Spiritual Recognition

 

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]  

 

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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]

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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]

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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 Interpreters of the Bhagavad Gita. State University of New York Press. pp. 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: History, Interpretations and Philosophy. Taylor & Francis. ISBN 978-1-315-43899-3.

[11] Upadhyaya, Kashi Nath (1998), Early Buddhism and the Bhagavadgītā, Motilal Banarsidass Publ, ISBN 978-81-208-0880-5

[12] Swami Vivekananda (1958). The Complete Works of Swami Vivekananda. Vol. 4 (12th ed.). Advaita Ashram. pp. 102–104.

[13] Alexus McLeod (2014). Understanding Asian Philosophy. A&C Black. pp. 168–169. ISBN 978-1-78093-631-4.

[14] Arthur Llewellyn Basham (1991). The Origins and Development of Classical Hinduism. Oxford University Press. pp. 85–87. ISBN 978-0-19-507349-2.

[15] 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.

[16] Gerald James Larson (2009). Jacob Neusner (ed.). World Religions in America, Fourth Edition: An Introduction. Westminster John Knox Press. p. 187. ISBN 978-1-61164-047-2.

[17] Eliot Deutsch; Rohit Dalvi (2004), The Essential Vedānta: A New Source Book of Advaita Vedānta, World Wisdom, Inc, ISBN 978-0-941532-52-5

[18] 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

[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 Bhagavadgita, Albany, New York: State University of New York, ISBN 0-88706-297-0

[21] Minor, Robert N. (1986), Modern Indian Interpreters of the Bhagavadgita, Albany, New York: State University of New York, ISBN 0-88706-297-0

[22] Gavin Flood (2004). The Ascetic Self: Subjectivity, Memory and Tradition. Cambridge University Press. pp. 83–84 with notes. ISBN 978-0-521-60401-7.

[23] 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

[24] Upadhyaya, Kashi Nath (1998), Early Buddhism and the Bhagavadgītā, Motilal Banarsidass Publ, ISBN 978-81-208-0880-5

[25] Hiltebeitel, Alf (2002), Hinduism. In: Joseph Kitagawa, "The Religious Traditions of Asia: Religion, History, and Culture", Routledge, ISBN 978-1-136-87597-7

 

[26] Galvin Flood; Charles Martin (2013). The Bhagavad Gita: A New Translation. W.W. Norton & Company. p. xxvi. ISBN 978-0-393-34513-1.

[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, Journal of Feminist Studies in Religion, Vol. 15, No. 1, pages 57-76

[36] Glucklich, Ariel (2008), The Strides of Vishnu: Hindu Culture in Historical Perspective, Oxford University Press, ISBN 978-0-19-531405-2

[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 Press. ISBN 978-0-19-539534-1. OCLC 318191988.

[42] Samuel, Geoffrey (2008). The Origins of Yoga and Tantra. Cambridge University Press. ISBN 978-0-521-69534-3.

[43] Bryant, Edwin (2009). The Yoga Sutras of Patañjali: A New Edition, Translation, and Commentary. New York: North Point Press. ISBN 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 University Press.

[50] Singleton, Mark (2010). Yoga Body: the origins of modern posture practice. Oxford University Press. ISBN 978-0-19-539534-1. OCLC 318191988.

[51] Whicher, Ian (1998). The Integrity of the Yoga Darśana: A Reconsideration of Classical Yoga. SUNY Press. ISBN 978-0-7914-3815-2.

[52] Plate, S. Brent (September 2009). "The Varieties of Contemporary Pilgrimage". Cross Currents. 59 (3): 260–267. doi:10.1111/j.1939-3881.2009.00078.x

[53] Warfield, Heather A.; Baker, Stanley B.; Foxx, Sejal B. Parikh (14 September 2014). "The therapeutic value of pilgrimage: a grounded theory study". Mental Health, Religion & Culture. 17 (8): 860–875. doi:10.1080/13674676.2014.936845. ISSN 1367-4676. S2CID 143623445.

[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, April-Juni 2017; Rick Szostak: The Causes of Economic Growth: Interdisciplinary 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 978-9-0042-1214-5.

[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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  नमो देव्यै महादेव्यै शिवायै सततं नमः। नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम् ।।1।। रौद्रायै नमो नित्यायै गौर्यै धात्र्यै नमो नमः । ...