
consciousness; this enhancement is considered as a key to spiritual
advancement.[57]
Different ladders of advancement, such as breath control, introspective
withdrawal of the senses, meditation (dhyana), mental concentration, logic and
reasoning, and spiritual union, are coined by sage Patanjali to point out
linkages and importance of all the stages in the path of spiritual ascent.
Another objective of Yoga, as described in The Bhagavadgita, is to unite to
Soul with the universal Brahman.[58]
We will restrict our discussion around instances of the rituals, practices,
traditions and thought processes inscribed in the Bhagavadgita. It has another
approach with which issues discussed by saints and philosophers time to time
which keeping central attention on the doctrines of The Holy Scripture where
rest of the other prevalent philosophies got a perfect accommodation.
Why Yoga?
Those who
perform prescribed duties without desiring the results of actions being
performed are actual stage of renunciation and individuals who have merely
ceased performing sacrifices, rejected moments of enjoyments, abandoned bodily
activities and rejected objects of attainment of physical pleasure may not be
considered as a Yogi. [59] Identification of a true Yogi is really a
difficult task. This initiative requires a perfect vision with which people
start recognising different levels of Yoga and Meditation. All instances of
living forms are residing at any of the specified ladders leading an individual
towards the horizon of complete renunciation.
Yoga has a wider
meaning through which we can recognise its wider spiritual perspective. The
word “Yoga” does not exist in the Sanskrit scriptures, epics or commentaries of
saints. The actual word is “Yoga,” which means “union.”; which refers to the
union of the consciousness of an individual with the divine omnipresence. Mind
of Yogi is fully involved in God. Such an awakened mind and intellect is
naturally remaining ignorant of the physical and material world. A true yogi is
also a person moving towards renunciation.
Renunciation is
not different from Yoga, for none become yogis without renouncing worldly
desires; for none gain the moments of feeling the divine omnipresence without
regulating senses, without rejecting worldly desires and without attaining true
knowledge.[60] Renunciation is the stage of life which
encourages an individual to link up senses to the higher order of divinity
which is possible only when the mind and intellect start withdrawing from
worldly attachments and physical attainable means of living. It also
encompasses a new set of objectives of life with which the fellow yogi
continues identifying the real objective of remaining alive and becoming
intellectually active.
To the soul,
having affinity to prosper in the paths of Yoga, work without attachment
consider steps of Yogic practices as means; to the sage who is already elevated
in paths of Yoga accept tranquillity in meditation as means of progress and
prosperity. [61] In that way it can be considered as an
ever-continuing process of self actualisation and self – advancement.
Regulation of
senses and affinity to withdraw from sensible objects is another important step
to be followed by an individual. After attainment of such a situation a sage
continues reject desires of seeking access to fruits of actions. [62] Without degrading the self one should have
adequate hold on the mental state; for mind is the best friend as well as an
enemy; for friendship of mind will pave the path of prosperity for the scholar;
for such regulations with positive apprehension will link up senses to the
higher state of consciousness; for such an enhanced mind cannot accommodate any
states of confusions; for such kind of awakened mind will develop networked
ladders with intellects. [63] Our
mind operates at four different levels.[64]
Mind becomes
friend for those who have conquered it by regulating senses and desires of
implying any hold upon worldly sensible things. Having no regulation on mind
will develop the mental entity as an enemy. The yogis who have conquered the
mind rise above the dualities; such as cold and heat, happiness and sorrow,
honor and dishonour, praise and criticism etc. Such individuals remain peaceful,
undisturbed and steadfast in their affinity and practices of devotion to the
divine. They also remain undisturbed in all circumstances; for their regulated
senses will provide them a perfect hold on the balanced actions of knowledge
driven actions; for such kinds of balanced mental, intellectual and spiritual
efforts help them to feel the divine omnipresence at all instances. They start
recognising the divine in all kinds of worldly objects. Their intellect
provides them actual impetus of recognising things as godly creations and start
treating objects accordingly. [65]
Awakened
Yogis start recognising friends, enemies and relatives with identical feelings
and ensure kindness to all the beings while maintaining equal impetus of
delivering duties without considering any attainable results. Their social and
intellectual actions will be regulated accordingly by their enhanced state of
mind to ensure prosperity of all. It is also a state of mind and intellect
where leadership qualities develop in an individual with which the individual
start delivering duties with higher perspectives of socialisation.
Those who
seek the state of Yoga and Meditation should reside in seclusion, constantly
engaged in meditation with adequate regulation of intellect, mind and body;
should remain free from feelings of desires and affinity of gaining enjoyment.
One should make a seat in a sanctified place for practicing different postures
of Asanas (Bodily positions along with stability of mind and body). One should
place some insulators of heat on ground for preventing bodily loss of heat; it should
be neither too high nor too low. Seated firmly on it, the fellow individual
should strive to gain perfectness of mind and intellect by focusing it in
meditation along with focussed concentration; by regulating all thoughts and
activities, by linking up different aspects of thought process to actualise the
self; by preventing development of negative thought processes in mind and by enhancing
steps of self-esteem. There exists some pre-defined mechanisms of practicing
Asanas (Physical postures) while keeping senses, mind, intellect and body under
control. A Yogi should practice Asanas with enhanced serene, fearless and
unwavering mind; [66] while
doing so the vigilant scholar should meditate on the supreme master, having divine
alone as the supreme attainable goal. Constantly keeping the mind absorbed in divine,
the fellow scholar of disciplined mind attains renunciation, and abides in the
state of consciousness through recognising the divine omnipresence. While doing
so the fellow Yogi will gain contentment and remain in absolute peace.[67]
There exist
some limitations due to which preachers often fail in gaining the state of
renunciation; those who eat too much or too little, sleep too much or too
little, cannot attain success in the paths of Yoga; as the matters related to
attainment of renunciation is the subject of adequate freedom of mind from the
worldly desires; as the instance related to attainment of renunciation is the
aspect which requires adequate enrichment of the intellect; as such attainment
of divine driven renunciation requires intellectual maturity with which
individuals seek completeness of the alignment of regulation of senses and
breath. It is the state when a Yogi ascends to the state of Renunciation.[68]
Person having
ability to regulate affinity to sensible objects can gain enrichment of
adequate levels of stability; even they learn to withdraw the mind from selfish
cravings and mobilise the same on the unsurpassable welfare of the self.[69] The
mind, being restrained from material gains and physical activities, becomes steady
by the practice of Yoga and Meditation; a converging juncture of mind, body and
intellect which ensures the accommodation of awakened mind; a stage when
contentment of mind and intellect become filled with rejoice and happiness;
such happiness is absolutely different from sense driven states of pleasure; a
state which is often called Samadhi (a steadfast spiritual enrichment when
individual recognises objectives of remaining alive). At this state of supreme
boundless divine bliss, individual never deviates from the recognition of Eternal
Truth ; the state at which individuals never consider any other attainable to
be higher; the state of balanced mind when the fellow individual never becomes
inflicted with any kinds of sensible difficulties or conflicts; they even
become efficient in tackling conflicts. Even individuals feel the state of Yoga
at different instances of acculturation of socialisation.[70] This Yoga should be resolutely practiced with utter
determination and utmost care while remaining free from prejudices and bias.
They rarely restrict themselves merely up to the worldly sensible desires and
wishes.[71]
Renouncing all desires is essential aspect before feeling presence
of the Divine. By doing so one should bring the restless and wandering mind to
the subject of the Divine. With such steadiness aspirants start recognising the
universal Divine without remaining restricted to attending sensible objects and
without remaining deprived of feeling happiness and contentment.
They also become free from material contaminations and with the blessings
of the Divine start experiencing the higher states of happiness and
contentment. They also start recognising everything as the real manifestations
of the Divine.[72]
One can
recognise the Divine omnipresence with utmost easiness whenever such aspirant
starts recognising the Divine in every worldly manifested object. The seeker
and worshipper of the universal Divine always dwells in the realm of the
supreme master and remain involved all kinds of activity without remaining
inflicted with desires of seeking any result or waiting for results to come.[73]
Such
aspirants are true Yogis who can recognise the Divine in all living beings and
respond to the joys and sorrows of other organisms as if they were their own.
It is true that the mind is very difficult to restrain; as it continues moving
towards different sources of sensible objects and sensory impulses; as it
repeatedly shifts from one theme to the other; as it rarely retains any aspect
of knowledge and skill up to any prolonged span without experiencing any halt. But
by practice and detachment, it can be regulated perfectly with ever continuing
impulses of perfectness and vigil.[74]
36. Aspirants succeed easily in the path of Yoga while maintaining
mental steadiness; for such steadiness will ensure perfect regulations of
senses; for.[75]
Worshipper of
Yoga succeeds in overcoming all sorts of difficulties and continuously moves
towards the ascent in the path of spirituality.[76] Such
kinds of successive move will quantify the process of withdrawing senses from
sensible objects to minimise states of illusion.
Divine
wisdom, in certain cases will go on continuing through generations in some
families, and is of very rare occurrence in the context as such fortunate
families are very less in number. In certain instances people rarely become
successful in retaining rituals and traditions through un-interrupted practices.
Aspirants of such traditions will practice harder to bring perfectness in their
aspirations of Yoga. In gradual succession they also feel the Divine
omnipresence; it ensures a natural ascent of the aspirant towards the Divine. [77]
As evident
from the Bhagavadgita attainment of the feeling of the Divine omnipresence is
not a difficult or non-attainable state of conscious mental and spiritual
status as such kinds of capabilities are there dormant in the competence
ladders of the fellow aspirant. A true master can make it possible by issuing
timely relevant instructions to the fellow aspirant as the kind of timely relevant
instructions enlightened a warrior amidst a battlefield.
The Ascent
It is clearly mentioned in The Bhagavadgita the regular practice
of Yoga brings perfectness in an aspirant. With such kind of aspiration the
fellow worshipper reaches up to the highest state of Yoga.
“Of all
yogis, those whose minds are always contented in the Divine, and who keeps
oneself faithfully in the Divine, will be considered as the highest of all
Yogis.”[78] It is the highest state of devotion, the
highest pursuit of knowledge and the highest pursuit of self-sacrifice where
the fellow worshipper feels the utter integration of the soul with that of the
supreme master. It is the state which brings absolute regulation of senses and
makes the effort of all senses possible to recognise the Divine omnipresence; a
state of being where men may not appeared merely men, animals may not appear
merely animals, flies may not appear flies and stones may not appear merely
stones, but the fellow worshiper start searching out impulses of the supreme
master (the Divine) in all worldly sensible objects. It is the state which
removes all sorts of anger, agony, and falsehood from the good self and will
make the individual a true enunciator. Such enunciator will link up the sensible
impulses with the supreme master and start encouraging other fellow partners
for doing the same. It was the state which brought noble thoughts of Acharya
Shankar in the form of some glittering coins:
1: AHAM BRHMASMI. (I am Brahman.)
2: BRAHMA SATYA JAGAT MITHYA. (Only Brahman is True, rest of the
other worldly objects are merely illusions.)
3: TATWAMASI. (Elements are there in and around us.)
4: SARVAM KHALVIDAM BRAHMA. (Whatever we see around us is nothing
but different manifestations of the Brahman.)
The Brahman
was identified as the creation force and regulation force which ensures
manifestation of the Divine by part. Human beings are also a part of such
manifestations; they are a part of the whole; a part of the entire creation
which is growing differently under the sincere regulations of the Divine.
One should strive to a Yogi (Worshipper of the Divine); as such
state is superior to a worker, superior to a seeker of merely knowledge,
superior to ritualistic performer and even superior to a saint (ascetic).[79]
Seeking Perfectness and Completeness
Attainment of perfectness is an ever continuing process. It also
depends upon the willingness and desire of an individual which finally becomes
the regulator of senses and activities.
Along with accumulated
merits of thousands of past experiences, when aspirants engage in sincere endeavours
to make continuing progress in the paths of spirituality to seek the ultimate
feelings of the Divine omnipresence and also to seek absolute communion with
the supreme master, they keep on keeping the good self from material desires
and attain perfection in this life itself.[80]
Perfectness
is a relative term; in certain scale and at certain pre-determined parameters
one may identify the good self as perfect as those of the other entities
persisting in the context, but it may differ considerably with any other
distantly located individuals having identical aspirations of seeking the
Divine omnipresence. It the situation similar to the event when we collect a
glass water from a sea and drop the same again in the vast expansion of the
sea; as the molecules of water restricted inside the glass will become
non—separable and non-identifiable entity in relation to the vast expansion of
the sea. Beyond the limit of that sea there will be a limit of the entire realm
of water; beyond such realm of water bodies there will be a regulation of the
plane earth; such regulation moves on towards the regulations of centrally located
star; all such stars manifest under the strict regulations of the galaxy; even
galaxies entertain the strict regulations of creation and destruction. In that
context we can say that none of the worldly objects are free from the cycle of
creation and destruction. Entire family of the Sun will move towards the black
hole for ensuring utter destruction whenever situation permits. That
destruction will ultimately put a halt upon all our efforts of regulating our
manifestations.
In the world
of such relativity we must put ourselves in the hands of such regulator of the
Divine without indulging scanty arguments. All arguments may not seek evidences
of science and technology. All such entities have their limitations and are
functional up to certain limits only. That is why we cannot expect limitless
perfectness in any of the manifestation, but elements, having some sort of
regulations of the nature, are perfect and unite differently to ensure
manifestation of the worldly creations. Such kind of perfectness is also
visible in all sorts of chemical unions as atoms of hydrogen and oxygen unite
to form the molecule of water.
We all are familiar with different aspects of
the holy book The Gita. It has its root deeply embedded inside the teachings of
Upanishad. Upanishad, in turn, has deeply embedded roots of instructions and
rituals inside Vedas. All the Vedas provide absolute knowledge to individuals
having affinity of gaining prosperity in life. Remaining prosperous and
ultimately imbibing the spirit of the divine is the ultimate goal of a life.
What people learn and assimilate is ensured by the cultural,
social and emotional bands of the knowledge base with which participation of
the person in a referred community is duly ensured. If we talk about unity in
the context of Indian sub-continent then we will allocate our aspirations with
the recess with which people of other continents are interacting with each
other. Social and cultural bond of different communities of Indian
Sub-Continent are influenced by Vedic Culture and epics. People learned to
participate in social and cultural functions as per their affinities towards
the social, cultural and economic bonds.
This continent has a history of invasions. But the rulers and
countrymen of this region had rarely invaded any other continents simply for
ensuring expansion of the territory. Invasions planned by emperor Ashoka was
for the spread of the religious thought process which the fellow emperor
considered a wiser and ideal one for people of all walks of life.
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[81].
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[82]. Theistic scholars interpreted the term
Bhagavadgita as “Rhe Words of God[83].” 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[84]. The basic creation of the integrated
spiritual teachings in the form of a poetic dialogue is developed primarily by
sage Veda Vyasa[85].
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[86].
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[87].
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[88].
Probably the latest date of compilation of the holy book would be around the
first century CE[89].
The holy book was compiled during the age when ethics of war was under a
question mark and importance of renunciation was gaining popularity[90].
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[91].
It is a great synthesis of impersonal spiritual monism with the personal god[92]. 700[93]
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[94].
A focus upon a neuter principle is also advanced by this holy book at different
places[95].
Atman[96]
as a foundational concept is established by the principles of the Gita[97]. 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[98].
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[99]
. Gita upholds the necessity of
performing duties in society[100]
. 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-cantered
apprehension of doing things. Such a state of self-cantered 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.
[1] Brahman, as per the Indian Philosophy, connotes the highest
universal principle, the ultimate reality in the universe. In major schools of
Hindu philosophy, it is the material, efficient, formal and final cause of all
that exists. It is the pervasive, infinite, eternal truth, consciousness and
bliss.
[2] Ronald Neufeldt. Robert Neil Minor (ed.). Modern Indian
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31–33. ISBN 978-1-4384-1325-9.
[3] Raju, P.T. (1992), The Philosophical Traditions of India, Delhi:
Motilal Banarsidass Publishers Private Limited
[4] Catherine A. Robinson (2014). Interpretations of the Bhagavad-Gita
and Images of the Hindu Tradition: The Song of the Lord. Taylor & Francis.
pp. viii–ix. ISBN 978-1-134-27891-6.
[5] "Mahatma Gandhi | Biography, Accomplishments, &
Facts". Encyclopædia Britannica. Retrieved 16 May 2017.
[6] translated by Sir Edwin Arnold (1885), Bhagavadgita (Unabridged
ed.), New York: Dover Publications (1993 Reprint), ISBN 0-486-27782-8
[7] Sachindra Kumar Majumdar (1991). The Bhagavad Gita: A Scripture for
the Future. Asian Humanities Press. ISBN 978-0-89581-885-0.
[8] Braja Dulal Mookherjee (2002). The Essence of Bhagavad Gita.
Academic Publishers. p. 18. ISBN 978-81-87504-40-5., Quote: "Bhagavad Gita
means that Celestial Song."
[9] Sharma, Arvind (1986). The Hindu Gītā: Ancient and Classical
Interpretations of the Bhagavadgītā. London: Open Court. ISBN
978-0-8126-9013-2.
[10] M.V. Nadkarni (2016). The Bhagavad-Gita for the Modern Reader:
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978-1-315-43899-3.
[11] Upadhyaya, Kashi Nath (1998), Early Buddhism and the Bhagavadgītā,
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[12] Swami Vivekananda (1958). The Complete Works of Swami Vivekananda.
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[13] Alexus McLeod (2014). Understanding Asian Philosophy. A&C
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[14] Arthur Llewellyn Basham (1991). The Origins and Development of
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[15] Catherine A. Robinson (2014). Interpretations of the Bhagavad-Gita
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[18] Robinson, Catherine A. (2006), Interpretations of the Bhagavad-Gītā
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[19] Robinson, Catherine A. (2006), Interpretations of the Bhagavad-Gītā
and Images of the Hindu Tradition: The Song of the Lord, Routledge, ISBN
978-0-415-34671-9
[20] Minor, Robert N. (1986), Modern Indian Interpreters of the
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0-88706-297-0
[21] Minor, Robert N. (1986), Modern Indian Interpreters of the
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0-88706-297-0
[22] Gavin Flood (2004). The Ascetic Self: Subjectivity, Memory and
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[23] Robinson, Catherine A. (2006), Interpretations of the Bhagavad-Gītā
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978-0-415-34671-9
[24] Upadhyaya, Kashi Nath (1998), Early Buddhism and the Bhagavadgītā,
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[25] Hiltebeitel, Alf (2002), Hinduism. In: Joseph Kitagawa, "The
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[26] Galvin Flood; Charles Martin (2013). The Bhagavad Gita: A New
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[27] The term meditation
(DHYANA) refers to the situation when the individual starts regulating senses
and breathing; the person also tries to focus on the exact objective of life
and tries to explore practices with which such objectives become attainable; it
is the juncture when senses start withdrawing from the outer world and
continues focusing on the internal state of living and divinity.
[28] Hindi term Katha means Stories.
Saint Vinoba Bhave translated Shri Madbhagvadgita in Marathi and also wrote a
series of books to explain teachings of Gita through simple stories which were
also contextually relevant.
[29] Both Ultraviolet and Infrared
Radiations are the parts of the invisible band of spectrum incorporated in the
Solar Radiation. Our visual sense organ can feel the presence of only visible
spectrum comprising seven different colours.
[30]
Jan Gonda (1975), Vedic Literature: (Saṃhitās and Brāhmaṇas), Otto Harrassowitz
Verlag, ISBN 978-3447016032
[31] Ranade, R. D.
(1926), A constructive survey of Upanishadic philosophy, Bharatiya Vidya Bhavan
[32]
E Easwaran (2007), The Upanishads, ISBN 978-1586380212, pages 298-299
[33] Mahadevan, T. M. P
(1956), Sarvepalli Radhakrishnan (ed.), History of Philosophy Eastern and
Western, George Allen & Unwin Ltd
[34] S Radhakrishnan, The Principal Upanishads
George Allen & Co., 1951, pages 22, Reprinted as ISBN 978-8172231248
[35]
Ellison Findly (1999), Women and the Arahant Issue in Early Pali Literature,
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[37]
Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford
University Press, pp. 412–414
[38] Dhana Nanda was the last Emperor of Nanda dynasty. Chanakya, the
Economic Advisor of Nanda Dynasty, was badly insulted by Dhana Nanda. Also
oppression of Dhana Nanda became unbearable. He was not concerned about the
problems faced by farmers and artisans of that territory.
[39] . In later period of history name of Chanakya became popular
because of his contribution in the field of Economy by developing a balanced
Economic Policy for a State (Arthashastra of Koutilya).
[40] Karel Werner
(1977), Yoga and the Ṛg Veda: An Interpretation of the Keśin Hymn (RV 10, 136),
Religious Studies, Vol. 13, No. 3, page 289–302
[41] Singleton, Mark
(2010). Yoga Body: the origins of modern posture practice. Oxford University
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[42] Samuel, Geoffrey (2008). The Origins of Yoga and Tantra. Cambridge
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[43] Bryant, Edwin (2009). The Yoga Sutras of Patañjali: A New Edition,
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978-0-86547-736-0.
[44] Bhagavad Gita, 2.48, 2.50, 6.23;
[45] Yoga Sutras of Patanjali, 1.2–4
[46] Linga Purana, I.8.5a;
[47] White, David Gordon (2011). "Yoga, Brief History of an
Idea" (PDF). Yoga in Practice. Princeton University Press. pp. 1–23.
[48] Zimmer, Heinrich (1951). Philosophies of India. New York, New York:
Princeton University Press. ISBN 0-691-01758-1.
[49] Flood, Gavin D. (1996). An Introduction to Hinduism. Cambridge
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[50] Singleton, Mark (2010). Yoga Body: the origins of modern posture
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[52] Plate, S. Brent (September 2009). "The Varieties of
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[53] Warfield, Heather A.; Baker, Stanley B.; Foxx, Sejal B. Parikh (14
September 2014). "The therapeutic value of pilgrimage: a grounded theory
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[54] Werner, Karel (1994). A popular dictionary of Hinduism. Richmond,
Surrey: Curzon. ISBN 0700702792. Retrieved 30 October 2016.
[55] "The Theory of Active Peace".
internationalpeaceandconflict.org. Archived from the original on 25 July 2015.
[56] Jyot Hosagrahar: Culture: at the heart of SDGs. UNESCO-Kurier,
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Perspectives. Springer Science & Business Media, 2009, ISBN 9783540922827.
[57] Jacobsen, Knut A., ed. (2011). Yoga Powers. Leiden: Brill. ISBN
978-9-0042-1214-5.
[58] Jacobsen, Knut A., ed. (2011). Yoga Powers. Leiden: Brill. ISBN
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[59] Gita Chapter 6 , Verse 1: The Supreme Lord said; anāśhritaḥ—not
desiring; karma-phalam—results of actions; kāryam—obligatory; karma—work;
karoti—perform; yaḥ—one who; saḥ—that person; sanyāsī—in the renounced order;
cha—and; yogī—yogi; cha—and; na—not; niḥ—without; agniḥ—fire; na—not; cha—also;
akriyaḥ—without activity;
[60] yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava
na hyasannyasta-saṅkalpo yogī bhavati
kaśhchana
yam—what; sanyāsam—renunciation;
iti—thus; prāhuḥ—they say; yogam—yog; tam—that; viddhi—know; pāṇḍava—Arjun, the
son of Pandu; na—not; hi—certainly; asannyasta—without giving up; saṅkalpaḥ—desire;
yogī—a yogi; bhavati—becomes; kaśhchana—anyone
[61] The Bhagavadgita 6.3;
[62] The Bhagavadgita VI.4;
[63] The Bhagavadgita VI.5;
[64] Mind: When it creates thoughts, we call it mana, or the mind.
Intellect: When it analyses and
decides, we call it buddhi, or intellect.
Chitta: When it gets attached to an
object or person, we call it chitta.
Ego: When it identifies with the
bodily identifications and becomes proud of things like wealth, status, beauty,
and learning, we call it ahankār, or ego.
[65] The Bhagavadgita VI.
6-8;
[66] such individual remain staunch in the vow of celibacy;
[67] The Bhagavadgita VI.
10-15
[68] The Bhagavadgita VI.
16
[69] Such persons can be considered at the states of Yoga and they
remain free from all yearning of the senses; Just as a lamp in a windless place
does not flicker, so the disciplined mind of a yogi remains steady in
meditation on the Divine. They even recognise the presence of divine in every
elementary parts of creations; they also understand the cyclic processes involved
in the rogression of creation and destruction.
[70] That state of severance from union with misery is known as Yoga;
this Yoga also ensures union of the soul and the divine; it establishes a
balance between entities like mind, body, spirit and intellect; a state at
which bodily functional units provide adequate support to the emotional and
intellectual states of the being.
[71] The Bhagavadgita VI.
17-23.
[72] The Bhagavadgita VI.
28-29.
[73] The Bhagavadgita VI.
30-31
[74] The Bhagavadgita VI.
32,35
[75] The Bhagavadgita VI 36
[76] Bhagavad Gita VI.40
[77] The Bhagavadgita VI
41-44
[78] The Bhagavadgita VI.47
[79] The Bhagavadgita VI.
46
[80] The Bhagavadgita VI.
45
[81] Davis, Richard H. (2014), The 'Bhagavad Gita':
A Biography, Princeton University Press, ISBN 9780691139968
[82] 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
[83] Swami Prabhavananda; Christopher Isherwood
(2002). Bhagavad-Gita: The words of God. Signet Classic. ISBN
978-0-451-52844-5.
[84] Sharma, Arvind (1986). The Hindu Gītā: Ancient
and Classical Interpretations of the Bhagavadgītā. London: Open Court. ISBN
978-0-8126-9013-2.
[85] Fowler, Jeaneane D (2012), The Bhagavad Gita: A
Text and Commentary for Students, Eastbourne: Sussex Academy Press, ISBN
978-1-84519-520-5
[86] Upadhyaya, Kashi Nath (1998), Early Buddhism and
the Bhagavadgītā, Motilal Banarsidass Publ, ISBN 978-81-208-0880-5
[87] 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.".
[88] Fowler, Jeaneane D (2012), The Bhagavad Gita: A
Text and Commentary for Students, Eastbourne: Sussex Academy Press, ISBN
978-1-84519-520-5
[89] Upadhyaya, Kashi Nath (1998), Early Buddhism and
the Bhagavadgītā, Motilal Banarsidass Publ, ISBN 978-81-208-0880-5
[90] Arthur Llewellyn Basham (1991). The Origins and
Development of Classical Hinduism. Oxford University Press. pp. 95–96. ISBN 978-0-19-507349-2.
[91] Robin Gill (2017). Moral Passion and Christian
Ethics. Cambridge University Press. pp. 129–130. ISBN 978-1-107-17682-9.
[92] Raju, P.T. (1992), The Philosophical Traditions
of India, Delhi: Motilal Banarsidass Publishers Private Limited
[93] 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."
[94] Zaehner, R.C. (1969), The Bhagavad Gītā, Oxford
University Press, ISBN 0-19-501666-1
[95] Zaehner, R.C. (1969), The Bhagavad Gītā, Oxford
University Press, ISBN 0-19-501666-1
[96] Atman is a Sanskrit word
which refers to the Good Self or Self extent essence of the individual.
[97] Fowler, Jeaneane D (2012), The Bhagavad Gita: A
Text and Commentary for Students, Eastbourne: Sussex Academy Press, ISBN
978-1-84519-520-5
[98] Fowler, Jeaneane D (2012), The Bhagavad Gita: A
Text and Commentary for Students, Eastbourne: Sussex Academy Press, ISBN
978-1-84519-520-5
[99] Franklin Edgerton (1952). The Bhagavad Gita,
Part 2. Harvard University Press. pp. 44–45 with footnotes, context: pp. 30–54
(Part 2).
[100] Fowler, Jeaneane D (2012), The Bhagavad Gita: A
Text and Commentary for Students, Eastbourne: Sussex Academy Press, ISBN
978-1-84519-520-5
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