Universal Welfare andgitaseminarkurukshetra.com/BOOK RELEASED ON GITA SEMINAR... · 2021. 1. 15. · The holy book Shrimad Bhagvad Gita offers an everlasting solution to this confusion

The Eternal Philosophy of Bhagavad Gita
Edited By Prof. Manjula Chaudhary Prof. S.S. Boora Prof. Mohinder Chand Prof. Vibha Aggarwal
Bharti Publications New Delhi-110002 (INDIA)
Copyright © Editors All rights reserved. No part of this publication may be reproduced or transmitted, in any from or by any means, without permission. Any person who does any unauthorized act in relation to this publication may be liable to criminal prosecution and civil claims for damages. Disclaimer “Responsibility for the facts stated, opinions expressed, conclusions reached and plagiarism, if any, in this book is entirely that of the authors. The publisher and editors of the book bear no responsibility”. First Published, 2020
ISBN: 978-93-89657-96-8 Printed in India
Published by:
Ansari Road, Darya Ganj, New Delhi-110002 Phone: 011-23247537, Mobile: +91-989-989-7381
E-mail: [email protected], [email protected]
PREFACE
The world has been offering varied and vivid ideas in the form of policies and planning to ensure the welfare of the people but the goal appears to be much far away. Even the rich countries, who possesses plenty of resources, capital and technology failed to deliver the actual and permanent solution to the welfare related issues. A large number of populations in these countries are aspiring for a happy and peaceful life. The situation is equally alarming in the developing and poor countries. At the moment, the world finds itself in a pool of great despair where not only the man’s world but the plant and animal kingdoms too are not free from negative impacts of crass materialism of the modern world. The situation is not less than a crisis of grave intensity. The modern science and technology are struggling to explore effective and sustainable solutions. The world community of leaders, nations, organizations, institutions etc. is engaged in intensive debate to ensure a better future for the man and the planet. The common man in many parts of the world is fighting with poverty, disease, hunger and finding it difficult to look after his material and psychological wellbeing. To think of welfare for all – the humans, the plants and the animals living on this planet, is a noble step in the right direction. The way to get rid of this problem lies in the task of exploring afresh our ancient scriptures that have the capabilities to steer the mankind from this crisis. The Kurukshetra University, Kurukshetra is actively engaged in the task of exploring the ancient scriptures which provides intelligent inputs to deal with the crises of the modern material world. For this reason, the Kurukshetra University has been organizing international seminar on the Shrimad Bhagvad Gita and its implications in the all domains of human life.
The holy book Shrimad Bhagvad Gita offers an everlasting solution to this confusion whose philosophy of Karma, Bhakti and Yoga is a reservoir of the great knowledge. The present book is compilation of various articles presented during the International Seminar on “Universal Welfare and the Eternal Philosophy of Bhagvad Gita” organized jointly by Kurukshetra University Kurukshetra and Kurukshetra Development Board from December 3-5. 2019. The articles largely cover the research output of the scholars from the Sanskrit, Music, Philosophy disciplines. Articles of scholars from other disciplines too find space in the book. The editors believe that the book shall stimulate further research in future.
Prof. Manjula Chaudhary Prof. S.S. Boora
Prof. Mohinder Chand Prof. Vibha Aggarwal
iv
Contents
Preface iii-iv
1 Bhagwad Geetha: A Life Education G. Arun Jyothi. & T. Mrunalini
3-12
2 Unravelling Eternal Philosophy In Gita For Universal Welfare “One Universal God For The Entire Humanity”
Inala Trinath
Medipally Raju & T. Mrunalini
Sonia Malik
45-53
6 The Significance of Ananyata and Sharnagati in the Doctrine of Bhakti as Propounded in the Bhagavad Gita
Namarta Sharma &Ajit Kumar Behura
54-65
7 The Journey of a Text: Bangla Translations of Shrimad-Bhagavad-Gita
Rajasi Chakrabarti
66-78
8 Shrimad Bhagavad Gita- ‘Song of God’ Music, Spirituality & Submission: A Path to Attain Divinity
Deepti Sharma
79-85
9 The Music of Language Foregrounding the Echoes of Philosophy of The Gita in R. K. Narayan’s The Guide
Isha
86-91
10 : ’
95-106
11

107-117
12
118-125
13 xhrk esa fu:fir fofHkUu oSpkfjd vk;ke usgk tSu
126-137
14 Hkkjrh; laxhr dk nk’kZfud ,oa v/;kfRed i{k D;wVh
138-145
15 Jhen~Hkxon~xhrk esa laxhr% ,d i;kZykspu Iakdt ekyk 'kekZ
146-157
16 Jhen~Hkxon~ xhrk esa of.kZr uSfrd eqY;ksa dh laxhr ls lqlac)rk
foosd dqekj tSu
165-176
18
177-185
19
egs”k dqekj nk/khp
186-191
20 ;qx ifjorZu dk jgL;ksn?kkVu o “ka[kukn djrh Jhen Hkkxor xhrk
lq’kek n;ky
Bhagwad Geetha: A Life Education
G. Arun Jyothi1 and Prof. T. Mrunalini2 1Research Scholar, Osmania University,
Hyderabad, Telangana 2Dean, Faculty of Education, Osmania University,
Hyderabad, Telangana
Introduction “Bharat” the Ancient India having more than 5000 years of glorious history, varied civilization and great culture. It is the mother land for great Warriors, intellectuals and their discoveries, Sages and their knowledge. It spread the culture of knowledge world-wide with the first ever established centres of knowledge (universities) which educated the world scholars. Enjoyed the glory of golden period with progressive intellectuality, social relations and materialistic prosperity, which helped it grow stronger socially, politically, culturally and intellectually setting the trend among the countries of the world as
“Vishwa Guru”. Will Durant, (philosopher) ” in his story of civilization vol. (i) Our oriental heritage) writes How India made contributions to education for the development of world civilization.In ancient India, Education is considered as an inherent tradition which had been followed and carried forward with great respect from one generation to
1
4 Universal Welfare and the Eternal Philosophy of Bhagavad Gita
another for leading the life in a successful and righteous path as followed by their ancestors. This Tradition of transmission of knowledge is self-sustained, strong and so integrated as it used to cater all the needs of human development and welfare of the society as a whole.
Education in ancient India is a practice which was associated with life. It has been followed in the form of rituals, culture and tradition by giving equal importance to self, nature, and environment and been practiced and adopted by every individual in the society in order to have great understanding about the environment and its nature, seasonal changes, living specious around with realistic self- experience. Which made them learn more in realistic way.the unique feature of ancient education was to develop pinnacle of thoughts and raise the conscious in the lives of the people.
As per the Mundaka Upanishad in Ancient Indian, Education (Vidya) is classified into two types:
1) Apara Vidya: The lower level of knowledge about the materialistic world, which is physical (Bhouthikam) in nature enjoyed by Bhoktha (an individual). The central focus is on the acquiring the secular life skills Which help an individual to live in this materialistic world. It needs Shraddha (concentration) to obtain it. This is external process in which karma is done without dharma (Sa Kamya karma). Quest is for money earning and pleasures. Thinking is still narrow as mind and body are involved which limit it to world. examples: Science, Maths. Social, Ethics and all subjects which are generally thought in schools and colleges.
2) Para vidya: The higher level of knowledge. Which is the absolute, universal, moral, has the nature of eternality. Guides an individual in the ultimate path of life. It needs Chitta Shuddi (higher level of concentration). It is more meditated and self-learnt knowledge with the guidance of Spiritual Guru (teacher). Central focus is on the ultimate goal of life (liberation) this is the internal process identifying the self and its nature. Guide an
Bhagwad Geetha: A Life Education 5
individual in the path of renunciation, spiritual ideas, karma with dharma, and attainment of supreme conscious. The mind, body and soulis involved in this process which make the scope wider till universe. The ability to handle stress, depression, thoughts, decision making all comes through this type of education.
Objectives 1. To understand the relevance of Bhagwad Geetha to
human life. 2. To explicate the educational values of Bhagwad Geetha
to everyday life.
Evolution of Bhagwad Geetha Education: The knowledge system of India begins at the Vedic period with scriptures called Vedas. The chief source of Dharma, values, tradition, philosophy, culture lies in the Vedas which include various aspects of human life. Therefore, they are considered as the scared books with complete, complex and comprehensive knowledge. Because of its complexity, the knowledge in it had been simplified and made brief in the form of Upanishads, then transformed in the form of Puranas (stories).
The life based on those Dharma knowledge, values, morals felt worthy to be recorded for the reference of future generations and were composed in the form of Ithihas as (the history) which are preserved in the form of classical epics called Ramayana (the life story of Purushothama Shri Ram) and Mahabharata (the story of Kauravas and Pandavas).
They are the blend of the theories of disciplines of life (Purushrthas) including all the themes of life. They are accumulated in an episodic form. From that the civilised individual bit of knowledge is emerged which is“Bhagwad Geetha” (essence of Vedas, Upanishaads, Puranas and Ithihasas).
Structure of Bhagwad Geetha: It is presented in a Vedic Sanskrit poetic form which need deeper knowledge for understanding. The lyrical words in the Sanskrit constituted as the significant combination to convey the exact expression rather than used individually. Bhagwad Geetha words are considered as the seeds of realizations, each of which can be meditated and adopted in the life which makes you feel, think, apply, practice and experience the reality of life.
Bhagwad Geetha has 700 verses (slokas), which are wisdom steps to divine life. It has 18 Chapters, which are progressive stage of successful and meaningful life. The content and 18 chapters of Bhagwad Geetha were divided into three Yoga’s.
1) Karma Yoga, 2) Bhakti Yoga, and 3) Gyan Yoga
Suggesting three ways of understanding and leading life that is through the Action, Devotion and through wisdom of Knowledge.
Life education in Bhagwad Geetha: The Bhagwad Geetha is considered as the essence of Vedic knowledge. It is declared as the Raja vidya by the supreme conscious Shri Krishna himself (9.2) as it is the combination of both Para and Apara vidya.Covering internal and external needs of an individual.
The main objective of a Bhagwad Geetha education is to make balance in the bodily action, intellectual thoughts and
Raja Vidya=Bhagwad Geetha=Para Vidya+Apara Vidya
hearty desires of an individual which creates an equilibrium relation between body, mind and soul.
As stated by Shri Krishna in (6.7) the person who concurred the mind raise up to the surface, leaving down all the dualities of life like joy and sorrow, loss and gain etc.it is most important in today’s world to decide on the best and end the confusion.
The process of creating an equilibrium among body mind and soul is achieved through the yoga.one who ignores yoga is called ”Bhogtha”, the one exposed to the Rog. (Unsatisfied state/dis-ease). It is essential to understand that the spiritual or Para knowledge is the nature of soul, which is accepted only through the dedication and concentration. InBhagwad Geetha it was stated that practice of yoga will keep away the sorrows caused by the body and mind. (6.17).
There are three main yoga’s which are discussed in it to develop the Kriya Shakthi, GyanaShakthi and Echa Shakthi ofmind, body and soul of an individual for archiving balanced perfection in life. It helps in enhancing an individual’s ability to handle tension, stress, excitements, clarity of thoughts, decision making skills. This state is literally known as “Stitapragya”.
The Guna theory of Bhagwad Geetha will help an individual to know the nature of self. Today due to lack of this knowledge people were spending more than half life in preparation of life (in accumulating degrees) and remaining half to get adjusted in that prepared life. Therefore, it is essential to know the nature of self, based on which his character and personality depends. It teaches the ideologies to live healthy life.
In (18.73) Arjuna felt that this is the special knowledge, acquired through grace of Guru and faith of shishya. It clears all the doubts with in and make an individual confident to face life with positive attitude.
Significance in present situation: Today under the influence of Industrialization, Westernization, Colonization, and Globalization, the Indian system of education totally changed. it has ended up with output-based learning. The scope of education became Narrow due to special disciplinary knowledge which is giving more importance to materialistic-economy-based knowledge.
As an individual have scientific quest to invent, inquire and discover the outer world he should also generate internal quest to discover his inner world which is also equally complex, beautiful and great to be discovered to know. By Education I mean an all-round drawing out of the best in an individual’sbody, mind and spirit. As said by Gandhi. But todays education is touching the brain but can’t influence the sole the inner self of an individual which is left unidentified because of which the individual is becoming emotion less, value less, moral less. The Country is generating doctors, engineers, lawyers and other professionals but not able to produce good doctors, engineers, lawyers and other professionals.
In order to overcome the present crises in the society, “Bhagwad Geetha” can be introduced in the education to create the scope for the solution to the present problem. As Varied insight of Bhagwad Geetha can be adopted to improve education system and lives of the people. It is considered as Raja vidya which is the combination of Para and Apara. Its intentions, intensity and level of understanding is quite deeper and significant for influencing different aspects of human life and education (18.63).
Specially it can be adopted at the formative level to mould an individual with good personality and character by Training the body, mind and spirit through different yoga’s of Geetha.
The aim of Bhagwad Gita is to teach the aspirants how to establish equanimity both in his internal life and in his activities in the external world; to help him develop tranquillity within, and to explain the art and science of doing actions skilfully and selflessly. (Perennial Psychology of the Bhagavad Gita by Swami Rama). Thus, Bhagwad Geetha is a book to be lived not to be discussed.
Bhagavad Gita in Educational Prospective: Bhagwad Geetha is meant for Sanathana Dharma, need to be adopted and learned by approaches like Shraavana, Manana and Niddhyaasana. Today’s student can’t able to handle the pressure internally and externally in this advancing world, and parents are dissatisfied with the child’s performances, as their expectations from them are endless. Here there is a need to organize, understand and manage their thoughts and views according to their individual nature. “The earnest study of Gita can make a one more an effective student and better human being” (Bhagvad Gita for students by Swami Atmashraddhananda). Which enriches the life with knowledge of reality, philosophy, discipline, and wisdom.” This philosophy leads the students through a systematic way of directly experiencing the truth of existence and height of self-realization.” (Perennial psychology of Bhagwad Gita by Swami Rama)It can be viewed as the source of knowledge which is complete in nature in providing the solutions to the problems of contemporary education system. It had wide scope with convincing insights. Its emphasis on Logic, Action, Renunciation, Power of Self, Knowledge, Wisdom, Trust, Universality and Mortality of Human spirit. We can enrich our philosophical, sociological, anthropological and psychological understanding through the practice and adoption of the Bhagavad Gita.
1.12 Bhagwad Geetha for the Welfare of Human Life: • It is expected to provide knowledge to student to
understand self and its nature which will help him take firm decisions in life. (internal)
• It provides virtuous knowledge of metaphysical and physical entities developing and understanding his environment., Develop the personality along with good character. (Externally).
• It provides the understanding about the universe. • It provides emphasis on the importance of work and
realizing his responsibilities, and inculcates moral values and harmony in the society and nation at large.
• It provides the choice of three ways of understanding life through work (Karma), through emotion and devotion (Bhakti) and through knowledge (Gyan).
• It is a manual containing all necessary principles, knowledge, value integrated thoughts, character building, personality management, morality, guidance, discipline, food and other essential elements which are core flavours to make life complete.
• It provides the theory of three Gunas based on which the (Prakriti) nature can be formed which is the cause of individual difference.
• It provides the stimulus to many scientific researchers and discoveries through its assorted content.
Conclusion: Bhagavad Gita is our valuable historical asset of knowledge. It has inspired many of our national leaders, provided them strength, moral courage and clarity of thought with which they have led the country in its fight for freedom. Suggest the way for growth and development of the personalities with the Character and Code of Professional Ethics. Providing methods and approaches for improvement of the teaching learning process.
Huston Smith leading scholar of religious studies in his famous book, “the religions of Man “says “the Gita, it seems, is our tool for the journey, a hand book of life”.
In the words of Aldous Huxley, a great writer and philosopher, “the Bhagwad Gita is the most systematic statement of spiritual evolution of endowing value to mankind. It is one of the most clear and comprehensive summaries of perennial philosophy ever revealed: hence its
enduring value is subject not only to India but to all humanity.”
Mahatma Gandhi says” Gita is a constant companion; it was his “eternal mother” whom he esteemed even more than his earthly mother”.
“Some educators hold the ‘Gita’ as the first programmed text in the world. It has all the ingredients of programming; initial behaviour, small steps, active participation, terminal behaviour, immediate knowledge and self-evaluation by the learner.” (Advanced Educational Technology 2 Vols. Set by Ram Nath Sharma.)
Sanjaya in Bhagwad Geetha feels astonished and fortunate to know this type of knowledge filled with the great emotion of devotion towards Shri Krishna. (18.74)
Thus, not only Indians, Bhagwad Geetha has spectators throughout the worlds. It had been accepted and admired by many intellectuals universally for its time less knowledge and wisdom. Its commentaries today had spread worldwide transcending the barriers of culture and creed, making its way to touch every heart became a universal scripture of mankind under the umbrella of Sanatana Dharma.
This shows the world is willing to have this knowledge which is worthy and want to followthe path shown by Shri Krishna through Arjuna in the form of Bhagwad Geetha. Therefore, it is needed to adopt and accept this complete knowledge from early stages of life to cope with this challenging and stressed environment and stay balanced and blessed in materialistic and spiritualistic world with happy living.
References: 1) Goyandhakha, Jayadayal. Twelfth Editiion 2000. Shrimad
Bhagwad Gita. Gita Press, Gorakphur. 2) Hayes, R.P. 29-Feb-1988. Dignaga on the Interpretation of Signs. 3) Paramananda, Swamy. Sixth Edition, 2015. The Blessed Lord's
song. 4) Goyandhakha, Jayadayal. Twelfth Editiion 2000. Shrimad
Bhagwad Gita. Gita Press, Gorakphur. 5) Hayes, R.P. 29-Feb-1988. Dignaga on the Interpretation of Signs.
6) Paramananda, Swamy. Sixth Edition, 2015. The Blessed Lord's song.
7) https://www.boldsky.com/yoga-spirituality/faith- mysticism/2016/significance-toof-aksharabhyasam- 108144.html.
8) http://www.vidyavrikshah.org/THEVEDICWAYOFLIFE.pdf http://bharatdiscovery.org/india.
17) http://mhrd.gov.in/overview-ee. 18) https://indianexpress.com/article/india/india-
A31&dq=historical+background+of+bhagavad+gita&hl=en&s a=X&ved=0ahUKEwj4pKKVi6PlAhULLo8KHar- AOEQ6AEIUzAG#v=onepage&q=historical%20background% 20of%20bhagavad%20gita&f=true
Universal God for the Entire Humanity”
Inala Trinath
Gita Scholar, Prajapita Brahmakumaris Iswariya Viswa Vidyalaya, Hyderabad, Telangana
Prelude The “Eternal Philosophy” for “Universal Welfare” is revealed ONLY in Gita and NOT in any other religious scripture, available to the humanity of the present day world. The reason being only GITA is a uniquescripture containing the word “Bhagavan” meaning GOD in the title of the scripture itself.The entire humanity eulogizes GOD as their mother and father irrespective of their religious affiliation.While Hindus chant the verse “tvamevamaataaschapitaatvameva”, Christians praise HIM as the “Heavenly GOD Father” while Muslims call out to HIM as “Allah O’ Akbar”meaning “O’ God, You are the greatest of all”.
2
The above words therefore evidence that Gita reveals the eternal philosophy of ONENESS OF GOD for the entire humanity.For this reason, GITA is designated as “Sarva Sastra Mayi Siromani” conveying the unique message to the humanity LOUD and CLEAR that only GITA is the “mother” as well as “most elevated” of all the religious scriptures of the world.There is no other religious scripture in the world whose “JAYANTI” is celebrated on a particular day every year excepting GITA. This is because GITA represents the direct words of the ONE UNIVERSAL GOD for the entire humanity.Until and unless this eternal philosophy is unraveled for practical application in daily lives by the humanity, in tune with the above belief systems, there cannot exist universal welfare.
The term used in GITA to explain thisphilosophy is TATVA contained in 16 verses and one need to unravel the deep mysteries in Gita evidenced by the word GUHYAfoundin 8 verses, to realize the tatva. Out of 84 lac living species in this world, GOD conferred two unique subtlefaculties of MIND and INTELLECT besides unique communicationskills only to theHumanBeingsfor the specific purpose of grasping this eternal philosophy to contribute to universal welfare. For this reason the saying “Maanav Janam Ati Durlabhah” is accepted by one and all and by our scriptures as well. Even theerudite religious scholars and exponents also concur with this viewthat “being born” as a human being is the greatest fortune.
However, the humanity has miserably failed to realize the true purpose and potential of Mind and Intellect to make their lives constantly peaceful, blissful and healthy contributing to universal welfare, but merely confines to performing certain rituals on the path of devotionby way of daily prayers at homes, worships in temples, churches, mosques, gurudvaras etc., reading, reciting and listening to religious scriptures, taking holy dips in rivers, animal sacrifices, performing yagyas, undertaking charities, attending religious satsangs etc.In fact, there is no scripture in this world which has the power to awaken the faculties of Mind and Intellect except GITA [10:10; 15:20].
Unravelling Eternal Philosophy in Gita for Universal Welfare “…... 15
However, interestingly, the entire mankind uses the faculties of mind and intellect in petty mundane materialistic activitieslike what to eat, how to dress, how to make money etc., but fails to use them to mould their character towards positivity by realizing the eternal philosophy in Gita.
The well accepted slogan “if character is lost, everything is lost” has no relevance for the present day mankind.Even while firmly believing that “if wealth is lost, nothing is lost” and “if health is lost, something is lost”they spend their whole lot of time and energies in building materialistic wealth even at the cost of losing one’s character and health.
The eternal philosophy revealed only in Gitafor universal welfare is lost to the humanity due to wrongfullytreating GITA on par with other Hindu religious scriptures labelled as Sastras ignoring the truth that Gita is the mother and most elevated of all religious scriptures and therefore an independent Sastra by itself [15:20]and all the religious scriptures are its progeny.
What is the uniqueness of Gita? Only Gitacontains unique words BHAGAVAN UVACHA meaning the direct spoken words of GOD in 574 verses. The very word GOD is unique.Everyone irrespective of their religious affiliation reposes immense faith in the statements that GOD IS ONE and GOD IS TRUTH, apparently conveying that everything else is falsehood.For this reason, the devotees continue to chant the verse “asatomaasadgamayaa” (1:3:28 – Brihadaaranyaka Upanishad) even to this day seeking GOD to make them realise the distinction between “truth” and “untruth”; “wisdom” and “ignorance” and “immortal” and “mortal”. The belief system of the entire humanity on ONENESS of GOD is truthfullycorroborated in the universally accepted slogans of “universal brotherhood” and “vasudhaivakutumbakam” besides describing GOD in singular form as PARAM ATMA while they refer to deities, lords or maharshis etc.in plural form.
There is yet another dimension to understand the eternal philosophy.The entire humanity is united in concluding that GOD is an embodiment of only DIVINE VIRTUES
andPOWERS and not VICES and thereforeGOD has nothing to do with the devilish acts that are taking place in a gigantic scale in the present world. Should not the spurt in the ritualistic activities undertaken by people of various religious faiths with the ultimate objective of realizing GOD not contribute to universal welfare?
Instead, the entire humanity is ONE in concluding that the nefarious activities are rising at a rapid place and reached an uncontrollable stage creating more strife than peace in the present day society giving rise to an unexplained paradox.The net result is occurrence of large scale violence in the form of wars and terrorism, growing corruption, smuggling, black marketing, adulteration, looting and destruction of public properties etc., taking place globally every day.
The above discussion leads us to only one conclusion that every problem faced by the present day humanity is due to rejecting or ignoring the “Eternal Philosophy” revealed in GITA for “Universal Welfare”, which is rightfully chosen as the umbrella theme of the International GITA seminar 2019 by Kurukshetra University.
We shall deal with the TOPIC under SIX broad HEADSentirely based on revelations in GITAviz., (I) The Existing Belief System (Ii) The Truth (Iii) Formula Prescribed For Realising The Truth / Whom To Approach To Realise The Truth (Iv) Who Shall Realise The Truth? (V) Who Shall Not Realise The Truth? (Along With The Reasons) (Vi) The Conclusion.
1. THE EXISTING BELIEF SYSTEM: The assumptions of the present day humanity on the revelations in GITA areas follows: (i) GITA teachings are exclusively meant to motivate one ARJUNA (who is not to be countedamong the present day humanity of over 7 billion human beings) to fight a violent WAR on the battlefield of Kurukshetra. (ii) Gita sermons were delivered by GODin Dwapara Yuga (third one in the cosmic time cycle of four Yugas (Satya, Treta, Dvapara and Kali). (iii) GITA is the religious scripture of Hindus on par with Bible to Christians,
Quran to Muslims, Gurugranth Sahib to Sikhs etc. (iv) Lord Shri Krishna is GOD ofHinduslike Jesus of Christians, Allah of Muslims, Gurunanak of Sikhs, Lord Buddha of Buddhists etc., giving rise to a belief system of existence of “Multiple Gods” for different religions instead of “One Universal God” for the entire humanity. (v) While people of other religionsconfine their studies fullyto their respectivereligious scriptures like Bible, Quran etc., Hindus repose greater faith in Vedas, Upanishads and various other scriptures though GITA is their religious scripture.(vi) Gita verses are confined mostly to reading, reciting or listening by Hindus ritualistically, more particularly at the time of death of near and dear in the family.
2. THE TRUTH (TATVA) : Gita is the only scripture on this planet which contains the direct spoken words of GOD in the first person in the form of 574 verses titled Bhagavan Uvacha. The scripture contains deep mysteries described by the word “guhya”in 8 verses [4:3; 9:1-2;10:38; 15:20; 18:63-64; 18:68] and it is only by unraveling them, one can come to grips with the“tatva”[16 verses contain the word Tatva][2:16; 3:28; 4:9; 4:34; 5:8; 6:21; 7:3; 9:24; 10:7; 10:15; 11:54; 13:1; 13:11; 18:1; 18:22; 18:55].The fundamental truth that GITA is an encyclopedia as well as panacea for all the problems of the present day mankind stands ignored.Gita reveals complete and comprehensive knowledgetogether with practical wisdom to make the lives joyful and healthy and is intended for the entire humanity.Hence, Gita reveals withauthority and clarity that once the essence is grasped, there remains nothing to be known in this world[7:2].
The following are the conclusions based on the above revelations:
1. ABOUT GITA: It is not a religious text of Hindus as widely believed.Gita is declared as a “Spiritual Science” with universal applicability with authority and clarity by the words “adhyatmavidyavidyaanaam”[10:32].There is nothing in Gita to evidence that it is merely a religious text of Hindus.There are 162 verses containing the
words “visva, loka, jagat, iha and sarva”which bears adequate testimony that Gita belongs to the entire mankind. No wonder, even Hindus also are confused and rejected the teachings due to lack of clarity on the revelations in Gita.
2. ABOUT GOD:We have discussed under PRELUDE that the entire humanity irrespective of their religious faith believes in the existence of One Supreme Father for all, giving rise to the concepts of “universal brotherhood” and “vasudhaivakutumbakam”.This truth about the existence of ONE UNIVERSAL GOD for the entire humanity is corroborated in two powerful verses viz., 9:17 (BhagavanUvacha) and 11:43 (ArjunaUvacha) with authority and clarity but stands ignored even by the erudite scholars and exponents of Gita. There is no evidence in Gita on the existence of independent GODs for each religion and multiple GODs within the religion like the belief system amongst the Hindus on the existence of33 crore deities eulogised as GODs. Gita provides fool proof evidences in support of the fundamental truth of the existence of only ONE UNIVERSAL GOD for the entire humanity through 12 verses which bear the words “ayabhichari bhakti”[13:10; 14:26; 18:33]; “eka bhakti”[7:17]; “ananya bhakti”[8:14; 8:22; 9:10; 9:13; 9:22; 9:30; 12:6] and “maamekam” [18:66] which are self-revealing.
3. ABOUT CREATION:The present day humanity has no clarity with regard to the concepts of “Body” and “Soul” and the relationship between them with the result they are all confused about their true identities.This confusion is totally erased by the revelations in Gita about the true Self. GOD declares with authority and clarity that all the human beings dwelling on this planet at this juncture comprise of not one but two distinct entities viz., the visible bodies and the invisible souls. While the “bodies” are perishable and destructible the “souls” are indestructible and eternal[15:16].Themortal bodyis described as “field”[13:1], “costume”[2:22] and “machine”[18:61] and the immortal and eternal soul is
theowner and controller of the body[2:23].For this reason, people refer to the body as belonging to them.For eg. “my body is aching; my chest is paining; stones in my kidneys etc., If this is your body, the fundamental question that arises is “Who are you?”Gita answers “you are a SOUL” and “this is your body”.There are about 30 verses in support of this ultimate truth which has universal applicability. Besides, 29 verses confirm the theory of “reincarnation” and the eternal movement of the “souls” in the cosmic time cycle [2:13; 2:22; 2:27 etc.] which also stands ignored by the humanity.
Another astounding revelation ignored even by erudite scholars and exponents of Gita is the definition of what constitutes true “spiritual knowledge” and what constitutes “ignorance” revealed with absolute authority and abundant clarity in 5 verses viz., 13:7-11.The last verse summarizing the revelations authoritatively states that any knowledge that fails to restore the condition of the SOUL to its pristine state (meaning the satvic state with which the soul commences its journey in the beginning of the cosmic time cycle) is IGNORANCE (“ajnaanamyadatoanyatha”). In simplistic terms, the spiritual knowledge ismerely understanding the distinction between the perishable physical body and the eternal soul and realising their true nature (“kshetra- kshetragnayohajnaanamyattathjnaanammatammamah”). [13:2].
4. DIVISIONS OF THE HUMANITY BASED ON PERSONALITY TRAITS:The entire mankind is divided into three groups based on their intrinsic personality traits (sanskars or vasanas) viz., Satvic, Rajasic and Tamasic[chapters 14, 17, 18].While the Satvic group is described as “Daiva” [16:1-3], those belonging to Rajasic and Tamasic groups are designated as “Asuras”[16:4- 24].Similarly, the Satvic group isclassified as “Gyani” (knowledgeable),the other two groups are described as “Agyani” (ignorant). The humanity has also failed to appreciate these divisions of the humanity revealed only in Gita.
5. GOD MOTIVATESPEACEFUL CO-EXISTENCE OFHIS CREATION AND NOT “WAR”:If GOD is the One Supreme Father, then the entire humanity who are related to each other as spiritual brothers must lead a life of total peace and harmony and under no circumstances, should there be strife among them. This truth revealed by God has given rise to the concept of Universal Brotherhood which is a well-accepted slogan even in the present times of strife and discord. There are 23 verses through which God ordains His creation to lead a life in total amity and harmony as children of one father without any trace of enmity among them [4:35; 5:7; 5:18- 19; 5:25; 5:29; 6:9; 6:29-32; 7:10; 9:29-30; 10:5; 11:55; 12:13; 12:18; 13:17; 13:27-28; 13:30; 18:61].For eg. I have equal love for all [9:29]; even enemies and sinners must be treated equally ignoring their shortcomings and live in complete harmony and peace [6:9]; the extent of love showered on a scholarly Brahmin as well as on the dog eating outcast should be equal [15:18].If the entire focus of God through Gita is peaceful co-existence of the entire mankind, how can He be accused of motivating someone to fight a violent war involving death of millions as assumed by the humanity? The sum and substance of all the above verses is one of equality among all the human beings as all are connected to one Supreme Being or God as His creation (children). There cannot be any enmity amongst them who are spiritually related as brothers, being children of one Supreme Father.
6. ABOUT THE ESSENCE OF GITA:The teachings in Gita were misinterpreted as told to one Arjuna to motivate him to fight a violent war on the battlefield of Kurukshetra in none of the verses titled “Bhagavan Uvacha” lend any support to such a belief system.Instead, the essence of all the 574 verses is Raja Yoga. Evidences in abundance are available affirming the above truth as follows:92 out of 574 verses contain the word Yoga, the titles of all the 18 chapters end with the word Yoga and the scripture itself is described as “Yoga Sastra” at the end of each chapter. Nowhere, the
scripture is described as “YuddhaSastra”.The11 verses which bear the words “Yuddha, RannandSangram”refer to a subtle war against one’s own weaknesses / negativities and against the five dreaded vices(kaama, krodha, lobha, mohaandahankara) that are responsible for the contamination of the SOUL which is the true SELF [2:62-63; 3:37-41; 3:42; 16:21 etc., ]. 162 verses speak of exercising control over“senses” and on the five “vices” with the objective of transformation of the sanskars from the existing tamasic state to that of satvic nature. If the objective of GOD is to motivate a violent war, then where is the need for Him to awaken the divinity within Arjuna[16:1-3/16:5-6] by reminding him that he is a divine personality born with 26 divine virtues? Even if we reckon, just nine of them viz., non-violence, truth, peace, freedom from anger, study of the true self, love and compassion for the humanity, sweetness in thoughts, words and deeds, forgiveness, freedom from hatred and animosity, it thoroughly demotivates the person to undertake any type of physical war, not to speak of a war of the scale and magnitude most vividly described in Mahabharata involving death and destruction of millions.
7. TRUTH ABOUT ACTUAL TIMING OF GOD’S DESCENT (WHETHER IN DVAPARA YUGA OR AT THE PRESENT TIME) :The One Universal God has promised with authority and clarity in verses 4:7-8 that HIS descent on this planet is exclusively to establish a new and a righteous world to replace the present unrighteous and irreligious world.One should not leave this authoritative promise of GOD untested and unchallenged.In the cosmic time cycle comprising of 4 yugas viz., Satya, Treta, Dvapara and Kali, it is widely believed that Gita is revealed in Dvapara Yuga.The words “yuge-yuge” are also interpreted to conclude that GOD descends in all the four yugas.The right thinkers and truth seekers need to ponder as to when actually GOD has fulfilled HIS promise of establishing a righteous yuga[4:8].Since every Yuga is followed by a Yuga of lesser degree, it is nothing short of humiliating
or insulting GOD, that while HE promised to establish a righteous yuga (“dharma samsthaapanaarthaayasambh avami”), it eventually ended up in establishing a yuga which is worse than the previous one. If God had come in dvapara to establish a righteous yuga as per His promise, then the yuga that followed dvaparayuga is kali yuga which is far worse than the quality of life that was existing in dvaparayuga. Hence, there is no option except to conclude that the accurate timing of God’s descent on this planet is the period between the end of Kali and the beginning of Satyayuga which is the present time.Otherwise, the promise of GOD just remains unfulfilled which is nothing short of undermining the power and honesty of GOD.
Besides, there are two morepowerful evidences available to establish the truth with regard to the accurate timing of God’s descent, which is the present time only, as follows: (a) There are atleast21 verses which bear the words “praja”, “nara”, “maanava”, “janah” and “manushya” which invariably symbolize the present day humanity only and not of people belonging to dvaparayuga (b) The Asura qualities referred in chapter 16 titled “Daiva-AsuraSampadaVibhaga Yoga” cent per cent matches with the qualities existing in the present day mankind onlyand not with people dwelling in dvaparayuga.
8. CLARITY ON THE TRUE GITA SERMONISER: The entire humanity believes that Lord Shri Krishna is the true Gita sermoniser without however, adducing any evidences to that effect from any of the 574 verses. Just some examples to prove the point. Lord Shri Krishna possesses the most beautifuland charmingpersonality and is visible to the physical eyes of whoever desires to see him. But verse 11:8 reveals that GOD cannot be seen through the bodily eyes and hence HE grants “Divine Eye” to experience HIM through the process of Yoga. The revelation in verse 7:26also supports this view and certifies with authority and clarity that none are aware of His true nature. For this reason, GOD reveals in verse
7:1 that HE himself shall descend to give HIS true and complete introduction to clear all doubts about HIS true nature.
9. GITA TEACHINGS VIS-À-VIS REVELATIONS IN VEDAS:Gita reveals that those who confine themselves to reading, reciting or listening to Vedas ritualistically fail to realise God(11:48; 11:53). Besides, the following verses place Gita in a pedestal higher than Vedas[6:44, 8:11, 8:28, 9:17, 10:22, 11:48, 11:53, 13:4, 15:1, 15:18, 7:23- 24].
III. FORMULA PRESCRIBED FOR REALISING THE TRUTH / WHOM TO APPROACH FOR REALISING THE TRUTH:This is the dimension ignored by the present day humanity revealed by the ONE UNIVERSAL GOD with absolute authority and abundant clarity and consequently, we observe more turmoil and strife in the present day society than peaceful co-existence which is the essence of all teachings of our religious scriptures, be of any religion.[“sarvejanahsukhinobhavantu”(Gita) ; “blessed are those who are pure at heart, for they alone shall see God; blessed are those who are peace makers, for they alone shall reach the kingdom of Heaven”(Bible) ; “all the teachings about man and his life are useless unless they promote universal brotherhood”(Quran) etc.] Let us therefore focus on the specific FORMULA revealed by GOD through the medium of GITA to realize the eternal philosophy to eventually culminate in Universal Welfare.
1.There is only ONE FORMULA prescribed by GODwhich is realization of the true SELF as an eternal SOUL as against the present understanding of identifying oneself all the time with the physical perishable BODY mistaking the same as the true SELF.This in fact is the fake SELF.This subject is elaborately and thoroughly revealed only in GITA.The revelations in verses 11:8 [“You cannot see ME with the bodily Eyes and therefore I am bestowing the Divine Eye to experience ME through the concept of Raja Yoga”]; 13:34 [Only those who realise the distinction
between Kshetra – physical BODY and Kshetragna – eternal SOUL through the spiritual knowledge revealed by GOD and experience the true SELF realise ME] are highly relevant.This formula of realization of true self is also focused in various religious scriptures as well as evident from the well accepted slogans of “Self- realization leads to God realisation”(Gita) ; “Know thyself”; “Love thy neighbor as thyself”(Bible) ; “Khudkojaanokhudaakojaansakte”(Quran) etc.,
2.WHOM TO APPROACH TO REALISE THE TRUTH: At this juncture, it is worth emphasising that those who wish to realise the ultimate truth about the essence of Gita teachings particularly those belonging to the ignorant and the truth seekers groups must approach only those who have realized the truth as per the SHRIMATH of GOD through GITA.This clear direction is contained in verse 4:34 “Acquire this Spiritual knowledge by approaching only the seers of truth, by humble respect, by sincere inquiry and by service. The wise who have realized the truth will teach you the true and accurate knowledge and spiritual wisdom as delivered and intended by God). Thus, Gita ordained everyone desiring to know the ultimate truth to approach only those who understood the tatva or truth accurately”.
IV. WHO SHALL REALISE THE TRUTH:The answer to the above poser is provided by GOD with absolute authority and abundant clarity in verse 7:3 which reveals that only a miniscule group from among the entire humanity shall eventually realise the ultimate truth about the existence of ONE UNIVERSAL GOD for the entire humanity based on TRUTH or TATVA revealed by GOD in Gita. The true import of the verse is as follows: “Out of thousands ONLY one shall seek the truth about GOD and out of many such seekers, ONLY one shall eventually realise HIM based on the TATVA meaning the true spiritual knowledge revealed by GOD directly”.
This revelation divides the entire mankind into three distinct groups viz., the massive IGNORANT group, the limited SEEKERS group and the miniscule REALISED
group.Evidently, those who form part of the miniscule realised group are the true Arjunas who realise the ultimate truths about the true SELF, the ONE UNIVERSAL GOD and the knowledge of the COSMIC TIME CYCLE on the basis of the spiritual knowledge and wisdom revealed in Gita through 574 verses titled “Bhagavan Uvacha” and nothing else.
It is therefore abundantly clear that the above truth of the existence of ONE UNIVERSAL GOD for the entire humanity shall be grasped and realised only by a miniscule group of right thinkers and truth seekers from out of over 7 billion human beings, by awakening their MINDs and INTELLECTs, the two unique and subtle faculties conferred by GOD exclusively on HUMAN BEINGS.
V.WHO SHALL NOT REALISE THE TRUTH? (ALONG WITH THE REASONS) : Gita reveals with authority and clarity that the following categories of people FAIL to realise the truth about the existence of ONE UNIVERSAL GOD for entire humanity. (i) The massive “ignorant” and the limited “seekers” groups who fail to realise God within the revelation in verse 7:3.(ii) Those indulging in wicked or evil activities (7:15) (iii) Those who have “no faith” in GOD’s promise to establish a righteous world (9:3) (iv) The 33 croreDeities / Maharshis (sanyasis, sadhus, saints, sants, rishis, munis etc., ) whom people approach to realize the ultimate truth about God and His inheritanceare themselves ignorant of HIS true nature (10:2) (v) Those who ritualistically confine to reading/ reciting religious scriptures like Vedas, undertaking yagyas, charities, severe penances involving dissipation or torture of physical bodies etc. (11:48) (vi) Those who undertake severe penances like fasting(giving up food) and by jagaran (renouncing sleep) [6:16] (vii) Likewise, people with rigid mindsets (described as “moodha”) who refuse to use their minds and intellects to realise their third eye of divine wisdom (7:25; 9:11. 15:10 etc.) (viii) Those who desire to see God through their two bodily physical eyes(11:8).
The ONLY conclusion one can draw from the above verses is that the entire mankind barring those falling under the miniscule group within the revelation of verse 7:3fails to realise the true nature of THE ONE UNIVERSAL GOD for the simple reason they intend to seek GOD with fake identities of treating the physical body as the true SELF without realising the same as an eternal SOUL as revealed in Gita.Such people do not attain GOD.
Conclusion: Through this paper, we have made an honest and sincere attempt to inject into the minds and intellects of atleast the right thinkers and truth seekers among the present day mankind, the only and ultimate truth about ONENESS of GOD and ofMANKIND which evidences beyond any iota of doubt about the existence of ONE UNIVERSAL GOD for the entire humanity revealed by GOD himself with absolute authority and abundant clarity through 574 verses titled “Bhagavan Uvacha” in Gita. Understanding the essence conveyed by GOD through 574 verses titled “Bhagavan Uvacha” only is described as SHRIMATH of GOD, also called “Esvariya Math” while the rest of the approaches to realise GOD are “Manushya Math” meaning from human beings.
We have also discussed that this ultimate truth is eventually realised only by a microscopic minority (from out of over 7 billion human beings dwelling on this planet at this point of time) in tune with the revelations in verses 7:3 and 7:19 to make their lives constantly joyful, peaceful and healthy.
Let us summarise the true introduction of the ONE UNIVERSAL GOD by discussing HIS introduction on SEVEN parameters viz., name, form, abode, time, qualifications, occupation and relationship revealed in Gita with clarity and authority.
(a) NAME: PARAM ATMA or ESWARA [15:17]; (there are 21 verses containing the word “eswara, parameswara, yogeswara, maheswara”[4:6; 5:15; 5:29; 9:5; 9:11; 10:3; 11:3; 11:4; 11:8-9; 11:16; 11:44; 13:22; 13:27; 13:28; 15:8; 15:17; 16:8; 16:14; 18:43 & 18:61].
(b) FORM: JYOTISWAROOPA (A Tiny point of light) [13:17];Also in [7:24; 8:9 & 13:15].
(c) ABODE: PARAMDHAM OR SOUL WORLD [15:6]; Also in [8:21 & 10:12].
(d) TIME: CONFLUENCE AGE BETWEEN THE END OF KALI AND BEGINNING OF SATYA YUGAS (PRESENT TIME) - [4:7-8]
(e) QUALIFICATIONS:HE IS BEYOND TRIGUNAS(OF SATO, RAJO, TAMO) [7:13; 13:26 & 18:40]; HE IS BEYOND THE PAIRS OFDUALITIES (DVANDVAAS) [7:27]. HENCE HE ISEVER PURE.GOD IS OMNIPOTENT [7:7]; HE IS OMNISCIENT; ONLY HE ALONE POSSESSES THE KNOWLEDGE OF THE PAST, PRESENT AND FUTURE –OF HIS ENTIRE CREATION IN THE COSMIC TIME CYCLE - KALPA [7:26; 10:32 ETC.].
(f) OCCUPATION:THREE-FOLD (Srushti, Sthithi&Laya - Generation, Operation and Destruction – G.O.D) (13:16) Also in [7:6; 8:19; 9:5; 9:7-8; 9:18; 10:4; 10:8; 11:2].
(g) RELATIONSHIP: FATHER or the ETERNALSEED (9:17) Also in [7:10; 10:08; 10:39; 11:43].The right thinkers and truth seekers to notethat elaborate description of God as Param Atma, Supreme Being, eternal, beyond birth and death, embodiment of powers and virtues, father of all souls etc., is found in as many as 74 verses in Gita.
God is one and hence is considered the father of the entire humanityand hence all are brothers in their original identity as souls.Thus the fatherhood of GOD and the brotherhood of all the human beings in this universe is clearly established in this paper.
The PAPER is concluded with the following verses conveying God’s final words of WISDOM to the right thinkers and truth seekers (true “arjunas”).
18:63:“Thus, I have imparted to you wisdom that is more secret than all the secrets. After fully reflecting on this, do as you think fit”.
18:68: “One who teaches this supremely profound philosophy amongst MY devotees, shall be performing the highest devotional service to ME and shall undoubtedly attain ME”.
4:40 “But on the contrary, one who is ignorant of this spiritual knowledge, lacks the power of discrimination and judgement, devoid of faith and has full of doubts in the existence of God, do not gain this supreme divine knowledge and therefore perishes; for such a person, there is neither happiness in the present world nor in the world beyond”
It is time on the part of intelligentia, religious leaders, academicians, gita scholars, researchers etc., to reflect on this vital subject “The One Universal God for the entire humanity” authoritatively revealed in GITA.
Connotation of Guru & Shishya in Bhagwad Gita
Medipally Raju1& Prof. T. Mrunalini2
1Research Scholar, Department of Education, Osmania University, Hyderabad, Telangana
2Dean, Faculty of Education, Osmania University, Hyderabad, Telangana
Introduction India is the mother land known for the diverse culture, tradition, values and customs evident from the past to present from generation to generation. Its speciality is unity in diversity. Ancient India is considered as a “Golden Bird” (sone ki chidiya) of the world which has more than 10000 thousand years of the unique position among established tradition of knowledge which placed it in the unique position among the world countries. The tradition of knowledge was rigorous activity with Dharma in India.
In ancient India Gurukula is the primary source for the dissemination of knowledge through Guru Shishya Parampara. Gurukulas extended a wholistic system of education for a child to grow into a complete human being is a set up formed for the people for their internal and external development of the life. The ancient Indian Gurukula system
3
took complete care of a disciple, where the Shishya (student) away from their home and stays along with the Guru to seek knowledge. Gurukulas are set up away from the cities and close to the nature.
In Gurukula system of Education Guru used to search and select his own deserving disciples. Similarly disciples have a choice to select his own Guru, this was a unique feature in the Indian education system where the Guru and Shishyas with mutual content accept each other. As this is considered as a unique type of relationship which is going to influence the entire life of disciples.
Guru-Shishya Parampara Gurukulas have produced many Gurus and Shishyas who are the real representatives of the knowledge culture of India through which the knowledge system has developed in ancient India. The tradition of transfer of knowledge from one generation to other generation was in practice. Guru Shishya Parampara is an integral feature of the Education System in India.
Significance of Guru-Shishya Parampara Various Schools of philosophies still follows the Guru Shishya Parampara through which they keep up their Gurus philosophies which remained secured and protected.
It also plays an important role in making the knowledge system of India stronger as the ideology, philosophy of the Intellectual Gurus, where taken forward through their
Connotation of Guru & Shishya in Bhagwad Gita 31
Shishyas in the Guru Shishya Parampara. This Parampara is responsible for spread of Dharma, Moral, ethics and Values in India. The different Schools of philosophies project different ideologies of their Gurus, but the ultimate goal is to know reality of life and obtain liberation. Some such paramparas which has spread worldwide and convinced human race in many ways. It is an ever flowing succession in India.
Objective • To explore and explicate the verses from Bhagwad Gita
related to Guru Shishya Parampara
Some of the important Guru Shishya Parampara in India from Sanathana to Contemporary times:
According to www. Holy-bhagvad-gita.org there are four sampradayas, which continue the knowledge of Bhagwad Gita from ancient to modern times, they are
1. Rudra Vaishnava Sampradaya : Vishnu Swamy, Tirtha Swamy, Sridhara Swamy etc.
2. Brahma Vaishnava Sampradaya: Nasrada, Krishna Dwaipayana Vyasa, Madvacharya.
3. Sri Vaishnava Sampradaya: Narayana, sri Lakshmi Devi, Nathamuni, Yamunacharya,Ramanuja.
4. Kumara Vaishnava Sampradaya) Vishnu, Hamsavatar, sanka Kumara, Nimbaditya(Founder), Gangala Bhattacharya, Kesava Kasmiri
5. Vyasa - Sanjaya etc.
There are many Gurus and Shishyas who transfer the knowledge from one generation to other generation and continue the Guru Shishya Parampara through the different Peetas (centres of knowledge) and spiritual organisations across the world. Some of the e.g.: of Gurus – Shishyas from ancient to modern times:
(Guru) Sandipani Maharshi – ( Shishya ) Sri Krishna, Aadi Shankaracharya (Founder of 4 Peetas) -Chandra Shekhara saraswathi, Jayendra Saraswathi etc.; Bhudda- Mahakasyapa, Anurudda, Katyayana, Upali; Vardhamana Mahaveer- Agnibhuti, Vayubhuti, Akampita, Arya Vyakta,
Sudharman, Manditaputra, Mauryaputra, Acalabhraataa, Metraya, and Prabhasa ; Chanakya- Chandra Gupta Mourya, Guru Nanak- Bhai Mardana Ji, Arjun, Tegh Bahadur; Ramana Maharshi- Annamalai Swamy, Shri Ganesha ; Rama Krishna Parama Hamsa- Vivekananda, Swamy, Dayannda Maharshi- Madam cama, Pandit Lekh Ram, Swami Shraddanand; Samartha Ramadasu- Shivaji; Aurobindo- Sri Nolini Kanta Gupta, Nirodbaran, Pavitra, Pranab, etc.; Sudhakar Chaturvedi - Ravi Shankar; Swami Shankar Dev ji- Ramdev ; Lahiri Mahashya & Yukthishwar- Paramahamsa Yogananda etc..
The verses in Bagawad Gita that represent the Guru- Shishya Parampara have been presented below with interpretation:
Arjuna (Shishya) Arjuna said that, my body is shivering iam freeze, if the queries in my mind confused, cannot able to understand the right and wrong in this situation, how it could be good to kill our own relatives in the name of war. This victory, kingdom will not give me happiness without them. (29-31)
Arjuna finds himself in helpless situation in middle of the war where his senses stop working. He surrenders himself whole heartedly to Guru Krishna and solicits him for his grace in seeing the light of knowledge, which can overcome the situation of ignorance. (2-8)
Sri Krishna (Guru) Sri Krishna (Guru) patiently listen Arjuna and says your talking like a Wiseman, but a wise person will not feel bad for the birth or death. (2-11)
Sri Krishna being a great Guru tries to self-realize his Shishya (Arjuna) about his own Dharma (duty) and he also says that, history will record your coward character that you are feared of being a Kshatriya (Warrior). This is causing defame your family, which is not expected from you. Then Krishna motivates Arjuna to raise up.. and fight whatever the consequences either victory or loss will be respected by the society after the war. (2: 33-38)
By this we can able to understand how a Guru tries to motivates, inspires his Shishya in times of crises. Guru will always guides Shishya on dharma path for the welfare of the Shishya and the society.
Guru (Teacher) Shishya will approach the spiritual master (Guru) for
learning the Truth, Inquire from him with reverence and render service unto him. Such an enlightened saint can impart knowledge unto you because he has seen the Truth, as said by Sri Krishna in Bhagwad Gita (4-34).
The word Guru is a combination of two words ‘Gu’ is darkness and ‘Ru’ is light, so one who removes the darkness of ignorance is called a Guru. Guru is a important person, under whose guidance Shishya visualises the light of knowledge and eliminates the darkness of ignorance, who shows the correct and righteous path to his Shishya.
The Glory of a Guru 1. Guru has high respect in the society. 2. In the spiritual texts, reverence for a Guru has been
mentioned, as he is considered as an important personality next to God.
3. Guru is a person with great knowledge of Scriptures. 4. The real devotee who can introduce his Shishya to the
divinity of the God and who treats the Shishy as a responsible representative for his knowledge.
5. By the sight of compassion, the Guru helps the Shishya to attain knowledge and wisdom.
Hence the nature of the Guru likes a sun who spreads the light of knowledge and vanishes the darkness of ignorance. As stated by Sri Krishna in (4-35), he says following this path and having achieved enlightenment from a Guru, O Arjuna, you will no longer fall into delusion. In the light of that knowledge, you will see that all living beings are but parts of the Supreme, and are within me.
Shishya (Student) Shishya in Sanskrit vidyarthi is a combination of two words Vidya – knowledge, Ardhi – seeker. Thus Shishya is a
person who seeks the knowledge from the Guru by serving him. He acquires knowledge from Guru with Guru’s grace and his faith. Shishya lives along with Guru in Gurukula away from the own family.
Surrender of Shishya 1. Shishya treats Gurus as god. 2. Obedient to Guru. 3. He surrenders himself to Guru.
In the context of Bhagwad Gita Arjuna plays the role of Shishya and surrenders himself to the Sri Krishna who was the friend, cousin, well-wisher and great Guru in (2-7), Arjuna says “ I am confused about my duty, and am besieged with anxiety and faintheartedness. I am your disciple, and am surrendered to you. Please instruct me for certain what is best for me”.
GURU SHISHYA PARAMPARA IN BHAGAVAD GEETA CONTEXT Bhagwad Gita is a part of Epic Mahabharata. It is a dialogue between Sri Krishna and Arjuna, where Sri Krishna plays a role of Guru and Arjuna as an obedient Shishya.
In the battle field of Kurukshetra Arjuna being a great warrior having equipped knowledge of warfare and expertise skill, refuse to do war against the grandfather, Guru and cousins, and fell in the state of confusion on identifying his dharma. He asked Sri Krishna to guide him in a right path and surrenders himself to Sri Krishna.
Then Sri Krishna as a well-wisher, knowledgeable person and the knower of the dharma guides Arjuna the correct path. Sri Krishna becomes the spiritual guru to Arjuna guiding him through the complexities of the reality of the life.
Sri Krishna delivers the divine knowledge to his devotee who is constantly dedicated to him with the help of which he can able to understand the reality of the supreme conscious. Through Bhagwad Gita, he imparted the knowledge of self, its relationship with creation, importance
of different Yogas, Vidyas, significance of the body, theories of Gunas, about the divine personality and liberation. Which is the complete the blend of the entire life knowledge of an individual.
Through the divine wisdom Arjuna was filled with confidence and retain his lost wisdom through the teachings of Sri Krishna. Arjuna’s doubts were cleared by his spiritual guru Sri Krishna, who re-established him the spiritual knowledge and showed him the dharmic way of dealing the situations of the life.. This divine knowledge filled Arjuna with great confidence of righteousness and strength. As stated by Arjuna himself in (18-73).
Thus Guru Shishya Parampara of Bhagwad Gita, which started with Jagath Guru Sri Krishna and Partha (Arjuna) was more than 5000 years ago. it is its content which made this philosophy acceptable worldwide and relevant. and still continuing because of this parampara. Veda Vyasa, Aadi Sahankaracharyulu, Ramanuja, Madvacharyulu are also belonging to the Guru Shishya Parampara of this philosophy.
Conclusion Today, in this advanced environment Guru is replaced by artificial Intelligence machines, therefore there is no evidences left of Gurus significance in the present society. In this materialistic world we find Gurus with the materialistic characteristics and coming to the Shishyas they are relying more on different sources of mechanical and materialistic knowledge acquired from electronic gadgets. The relationship between the Guru and Shishya left became bitter and sour. Therefore there is a need to retain and re- establish this relationship in order to have a personal touch and emotions in the teaching learning process. Gurus should be treated as on guide to the life of Shishya and he should be given respect in the society, he is the only person who can destroy the ignorance and re-establish the harmonious environment for learning and Shishya is the only one who can be a representative of his Guru, his ideology and philosophy through whom can be spread to many
generations. This tradition of Guru Shishya Parampara is most important to be followed in this contemporary world to have the flavours of disciplines, values, morals, and ethics in teaching learning. In the context of Bhagwad Gita this Guru Shishya Parampara of Sri Krishna – Arjuna need to be continued for more generations for spreading the divine knowledge. As it shows the righteous and correct path to his followers which is timeless and relevant in any context. Bhagwad Gita is a sacred knowledge which focuses’ on the different scientific Yogs through which a unique understanding can be developed with the spiritual spirit. I thank with my whole heart to the Guru Shishya Parampara who had given me the opportunity to have the divine knowledge of Bhagwad Gita by saying “ Krishnam Vande Jagadurum”.
References 1) Altekar A.S. Education in Ancient India. Benaras: Nand Kishore
and Bros. Educational Publishers, 1948. 2) Bokil, V. P.. A History of Education in Ancient India :Vol. I..
Bombay, 1925. 3) Dharmapal. The Beautiful Tree, Indian Education in the Eighteenth
Century. Goa: other India Press, 2000. 4) Goyandhakha, Jayadayal. Twelfth Editiion 2000. Shrimad
Bhagwad Gita. Gita Press, Gorakphur. 5) Goyandhakha, Jayadayal. Twelfth Editiion 2000. Shrimad
Bhagwad Gita. Gita Press, Gorakphur 6) Hayes, R.P. 29-Feb-1988. Dignaga on the Interpretation of Signs. 7) Hayes, R.P. 29-Feb-1988. Dignaga on the Interpretation of Signs. 8) Kasturirangan, K. etal; Draft National Education Policy 2019.
New Delhi: MHRD. 9) Mazumder, N.N. A History of Education in Ancient India.
London, 1916. 10) Mukherji, R. K. Ancient Indian Education. Delhi : Motilal
BanarasiDass, 1969. 11) Sahana, Singh, The Educational Heritage of Ancient India: How an
Ecosystem of Learning Was Laid to Waste. Chennai: Notion Press, Inc., 2017.
12) Sarkar, S. C. Educational Ideas and Institutions in Ancient India. Patna:Janaki.
13) Paramananda, Swamy. Sixth Edition, 2015. The Blessed Lord's song.
14) www. Holy-bhagvad-gita.org
15) http://www.vidyavrikshah.org/THEVEDICWAYOFLIFE.pdf http://bharatdiscovery.org/india.
Chandigarh
The innermost core of our being is spiritual and is connected with God. Spirit is that which cannot be defined as a part of the body or as a part of the mind. Body mind and spirit have an effect on each other. Thus we try to reach our subtle core via the gross. By engineering change in the gross we affect change in the subtle and this is an ongoing process. Engineering involves taking our scientific understanding of the natural world and using it to design things to solve problems and achieve practical goals. Engineers apply the principles of science and mathematics to develop solution to technical problems. Their work is a link between scientific discovery and their commercial applications that meet societal and conscious needs. In the case of spiritual engineering we will attempt to meet the individual needs of the spirit and aid its development in achieving ‘Sthithpragya’. In Bhagwad Gita Lord Krishna described Sthithpragya as state of mind where both loss and gains do not affect an individual? We are happy to see things through when the going is good. But in our trying times of anxiety
4
Spiritual Engineering 39
and depression, happiness just disappears. It is here that we need to engineer a balance. In the Bhagavad-Gita Lord Krishna taught this process of in attaining equilibrium. Sthithpragya in all situations. Shri Krishna asks Arjuna to have faith in him and play his role as a warrior without worrying for the result of his actions. So, it is best to adjust with the circumstances when they do not seem favorable and wait for good times. It is the maintenance of balance in bad times and good times, it is maintenance of a steady intellect. Lord Krishna guides Arjuna through his teaching in the Gita to this state.
According to chapter 5 of the Bhagavad Gita, both Sannyasa (renunciation, monastic life) and karma yoga are means to liberation. Between the two, it recommends karma yoga, stating that anyone who is a dedicated karma yogi neither hates nor desires, and therefore such as person is the "eternal renouncer". According to chapter 5 of the BhagavadGita, both Sannyasa (renunciation, monastic life) and Karma Yoga are means to liberation. Between the two, it recommends Karma Yoga, stating that anyone who is a dedicated Karma Yogi neither hates nor desires, and therefore such as person is the "eternal renouncer".
Karma means action. Yoga means the state or the means. Karma yoga refers to the spiritual practice in which actions are used by God’s devotees as the means to achieve self- transformation and liberation by escaping from the consequences of their actions. The karma yoga suggests the way to live in this world without getting your hands dirty with the sinful actions. The essential doctrine of karma yoga is explained in several Upanishads and in the Bhagavad- Gita.
As you think so shall you be” “As you sow, so shall you reap” It's a universal truth. The action of thought (intention) always precedes the action of movement. Or as Einstein phrases it, “the ancestor to every action is a thought.”
So, by taking full responsibility for our thoughts and movements, we create our reality. What we think or do right now creates the kind of world that is related to those
thoughts and actions. If your right now is filled with loving affirmation, then the next moment will be filled with good karma.
This karma of Prarabdha has no waiting, the result is now. Try it for a week and experience the amazing result.
When you do something, do something. When you sit, sit; when you eat, eat; and when you sleep, sleep. It is the essence of mindfulness or living with right awareness. You engage in actions to tame your monkey mind and allow it to become absorbed in the moment of the action, without any expectation of appreciation, recognition or approval. You engage in actions as part of your self-cleansing or transformation, not to feed your ego or strengthen your identity or distinction.
Karma yoga goes beyond simple daily chores and extends to the whole life. It is meant not only for spiritual aspirants but also for worldly people, to whom work is the way of life and who have to deal with tougher challenges and greater distractions as they are engaged in the act of living. Karma Yoga or the path of action as suggested in the Bhagavad-Gita teaches people how to cope with the pains and pleasures of life without choosing and without escaping. It teaches people how to remain engaged with the process of living, however difficult and distasteful the circumstances may be. This is in stark contrast to the popular opinion that men should renounce their worldly things, go to a forest or some secluded place, away from society like a cave and perform tapas or meditation in order to achieve self-realization. One needs to live in the world but engineer the life in such a way that it takes you towards spiritual upliftment and ultimately to self-realization.
According to the Bhagavad-Gita selfish actions or desire- ridden actions bind men to their consequences and subject them to the cycle of births and deaths. At the same time, one cannot escape from karma by shunning their responsibilities altogether. Inaction or non-action is a solution to the problem of karma. Liberation cannot be attained by abstaining from work or by renouncing work (Ch.3.4),
because it is not possible for anyone to remain inactive even for a moment. The triple Gunas (Sattva, Rajas and Tamas) are always at play in causing desires. They hopelessly drive everyone to engage in actions (Ch.3.5) to fulfil their desires. Besides actions such as breathing and digestion, which are autonomous, cannot be controlled or regulated (Ch.3.8). The following are other important beliefs and ideas found in the Bhagavad-Gita about karma, karma yoga, and how one should engage in selfless actions as a way of sacrifice and service to God.
1. Desire is the eternal enemy of the wise on earth, the insatiable fire (Ch.3.39), which deludes the soul by over powering the senses, the mind and the intellect (Ch.3.40). A true karma yogi therefore controls his senses and desires through wisdom and discipline and engages himself in desireless actions. A person’s right is to his work only, but not to the fruit of his actions or to inaction (Ch.2.47). True karma yoga consists of performing one’s duty without attachment, remaining even minded in success and failure (Ch.2.48). It is accomplished by self-restraint, controlling the mind and the senses (Ch.2.64 &65) and desires (Ch.2.71). On this path of action there is no loss, nor any reverse reaction. Even a little practice safeguards one from the fear of birth and death (Ch.2.40). The body needs food for its survival. Food comes from God only. The virtuous ones who know this eat only that which has been offered to God as a sacrifice, for the sake of nourishing their bodies alone. By doing so they do not incur any sin (Ch.3.13).
2. The karma yogi knows the importance of controlling his senses (Ch.3.6). Therefore, he engages in actions by restraining his mind and senses, unattached, directing his organs to work (Ch.3.7). By that, he overcomes his desires and remains contended within himself, taking delight in the Self alone (Ch.3.17). For him there is no interest whatsoever in performing actions or in not performing them, nor does he depend upon anyone or anything (Ch.3.18). Calm and collected, he performs his actions without attachment and inner commotion.
3. The sense of doership is another area of internal reform. Actions should not be done to feed the ego or strengthen the feelings of pride and ambition. Actions should be performed as part of one’s transformation. This is the essence of Karma yoga. Actions arise from the Gunas that are present in your mind and body. Nature, not you, is their source. The knower of the Gunas knows that all actions are caused by the triple modes of nature (Ch.3.27) and thereby he remains detached (Ch.3.28) from them. He surrenders his actions to God as he performs them, with his mind fixed on him, free from expectations, attachment and mental afflictions (Ch.3.29). It is not restraint of actions but restraint of the senses, which is important (Ch.3.34) in the practice of karma yoga.
4. God is a perfect Karma Yogi. There is no better example than him in performing selfless action. Although there is nothing in the three worlds for Him to do or to attain (Ch.3.22), still he engages in action. He not only creates the worlds and beings, but also supports them by ensuring their order, regularity and continuity. Though He is unborn and eternal, he incarnates on earth to restore order and balance whenever disorder and confusion become excessive. He does this to protect the pious and destroy the wicked (Ch.4.8 and set an example so that people upon earth would emulate him (Ch.3.23) and keep the world free from disorder and confusion (Ch.3.24). The fourfold order in society was also created by God (Ch.4.13), again out of no desire but to establish order in the world. The ancient seers knew that actions would not taint God as he had no desire for the fruits of actions. Thus by knowledge theyattained perfection. Ignorant people engage in actions with selfish motives, with attachment, while the wise ones perform them without attachment for the general welfare of the world (Ch.3.25).
5. The supreme knowledge of renouncing actions through knowledge was said to have been lost to the world overtime (Ch.4.2). Lord Krishna unravelled it and explained it to Arjuna. True renunciation means renunciation of desire for the fruit of actions, not actions themselves. Therefore, the karma yogi offers his actions to God, shaking off all attachment (Ch.4.10), and performing actions with his
senses, mind, intellect and body only, for the sake of purification of soul (Ch.4.11) He offers the fruit of his actions to God and thereby attains Supreme Peace (Ch.4.12). Knowing the distinction of action, inaction and prohibited action (Ch.4.17), he learns to see inaction in action and action in inaction. Having renounced attachment to actions, ever content, without any shelter (Ch.4.20), without any expectations, mind and self under control, giving up all possessions, performing only the body related functions (Ch.4.21), happy with whatever that comes to him on its own, free from jealousy, beyond dualities, he remains equal in success and failure (Ch.4.22). With all attachments gone and his mind established in wisdom, his actions become equal to acts of sacrifice and he becomes completely liberated from the bondage of actions.
6. Actions should neither be abandoned nor neglected, for they can lead to unhappy consequences. As explained before inaction is not a solution to the problem of karma. It is also important not to abandon one’s duties and obligations because they are unpleasant and take up those of another even if they are better. Your obligatory duties arise from God. They are meant for you and assigned to you as part of your responsibility to contribute the welfare of the word and ensure its order and regularity. They may arise from birth, past relationships, unfulfilled obligations, unexhausted karma, family, society, the world, faith, and God himself. They cannot be avoided. Even if they are inferior, painful or difficult, they should not be abandoned or replaced with the duties of another even if they are better or superior.
7. Renunciation of actions with knowledge is described in the fourth chapter, while the qualities of a true Sanyasi are described in the fifth chapter. A true renunciant (Sanyasi) mentally renounces all actions and rests happily in the city of nine gates (Ch.5.13). He looks with the same eye upon all objects. In his attitude he is scholarly but humble, and undeluded (Ch.5.18). He neither rejoices upon getting what is pleasant nor agonizes upon obtaining what is unpleasant (Ch.5.19). He is unattached to the external world, always engaged in the contemplation of Brahman and identifies
himself with God (Ch.4.21). Having been able to withstand desire and anger, whilst in the body (Ch.4.23) he remains self-restrained, delighted in himself and illuminated with in (Ch.4.24). As a true renunciant, he does not indulge in selfish actions, but in such actions only which promote the welfare of the world (Ch.4.25).
This path of action suggested in the Bhagwad Gita enables one to bring about a change in the self. It takes us onward to self-realization through spiritual engineering.
References 1) Hinduwebsite.com/karmayoga.asp 2) Shreemadbhagwadgita. Gita Press Gorakhpur. 3) Sri AC Bhakti Vedanta Swami Prabhupada. Gita-As it As. The
Bhakti Vedanta Book Trust. 4) Swami Ramsukh Das. Sri Madbhagwad Gita- Sadhak
Sanjeevani ( Hindi Teeka)
Sonia Malik
Abstract
Stress seems to be the dreaded ailment of the age. Everyone seems to be searching for ways to avoid it! Our mind is the control center for our entire emotional and physical well-being. When we become stressed or anxious, our entire body feels the effects. Although it strongly influences us, we do very little to nourish our inner needs unlike our body. Mental illnesses from anxiety, as well as expert cures for stress, are as old as humanity itself. Learning how to cope with stress in daily life is not a newly discovered gift from modern psychologists. Modern psychological approach is often based on the concept of a human as a biological and mental being, and doesn’t take into account the spiritual dimensions of life. The psychologists’ research and advice is, therefore, helpful only up to a certain limit. Thus they have prescribed certain favorable mental attitudes and drugs to combat anxieties that arise from inevitable human crises. But despite the successes of their techniques, psychologists know little of how to remove the root cause of stress.
The Vedic knowledge of ancient India, as taught today in the form of Krishna consciousness, goes to the very source of the problem and gives solutions not only for how to cope effectively with stress but how to
5
remove permanently the very causes of anxiety, which prevent us from realizing our full potential of happiness and productivity. You have a right to perform your assigned duty, but not to the results of your actions at any time. Let there be no desire in you for the fruits of your actions. Nor should you ever get attached to in action or non-performance of duty. It is common in today’s world to get stressed. We work like a robot and at the end of the day, we end up being tired and not in the mood of talking at home with family. As a result, we do not want to go to Job next day from our heart, but we go because we need to. The powerful monster which is capable enough to ruin our mental stability along with the physical stamina. Stress invites lots of bad diseases towards us e.g. High blood pressure, Heart-stroke, Diabetes, and many worse diseases.
Introduction Holy books of every religion contain wisdom. They have the solution of every problem of human beings but there is a need to study them. There may not be direct solutions to the problems but indirect solutions and ways are given in them. Sometimes, human beings are not able to understand from their level of intelligence that what treasures in their Holy books. From all religious books, for this paper The Bhagavad Gita is taken into consideration andsome Verses from it have been taken which have direct or indirect bearing on education.
The Gita literally means the Song of God. It is a conversation (dialogues) between Lord Krishna, manifestation of Lord Vishnu (referred to as “Bhagvan”, meaning “The God”) and Arjuna (one of the prince among Pandavas), the warrior prince that takes place prior to the famous war of Kurukshetra. Cousins brothers Pandava and Kaurava fight among themselves for the throne of the Hastinapur. The Bhagavad Gita is a part of BhishmaParv and The great epic Mahabharata authored by Veda Vyas consisting of 18 Chapters and 701 Verses in Sanskrit language. It is not just a concise description of Hindu philosophy, but also a compass to a meaningful life. According to Easwaran (1997), “there is no significant problem in life which cannot be referred to the Bhagavad Gita for a perfect solution”. In recent years, The Bhagavad Gita has been recognized as a perpetual source of wisdom in many fields such as psychiatry (Jeste&Vahia,
Bhagavad Gita: A Perfect Tool for Stress Management 47
2008), management, administration, leadership etc. (Sharma, 1999), thus bringing it acceptability beyond Hindu religion.
Stress Stress is the feeling of being under too much emotional or mental pressure. Pressure becomes stress when you are unable to cope up with it. It is created when we react to particular events. It is body’s way of rising to a challenge and preparing to meet a tough situation with focus, strength, stamina and heightened alertness. The events that provoke stress are called as stressors. Different psychologists have defined stress in different ways. “Stress is a dynamic condition in which an individual is confronted with an opportunity constraint, or demand related to what he or she desires, and for which the outcome is perceived to be both uncertain and important” (Schuler, 1980). According to Selye (1956), “Stress is the psychological response of the body to physical and psychological demands.” In the words of Lazarus & Folkman (1984), “Stress is a mental or physical phenomenon formed through one’s cognitive appraisal of the stimulation and is a result of one’s interaction with the environment.” In the opinion of Eysenck (2001), “Stress occurs when the perceived demands of a situation exceed the individual’s perceived ability to handle those demands.” According to Atkinson & Hilgard (2003), “Stress refers to experiencing events that are perceived as endangering one’s physical or psychological well-being. These events are usually referred to as stressors and people’s reactions to them are termed as stress responses.” Last but not the least, in the opinion of Dash (2004),
“Stress refers to any adjustive demand that requires and adaptive response from us.” On the basis of the above cited definitions, we can say that stress is tension experienced in the physical, mental and emotional realms as a response to environmental events that are perceived as threatening. Constant stress can cause many problems and, unless handled, can add to the stress of another situation. (Ruffin 2009).
Consequences of Stress Aggarwal (2001) has classified consequence of stress as – Psychological, Emotional, Behavioral and Cognitive consequences. The physiological consequences of stress affect the heart rate, respiration, blood pressure, digestion, arthritis, asthmatic. The Yoga Vashishta also described how mental disturbances produce physical disturbances. Emotions refer to the feeling aspect of behavior such as mild, irritation, rage, despair, sadness, love and liking. Emotional consequences of stress are anxiety, depression and anger. The Behavioral Consequences of stress may do considerable damage to a person internally but there are external manifestations too. There are at least three important areas of interpersonal behavior which are affected – relationship with in the family, relationship with peers, and relationship with other people.
Some commonly behavioral effects are – Arguments and flight over relatively small matters, overdependence, uncommunicativeness, unreasonableness, and withdraw

Documents

Universal Welfare andgitaseminarkurukshetra.com/BOOK RELEASED ON GITA SEMINAR... · 2021. 1. 15. · The holy book Shrimad Bhagvad Gita offers an everlasting solution to this confusion