Documente Academic
Documente Profesional
Documente Cultură
freedom fighter who was the first popular leader of the Indian Independence Movement.
The British colonial authorities infamously and derogatorily called the great leader as
"Father of the Indian unrest". He was also conferred upon the honorary title of
Lokmanya, which literally means "Accepted by the people (as their leader)". Tilak was
one of the first and strongest advocates of "Swaraj" (self-rule) in Indian consciousness.
His famous quote, "Swaraj is my birthright, and I shall have it !" is well-remembered in
India even today.
Lokamanya Bal Gangadhar Tilak, the author of this work, interprets Gita as the scripture
of Karmayoga. Karmayoga is performing one's duty without having any desire for its
fruits. According to Tilak Gita teaches selfless action as is said in Chatper 2, Verse 48:
Karma is not action and reaction as in Newtons laws of physics. Sometimes the law of
karma is erroneously defined as: for every action there is an equal and opposite reaction.
The law of karma states that for every action there is a consequence; it may not equal and
it may not even be opposite.
This is so because the Law of Karma deals with individual, cognizant beings on varied
levels of spiritual maturity. Hurling an insult at MK Gandhi and hurling an insult at Idi
Amin would result in two very different consequences; neither of which would be equal
or opposite to our act of verbal insult.
Not only do our actions have consequences but they also leave impressions on our subtle
being. These material impressions must be purified in order to break free of Samsara. So
karma is; an action resulting in a consequence, which in turn leaves an impression on our
subtle being.
Karma Actions that give good consequences and leave good impressions on our subtle
being; thus keeping us bound in samsara.
Vikarma Actions that give bad consequences and leave bad impressions on our subtle
being; thus keeping us bound in samsara.
Akarma Action that may result in good or bad consequences but, and this is the key,
leave NO impressions whatsoever on our subtle being and therefore does not keep us
bound in samsara.
Note: There is no such thing as good and bad karma, from the spiritual perspective,
because any karma that leaves impressions binds us in Samsara and, in terms of spiritual
development, this is hardly advantageous.
Karmic and Vikarmic activities will leave impressions on our subtle being, we dont want
that. So we must resort to Akarmic activities.
There are 4 practices which enable us to become and remain Karma Free:
Mantra All sound energy is powerful and can therefore leave powerful karmic
impressions upon the soul. However, spiritually pure sound burns the impressions of our
Karmic and Vikarmic activities.
Yajna Yajna, which is not spiritually pure, can also increase our karmic impressions.
For example there are meditations and ceremonies to enhance our material affluence.
Such Yajna are Karmic and will leave impressions, albeit good ones.
Seva Philanthropic and humanitarian work, though selfless, can also be quite Karmic
thus leaving good impressions. Because we want to be Karma-free our Seva also has to
be spiritually pure.
Prasad (I believe this is what Christians call Grace) Blessings can come in many forms
i.e. spiritually purified food, clothing, flowers, inanimate objects etc. By properly
receiving such Prasad karmic impressions can be reduced and eradicated.
However, these 4 practices, if not spiritually purified are also Karmic and thus leave
impressions. The spiritual catalyst for such purification is Guru.
The Guru (enlightened one, master, saint, insert any term you like) is the key in
spiritually empowering and purifying these 4 processes. The living Guru comes in a line
of Gurus who are spiritually pure, empowered and karma-free and therefore able to burn
and consume the Karmic impressions of others. The Guru, will either personally
eradicate the Karmic impressions of his or her charges, or pass them on to his/her own
Guru for eradication. The four practices, in themselves, are quite karmic indeed when
engaged in by a person who is NOT connected to a line of spiritually pure and Karma-
free masters.
To be Karma-free liberates us from samsara and allows for Brahman realization. The joy,
happiness and freedom of Brahman realization far outweigh the temporary pleasures
resulting from good karma. Krishna tells Arjuna about the immense pleasure derived
from Brahman realization alone, not mention the subsequent realizations of Paramatma
and Bhagavan.
Take Action:
Find a master who comes in a spiritual lineage of masters (called parampara) and under
his or her auspices engage in the 4 practices mentioned above. With this method one can
become karma-free even in this life, be liberated from samsara and achieve spiritual
(Brahman) realization.
Bhagvad Gita
The teachings of the Gita have been the subject of much interpretation. The Gita counsels
us to retain our equanimity, and says unequivocally that the sthitha-prajna , or the being
preserved in wisdom, is moved to neither excessive joy nor excessive sorrow. Krishna is
understood as recommending that we must fulfill our duties, but never with an eye to
being rewarded for our activities; and that whatever travails the flesh may be heir to, the
soul is always immortal. Thus, truly speaking, we do not have it within our power to kill
anyone, nor can we be killed by anyone; and if Arjuna should imagine that he has such
power, he has failed to understand the nature of the divine. The Gita lays out several
paths to emancipation: for those inclined towards activity or service to humankind
through works, there is karma yoga, just as those inclined towards devotion can practice
bhakti yoga. The intellectually inclined can veer towards jnana yoga, the path of
knowledge and intellectual discrimination. The eleventh chapter contains some of the
most celebrated verses of the Gita. As these teachings have been delivered by Krishna,
who however appears in human form, and that too as as the humble charioteer of Arjuna,
the Pandava prince must be brought to the realization that he is in the presence of the
Lord himself. Krishna consequently reveals to Arjuna his cosmic form, and Arjuna is
dazzled by the vision of the Supreme Deity.
There are hundreds of commentaries on the Gita, and in modern times no great Hindu
figure has failed to leave behind an interpretive work on this philosophical poem. The
earliest, and still most moving, of the commentaries is the twelfth-century work by
Jnaneshvar, a Marathi poet-saint, called the Jnaneshvari. From the purely literary and
devotional standpoint, this work is without comparison. In the late nineteenth century, the
Gita was put to different use. Bal Gangadhar Tilak, in his magisterial interpretation, the
Gita-Rahasya, suggested that the Gita urges us to action. It is the devotionalism of the
Hindus that, Tilak was to argue, made them incapable of defending the country against
foreign invaders. Krishna's injunction to Arjuna to take up arms and perform his duty as a
warrior was taken literally by the armed revolutionaries who now declared the Gita to be
their indispensable bedside companion. But Mahatma Gandhi, who was inclined to view
the teachings of the Gita as an allegorical representation of the conflict between
knowledge and ignorance (rather than good and evil, if I may add that caveat) within each
person, insisted upon the centrality of the Gita's teaching that we must perform our duties
without expecting the fruits of our labor. Gandhi called the Gita the 'Gospel of Selfless
Action'. Among the modern commentaries, the most notable ones, besides those by Tilak
and Gandhi, are by Aurobindo, Vinoba Bhave, Vivekananda, and Ramana Maharishi.
There are numerous recitations of the Gita as well, and the Gita has drawn the attention of
many prominent Western writers, such as T. S. Eliot, Aldous Huxley, and Christopher
Isherwood.
There are many English translations of the Gita: perhaps the most readable of these is one
by Swami Prabhavananda and Isherwood, though the translations of Swami
Nikhilananda, S. Radhakrishnan, and Barbara Stoller Miller are both scholarly and
literary. Aurobindo's Essays on the Gita is a trifle too ponderous but still unmatched.
Among the worlds scriptures,The Bhagavad Gita is one of the most popular texts. Its
popularity is demonstrated by the fact that, next to the Bible, it is perhaps the most widely
translated of scriptural texts. This scripture is suited for the entire man- kind, irrespective
of a persons religious or ethnic background.
The Gita is considered as the Revelation given by Lord Krishna to Arjuna, in the battle
field to help him resolve his mental conflict and was put in the present form by sage
Vyaasa. In India, ever since the great Shankara wrote his commentary on it, many
eminent scholars of the vedanta philosophy have given their interpretations of this
exemplary text.
It is not the ancient Indian thinkers alone, but many leaders of modern times had also
taken it as a text for expounding their noblest thoughts. Many books such as Tilaks Gita
Rahasya, Aurobindos Essays on Gita and Mahatma Gandhis Anasakti Yoga show the
continued preference and admiration for Gita over centuries.
The tremendous appeal of the Gita is because it deals with practical problems of Life, and
contains lessons that we can follow to resolve our day to day conflicts. This could be the
reason why there are so many links to the Bhagavad Gita in the internet as well
Modern age is an age of science. Hence some persons doubt the utility of Gita in the
present times. But as a matter of fact perhaps it is in the present age alone that Gita is
most urgently needed.
It can be said without exaggeration that most of the acute problems of man at present can
be solved by following the teachings of Gita. The nature of human beings does not
change with the change of time.
The Gita is based upon the fundamental principles of human nature and hence it will
always be a source of inspiration to human beings. In the present age many philosophers,
politicians and scientists have been inspired by Gita.
According to William Von Humboldt, Gita is the most beautiful perhaps die only
philosophical song existing hi any known tongue Mahatma Gandhi wrote in Yong
India I find in Bhagwad Gita which I even miss in the Sermon on the Mount.
When disappointment stares me and all alone I see not one ray of light, I go back to the
Bhagwad Gita. I find a verse here and a verse there and immediately begin to mile in the
midst of tragedies.
My life has been full of extreme tragedies and if they have left no visible mark, no
indelible scar on me, I owe it all to the teachings of the Gita. Tilak wrote Gita Rahasya
to elighten the modern world through Gita. Annie Besant and Sri Aurobindo have also
interpreted Gita in the context of the modem age.
In the modern times when all the efforts of the world peace seem to rest on the walls of
sand, Gitas teaching of world brotherhood can very well guide humanity. The ultimate
end, according to Gita is the consolidation of society. It has not only preached for the
welfare of human beings but even that of all living beings as m. h. Gita has that liberality
which is characteristic of Indian thought. Gita synthesized selfishness with altruism by
seeing God everywhere.
The circumstances in the present times are however different from those in the time of
Gita. In the context of Gita, Arjuna was tending towards renunciation. The modern men,
however, tend in the opposite direction. But the need of Gita for the modem man is no
less than it was for Arjuna, since both require a balance. Gita has advocated integral
perfectionism. It refutes all one sided developments. It preaches renunciation through
activism. In the words of Prof.
Hariyana, Ours is an age of self assertion, not of self suppression. Men are not now
likely to give up their duty to become reduces as Arjuna wanted to do. The danger some
from the other side. In our eagerness to claim our rights and exercise them, we may
ignore our duties. Hence the need of teaching of the Gita now is as great as ever.
Its value has not lessened through lapse of time and that is a mark of its greatness. As a
matter of fact, Gita is beyond the distinctions of space and time. Several types of
temperament can attain peace through it. Its teachings have reached every country and
have found place in thoughtful persons everywhere.
Various Interpretations:
According to Samkar the central teaching of Bhagwad Gita is knowledge. Samkar does
not emphasize action and devotion as necessary for knowledge and maintains them as
subordinate to it. According to him one can attain liberation only by the knowledge of
Reality. On the other hand, Ramanuja maintains that devotion is better than knowledge
and action and the latter are not essential for the former.
All these views either emphasize knowledge or devotion. B.G. Tilak the author of Gita
Raltasya, however, maintains karma Yoga as the central teaching of Gita and subordinates
both knowledge and devotion to action, like Sri Aurbindo, Tilak occupies a place among
the foremost commentators on Gita. Hence it is relevant to discuss his views critically
and in details.
Tilaks Interpretation:
To support his view regarding the central teaching of Gita, Tilak in his Gita Rahasya,
quotes a verse from Nyaya Philosophy meaning,The beginning and the end, the
occasional repetition, the novelty of the subject, the immediate result of the work, the
subsidiary matter and finally the argumentation in support, are the seven ways of
determining the aim of a particular work. According to Tilak in Gita all these speak in
favour of activism.
The occasion in which the need for the preaching of the Gita arises is very much
significant to determine its central purpose. It was a question of war. To regard a
consideration of ultimate philosophical questions as falling within the main aim of Gita,
is plainly ignorant Gita was required to convince Arjuna that fighting is his supreme duty
and it is for this conviction that Sri Krishna has elaborated his teaching in more than 700
verses.
...................
The struggle against British colonialism marked a period when a huge number of Hindus
became free from a very exploitative regime (and although the new regimes in India have
eventually turned out just as worse as the British working against the interest of Hindus)
it cannot be denied that the freedom fighters against the British Raj deserve the respect
of all.
The post-World War 2 era of world history saw the dramatic end of colonialism all
around the world. The first and most devastating blow to colonialism was the freedom of
India, in which over night 1/5th of humanity were freed. Despite the sad events that
accompanied Independence (i.e. the partition of India and the accompanying massacres),
Independence Day is a happy event, celebrated by over a billion people every year. India
was the first country to free herself, and her freedom gave impetus and hope to the
freedom movements of so many other countries spread out over. Asia and Africa. This
section is dedicated to the sacrifice of all of the freedom fighters who struggled against
European colonialism.
Many of the most prominent freedom fighters were inspired by the Bhagavad Gita. Many
even went to the gallows and were executed with the Gita in their hands. The Swadeshi
movement of Bengal in 1905 began with a gathering of 50,000 people on the streets on
the streets of Calcutta, each with the Gita in their hands. The crowds proceeded to the
Kali Temple where they vowed to boycott British goods and drive the British from their
lands. The following are very brief biographies about some of the many great leaders and
freedom fighters that drew inspiration from the Gita:
Lokmanya Tilak (1856-1920) was known as the Father of Indian Unrest. He was the
very first person to demand full independence from Britain in the Congress sessions. He
explained: The most practical teaching of the Gita, and one for which it is of abiding
interest and value to the men of the world with whom life is a series of struggles, is not to
give way to any morbid sentimentality when duty demands sternness and the boldness to
face terrible things. And It is my firm conviction that it is of utmost importance that
every man, woman and child of India understands the message of the Gita.He write a
commentary on the Gita called Gita Rahasya, which even today is one of the best
books written on the Gita
Bankim Chandra Chatterji (1858-1930) Bankim Chandra was not a freedom fighter, but
through his writings he sparked of an intense freedom struggle and breathed a new
passion and life into the nation, particularly his native region of Bengal, which became
kindled with religious, nationalistic and artistic fervour after being infused with the
powerful visions contained in his writings. Virtually all of you will have heard the famous
slogan Vande Mataram (I bow to the Mother). The poem and song by this name was
first written by him in his famous novel Anandamath. The Anandamath story is set in
18th century India, when a group of warrior sannyasis mounted a guerilla war against
Muslim rule (based on a true historical attempt by sannyasis to do precisely this). It was a
riveting story line with amazing characters and meaningful dialogues. Yet more
importantly, hundreds of thousands of Indians took the story as a metaphor for their own
present day situation, understanding it as a call to arms to drive the new tyrants (the
British) away from the sacred soil. Vande Mararam became the slogan of the freedom
struggle. Bankim Chandra drew deep inspiration from the Gita. He wrote a commentary
on the Gita, which was only three quarters complete when he died, and an inspiring life
sketch of Krishna based on historical and literary research, titled Sri Krishna Charitra.
Sri Aurobindo Ghose (1872-1950) was one of the greatest revolutionaries in the early
phase of the Indian freedom struggle, and is recognised throughout the world as a great
mystic, intellectual and visionary. He felt that Indias weakness had been due to a weak-
minded and cowardly group of leaders, who did not have the nerves to face hardship and
take risks for the better of the nation. He emphasised the necessity of the Gita in uplifting
India as well as liberating humanity from the bondage of our lower nature into the bliss of
divinity. He wrote a beautiful selection of essays on the Gita and its secrets. A certain
class of minds shrink from aggressiveness as if it were a sin. It is an error, we
repeat, to think that spirituality is a thing divorced from life. It is an error to think that
the heights of religion are above the struggles of this world. The recurrent cry of Sri
Krishna to Arjuna insists on the struggle; Fight and overthrow thy opponents!,
Remember me and fight!, Give up all thy works to me with a heart full of spirituality,
and free from craving, free from selfish claims, fight! Let the fever of thy soul pass from
thee.
Damodarpanth Chapekar (executed 1898) In the late 1890s, in the Maharashtra
province of India, there was a devastating plague, which killed many people. The British
colonial government was very unhelpful about relief for the suffering people. Indeed, the
British agricultural policies (enforcing production of cotton rather than traditional food
crops) seriously compounded the problem. The celebrations of Queen Victorias Golden
Jubilee (50 years of rule) were held in the Poona city of Maharashtra. The celebration
was carried out with such immense pomp and splendour, in a region where innumerable
people were suffering. This sent a wave of resentment amongst the Indian populace,
against the colonial government. It was at this time that the erstwhile limited freedom
struggle against the British gained support and momentum. As a mark of the peoples
resentment against the British administration, an important incident occurred which was
to breath a hitherto unknown fire into the revolutionary freedom movement. Outraged by
the countless miseries of the famine and plague stricken masses and the excesses
committed by the British soldiers, Damodarpant Chapekar shot dead the British plague
commissioner, Mr Rand, and the British officer Mr Ayerst on June 22, 1897, in Poona
(the city which has been a cradle of heroes throughout history). He was later betrayed by
two friends, and was sentenced to death. He embraced the gallows with the Bhagavad
Gita in his hands on April 18th 1898.
Madanlal Dhingra (1887-1909) was the assassin of Sir Cyrzon Wyllie, in London in
1909. He was executed in London on 17 August 1909. Bhagat Singh acknowledged
Dhingra as his predecessor. A colourful and brave personality throughout his short life, he
died with the Gita in his hands.
Khudiram Bose (1889-1906) was a young revolutionary from Bengal. He was brought up
with a deep knowledge of the Hindu heritage, and he was constantly pained that a country
which had once achieved so much was now bankrupt and under foreign yoke. He was
arrested and hung at the young age of 17 for his part in an attack on British targets. He
had the words Vande Mataram on his lips and the Bhagavad Gita in his hands when he
died.
Hemu Kalani (1923-1943) was a freedom fighter from Sindh, who participated in all
aspects of the freedom struggle, from the boycott of British goods, to Gandhis campaigns
and revolutionary activities. He was caught in a plot to steal British munitions and supply
it to Indians. While marching to the gallows, he consoled his distressed mother by
quoting verses from the Gita regarding the indestructibility of soul. This shows the
bravery and coolness that the Gita can inspire, even in the face of calamity. He said as he
was about to be executed that he would like to be born again to finish the job of liberating
India. He embraced the gallows with the Bhagavad Gita in his hands on April 18th 1898.
eko sastra devakiputra gita, eko devo devaki putra eva.. mantra eko tasya namani yani
karmat ekaa tasya devasya deva....lets there be only one scripture for humanity,let there
be only one god, the supreme personality of godhead lord krishna, let there be only one
mantra the name of krishna and let there be only one duty how to please the supreme lord
by devotional service.
.................................
Introducing Srimad Bhagavad Gita - A User's Manual For Every Day Living
By T.N.Sethumadhavan, October 2010 [tnsethu@rediffmail.com]
1 1
2 2
3 3
4 4
Chapter :
Live in the world but dont be of the world. Live in the world but dont let the world
live within you. Remember it is all a beautiful dream, because everything is changing
and disappearing. If you become detached you will be able to see how people are
attached to trivia and how much they are suffering. And you will laugh at yourself
because you were also in the same boat before. - Osho
The Gitas wide appeal
The Bhagavad Gita was first translated into English by Charles Wilkins in 1785 and
published by the British East India Company with an introduction by Lord Warren
Hastings, the first British Governor-General of India, in which he prophetically wrote:
The writers of the Indian philosophies will survive when the British Dominion in India
shall long have ceased to exist, and when the sources which it yielded of wealth and
power are lost to remembrance. He further wrote I hesitate not to pronounce the Gitas
performance of great originality, of sublimity of conception, reasoning and diction
almost unequalled and a single exception amongst all the known religions of mankind.
The Gita deals with human problems in a human way. That is why it has a tremendous
appeal. It has inspired the human mind in India for centuries and today it casts its spell
on millions of people across the various parts of the world. It remains the most translated
work in the Globe. The modern technology like the Internet has further increased its
reputation by carrying its message to every nook and corner of the world. A mere click
on the word Bhagavad Gita in the Google search engine throws about 963,000 results.
An incredible reach for any scripture!
Among the great and extraordinary people who were inspired and found their outlook
changed by the timeless wisdom of the Gita are thinkers, writers, scientists and
philosophers like Mahatma Gandhi, B.G.Tilak, Sri Aurobindo, Albert Einstein, Dr. Albert
Schweitzer, Herman Hesse, Ralph Waldo Emerson, Aldous Huxley, Walt Whitman,
Henry David Thoreau, Annie Besant, Robert Oppenheimer Sir Edwin Arnold and Carlyle
to name but a few.
In India it was left to Adi Sankara who lived in the 8th century A.D. to reveal the
greatness of the Gita to the world. He retrieved it from the mighty tomes of the epic, the
Mahabharata, and wrote a brilliant commentary on it. It is this commentary which
prevails as a classic text even today. Later great acharyas like Ramanuja, Madhva,
Vallabha and others came out with their own commentaries which are popular among
their followers. In modern times Sant Jnanesvar, B.G.Tilak, Aurobindo contributed their
original thinking on the text.
Despite this enormous popularity, the Bhagavad Gita remains a less understood but a
better known text; people know more about it than what is it about. On the analogy of
what the Bhagavad Gita says in Chapter 2, Verse 29 some look upon the book as
marvelous, a scripture of extraordinary or mysterious value, some others speak of the
book as wonderful. And still others though hearing its teachings do not comprehend its
wonderful significance!
Bhagavan Sri Krishna also says in the Gita (7.3) Among thousands of men , one by
chance aspires for perfection; even among those successful aspirants only one by chance
knows Me in essence. A question arises why such enlightened persons are so rare in our
midst and why such an achievement is not within the reach of everyone.
Vedanta being a subjective science rarely one tries to know how to remove one's
weaknesses and develop inner strength much less one tries to live up to the ideals
propounded by it and bring about consequent re-adjustments in one's life. Very few feel
this urge to evolve themselves and most of us do not even find the need for self
improvement. We grope along by the voice of tradition, authority, herd-instinct and
group-mentality. Of those who strive to see the truth and reach the goal, only a few
succeed. Of those who gain the sight, not even one learns to live by the sight.
No wonder once a teacher wanting to educate a child about the Gita asked him Do you
know Gita? The child replied Yes, I know, that is the name of my next door aunty.
The child obviously heard of Gita and had his own meaning of it in his mind and
remained happy about it. That is the case with most of us today including the large mass
of modern educated sections. Then where do we go from here? Again, the Gita says by
constant learning and practice one can certainly improve oneself. Let us attempt to heed
that advice through this series of essays.
What is the Gita?
The dictionary meaning of the word Gita is a song or poem containing an inspired
doctrine and the word Bhagavat means a blessed or adorable or venerable or divine
One. Hence Srimad Bhagavad Gita is variously called as The Song of God, The
Divine Song, A Song of Fortune, The Lords Song, The Holy Song of God, The
Song of the Lord, Gudartha Deepika, Gita Rahasya, Jnaneshwari, Bhavaarthadipika,
Sadhaka Sanjeevani and so on. The noted English poet, journalist and a Principal of the
Government Sanskrit College at Pune, Sir Edwin Arnold (1832-1904) called his famous
poetic version of the Bhagavad Gita as The Song Celestial. The Bhagavad Gitas
another title is moksha sastra or Scripture of Liberation. However, it is more
popularly known as The Gita.
The Bhagavad Gita is a sacred Hindu scripture, considered among the most important
texts in the history of literature and philosophy. It finds a place in the Bhishma Parva of
the Mahabharata. It comprises of 18 chapters spread out in 700 verses. Its author is Veda
Vyasa, the compiler of the Mahabharata who wrote this epic through the hands of the
Lord of Wisdom, Sri Ganesha. Its teachings are considered timeless and the exact time of
revelation of the scripture is considered of little spiritual significance. The teacher of the
Bhagavad Gita is Lord Krishna, who is revered as a manifestation of God, The Bhagvan,
Parabrahman.
The content of the Gita is the conversation between Lord Krishna and Arjuna taking
place on the battlefield of Kurukshetra before the start of the war between the two clans
of brothers - the Kauravas and the Pandavas.
Responding to Arjuna's confusion and moral dilemma about fighting his own cousins,
Bhagavan Krishna explains to Arjuna his duties as a warrior and prince and elaborates on
different Vedantic concepts. This has led to the Gita being described as one of the
prasthana traya, the triumvirate of the canons of Hindu Philosophy, the other two being
the Upanishads and the Brahma Sutras.
It is considered as a concise, practical, self-contained guide to play the game of life.
During the discourse, Krishna reveals His identity as the Supreme Being (Svayam
Bhagavan), blessing Arjuna with an awe-inspiring vision of His divine universal form.
The Gita itself tells us about what it is. At the end of the first chapter we find a narration
reading as under:
om tat sat
iti srimad bhagavadgeetaasu upanishatsu brahma vidyaayaam yogashaastre
sri krishnaarjuna samvaade arjuna vishaada yogo naama prathamo'dyaayah||
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the
scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the first discourse
entitled: The Yoga of the Despondency of Arjuna
The narration as given above at the end of the first chapter occurs also at the end of all
the other subsequent chapters, the only difference being the respective title of the
chapters. This narration is called `sankalpa vakya' meaning an epilogue for the chapter. It
reveals in a very concise form the glory and greatness of the Gita and states the theme of
the concerned chapter.
The meaning of this recital is as under:
1. Om Tat Sat: A designation for the Absolute enabling everybody to turn towards
Godhead.
2. Gita is called: Upanishad because it contains the essence of all the Upanishads which
are the revelations of the ancient sages.
3. Brahma Vidya or the science of the Eternal because it teaches about the changeless
Reality behind the ever-changing phenomenal world of perceptions, emotions and
thoughts.4. Yoga Shastra because it is a scripture that explains the technique of right
living and provides a practical guide to work it out in the form of Jnana Yoga, Karma
Yoga, Bhakti Yoga and Raja Yoga.
5. Samvad because it is in the form of a dialogue between Krishna and Arjuna, the
Divine and the human, the former teaching the latter how to function successfully and
efficiently in a community.
6. This chapter is entitled `Arjuna Vishaada Yogah' or the Yoga of despondency of
Arjuna.
Central Theme of the Gita
The Bhagvad Gita can be studied from different angles such as a historical document, a
spiritual treatise, a scriptural text for daily chanting and prayer, a sublime poetry, an
exposition of Grammar and meter, or a management manual, depending on ones own
outlook and purpose.
The objective here is to study it as a spiritual text and try to find out its main theme. Our
ancient Rishis have given us a six-point test to determine the main theme of a text. This
is called sadvidvidha tatparya nirnaya linga. In the light of this six-factor test let us
look at the Gita to discover its central theme.
The 1st point is called upakrama and upasamhara - the beginning and conclusion of a
text. The crux of the subject in the text starts with Arjunas confusion, his acceptance of
the delusion and surrender to the Lord as a sishya with a request to teach him what is the
best for him. The text ends with his statement that all his doubts were cleared, his
delusion is gone and he regained his memory of the Self. This kind of beginning and end
of the text shows that the Bhagavad Gita contains the Knowledge that removes the
delusion and bestows the Supreme Good.
Even from the teachers view point, the text starts from Sri Krishna telling Arjuna that
he is grieving for that which should not be grieved for thereby explaining how sorrow is
borne of delusion. It ends by asking Arjuna whether the delusion had gone. This makes it
clear that the entire purpose of the dialogue between Krishna and Arjuna was aimed at
removing spiritual ignorance which is the cause of delusion. Thus the removal of sorrow
and delusion (soka moha nivritti) is the main theme of the Gita.
The 2nd point is called abhayasa - repetition and emphasis in the text. The 2nd chapter
gives ample evidence to this aspect. Krishna frequently tells Arjuna not to grieve and puts
forward the reasons for that view from several angles like the true knowledge, duty,
ignominy etc. Similarly, the concept of sthitaprajna has been highlighted in several ways
at various places. This shows imparting Self-Knowledge is the key note in the text.
The 3rd point is called apurvata - the novelty or uniqueness of the theme. Sri Krishna
calls this Self-Knowledge as a secret,guhyam because normal extroverted minds cannot
grasp it and hence very few succeed in knowing it. Similarly, moderation in all walks of
our lives has been stressed at many places. The teachings of the Gita are thus unique.
The 4th point is phalam or the fruit or the end result of the study of the text. Removal of
sorrow and confusion and attainment of clear thinking and supreme knowledge -
enlightenment - are the end result of the study of the text.
The 5th point is arthavada - positive praise of the subject and negative condemnation of
the opposite. We find many slokas in the text extolling the supreme Self-Knowledge and
condemning spiritual ignorance. Thus attaining the Supreme Knowledge is the goal of
the Gita.
The 6th and the last point is upapatti - illustration and reasoning. We find in the text that
Krishna has been giving a lot of logical explanations and reasoning to convince Arjuna
about his teachings. He uses profusely the word tasmat meaning therefore. His
arguments are given from many standpoints, the main goal of all His efforts being
elimination of sorrow and delusion through Self-Knowledge. The nature of Self is also
revealed through examples and reasoning. These indicate the Supreme knowledge
( tattva jnanam) as the main subject matter of the Gita.
Therefore Self-Knowledge (atma jnana) which eliminates our ignorance and the
consequent problems created and bestows the ultimate good for all of us (shreyas) is the
core theme of the Gita.
Over-view of the Gita
The entire Bhagavad Gita can be divided into five topics viz.
1. Identifying the problem (covered in the 1st and the starting portions of the 2nd chapters
of the Gita).
2. Finding a solution (covered in the major portion of the 2nd chapter and reiterated in the
7th, 9th and 13th chapters.
3. Implementing the solution (This theme is dealt with in the 3rd, 5th, 12th and 18th
chapters).
4. Understanding the values of life (stated in many places in the Gita and particularly in
the 16th chapter) and
5. Achieving perfection (elaborated in the 2nd, 5th, and 14th chapters).
Arjunas misunderstanding, his inability to see things as they are and consequent grief
and self-pity just at the crucial moment of war are the problems. The solution to them
can be short term which will only be of temporary nature or long term which will be of
permanent nature. The Gita offers a long term solution with which anybody can face any
situation in life at any time anywhere. This spiritual solution teaches us to look at life as
a whole and live a whole life. Finding a solution is just not enough. We must know how
to implement it. The Gita provides us with a practical guidance that helps us to
understand how to live according to the guidelines offered.
But living a life according to the guidelines offered is also not adequate unless it is
spiced with certain basic vision and values. If a persons vision of life is limited to
mundane happiness derived from the senses, he will merely spend his life time in eating,
drinking and making merry. His value system will revolve round making money by any
means to satisfy his never ending needs. But the value system of a person with a
philanthropic bent or an animal lover or an environmentalist or spiritually oriented will
be entirely different. The Gita provides us with such an enlarged vision of life laying the
foundation for a sense of fulfillment.
Finally, the Gita gives us the vision of a person who has gained the supreme Knowledge
and lives anchored in it. One who faces problems and crisis in life gains the vision of
Truth, puts it into practice, and lives according to that value system. He becomes ajivan
mukta, liberated in this very life. He is called a sthita prajna and the Gita gives us a vivid
description of his nature.
Such an analytical understanding of the various topics in the Bhagavad Gita makes it
easy for us to study it fruitfully and gives us a ready reference point to check out the
slokas (verses) according to our requirement.
Main concepts of the Gita
The main philosophical subject matter of the Bhagavad Gita is the explanation of five
basic concepts.
1. Jiva, the individual soul or the living being
2. Jagat, the universe he lives in or nature or matter
3. Jagadishvara, the creator of the universe or the Supreme Controller and the
relationship between Jiva, Jagat and Jagadishvara.
4. Dharma (Duty in accordance with Divine law)
5. Kaala (Time)
Krishna counsels Arjuna on the greater idea of dharma, or universal harmony and duty.
He begins with the tenet that the soul (Atman) is eternal and immortal. Any 'death' on the
battlefield would involve only the shedding of the body, whereas the soul is permanent.
In order to clarify his point, Krishna expounds the various Yoga processes and
understanding of the true nature of the universe. He describes the yogic paths of
devotional service -Bhakti Yoga, action - Karma Yoga, meditation - Dhyana Yoga or Raja
Yoga and knowledge - Jnana Yoga.
Fundamentally, the Bhagavad Gita proposes that true enlightenment comes from going
beyond identification with the temporal ego, the 'False Self', the ephemeral world, so
that one identifies with the truth of the immortal self, the absolute soul or Atman.
Through detachment from the material sense of ego, the Yogi, or follower of a particular
path of Yoga, is able to transcend his/her illusory mortality and attachment to the
material world and enters the realm of the Supreme.
Krishna does not propose that the physical world must be abandoned or neglected.
Rather, one's life on Earth must be lived in accordance with greater laws and truths; one
must embrace one's temporal duties whilst remaining mindful of timeless reality, acting
for the sake of service without consideration for the results thereof. Such a life would
naturally lead towards stability, happiness and, ultimately, enlightenment.
In the Bhagavad Gita Krishna refers to the war about to take place as Dharma Yuddha,
meaning a righteous war for the purpose of justice. He also states that he incarnates in
each age (yuga) to establish righteousness in the world.
Why Study The Gita?
Srimad Bhagavad Gita has been a source of inspiration and enlightenment for
generations. The message of the Gita is not merely a general spiritual philosophy or
ethical doctrine but it has a bearing upon the practical aspects in the application of such
principles in our day-to-day lives. It is indeed "An Users' Manual for the Practice of the
Art of Right Living".
The centuries old Bhagavad Gita continues to be the most relevant beacon light for all of
us today. The modern man, like Arjuna, is at the crossroads where the focus is more on
improving the Standard of Living rather than the Standard of Life, more on the Stock
Exchange Index than on the Human Development Quotient, more on the Cost of Living
than on the Quality of Life. This has resulted in his disorientation and imbalance in an
environment of shifting values. While science aims to enhance the comfort of human
life, spirituality teaches us how to be comfortable with what we have. That is the
difference. In this scenario, the Gita is the only source of strength for the development of
an integrated personality, a complete man, within us.
The Gita teaches how to achieve harmony with divinity in the midst of disharmony by
subduing all outward energies and remaining in equanimity with pairs of opposites like
pain and pleasure, aversion and attraction, success and failure etc. The focus of the Gita
is moderation and its aim is the total surrender of man before the Supreme while
continuing to perform his duties in the spirit of Yoga.
The problem that is facing us today is that while the world is coming closer physically it
is drifting apart mentally and emotionally. Hence all the conflicts and violence,
destruction and damage across the globe. The urgent need, therefore, is the reconciliation
and reconditioning of the human mindset, to inculcate a global vision and bring about the
universal brotherhood.
The Gita is specially suited for the purpose, as it attempts to bring together varied and
apparently antithetical forms of the consciousness and emphasizes the root conceptions
of humanity which are neither ancient nor modern, belonging neither to the east nor the
west, but eternal and universal.
Its beauty and sublimity lie in its everlasting relevance to the daily problems of human
life, either occidental or oriental. It prescribes the methods which are within the reach of
all. It has a message of solace, freedom, salvation, perfection and peace for all human
beings. The more you study it with devotion and faith, the more you will acquire deep
knowledge, penetrative insight and clear, right thinking. It is indeed a recipe for sane
living for every man and woman across the world.
.....................
METHODOLOGICAL FOUNDATIONS OF
THE GITA RAHASYA
Dr. S. K. BASU
Lokamanya Bal Gangadhar Tilak (1856 - 1920) was a great son of mother India. A
front-ranking patriot, a reputed journalist, an eminent educationist, a profound scholar,
and a man of spotless personal character and integrity, he made his mark in whatever he
undertook. But perhaps the greatest achievement of his life, for which he will be
remembered and respected so long as Hinduism survives, is his Gita-Rahasya, a scholarly
and original interpretation of the Bhagavadgita, written in Marathi, during the period
from November 1910 to March, 1911 - while he was interned in Mandalay jail for his
role as a freedom fighter.
In the Gita-Rahasya Tilak has tried to unravel the real import of the advice given
by Lord Krishna to Arjuna, on the battlefield of Kurukshetra, just before commencement
of the fratricidial was between the kauravas and the pandavas.
The urge for undertaking such an intellectual exercise arose out of Tilaks
conviction that the existing commentaries on the Bhagavadgita, written by the great
medieval scholars (Achatyas) were biased, and hence, do not provide a correct
interpretation of Lord Krishnas utterances on the battlefield.
In the Brahmasutra (also known as the Vedanta Sutra and Sariraka Sutra) an
attempt was made by Badarayana to harmonise the teachings of the Upanishads. But the
result has not be very satisfactory, as the Sutras are written in the form of brief aphorisms
and have again been interpreted differently by various scholars representing different
sects, viz. Shakara (Advaita or monism), Ramanuja (Visistadavaita or qualified monism),
Nimbarka (Bhedaveda or difference and non-difference), Madhava (Dvaita or dualism),
and Vallabha (Sudhadvaitavada or pure non-dualism).
The Gita is a relatively consistent and compact work of seven hundred verses,
divided into eighteen chapters, and its language is lucid and inspiring. It is believed to
contain the quintessence of Hindu philosophy, as its author, Lord Krishna, tries to
harmonise various conflicting beliefs and religious practices current at that time. Its
appeal to successive generations of Hindus over a period of more than tow thousand
years has been unique in the history of any religious scripture. Millions of Hindus read it
regularly for guidance and inspiration. Even many non-Hindus have acclaimed it as a
great work in the realm of philosophy and ethics.
Devout Hindus consider the Vedas and the Upanishads (the latter forming the
concluding portions of the former) to be of divine origin. They were revealed to the sears
(Rishis) and, were not man-made. Hence they enjoy the highest status in Hindu thought.
Every religion deals broadly with two kinds of problems; namely, those concerning the
fundamental tenets and ideals that remain valid for all times and under all circumstances;
and those which relate to the social, political and economic issues, and problems of the
time. In Hindu thought the former is referred to as Sruti or knowledge revealed to the
seers and the latter as Smriti, or that which is the creation of great saints and seers. Sruti
always enjoys a higher status because it forms the fundamental basis of a religion which
cannot be questioned by any body without being a heretic.
Although the Bhagavadgita is not asruti text, nevertheless, it enjoys a very high
status as a religious work. Every devout Hindu believes Lord Krishna, the author of the
Gita, to be an Avatar or Incarnation of God. The words coming out of the mouth of the
God incarnate have, therefore, the highest validity and respectability in the eyes of
believers.
Moreover, the Gita discusses certain issues concerning mans duty in critical
situations of life along with the criterion for judging what is right and what is wrong.
Metaphysical questions are discussed in the contest of certain live issues that confront
man every now and then. Hence, the Gita is used by millions as a moral and spiritual
reference book for guidance in worldly life. This is not the case with many other
scriptures.
The kind of problem that Arjuna faced several thousand years ago, are faced by
most of us at certain critical moments in our lives. And the solution offered by the Lord in
the distant past, remains valid even today, for they are based on a logical exposition of the
nature of the ultimate reality or truth and mans place and duty in the world. So long as
the creation will continue man will again and again, be confronted with the same kind of
problem as Arjuna faced, and will also be forced to seek proper solutions to them. The
validity of the Gita is, therefore, universal and eternal.
Nevertheless, the interpretation of the message contained in the Gita has been a
subject of fierce controversy. Obviously, Lord Krishna must have offered some specific
advice to Arjuna in order to enable him to overcome the dilemma confronting him at that
point of time. But scholars have interpreted the same words in different ways, thereby
creating a lot of controversy and confusion. This is quite natural, for the prestige of the
Gita is so great and its appeal so universal that each and every sect tried to find support in
it for the particular religious views held by it. Even in our day to day mundane activities
often we try to justify our actions and views on the authority of some great personality or
book. No wonder, therefore, that the great medieval religious leaders representing various
sects tried to enlist the support of the Gita in favour of their respective views.
In his boyhood Tilak was often told by his elders that if one wanted to attain
salvation (Moksha) one must renounce the world and become a Sanyasin. This set him
thinking. The question that arose in his mind was; does Hinduism want a devotee to give
up or renounce the world in order to be able to attain the perfection of manhood? Tilak
was also told that the Bhagavadgita was universally acknowledged as a book containing
all the essential principles of the Hindu religion. Therefore, he thought that the Gita must
provide an answer to his query and hence started studying it objectively without any pre-
conceived ideas. The conclusion he arrived at was that the Gita advocated the
performance of action in this world even after the actor has achieved the highest union
with the Supreme Deity by Jnana (Knowledge) or Bhakti (Devotion) 1
How and on what basis Tilak arrived at the above conclusion will be discussed
elsewhere. Here we are primarily concerned with the methodology adopted by him and
the influence of Positivism as propounded by Auguste Comte (the celebrated nineteenth
Century French Philosopher) and some others on the author.
According to Comte, the theological, the metaphysical and the positive methods
have been successively used in human history. The theological age continued from the
beginning of civilization upto about 1300 A.D. Then began the metaphysical age which
ended in about 1800 A.D. Afterwords the scientific age, which is characterized by
emphasis on analysis of phenomena began. The positive method supports the value of
science for prediction and social control.
Comte says:
As Mill rightly points out, the Positive mode of thought is not necessarily a denial
of the supernatural; it merely throws back that question to the origin of all things. If the
universe had a beginning, its beginning by the very condition of the case, was
supernatural; the laws of nature cannot account for their own origin 6.
In the third chapter of the Gita-Rahasya, sub-titled Karma-Yoga Sastra, Tilak has
briefly examined the different methods of scientific exposition, according to both Indian
and Western theories. He says that the subject matter of any science may be discussed in
three different ways, Adhi-Bhautika, (positive or materialistic), Adhi-Daivika
(theological) and Adhyatmika (metaphysical). Citing the example of the Sun he says that
when we look upon it not as a deity, but a round mass of gross matter made up of the
five primordial elements, and examine its various properties, such as its hear, or light, or
weight, or distance, or power of attraction, etc., that becomes the positive or material
examination of the Sun.7. This method is used in all modern sciences, such as chemistry
and physics, and Tilak adds that materialists imagine that when they have examined in
this way the visible properties of any object, that is all the need to do and that it is useless
to further examine the objects in the world. 8
But if this method is discarded and an attempt is made to discover what lies at the
root of the material world, that is, whether the activities of the objects are due to some
inherent properties in them, or there is some other power or principle behind those
activities, then one has to transcend the material examination of the object.9 Repeating
the example of the sun Tilak argues that if it is held that there exists a deity called the
Sun which dwells within it, and that this deity carries on the activities of the material
Sun, such examination is called an Adhi-Daivika (Theological) examination of the
object.10 According to this theory all worldly objects have their respective presiding
deities without which activities of the former will stop.
The third theory is that there exists in this world some Spiritual Force, i.e., factor
of consciousness (eicehakti) impreceptible to the organs, which carries on all the
activities of the external world; and that this spiritual force exists in the human body in
the shape of an Atman and acquaints the human being with the entire creation.11 There
also exists a corresponding supreme power of force (commonly referred to us Brahman).
Which controls the entire creation and without which all worldly activities will cease.
This is called an Adhyatmika (metaphysical) point of view.
These three ways of viewing the world have been in existence for a very long time
and they have been followed even in Hindu religious books such as the Upanishad and
the Bhagavadgita. Tilak quotes the examples found in theBrihadaranyaka and other
Upanishads while considering whether the organs of perception (Jananendriya) or the
vital force (prana) is superior, and adds that in deciding this question the respective
strengths (of the Organs and Prana are considered. Once from the point of view that they
have deities like Agni etc., and again by considering their subtle (metaphysical i.e.
adhyatmika) forms (Br. 1.5.1 and; chan. 1. and 3, kausi 2,8,) and the consideration of the
form of the Isvara at the end of the seventh chapter and in the beginning of the right
chapter of the Gita is also from this point of view.12 Out of these three methods
discussed above, Tilak prefers the metaphysical (Adhyatmika) method, on the ground that
Indian religious writers attach a higher importance to it.
In the fourth and fifth chapters of the Gita Rahasya Tilak has examined various
theories of happiness and unhappiness, as advocated by materialistic schools, such, as,
the gross hedonism of Charvaka and Jabali, the refined hedonism of Hobbes and
Helvetius, the altruism of Sidgwick and the utilitarianism of Bentham, Mill and
Shaftesbury, and has rejected all of them as inadequate. Supporting the metaphysical
point of view he says:
In the sixth chapter Tilak has examined the intuitionist school of ethics as
propounded by Christian writers. He considers this theory as unsatisfactory on the ground
that besides mind and intellect, there is no foundation for recognizing the existence of a
separate and independent entity like conscience or moral intuition.14 He feels that
intuition is included in Vyavasayatmika buddhi or pure reason.
Comte wanted to elevate sociology to the rank of a positive science, using the
same method as is applied in the natural sciences, namely, interrogation and interpretation
of experience by means of induction and deduction. After a careful consideration of the
history of the world he came to the conclusion that the highest religion of every human
being is to love the whole human race and to continually strive for the benefit of
everybody While Mil, Spencer and some other English Philosophers support this view,
kant, Hegel, Schopenhauer and other German philosophers have proved that this positive
method of considering ethics is inefficient and they have recently revived in Europe the
method of basing Ethics on Metaphysics adopted by our vedanta Philosophers. 17
In the Gita it is stated that after arriving at the battlefield, Arjuna found the armies
of the Kauravas and pandavas arrayed against each other, ready to fight. Seeing his kith
and kin on the opposite side of the battlefield, he became overwhelmed by compassing
and grief. He was totally nervous and in no time the determination and courage with
which he came to the battlefield to settle old scores with the kauravas, vanished. His
limbs drooped, mouth dried up, body shivered and hairs stood on end. The great bow
Gandiva slipped from his grip, and he experienced burning sensation of skin. He was
even unable to stand as his head reeled. He saw bad omens and told Lord Krishna that he
would not fight because he did not sire Kingdom and worldly pleasures at the cost of the
blood of his Kinsmen.
Thus there was dramatic change in Arjunas mental condition within a short time,
after arrival at the battlefield and taking a glance at the general disposition of the two
armies. In fact, even after arriving at Kurukshetra, his determination remained intact for
some time as is evident from the fact that he had raised his bow and asked Lord Krishna,
his Charioteer, to place the chariot between the two armies, so that he could have a look
at the persons against whom he would have to fight and thus review the situation. A very
valid question, therefore, arises as to what happened within such a short time that
changed Arjunas mind so radically and dramatically? In other words, what was the cause
of the sudden change in the attitude of Arjuna who came to fight but refused to do so just
when each side was getting ready for it. After all, Arjuna was not a coward, nor was he a
novice in the science and art or war-fare. He was reputed as one of the best, if not the
best, heroes of his time, For such an outstanding soldier to suffer a nervous breakdown at
the very beginning was most surprising. In a war what matters most is high morale, even
if weak in physical strength. But Arjuna became dispirited before even an arrow was shot
at him. What was the reason?
In appears that Arjuna suddenly felt that it would be morally wrong on his part to
kill the Kauravas, who were his kith and kin although they had wronged him and his
family in a number of ways. Verses 31 to 46 of Chapter 1 of the Gita contain the various
arguments advanced by him in support of his changed attitude. But his main point was
that it would be better to die without offering resistance than to incur sin by killing the
near and dear ones. It is obvious, therefore, that Arjunas mind became confused as he
could not decide what his proper duty or course of action was in that particular situation.
In other words, he faced a moral dilemma, mainly because of lack of a proper perspective
based on a true understanding of reality or truth underlying the phenomenal world.
Tilak says that the critical position in which Arjuna had found himself in the
commencement of the Bhagavadgita, as a result of being caught between two mutually
contradictory paths of duty and became doubtful about his proper duty is not some thing
unique.21 Every now and then great and responsible persons who wish to discharge
their duties in life consistently with righteousness and morality find themselves in such
circumstances. He quotes several example from various sources, including Shakespear
Hamlet, to prove the point. Hamlet became insane and finally met a tragic and because he
could not decide whether he should kill his uncle who had murdered his father and
married his mother, or pardon him because he was his own uncle and step-father.
Fortunately such a calamity did not overtake Arjuna because he was luckly enough to get
Lord Krishnas moral support and guidance.
Thus has knowledge most secret been declared to you by Me: reflect on it fully
and act as you like (chap. 18.63)
This and other related issues will be considered in detail elsewhere because they
do not fall within the scope of the present discussion:
However, it is important to note here that excepting the first chapter which
prepares the background for lord Krishnas exhaustive exposition of the Vedanta
philosophy, all the other subsequent seventeen chapters of the Gita are full of subtle
metaphysical and ethical thoughts. They relate to the nature of the Truth or Reality behind
thee phenomenal world including the nature of human soul, its relationship with the
Creator and the aim and purpose of human existence and how to achieve it. In fact, as
already stated, lord Krishna has harmonised the various religious and metaphysical
thoughts current at that time over the all embracing foundation of the vedanta philosophy.
Coming back to the main point, it is found that although the Comtean
methodology is valid for the material sciences which function within the broad operations
of space and time and sense perceptions, it hardly helps in spiritual and ethical realms. In
his sociological theory Comte advocates universal love and brotherhood. This is very
good and useful. But the question arises, why should one love others unless there is some
common bond underlying everyone, past, present and future? like comte, the Utlitarians
also advocate the highest good of the greatest number. Prima facie it looks very
convincing and attractive. But there may be, and have been, situations in which the
perception of the highest good is not only faulty but also positively harmful. Fanatics all
over the world have fought wars and killed millions of innocent men, women and
children, in the supposed pursuit of good as understood by them. In the absence of an
underlying spiritual basis of criterion they could not be, at that particular point of time,
questioned and contained. But future has always exposed the hollowness of all such
beliefs and practices. As Swami Vivekananda points out, utilitarian standards cannot
explain the ethical relations of men...He says, why should I do good to other men, and
not injure them? If happiness is the goal of mankind, why should I not make myself
happy and others unhappy. 22
Following the ideal of Vedanta philosophy, according to which there is only one
Absolute Spiritual Reality behind the entire creation, Tilak prefers the metaphysical
(Adhyatmikia) point of view to the positive out look of Comte. If the matter is scrutinised
to its logical end, it would appear that the Utilitarian (or the Positive) ideal of the greatest
good of the greatest number is basically an outcome of some such spiritual outlook,
although it may not be recognised or admitted. There is no reason why one should love
others unless some basic identity at a deeper level is recognised. In the Vedanta
philosophy this basic identity rests on the recognition of the same eternal self (atman) in
every creature. In the Gita it has been proclaimed, the knowledge by which one sees the
one undivided imperishable substance in all beings which are divided, should be known
as Sattvika (18.20) Therefore, although sociologically Comte and others like him may
be correct, their theory do not adequately, account for ethical and spiritual values and
truths. Jesus Christ demonstrated a similar spiritual outlook when he preached universal
love and tolerance. He believed in the existence of one Supreme Father in the heaven as
the source of all creation. He said, thou shalt love the Lord thy God with all thy heart,
and with all thy soul and with all thy strength and with all thy mind; and thy neighbour as
thyself. (St. Luke, 27). Without some such fundamental belief a proper justification for
advocating good of others is found wanting.
Now, the question arises, in the present age of science and rationalism is there any
justification for belief in any supernatural spiritual force (God or Brahman)? What
justification or proof can be advanced in support of such a belief? According to Swami
Vivekananda, religion has to be realized internally by every one. Religion, like other
sciences, requires you to gather facts, to see for yourself, and this is possible when you go
beyond the knowledge which lies in the region of five senses. 23 The science of religion
can be mastered not with the help of sense-organs but by intuition and introspection. Man
has achieved great success in exploring the truth or law working in the physical universe.
But very little effort has been made so far to discover the truth underlying the entire
existence including spiritual experience. The same principle working in the outside world
is also present in man. Prophets and seers have come face to face with this truth and they
have broadly indicated the method to be used to share the same experience. The proof of
religion lies in its experience internally, through introspection and meditation. It is wrong
to say that no proof exists. But the proper method and means must be adopted and the
proper effort has to be made to get at the truth.
REFERENCES
Back
...............................
There are a lot of different opinions on the origins and meanings of the Bhagavad-Gita.
The historical placing itself is questioned by many scholars and its definite meaning is
wide range of thoughts. This essay aims to look at two famous interpretations of the
commentators argue about, considering which of them is the concluding and ultimate
The commentators selected here consider the main essence of the message of the
2001, p. 259) His non-violent protests caught the attention of many in Indias historical
push for independence. (Flood, 2001, p. 259) The second commentator selected here is
Bal Gangadhar Tilak (1856-1920), another heavily active nationalist in a similar time era
The essay hopes to draw out how the Bhagavad-Gitas many themes can be focused on to
draw out very similar conclusions (in this case, that of action) and can otherwise be used
to support a variety of completely opposing ideas (in this case the possibility of violent or
militant nationalism and non-violence, passivism). Mostly I would like to look into how
fundamental ideas that they propagated in their lives and how these conclusions
Nationalism.
Tilaks Bhagavad-Gita commentary the Gita Rahasya is not a very systematic text and
he prefers to present his work in chapters based on different philosophical aspects that he
finds important as opposed to the books natural flow. Tilak lends himself to the belief
that the text is a real story (or at least that its not an allegorical rendition). He takes the
Bhagavad-Gita on its own and also in its greater context in relation to the outside story of
the Mahabharata in this light. (Tilak, 1935, p. 2) Like many previous commentators,
Tilak claims that his opinion is not a biased one but totally objectionable.
Simultaneously, He has also claimed in this context that he has realized the original
purport of the text. (Tilak, 1935, p. xxiv) This is a nice gesture to be made on behalf of
Tilak but it would appear from an outside perspective that his agenda was very much
would instantly lead support to an ambition in this tapered direction. (Klostermaier, 2007,
would not seem too stretched to suggest that perhaps he was indeed trying to put the
Hindu/Indian stance behind a text that the Christian, British settlers had been trying to dig
into for so long. In this light, Tilak disagreed with scholarly dates offered by outside
scholars for crucial periods of Indian history. (Klostermaier, 2007, p. 20) In stating his
own lack of prepossession of ideas in his reading of the text, Tilak also notes that the
Christian mind was prejudiced in this regard. In stating his lack of conflicting prejudices
Tilaks concept of Karma-Yoga was decided as his ultimate means of service to God or
oneness with the deity. He considered this doctrine of action as the unifying principle
that should always be performed. (Tilak, 1935, pp. xxv-vi) Jnana-Yoga and Bhakti-
Yoga were definitely there in the Bhagavad-Gita but devotion and knowledge, he
considered, were nothing without the impetus of action. One could act in devotion and
one could act in knowledge but without such action these separate concepts were not
really a viable medium to practice within out lives. (Tilak, 1935, p. xxv) In Tilaks
introductory statements to his text, compiled from speeches, he very much derides the
although there are many statements in the Bhagavad-Gita which could lend support to
such a path. He concludes that Action alone must be our guiding principle [] (Tilak,
1935, p. xxvii). In this way, Tilak suggests that the ultimate religious goal, whether
supported by the concept of grace or not, was only achievable by our own personal
efforts, and not simply some spiritual, sentimental dependence on the figure of God. HE
has willed that self can be exalted only through its own efforts. (Tilak, 1935, p. xxvii) In
the religious world, where grace and ones personal endeavour for salvation are
concerned, this kind of connotation is a very definite categorization for Tilaks set of
beliefs. This statement is interesting in the greater Hindu diaspora because in the Hindu
religious context, the debate of grace and personal endeavour were two definite stances in
theological approach, which arguably could change the set values of any man.
(Klostermaier, 2007, p. 211) Naturally, in this light, we see Tilak as a man of his own
based on lectures that he delivered to his followers in his ashram, for a period in 1926
where he withdrew mostly from his political activities. This time was over thirty five
years later than Gandhis original acquaintance with the Bhagavad-Gita. (Gandhi, 2000,
p. 10) He chose not to comment on many verses and thus his commentary seems rather
selective. The book itself has a systematic format, chapter by chapter with the original
texts flow (whether or not Gandhi actually spoke it in a systematic way). Gandhi admits
that, in the efforts of translating the Bhagavad-Gita, he isnt a fully competent linguist in
this regard, which might take away from his essential grasping of the texts ultimate
spiritual reference book, something that was appropriate for assisting one in their
approach to daily conduct, although he considered that no one could perfectly live up to
the ideal expectations of the Bhagavad-Gita. (Gandhi, 2000, p. 15) Gandhi suggested that
the previous commentaries of the Bhagavad-Gita definitely had their place but still
suggested that all Gujarat people should read his commentary (his version originally
Gandhi personally did not take the Bhagavad-Gita as a historical text, nor did he see the
larger context of the Mahabharata as a historical rendition. (Gandhi, 2000, p. 16) Gandhi
considers the figure Krishna in the text of Bhagavad-Gita to be imaginary, based on the
authors own devotion, whether such a person actually existed in real history or not,
outside the context of the Bhagavad-Gita. (Gandhi, 2000, p. 17) Gandhi was noted for
being a man that was not so much concerned with ancient Hindu mythology so it is not so
surprising for him to have such a peculiar view. (Flood, 2001, p. 261) Gandhis personal
opinion of the text was that it was actually an allegorical rendition, based on the
conception of humans inner struggle in life, as opposed to a real story book or set of
factual events and conversation. (Klostermaier, 2007, p. 75) Gandhi seems to have an
obvious opinion about the original author of the Bhagavad-Gita and is perhaps openly not
running in line with the original purpose of the text but perhaps this is not of his ultimate
concern. (Gandhi, 2000, pp. 16-7) Gandhi strings the main teachings of truth and
regards to the efforts of knowledge, Gandhi suggests that the Bhagavad-Gita insists that
knowledge will come with devotion. Ultimately though, Gandhi will end up saying that
devotion without action is not really a proper example of true devotion and thus action
Scholars agree that both Gandhi and Tilaks doctrines taught through Bhagavad-Gita were
ultimately propounded as Karma-Yoga, and this doctrine of action was expressed most
obviously in the realm of religious nationalism and the struggle for Hindu/Indian
independence. (Knott, 2000, p. 38) The religious text that was used by other Hindu
religious paths was now to be used for the Hindu/Indian nationalist cause, making its way
into the socio-political realm. (Klostermaier, 2007, p. 146) In terms to both of their
extremist, whereas Gandhi, although heavily influential and thought provoking, was
seen as moderate man in his seemingly non-violent endeavours. (Nehru, 1988, p. 63)
Tilak was seen as an outstanding extremist in the Nationalist circles. (Zavos, 2002, p. 7)
He amassed a large amount of attention in the nationalist scene but he also managed to
receive a very large amount of criticism for his sharp schemes of action. (Klostermaier,
2007, p. 75) Like the great scene of the Bhagavad-Gita, Tilaks nationalism campaigns
were often enough leaning towards the militant nature. (Doniger, 2009, p. 27) Although
there are certainly violent connotations in the Mahabharata and Bhagavad-Gita, some
former text to formulate it into such a mainstream plan as a just means of action in
other side of the spectrum, though also highly successful. Gandhi opted for a passive
resistance from the British oppression of India. (Flood, 2001, p. 259) Gandhi saw the
self, God and the truth as one. He took this as an argument that we should practice non-
violence and this whole paradigm reflected in his various campaigns. He used Bhagavad-
Gita to support this whole campaign but discovering non-violence within the Bhagavad-
Gita itself was an ambiguous task to say the least. (Flood, 2001, p. 260) Although
Gandhi was pushing so much in the struggle for Indian independence, he considered that
there was no real victor of a campaign based on violence. (Lipner, 2002, p. 187) Its a
sad irony to note that Gandhi, who spent a life in pursuance of non-violence, died a
The Bhagavad-Gita is a text filled with so much wonderful, thoughtful depth and
therefore so many people dive into it to bring out what supposed jewels they consider to
be of value. It seems from the selected subjects (Gandhi and Tilak) that there are some
great similarities in their contributions but also some very vast differences. They both
profess Karma-Yoga as the ultimate, a stance of difference from many others. At times, it
does not seem they draw their arguments from the full context of the text, although they
would claim they stem from the Bhagavad-Gita. For a book with a subject not directly
linked to nationalism, it is interesting also to note how they could bring an otherwise
religious book into this realm, and at the same time consider their regimes to be an
For the part of differences, the two took two very different approaches to their similar
nationalistic branch in their doctrine of divine action. The decision of violence or
nonviolence, in the terms of the Bhagavad-Gita, are both very hard to define as definite
approaches to the texts purpose and both of the commentators have stemmed out in
support the suggestion of non-violence, and to otherwise draw out the context and apply
It is also interesting to note that one author took the text literally and the other took it
allegorically. This is a great look into the light of Hinduism, where no exact stretch of
faith or ultimate ideal rule one out of the Hindu umbrella, and that ones take of the
history and mythology of Hinduism do not render one any less Hindu than the other.
Tilak took to the mythology in a historical passion but Gandhi stepped out of this realm,
though still supporting so many aspects of historical Hinduism. The versatility of the
support such an abundance of culture and views, but it would be wrong to then oppose
the original text for such ambitions because the original text perhaps has a totally
Bibliography
Doniger, W. (2009). The Hindus: An Alternative History. New York, NY, United States of
Klostermaier, K. K. (2007). A Survey of Hinduism (Third ed.). Albany, NY, United States
Knott, K. (2000). Hinduism: A Very Short Introduction. New York, United States of
University Press.
Tilak, B. G. (1935). Gita Rahasya (First ed., Vol. 1). (B. S. Sukthankar, Trans.) Poona,
Zavos, J. (2002). The Emergence of Hindu Nationalism in India. New Delhi, India:
........................
Hinduism is very much a religion of revelation. Hindus are the most thoughtful people,
and their literature is characterized by constant concern with humanity's spiritual destiny.
In response to this concern they have created elaborate philosophical concepts and wrote
great epic poems, narrative literature and fiction. These vast epics, and the four 'books' of
the Vedas, were originally transmitted by a phenomenal human chain of memory, and
only written down centuries after their actual compilation. This oral tradition still exists
in India today. The early phase of the Vedic tradition in India is dated between 10,000 -
7,000 BCE.
According to Professor Klaus K. Klostermaier: "Since ancient times India has been
famous for its wisdom and its thought. The ancient Persians, Greek and Romans were
eager to learn from its sages and philosophers. When, in the eighteenth century, the first
translations of some Upanishads and the Bhagavad Gita became available to the West,
European philosophers rhapsodized about the profundity and beauty of these writings.
Here they encountered a fusion of philosophy and religion, a deep wisdom and a concern
with the ultimate, that had no parallel in either contemporary Western philosophy or
Western religion. Indian philosophy is highly sophisticated and very technical and
surpasses in both in volume and subtlety."
Sir William Jones was always impressed by the vastness of Indian literature. He wrote:
"Wherever we direct our attention to Hindu literature, the notion of infinity presents
itself." Hinduism has always laid great stress on Pramanas (the means and instruments of
correct knowledge). Hindu philosophers have discussed at great lengths the science of
Noetics. Max Muller says: "In thus giving the Noetics the first place, the thinkers of India
seem to have again superior to most of the philosophers of the West."
.................
Science
History
Social
Glimpses
Other
No other living tradition can claim scriptures as numerous or as ancient as Hinduism;
none of them can boast of an unbroken tradition as faithfully preserved as the Hindu
tradition. Hindu literature is the most ancient and extensive religious writings in the
world. Hindu religion is not derived from a single book. It has many sacred writings
which serve as a source of doctrine. The most important texts include the Vedas,
Upanishads, the Puranas, the Epics - Ramayana, Mahabharata and the Bhagavad Gita.
Hinduism is very much a religion of revelation. Hindus are the most thoughtful people,
and their literature is characterized by constant concern with humanity's spiritual
destiny. In response to this concern they have created elaborate philosophical concepts
and wrote great epic poems, narrative literature and fiction. These vast epics, and the
four 'books' of the Vedas, were originally transmitted by a phenomenal human chain of
memory, and only written down centuries after their actual compilation. This oral
tradition still exists in India today. The early phase of the Vedic tradition in India is
dated between 10,000 - 7,000 BCE.
According to Professor Klaus K. Klostermaier: "Since ancient times India has been
famous for its wisdom and its thought. The ancient Persians, Greek and Romans were
eager to learn from its sages and philosophers. When, in the eighteenth century, the first
translations of some Upanishads and the Bhagavad Gita became available to the West,
European philosophers rhapsodized about the profundity and beauty of these writings.
Here they encountered a fusion of philosophy and religion, a deep wisdom and a
concern with the ultimate, that had no parallel in either contemporary Western
philosophy or Western religion. Indian philosophy is highly sophisticated and very
technical and surpasses in both in volume and subtlety."
Sir William Jones was always impressed by the vastness of Indian literature. He wrote:
"Wherever we direct our attention to Hindu literature, the notion of infinity presents
itself." Hinduism has always laid great stress on Pramanas (the means and instruments
of correct knowledge). Hindu philosophers have discussed at great lengths the science
of Noetics. Max Muller says: "In thus giving the Noetics the first place, the thinkers of
India seem to have again superior to most of the philosophers of the West."
Introduction
Vedas
Upanishads
Bhagavad Gita
All Matter is Nothing but energy
Brahman: The All- Pervading Reality
Itihasa: The Great Epics
1. Ramayana
2. Mahabharata
Conclusion
Introduction
The Vedas are not puerile babblings of rustic troubadours, but sedate out-
pourings of exceptional minds in quest of God. Early Rig Vedic hymns were
composed between 6,000-1500 BCE. Like indestructible gems they have
come down during many thousands of years in spotless perfection. From the
Vedas they evolved the Upanishads, whose copious enquiries into the nature
of man, the Universe, and God, strike us with speechless wonder. They
evolved the most perfect language in the world, Sanskrit, with a scientific
alphabet and perfected vocabulary, and a grammar which is itself a great work
of art. Their intellectuals vying with each other, propounded six systems of
philosophy explaining man, universe, and God, before which Aristotle's and Plato's
theories look like juvenile endeavors, which fell flat on their own country-men. They
discovered the Earth's dual motions, and studied the courses of constellations and stars,
and founded the twin sciences of astronomy and astrology. They probed the human
frame, and perfected a system of medicine for the welfare of the body, evolved the
science of Yoga for the health of the mind, and the Tantra Shastra to develop the
psychic and esoteric forces latent in man's being. They brought out Dharma Sastras to
guide man's conduct in society, Grihya Sutras to guide the conduct of house-holders,
and a unique science, Meemamsa, prescribing sacrificial lore for the attainment of
individual and national prosperity. They codified the laws of sanitation, town-planning,
architecture, sculpture and enunciated the principles of music, dancing, and the art of
love. They laid down principles of state-craft, and of the art of war, with human and
animal strategy, with physical weapons, or shastras, and enchanted weapons or astras.
The English knowing world began to read of the greatness of Indian civilization in the
18th century. Scholars, one after another, caught glimpses of its luster, and becoming
curious, slowly unveiled the enveloping shroud and gaze with ever growing wonder at
is astonishing extent. Russian, German, Italian, Swedish, French, and American
intellectuals also turned their telescopes on the Indian sky during the period, and
expressed their appraisal in no uncertain terms.
But the bulk of the English educated public of India are still unaware of its rich past.
(source: Sanskrit Civilization - G. R. Josyer International Academy of Sanskrit
Research. p. 3-4)
The Sanskrit word for philosophy is darsan or 'seeing', which implies that Hinduism is
not based merely on intellectual speculation but is grounded upon direct and immediate
perception. This, in fact, distinguishes Indian philosophy from much of Western
philosophical thought. The oldest and most important scriptures of Hinduism are the
Vedas, which contain inspired utterances of seers and sages, who had achieved a direct
perception of the divine being. The Vedas are considered to be eternal, because they are
not merely superb poetic composition but represent the divine truth itself as perceived
through the elevated consciousness of great seers.
In general, Hindu scriptures may be classified into two divisions: Sruti scriptures and
Smriti scriptures.
Sruti in Sanskrit means "that which is heard." Thus the Vedas are the eternal truths that
the Vedic seers, called rishis, are said to have heard during their deep meditations. The
Vedas are not considered the works of the human mind, but an expression of what has
been realized through intuitive perception by Vedic rishis, who had powers to see
beyond the physical phenomena. As such, Vedas are considered of divine origin. The
Vedic truths were originally transmitted by the rishis to their disciples over thousands
of years. At a later date, these were compiled by Sage Vyasa for the benefit of future
generations. India's teachings are not speculative. They are based on divine revelations.
Indeed, the revelations are so cosmic that they approach more closely the findings of
physics and astronomy than the pious pronouncements of preachers. The rishis made
claims so cosmic that even modern physics seems only to be catching up with them and
realizing, after every scientific breakthrough, that the ancients were there long before
them. Sruti include the Vedas (Rig, Yajur, Sama and Atharva) and the Bhagavad Gita.
The Vedas are the primary scriptures of Hinduism. Each of the four Vedas consists of
four parts: Samhitas, Brahmanas, Aranyakas, and Upanishads.
Smriti means "that which is remembered." Smriti scriptures are derived from the Vedas
and are considered to be of human origin and not of divine origin. They were written to
explain and elaborate the Vedas, making them understandable and more meaningful to
the general population. All authoritative writings outside the Vedas are collectively
referred to as Smriti. Smriti inlcude the Dharma Shastras, Nibhandas, Puranas, The
Epics, Agamas or Tantras, Darshanas and Vedangas (Upa Vedas). According to Alain
Danielou distingused Orientalist, " The Puranas provide genealogies, which go back to
the sixth millennium B.C. E. and are probably largely authentic. The stories and
descriptions of the various regions of the earth and the various civilizations living on
the "seven continents" provide priceless documentation on the world's oldest
civilization."
The Smriti are considered the secondary scriptures of Hinduism. These scriptures are
classified in the following diagram:
Classification of Major Scriptures
Note: Each of the four Vedas consists of four parts: Samhitas, Brahmanas, Aranykas,
and Upanishads.
The Bhagavad Gita is a part of the Epics (The Mahabharata).
(image source: The Hindu Mind - By Bansi Pandit).
***
Arthur Anthony Macdonell (1854-1930) in his History of Sanskrit Literature tells us
that 'the importance of Indian literature as a whole consists of its originality. When the
Greeks towards the end of the fourth century B.C. came to the north-west, the Indians
had already worked out a national culture of their own, unaffected by foreign influence.
Sir William Jones was always impressed by the vastness of Indian literature. He wrote:
"Wherever we direct our attention to Hindu literature, the notion of infinity presents
itself."
(source: Eminent Orientalists: Indian European American - Asian Educational Services.
p. 21).
To the Hindu, Shruti is what cannot be thought up by the limited human intellect, but is
of God. It is what is forever valid, never changes, is not dependent on the limited
capacity for understanding of any one historical person. The Hindu for this reason is
proud not to need a historical founder. The founder and foundation of the Vedas and the
Upanishads is the Brahman itself, is what is indestructible and timeless.
(source: Vedanta: Heart of Hinduism- By Hans Torwesten p. 23).
The Vedas and the Upanishads are to India what the Crown and Scepter are to an
anointed king. They are India's proudest and most ancient possessions. They are the
world's oldest intellectual legacies. They are the only composition in the universe
invested with Divine origin, and almost Divine sanctity. They are said to emanate from
God, and are held to be the means for attaining God. Their beginnings are not known.
They have been heirlooms of the Hindus from generation to generation from time
immemorial.
When Europeans first came to know of them, they roused amazement. Guigault of
France exclaimed: "The Rig Veda is the most sublime conception of the great highway
of humanity."
(source: Sanskrit Vistas - By J. R. Josyner p. 1).
Professor F. Max Muller says: "The Vedic literature opens to us a chapter in what has
been called the education of the human race, to which we can find no parallel anywhere
else."
(source: India: What can it teach us - By F. Max Muller p. 89). Refer to Internet Sacred
Texts on Hinduism and Stotra Rathnas.
Top of Page
Vedas
The Vedas (Book of Knowledge) are the greatest legacy of India, a prodigious body of
verse, philosophy and hymns that is among the world's oldest written sacred scriptures.
The Vedas are the discoveries of the laws of nature, the world and the being living in it
and the Ultimate Truth. They are called apauruseya grantha (authorless works) as they
are not books composed by men at a particular period of time. Ancient sages received
these eternal Truths as revelations in meditation.
The Four Vedas are the primary texts of the spiritual and religious records of the
ancient culture and teachings of India. The four Vedas are the Rig, Yajur, Sama and
Atharva Vedas. The religion of the Rig Veda is well known. It is pre-eminently the
worship of Nature in its most imposing and sublime aspect. The sky which bends over
all, the beautiful and blushing dawn which like a busy housewife wakes men from
slumber and sends them to their work, the gorgeous tropical sun which vivifies the
earth, the air which pervades the world, the fire that cheers and enlightens us, and the
violent storms which in India usher in those copious rains which fill the land with
plenty, these were the gods whom the early HIndus loved to extol and to worship. Such
is the nature-worship of the Rig Veda, such were the gods and goddesses whom our
forefathers worshipped more than four thousand years ago on the banks of the
Saraswati. The conception of the nature-gods and the single-hearted fervency with
which they were adored, argue the simplicity and vigor of a manly race, as well as the
culture and thoughtfulness of a people who had already made a considerable progress
in civilization.
In the first years of his stay at Pondicherry, Sri Aurobindo (1872-1950) most original
philosopher of modern India. He made a deep study of the Vedas and, struck by the
light it threw on his own experiences, rediscovered its lost meaning. In his book India's
Rebirth ISBN: 81-85137-27-7 - p. 94:
He wrote: "I seek a light that shall be new, yet old, the oldest indeed of all lights...I
seek not science, not religion, not Theosophy but Veda - the truth about Brahman, not
only about His essentiality, but about His manifestation, not a lamp on the way to the
forest, but a light and a guide to joy and action in the world, the truth which is beyond
opinion, the knowledge which all thought strives after - yasmin vijnate sarvam vigna -
tam (which being known, all is known); I believe it to be the concealed divinity within
Hinduism..." "I believe the Veda to be the foundation head of the Sanatan Dharma; I
believe it to be the concealed divinity within Hinduism, - but a veil has to be drawn
aside, a curtain has to be lifted. I believe it to be knowable and discoverable. I believe
the future of India and the world to depend on its discovery and on its application, not,
to the renunciation of life, but to life in the world and among men. I believe the Vedas
to hold a sense which neither mediaeval Indian or modern Europe has grasped, but
which was perfectly plain to the early Vedantic thinkers."
"The mind of ancient India did not err when it traced back all its philosophy, religion
and essential things of its culture to the seer-poets of the Vedas, for all the future
spirituality of her people is contained there in seed or in first expression."
(source: The Vision of India - By Sisirkumar Mitra p. 59).
It is a very peculiar expression; the poet ends by saying that "perhaps He even does not
know."
(source: Hinduism - By Swami Vivekananda p. 2 -35).
The metaphysical agony, which alone makes man great, bursts forth in the famous
words of the Rig Veda. These words of spiritual yearning, metaphysical unease and
intellectual skepticism set the tone of India's cultural growth. The seers of the Rg Veda
believe, in a truth, a law which governs our existence, which sustains the different
levels of our being, an infinite reality, ekam sat, or which all the different deities are but
forms.
"the Veda was the most precious gift for which the West had ever been indebted to the
East."
The Vedas are said to be anadi (beginningless) and apaurasheya (not thought and taught
by men). The Rig Veda says: The Hindu doctrine is that the mentioning of the sage and
the metre and the deity in respect to a Vedic hymn (mantra) does not mean that the sage
composed the mantra as a piece of literary composition. The sage merely had it
revealed to him in his vision as the result of his purity and meditation.
Professor Max Muller in his book, India: What It can Teach Us says: "In the history of
the world, the Vedas fill a gap which no literary work in any other language could fill. I
maintain that to everybody who cares for himself, for his ancestors, for his intellectual
development, a study of the Vedic literature is indeed indispensable."
An 18th century
manuscript of the
Rigveda ("Wisdom of
the Verses"), the earliest
and most auspicious of
the four Vedas.
Watch Scientific
verification of Vedic
knowledge
***
1. Rig Veda
"This homage is to the
ancient-born Seers, to
the ancient makers of the Path." - Rig Veda X. 14-15.
"Let us bring our minds to rest in
The Glory of the Divine Sun!
May He inspire our reflections!"
- Rig Veda II. 62. 10).
"You shine, all living things emerge. You disappear, they go to rest. Recognizing our
innocence, O golden-haired Sun, arise; let each day be better than the last." Rig Veda
(X, 37, 9).
The Rig Veda is the Veda par excellence, the real Veda that traces the earliest growth of
religious ideas in India. These hymns were composed between 6,000-1500 BCE. It is in
poetical form, has one thousand twenty eight poems or hymns called Samhita. It is so
much full of thought that at this early period in history no poet in any other nation
could have conceived them. The sublimity, the nobility, the natural justice, the
equality, the love and welfare of all humanity as a whole is the theme of the Rig Veda.
The Vedic God has no partisan attitude of the jealous vindictive God, who is ever ready
to please and help his own people by hurling disease, death and destruction on their
enemies in return for sacrifices.
Jawaharlal Nehru wrote: "Rig Veda is the earliest book that humanity possesses. Yet
behind the Rig Veda itself lay ages of civilized existence and thought during which had
grown all other civilizations..."
(source: The Discovery of India - By Jawaharlal Nehru Oxford University Press. 1995.
p. 43).
The Vedas are the quintessence of classical Hindu philosophy.
Thinking with your heart; loving with your mind. All yoga and
meditation aim to attain this goal. Anything else is delusion, or
worse. And when the heart sees, it sees the unknowable, nameless,
formless, limitless, supreme God. He is called the nonexistent
because he is eternal, beyond existence. God manifest is the fabric of
creation itself. They are one. The heart that learns to think realizes
this truth and merges into the eternal oneness. As William Blake put
it, If the doors of perception were cleansed, everything would
appear as it is, infinite.
This merging with the Eternal, this inner transformation, this direct
experience of Truth these are the goals of which the Vedic sages
speak. They explain the nature of the universe, of life, while admitting that Creation
itself is the one unknowable mystery. To the Vedic sages, creation indicated that point
before which there was no Creator, the line between indefinable nothingness and
something delineated by attributes and function, at least. Like the moment before the
Big Bang Theory. These concepts preoccupy high wisdom, the Truth far removed from
mere religion. Recent research and scholarship make it increasingly possible to believe
that the Vedic era was the lost civilization whose legacy the Egyptians and the Indians
inherited. There must have been one. There are too many similarities between
hieroglyphic texts and Vedic ones, these in turn echoed in a somewhat diluted form and
a confused fashion by the authors of Babylonian texts and the Old Testament.
(source: Empire of the Soul: Some Journeys into India - By Paul Williams Robert - p.
312).
Indian poetic thought at this stage appears as free, candid and honest about the nature
of God as that of any modern thinker who would express the doubts and sorrows of his
heart without any inhibition. Even in the very early hymns of the Rig Veda, we
encounter passages of a rather philosophical nature. These are no longer concerned
with singing the praises of the numerous nature deities and reaching some kind of
heaven, but with knowledge of a higer reality. There is also a refusal to be bound into
any dogma about the supernatural though their ecstatic expressions do acknowledge
Him as the Highest Being, the Most High Seer, as can be seen from this beautiful
Hymn of creation in the Vedas called the Nasidiya Sukta. The most remarkable and
sublime hymn in which the first germ of philosophic speculation with regard to the
wonderful mystery of the origin of the world are found:
"Nor aught nor naught existed; you bright sky
Was not, nor heaven's broad roof outstretched above;
What covered all? What sheltered? What concealed?
Was it the waters' fathomless abyss?
There was no light of night, no light of day,
The only One breathed breathless in itself,
Other than it there nothing since has been.
Darkness there was, and all at first was veiled
In gloom profound, an ocean without light;....
Yet the Vedas go further, being philosophy, or really spiritual sciences, rather than
myth. One can almost detect a touch of irony in the last question of this hymn which
ends this verse.
Who truly knows, who can honestly say where.
This universe cam from
And where it will vanish to at the End?
Those godlike wise men who claim they know were born long
After the birth of Creation.
Who then could know where our universe really came from?
And whoever knows or does not know where Creation came from,
Only one gazing at its vastness from the very roof of the final Heaven
"Only such a one could possibly know,
But does even He know? "
- Rig Veda - 129.6. 7
The philosophical and mystical depth of this hymn is unsurpassed.
Paul William Robert has written: "The Bible begins with the Creation.
Before the Creation, however, there was the Creator, but does even He know
what was there before He existed ? Long before such philosophical
questions occurred to other historical peoples, Vedism posited the existence
of something more ultimate than the one God. Whatever must have created
Him. That is presuming the absolute and basic reality. Or is it?
This is mysticism that is simultaneously metalogic and the kind of thing
those bardic sages living some twenty-five thousand years ago thought
about a great deal, according to Hindu tradition. The Vedas are the very first
compositions mankind produced dating back at least twenty thousand years.
Most orthodox historians and anthropologists strongly dispute such a view.
They confuse writing with civilization and deny meaningful history to any
people who did not leave a written record. A rich culture does not
necessarily depend on writing, as the Celtic civilization proves. The hymns
are the most sophisticated, most profoundly beautiful, and most complete
presentations of whatAldous Huxley termed the perennial philosophy that
is at the core of all religions. In modern academia, of course, there is not
supposed to be any ancient wisdom.
The Vedas go much further in outlining the nature of reality than any other religious
texts still in use. Some Vedic hymns paint the exquisite glories of the natural world: the
preternatural beauty of predawn light, its rosy fingers holding the iridescent steel-blue
sky; some celebrate the welcome cool of evening the scented breeze of a calm and
refreshing night, its basalt dome studded with shimmering pearls and diamonds.Beauty
permeates them, a reflection of Truth. The Vedas hold within them enough information
to rebuild human civilization from scratch, if necessary. I think someone did believe
that might be necessary one day.
(source: Empire of the Soul: Some Journeys into India - By Paul Williams Robert
p.299 -325).
The Gayatri Mantra (chant), which forms the core of Hindu faith, is actually addressed
to Surya, Sun God:
" Om bhr bhuvah svah tat savitur varnyam bharg dvasya dhmahi dhiy y nah
pracdayt"
O splendid and Effulgent Sun,
we offer this prayer to thee.
Enlighten this craving mind.
Be our protector.
May the radiance of the divine ruler guide our destiny.
Wise men salute your magnificence with oblations and words of praise."
Lord Rama was also taught, by sage Agastaya, the Adityahridayam, a prayer addressed
to the sun god.
"The Sun is the foremost physical manifestation of divine creative power. In the
glorious morning the faithful bend towards the giver of life in one single gesture of
adoration. "
3. Sama Veda
The Sama Veda, a collection of 1,540 verses, was wet to music by the Vedic period for
chanting during rituals. The use of music in the r
4. Atharva Veda
The Atharva Veda, a unique collection of 5,977 verses was used to satisfy the daily
needs of the people. This included verses deemed necessary for success in agriculture,
trade, progeny, health, and general welfare. Other verses are designed to assist in
procuring medicine and fighting one's enemy. The Sanskrit word Ayurved means
medicine. The Ayurvedic system of medicine, based upon the use of herbs for the
treatment of disease, has its roots in the Atharva Veda.
Format of the Vedas - Each Vedas is divided into four main sections: (a) Samhitas or
mantras (b) Brahmanas, (c) Aranyakas or "forest books" (d) Upanishads.
***
Guigualt says: "The Rig Veda is the most sublime conception of the great highways of
humanity."
On July 14, 1882 Mons Leon Delbios said in a paper read on the Vedas when Victor
Hugo was in the chair, says: "There is a no monument of Greece or Rome more
previous than the Rig Veda." When Voltaire was presented with a copy of the Yajurveda
he said, "It was the most precious gift for which the West has been for ever indebted to
the East."
(source: The Soul of India - By Satyavrata R. Patel p. 76-77).
F. Max Muller wrote: "In the history of the world, the Veda fills a gap which no literary
work in any other language can fill."
(source: India: What can it teach us? - By Max Muller p. 121).
Dr. Jean LeMee born in France in 1931, and studied Sanskrit at Columbia University
has written:
"Precious stones or durable materials - gold, silver, bronze, marble, onyx or granite -
have been used by ancient people in an attempt to immortalize themselves. Not so
however the ancient Vedic Aryans. They turned to what may seem the most volatile and
insubstantial material of all - the spoken word ...The pyramids have been eroded by the
desert wind, the marble broken by earthquakes, and the gold stolen by robbers, while
the Veda is recited daily by an unbroken chain of generations, traveling like a great
wave through the living substance of mind. .."
"The Rig Veda is a glorious song of praise to the Gods, the cosmic
powers at work in Nature and in Man. Its hymns record the struggles, the
battles, and victories, the wonder, the fears, the hopes, and the wisdom of
the Ancient Path Makers.
Glory be to Them!"
(source: Hymns from the Rig Veda - By Jean LeMee - Illustrator Ingbert
Gruttner ISBN: 0394493540 and ASIN 0224011812).
Henry David Thoreau (1817-1862), American Philosopher, Unitarian,
social critic, transcendentalist and writer:
What extracts from the Vedas I have read fall on me like the light of a
higher and purer luminary, which describes a loftier course through purer
stratum. It rises on me like the full moon after the stars have come out,
wading through some far stratum in the sky."
"Whenever I have read any part of the Vedas, I have felt that some
unearthly and unknown light illuminated me. In the great teaching of the
Vedas, there is no touch of sectarianism. It is of all ages, climes and nationalities and is
the royal road for the attainment of the Great Knowledge. When I am at it, I feel that I
am under the spangled heavens of a summer night." He also admitted that, "The
religion and philosophy of the Hebrews are those of a wilder and ruder tribe, wanting
the civility and intellectual refinements and subtlety of Vedic culture." Thoreau's
reading of literature on India and the Vedas was extensive: he took them seriously.
(source: The Secret Teachings of the Vedas. The Eastern Answers to the Mysteries of
Life - By Stephen Knapp volume one. pg- 22)
Alfred North Whitehead (1861-1947), British mathematician, logician and philosopher
best known for his work in mathematical logic and who, in collaboration with Bertrand
Russell, authored the landmark three-volume Principia Mathematica, (1910, 1912,
1913). He reported to have remarked:
"Vedanta is the most impressive metaphysics the human mind has conceived."
"Access to the Vedas is the greatest privilege this century may claim over all previous
centuries.
Modern man is a diminished man. Despite the superficial excitements of our high-tech
world, life for most has become a flat, stale, and joyless thing. It is joyless because we
have forgotten what life is supposed to be.
Dr. Karan Singh observes:
"The Vedas stand in all their might and majesty as the very source and bedrock of
Hindu civilization. The Vedas are the inspired utterances of a whole galaxy of realized
souls, of spiritual geniuses, of people not merely well versed intellectually but with
spiritual enlightenment. "
(source: Essays on Hinduism - By Karan Singh p. 50. For more on nature refer to
chapter on Nature Worship).
Prof. Bloomfield Professor of Sanskrit and Comparative Philology has remarked:
"The Vedas represent the pinnacle of the oldest literature of India. It is the ancient most
written document of Indo-European language. This may be termed the principle source
of religious thought."
Pandit Madan Mohan Malviya (1861 1946) was a great Indian nationalist and a true
propounder of Hindu culture and often called as the Teacher of the Nation, has said:
"The Vedas are the oldest scriptures in the world. The Vedas accept the existence of
God. They say that the creator of this animate and inanimate world is God. The sun,
moon, heavens and earth have been created by God only."
He regarded them:
" It has been the solace of my life -- it will be the solace of my death."
Ralph Waldo Emerson (1803-1882) an author, essayist, lecturer, philosopher, Unitarian
minister who lectured on theology at Harvard University wrote:
"They haunt me. In them I have found eternal compensation, unfathomable power,
unbroken peace."
A. E. George Russell (1867 -1935) the Irish poet, essayist, painter, Nationalist leader,
mystic wrote:
"The Upanishads contain such godlike fullness of wisdom on all things that I feel the
authors must have looked with calm remembrance back through a thousand passionate
lives, full of feverish strife for and with shadows, ere they could have written with such
certainty of things which the soul feels to be sure."
Paul Deussen (1845-1919) a direct disciple of Arthur Schopenhauer, preferred to be
called in Sanskrit, Deva-Sena was a scholar of the Asiatic Society of Bengal, has
observed:
"Whatever may be the discoveries of the scientific mind, none can dispute the eternal
truths propounded by the Upanishads."
" the Upanishads have tackled every fundamental problem of life. They have given us
an intimate account of reality." "On the tree of wisdom there is no fairer flower than the
Upanishads, and no finer fruit than the Vedanta philosophy,
Huston Smith (1919 - ) born in China to Methodist missionaries, a philosopher, most
eloquent writer, world-famous religion scholar who practices Hatha Yoga.
"When I read the Upanishads, I found a profundity of world view that made my
Christianity seem like third grade."
Mahatma Gandhi (1869-1948) was among India's most fervent nationalists and he paid
tribute to the remarkable Isha Upanishad.
If all the Upanishads and all the other scriptures happened all of a sudden to be
reduced to ashes, and if only the first verse in the Ishopanishad were left in the memory
of the Hindus, Hinduism would live forever.
"The Lord is enshrined in the hearts of all
The Lord is the supreme Reality
Rejoice in him through renunication.
Covet nothing. All belongs to the Lord." - Isha Upanishad 1 -1 .
(For more refer to chapter on and Quotes).
***
India's soul-offering is the perennial light of the Upanishads. Upanishads are the divine
revelations received by ancient seers. They represent the essence of the Vedas, the
greatest truths ever known to mankind. The Upanishads are humanity's most profound
philosophical inquiry and the first perceptions of the unity of all, the oneness of man
and God. The Upanishads are also called the Vedanta. The literal meaning of Vedanta
is 'the end of the Vedas.' They were composed around 700 BCE. The basic teaching of
the Upanishads is that the essence of all beings - from a blade of grass to the perfect
human being - and all things is the Divine Spirit, called Brahman.
Free from theology and dogma, the Upanishads remain the primary source of
inspiration and guidance for millions of Hindus and non-Hindus alike. They have
influenced many Western thinkers, including von Gothe, Arthur Schopenhauer, Ralph
Waldo Emerson. The Upanishads are the concluding portions of the Vedas and the
teachings based on them is called Vedanta. The Upanishads focus on philosophical
questions such as the purpose of life, origin of the universe, concepts of time, space and
matter, as well as concepts of atman, Brahman, maya, immortality, rebirth, karma, and
the world.
The Upanishads offer to the world at large the supreme achievement of the awakened
and illumined Hindu life. The Vedas represent the cow. The Upanishads represent milk.
We need the cow to give us milk, and we need milk to nourish us.
According to our Indian tradition, there were once 1,180 Upanishads. Of the 108
Upanishads that have been preserved, the following thirteen are generally considered to
be the principal Upanishads: The Isa, Katha, Kena, Prasna, Mundaka, Mandhukya,
Chandogya, Brhadaranyaka, Taittiriya, Aitareya, Svetasvatara, Kaivalya and Maitri.
The Upanishads are known as the Vedanta, both because chronologically they come at
the end of the Vedas and also because philosophically they represent the noblest
upshot, the highest watermark of the Vedic civilization and genius. One meaning of the
word Upanishad is to sit nearby. In the Indian tradition, the guru would be seated under
a tree, near a river or lake, and one or more disciples would cluster around him to learnt
he wisdom. They are the dialogues between guru and sisya.
The Upanishads are the remarkable compositions, which contain sublime and
philosophical speculations concerning the Universal Soul, the All-pervading Breath.
The Upanishads contain the quintessence of Brahmavidya and declare that Brahman is
in its nature Satchitananda and is also the material cause (Upadana Karana) and the
efficient cause (Nimitta Karana) of the universe. The Upanishads declare that Karmas
give us only perishable fruits and that jnana (knowledge) alone can lead to immortality.
We begin with the Doctrine of a Universal Soul, an all-pervading Breath which is the
keystone of the philosophy and thought of the Upanishads. This idea is somewhat
different from monotheism as it has been generally understood in later days. For
monotheism generally recognizes a God and Creator as distinct from the created
beings; but the monotheism of the Upanishads, which has been the monotheism of the
Hindu religion ever since, recognizes God as the Universal Being: - all things else have
emanated from him, are a part of Him, and will mingle in him, and have no separate
existence. This is the lesson which Yajnavalkya imparted to his esteemed wife
Maitreyi. This too is the great idea which is taught in the Upanishads in a hundred
similies and stories and beautiful legends, which impart to the Upanishads their value
in the literature of the world.
"All this is Brahman (the Universal Being). Let a man meditate on the visible world as
beginning, ending, and breathing in the Brahman."
"He is my self within the heart, smaller than a corn of rice, smaller than a corn of
barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary
seed. He also is my self within the heart, greater than the earth, greater than the sky,
greater than heaven, greater than all these worlds."
Such is the sublime language in which the ancient Hindus expressed their sublime
conception of the minute but all-pervading and Universal Being whom they called
Brahman or God.
Who is not struck by this manly and fervent effort made by the Hindu nation, three
thousand years ago, to know the unknown Maker, to comprehend the incomprehensible
God. And the joy of him who has comprehended, however, feebly, the
incomprehensible God, has been well described:
"He who beholds all beings in the Self, and Self in all beings, he never turns away from
it."
(source: The Early Hindu Civilization - By Romesh Chunder Dutt p. 17-177).
Etymologically the word Upanishad suggests sitting down near: that is, at the feet of
an illumined teacher in an intimate session of spiritual instruction, as aspirants still do
in India today. The sages who gave them to us did not care to leave their names; the
truths they set down were eternal, and the identity of those who arranged the words
irrelevant. While the Vedas look outward in reverence and awe of the phenomenal
world, the Upanishads look inward, finding the powers of nature only an expression of
the more awe-inspiring powers of human consciousness.
The Upanishads tell us that there is a Reality underlying life which rituals cannot reach,
next to which the things we see and touch in everyday life are shadows. They teach that
this Reality is the essence of every created thing, and the same Reality is our real Self
so that each of us is one with the power that created and sustains the universe. The
Upanishads are not philosophy but are darshanas, something seen and therefore to be
realized.
This fervent desire to know is the motivation behind all science, so we should not be
surprised to find in Vedic India the beginnings of a potent scientific tradition. By the
common era, it would be in full flowerBut the roots of this scientific spirit are in the
Vedas. The Vedic hymns are steeped in the conviction of rita, an order that pervades
creation and is reflected in each part a oneness to which all diversity can be referred.
From this conviction follows a highly sophisticated notion: a law of nature must apply
uniformly and universally. The forest civilization of the Upanishads took a turn
unparalleled in the history of science. It focused on the medium of knowing: the mind.
The Self is the Brahman is the central discovery of the Upanishads. Its most famous
formulation is one of the mahavakyas or great formulae: Tat tvam asi, You are
That.
(source: The Upanishads: Translated for the Modern Reader - By Eknath Easwaran p. 1
- 25).
The Chandogya Upanishad makes a bold statement, to some extent more daring and at
the same time convincing:
Tat twam asi - That Thou art.
What does it
mean? It
means that you
are none other
than God. Who
else is God, if
not you?
***
In the words of
the great
German
philosopher
and writer,
Arthur
Schopenhauer
(1788-1860):
"In the whole world there is no study so beneficial and so elevating as that of the
Upanishads. It has been the solace of my life; and it will be the solace of my death.
They are the product of the highest wisdom."
"As flowing rivers disappear into the sea, losing their name and form, thus a wise man,
freed from name and form, goes to the divine person who is beyond all." -Mundaka
Upanishad iii 2.
Upanishads are the zenith of Hinduism cultural development. The Upanishads are
crammed with thoughts that wander through eternity. Their message is that there is far
more to life than success, and far more to success than money; and there can be no
higher destiny for man than to be engaged in endless seeking after endless truth. They
give the most memorable answers to the three immemorial questions posed by T. S.
Eliot:
"Where is the life we have lost in living"
Where is the wisdom we have lost in knowledge?
Where is the knowledge we have lost in information?
***
The Brhadaranyaka Upanishad (I.3.28) offers to humanity an unparalleled prayer:
"From the unreal lead me to the Real;
From darkness lead to Light,
From death lead me to Immortality."
One of the lessons of the Upanishads is that you must regard "the universe as a thought
in the mind of the Creator, thereby reducing all discussions of material creation to
futility." The Upanishads teach that both space and time are endless or infinite. Modern
science completely agrees.
(source: India's Priceless Heritage - By Nani Palkhivala published by Bharati Vidya
Bhavan 1980 p. 6-27).
The reality of the atomic physicist, like the reality of the
Eastern mystic, transcends the narrow framework of opposite
and contradictory concepts. The Upanishads say:
"It moves, it moves not,
It is far, and it is near,
It is within all this,
And it is outside of all this.
The words below of Oppenheimer seem to echo the words of
the Upanishads regarding physical matter:
J. R. Oppenheimer (1904-1967) Chairman of the Los Alamos
Project, sadly confessed:
"If we ask, for instance, whether the position of the electron
remains the same, we must say 'no';
if we ask whether the electron's position changes with time, we
must say 'no';
if we ask whether the electron is at rest, we must say 'no';
if we ask whether it is in motion, we must say 'no.'
In his autobiography, Einstein expressed his sense of shock
when he first came in contact with the reality of atomic
physics:
"All my attempts to adopt the theoretical foundation of physics
to this (new type of) knowledge failed completely. It was as if the ground had been
pulled out from under one with no firm foundation to be seen anywhere, upon which
one could have built."
The Rishis had repeatedly emphasized that the ultimate reality lies beyond the realms
of the senses and the grey matter beneath our skulls. Hark again to the Upanishads:
"There the eye goes not
Speech goes not, nor the mind.
We know not, we understand not,
How would one teach it?"
(source: India's Priceless Heritage - By Nani Palkhivala published by Bharati Vidya
Bhavan 1980. p.14-15).
Of all the productions of the Epic age, however, the Upanishads are the most striking.
They represent the belief of the learned and the wise, and they embody the philosophy
and spiritual knowledge of the age. The Upanishads elucidate the doctrine of the
Universal Soul. In India the Upanishads are classed as works which impart True
knowledge, while the Brahmanas regulate Observances. This distinction has endured in
India in all times.
The cardinal doctrine of the Upanishads are the doctrine of Transmigration of the Souls
and of the Universal Soul. We have seen both these ideas in a hazy form in the hymns
of the Rig Veda, in the Upanishads we find them more fully developed. All things
change, all things cast off their old form and assume new shapes. The Soul within
living beings thus changes its outward form, enters into new shapes, until it is merged
with the Universal Soul called by the Vedic name of Brahma. This cardinal principle of
the Upanishads is best explained in the language of the Upanishads:
"As a goldsmith, taking a piece of gold, turns it into another newer and more beautiful
shape, so does the Soul, after having thrown off this body, and dispelled all ignorance,
make unto himself another newer and more beautiful shape....
"So much for the man who desires, But for the man who does not desire, who not
desiring, free from desires, satisfied in his desires, desires the Soul only, his spirit does
not depart elsewhere; being Brahma, he goes to Brahma." (Brihadaranyaka, iv. 4).
This is true philosophical Hinduism as it was more than three thousand years ago, and
as it is now. The doctrine is that all universe and all being proceed from Brahman, live
in Him, are a part of Him, and end in Him. Each individual Soul has its beginning in
the Universal Soul, and passes through a number of outward shapes or incarnations
according to its doings in the world, and in the end merge in Him. The great idea of a
true Unity comprehending all changing phenomena, is conceived and explained in the
Hindu doctrine of Transmigration of Soul and of a Universal Soul.
(source: The Civilization of India - By Romesh C. Dutt p. 23 - 24). Refer to and Stotra
Rathnas. Refer to The Vedanta Kesari
Handwritten page of
Sanskrit text from the
Chandogya Upanishad.
Chandogya is one of the
oldest and best known
for its equation of the
atman (soul) within,
with the Brahman
(absolute spirit) without.
Watch Scientific
verification of Vedic
knowledge
To download Hindu Scriptures - refer to Hindu Temple of Greater Cincinnati.
Refer to The Vedanta Kesari
***
Dama, Dana and Daya (i.e DA, DA, DA).
In our daily life Indian culture has emphasized three cardinal virtues. There is a parable
in the Brihadaranyka Upanishad 5.2 Prajapati, the ancestor of man, blessed his creation
with a code of conduct consisting of three basic principles. viz. Dama, Dana and Daya
i.e. restraint, charity and compassion. These are the basic qualities for which man is
revered and respected in India.
(source: Cultural Heritage of Ancient India - By Sachindra Kumar Maity p. 14).
"Like corn decays the mortal," said the Katha Upanishad, "like corn is he born again."
It is one of the fundamental tenets of Hinduism that the soul, upon the death of one
body, moves to another body or form carrying with it all the impressions or deeds that
it has accumulated in its previous body. It is a simple cause and effect process between
the matter and the spirit, the soul. All living beings are subject to this process of
transmigration since they began life.
Professor F. W. Thomas in The Legacy of India says: "What gives to the Upanishads
their unique quality and unfailing human appeal is an earnest sincerity of tone, as of
friends conferring upon matters of deep concern."
And C. Rajagopalachari (1878-1972) was a scholar, a statesman, and a linguist. A
contemporary of Mohandas Gandhi, he was also free Indias first Governor General,
thus eloquently speaks of them:
"The spacious imagination, the majestic sweep of thought, and the almost reckless
spirit of exploration with which, urged by the compelling thirst for truth, the Upanishad
teachers and pupils dig into the "open secret" of the universe, make this most ancient of
the world's holy books still the most modern and most satisfying."
(source: The Discovery of India - By Jawaharlal Nehru Oxford University Press. 1995
p. 90).
The main teachings of the Upanishads are of a sublime character. Max Muller wrote:
"How entirely does the Upanishads breathe throughout the holy spirit of the Vedas!
How is every one who has become familiar with that incomparable book stirred by that
spirit to the very depth of his soul! Vedanta is the most sublime of all philosophies and
the most comforting of all religions."
Paul Deussen (1845-1919) preferred to be called in Sanskrit, Deva-Sena was a scholar
of the Asiatic Society of Bengal says:
"On the tree of Indian wisdom there is no fairer flower than the Upanishads and no
finer fruit than the Vedanta philosophy."
In his Philosophy of the Upanishads, Deussen claims for its fundamental thought "an
inestimable value for the whole race of mankind." It is in "marvelous agreement with
the philosophy founded by Kant, and adopted and perfected by his great successor,
Schopenhauer," differing from it, where it does differ, only to excel.
(source: Hindu Superiority - By Har Bilas Sarda p. 298-299).
Victor Cousin (1792-1867) French Philosopher, says: "The history of Indian
philosophy is the abridged history of the philosophy of the world."
(source: Hindu Culture and The Modern Age - By Dewan Bahadur K.S. Ramaswami
Shastri - Annamalai University 1956 p.214-215).
Lord Mountstuart Elphinstone (1779-1859) in comparing the ancient Greeks with the
ancient Hindus, says: "Their (Hindus) general learning was more considerable; and in
the knowledge of the being and nature of God, they were already in possession of a
light which was but faintly perceived even by the loftiest intellects in the best days of
Athens."
(source: Hindu Superiority - By Har Bilas Sarda p. 299).
Top of Page
The Bhagavad Gita embodies a universal ideal of spiritual warriorship, teaching that
freedom lies not in renunciation or retreat, but in disciplined action performed with
self-knowledge and detachment.
Before the final battle of Kurukshetra, Arjuna had doubts whether it is right to fight and
kill men who are his relations and his old friends; above all is war justifiable? Lord
Krishna, after failing to convince him that it is the duty of a warrior to fight in a
righteous war, reveals himself to Arjuna and answers his questions on the nature of the
universe, the way to God and the meaning of duty. This magnificent dialogue between
man (Arjuna) and creator (Krishna) forms the Bhagvad Gita, in which the Hindu
doctrine is fully explained.
(Note: Lord Krishna was born at midnight on Friday July 27, 3112 BCE. This date and
time has been calculated by astronomers on the basis of the planetary positions on that
day recorded by Sage Vyasa. Lord Krishna passed away on 3102 BC, start of Kail
Yuga. The Bhagavad Gita was compiled around 500 BCE.
(source: Hinduism TimeLine - By Madan M. Mathrani and The Hindu Mind - By Bansi
Pandit). Refer to Internet Sacred Texts on Hinduism
A God of War?
The Gita does not solve the problem of war: rather it thrusts us right into the heart of
the problem of war, any struggle, and shows us by means of one example how easily in
actual life we can be drawn into tricky situations and conflicts of conscience the likes
of which hardly arise for the ascetics in forests and caves. Lord Krishna, in the Gita is
not addressing a sannyasin (a monk; one who has completely renounced worldly life),
but a member of the warrior caste who still finds himself right in the midst of life.
There are no cheap attempts at painting black and white in the Gita; no heroes in the
service of the good cause and bad guys in the service of the devil and the ending a
triumphant victory of good over evil. A certain dualistic pattern is evident in Krishna's
pronouncements, the kind we find in almost all religions; the struggle of light against
darkness, against asuric (demonic) forces. He says himself that he manifests himself a
new in every age "whenever there is a decline of dharma....for the protection of the
good...for the destruction of the wicked.." (IV. 6 -8). Good and bad are both aspects of
the one divine reality. Good and evil are relative. The world is not neatly divided here
in two halves. It is shown in all its ambiguity in its condition as maya, where all good
contain a little evil and all darkness a little light.
(source: Vedanta: Heart of Hinduism - By Hans Torwesten p.78 - 82). Refer to Burning
of Bhagavad Gita by Christians in India - By Prof. C I Isaac
In his famous Essays on the Gita, Sri Aurobindo summed up the whole problem in
these words:
We will use only soul-force and never destroy by war or any even defensive
employment of physical violence ? Good, though until soul-force is effective, the
Asuric force in men and nations tramples down, breaks, slaughters, burns, pollutes, as
we see it doing today, but then at its ease and unhindered, and you have perhaps caused
as much destruction of life by your abstinence as others by resort to violence. Strength
founded on the Truth and the dharmic use of force are thus the Gitas answer to
pacifism and non-violence. Rooted in the ancient Indian genius, this third way can only
be practised by those who have risen above egoism, above asuric ambition or greed.
The Gita certainly does not advocate war ; what it advocates is the active and selfless
defence of dharma. If sincerely followed, its teaching could have altered the course of
human history. It can yet alter the course of Indian history."
The Gita is, in Sri Aurobindos words, our chief national heritage, our hope for the
future."
(source: The Gita in Todays World - by Michel Danino - bharatvani.org). Also refer to
Gita Supersite and Stotra Rathnas.
Dr. Fritjof Capra (1939- ) the famous theoretical high-energy physicist and author of
The Tao of Physics: An Exploration of the Parallels Between Modern Physics and
Eastern Mysticism writes:
"One of those epics, the Maha Bharatha, contains India's favorite religious text, the
beautiful spiritual poem of the Bhagavadh Geetha. The Geetha, as it is commonly
called, is a dialogue between the god Krishna and the warrior Arjuna who is in great
despair, being forced to combat his own kinsmen in the great family war which forms
the main story of the Mahabharata. Krishna, as Arjuna's charioteer, drives the chariot
right between the two armies and in this dramatic settling of the battlefield, he starts to
reveal to Arjuna the most profound truths of Hinduism. As the god speaks the realistic
background of the war between the two families soon fades away and it becomes clear
that the battle of Arjuna is the spiritual battle of man, and the battle of the warrior in
search of enlightenment. Krishna himself advises Arjuna:
Arjuna was confused by noble thoughts before the war. But
fortunately Lord Krishna labored through 18 long chapters of
discourse in Bhagvad Gita to clear Arjuna's confusion and to help
him take a decision. Arjuna finally decided to wage the war. But
what today's intellectuals have failed to fathom is that only wars
waged out of ambition, like Emperor Ashoka did, are wrong. Men
of wisdom have regarded war as sometimes essential to bring
peace. What is wrong is war of hate. Kill therefore with the sword
of wisdom the doubts born of the ignorance that lies in thy heart.
Be one in self-harmony, in Yoga and arise, great warrior, arise.
The basis of Krishna's spiritual instruction, as of all Hinduism is
the idea that the multitude of things and events around us are but
different manifestations of the same ultimate reality. This reality,
called Brahman, is the unifying concept that gives Hinduism its
essentially monistic character in spite of the worship of numerous
gods and goddesses. "
(source: Hindu Destiny in Nostradamus - By G.S. Hiranyappa. cited in Chapter on
Hinduism - By Fritjof Capra p. 171). For more on Fritjof Capra refer to Quotes251-
270)
Non-violence is the ideal for the individual, but society needs protection and cannot
remain non-violent in the face of aggression. The Gita mentions repeatedly that ahimsa,
or non-violence, is the highest virtue.
The Bhagavad Gita forms a part of the great epic, the Mahabharata. It is the song of the
Supreme God and is considered a sacred text of religion. Gita is said to be the most
beautiful philosophical song in any language.The contents of the text are brought out in
the form of a dialogue between Krsna, and Arjuna, a warrior prince of the Kuru
dynasty. The situation in which both are placed in a battlefield where in Arjuna has
come to fight, by force of circumstances, his own cousins, nephews, elders of the
family, teachers and friends. Metaphorically, the battle and battlefield is life itself. For
in life we are constantly engaged in a struggle both within and without between the
forces of good and evil.
The Bhagavad Gita is both supremely realistic and extremely idealistic, certainly the
most acute, penetrating depiction of human nature and true morality, however remote it
may seem from our own. Lord Krishna symbolizes the principle of Divine Incarnation
(avatar), the supreme spirit become flesh, pouring into the world during the evil phases
of the cosmic cycle in order to check evil - but in a spirit of complete detachment and
indifference. The supreme thought of the Gita is concerned with a tolerance:
"Whatsoever devotee seeks to worship whatsoever divine form (rupa) with fervent
faith, I, verily, make that faith of his unwavering."
Dharma and Non-Attachment: The first answer given to Arjuna is that he must full fill
his Dharma, that is the basic obligation of his state in life. Only in this way can his
salvation be achieved. He is a warrior. To abandon the field is to betray his fundamental
duty. Yet if Dharma is to be fulfilled, it must be done with total self-detachment. There
must be no seeking after success in life, for the fruit of action (karma phala). Action are
to be done, because they are correct, because they are required by Dharma, not for
personal gain.
Lord Krishnas views on the immortality of the soul were compiled in one of Indias
holiest books of scriptures, the Bhagwad Gita.
One reason that the Gita is a source of inspiration is because it presents to its readers
the concept of God as personal (Isvara), and this is the most meaningful concept of
God. A personal God is a being who knows every sorrow and is a witness of all our
grief: "I am time never ending. I am the creator who sees all."Ishavara, the personal
God, accepts us as we are and purifies us: " Though a man be soiled with the sins of a
lifetime, let him but love me, rightly resolved, in utter devotion. I see no sinner. That
man is holy. He shall not perish."
The Awesome Majesty of God
In Chapter 11, perhaps the most famous in the Gita, Lord Krishna appears again before
Arjuna in his full and this time awe-inspiring majesty. To enable him to see his far-
flung powers he lends Arjuna the Celestial Eye. What follows is the sheer endless
profusion of images of the mysterium tremendum et fascinosum, causing the amazed
and frightened Arjuna's hair to stand on end.
"If the radiance of a thousand suns were to burst forth at once in the sky,
that would be like the splendor of the Mighty One."
"I am mighty world-destroying Time, now engaged here in slaying these men. even
without you, all these warriors standing arrayed in the opposing armies shall not live."
- Bhagavad Gita chapter XI. 12- 32).
Recent scientific discoveries seem to validate the concept of Brahman. Physicists and
cosmologists are close to proving that there is one source behind the physical universe,
and they call this source the unified field. In a profound sense, Brahman, the Vedantic
concept and the unified field of physics appear to be synonymous."
(source: Physics & Vedanta: So much in common - Mani Bhaumik Times of India
2/26/02). Refer to Internet Sacred Texts on Hinduism and Stotra Rathnas.
Top of Page
The following passages about the Epics are noteworthy for their beauty and for their
insight:
Sir Monier Williams (1860-1888) Indologist and head of the Oxford's Boden Chaira
and Sanskritist wrote:
"There is not in the whole range of Sanskrit literature a more charming poem than the
Ramayana. The classical purity, clearness and simplicity of its style, the exquisite
touches of true poetic feeling with which it abounds, its graphic description of heroic
incidents, nature's grandest scenes, the deep acquaintance it displays with the
conflicting workings of the mind and most refined emotions of human heart, all entitle
it to rank among the most beautiful compositions, that have appeared at any period or
in any country."
(source: The Soul of India - By Satyavrata R Patel p. 83).
Sri Aurobindo (1872-1950) most original philosopher of modern India. He has written
in his book The Foundations of Indian Culture,
" The Ramayana is a work of the same essential kind as the Mahabharata; it differs
only by a greater simplicity of plan, a more delicate ideal temperament and a finer glow
of poetic warmth and color. At the same time there is a like vastness of vision, an even
more wide-winged flight of epic sublimity in the conception and sustained richness of
minute execution in the detail. The poet makes us conscious of the immense forces that
are behind our life and sets his action in a magnificent epic scenery, the great imperial
city, the mountains and the ocean, the forest and wilderness, described with such a
largeness as to make us feel as if the whole world were the scenes of his poem and its
subject the whole divine and titanic possibility of man imaged in a few great or
monstrous figure."
(source: The Foundations of Indian Culture - By Sri Aurobindo p. 289 - 290).
Sir Monier Williams says: "Ramayana is undoubtedly one of the greatest treasure in
Sanskrit literature."
Sir William Jones (1746-1794) wrote: "The Ramayana is an epic poem on the story of
Rama, which, in unity of action, magnificence of imagery and elegance of style far
surpasses the learned and elaborate work of Nonnus."
Ralph T H Griffith (1826 -1906) author of The Hymns of Rig Veda, says: "Well may
the Ramayana challenge the literature of every age and country to produce a poem that
can boast of such perfect characters as a Rama and Sita." He adds, "Nowhere else are
poetry and morality so charmingly united, each elevating the other as in this really holy
poem."
(source: Hindu Superiority - By Har Bilas Sarda p. 232 - 235).
"It must be admitted, however, that, in exhibiting pictures of domestic life and
manners, the Sanskrit epics are even more true and real than the Greek and Roman. In
the delineation of women the Hindu poet thrown aside all exaggerated coloring and
drawn from nature - Kaikeyi, Kausalya, Mandodari (favorite wife of Ravana), and even
the humble-backed Manthara are all drawn to the very life. Sita, Draupadi, and
Damayanti engage our affections and our interest for more than Helen or even
Penelope. Indeed Hindu wives are generally perfect patterns of conjugal fidelity; can it
be doubted that, in these delightful portraits of the Pativrata or purity and simplicity of
Hindu domestic manners in early times."
Mahabharata
Dr. Ramakrishna Gopal Bhandarkar (1837-1919) Eminent Orientalist, has rated the
Mahabharata as "the greatest work of imagination that Asia has produced."
Sir Charles Elliot (1862-1931) British diplomat and colonial administrator, has called it
"a greater poem than the Iliad."
(source: Story of Civilization: Our Oriental Heritage - By Will Durant MJF Books.1935
p. 561).
Barend Van Nooten author of the book - Rig Veda, a metrically restored text with an
introduction and notes, and The Mahabharata; Attributed to Krsna Dvaipayana Vyasa,
writes:
"Borrowings by western scholars in the sphere of literature and philosophy are obvious
and well-known. There are near virtual; copies of plots, characters, episodes, situations
and time duration from the Mahabharata in Homer and Virgil."
A
manuscript
illustration
of the
Battle of
Kurukshetra, fought between the Kauravas and the Pandavas, recorded in the
Mahabharata Epic.
(image source: Eastern Wisdom: The Philosophies and Rituals of the East - By Michael
Jordan p. 35).
***
The Mahabharata is one of the greatest works of Sanskrit literature, the longest poem in
world literature. The Mahabharata is a perceptive record of a great period of India's
history. The Mahabharata has been described as "the longest exposition on Dharma to
ever be written." The Mahabharata is not merely a historic work but it reflects the
dynamic culture of India. The first verse is:
"narayanam namaskrtya narain caiva narottamam
devim sarasvatim caiva tato jayam udiryer
Narayana and Nara, the divine and the human their personal encounters and discussions
of dharma, artha, kama and moksa, are to be found here. It is a veritable encyclopedia
and it carries this verse about its own scope. It is said that what is found here may be
found elsewhere but what is not found here cannot be found elsewhere. The poetic,
imaginative and questing spirit, the deeper thoughts and emotions, not easy sentiments,
find expression in this great epic. We come across characters, varied and many, who
have entered into the bloodstream of our history. They are known also in Indo-China,
Indonesia, Cambodia, Thailand and other places.
(source: Our Heritage - S. Radhakrishnan p. 39-41). Refer to Internet Sacred Texts on
Hinduism
The Mahabharat is a Tangled Tale of Life:
The tangle nature of issues is clear from the fact that in the Mahabharat nobody wants a
war and yet nobody could avoid it. It came with all the killings and disaster. But the
Mahabharat is much more than a mere description of the blood-bath which was the
battle of Kurukshetra. The finest flower of the world chivalry and heroism perished in
the flames of war in a matter of eighteen days. The Mahabharat answers these vital
questions of life, which grows in complexity as it evolves as if driven by an inner,
inevitable logic of its own. The Mahabharat is a great and glorious epic poetry, but
even more than its liquid and lyrical quality is the force of its logic, and this is why it
overpowers the heart as well as the mind.
(source: Indian Culture: Its Triumphs and Tragedies - By H. L. Sharma Mansi
Prakashan Meerut. p. 122-123).
(source: More Hindu Themes in the "Star Wars" Saga - By Cie Sharp).
Horace Hayman Wilson (1786-1860) Eminent Orientalist, in his introduction to
Mahabharata, he observed: "By these means, the merit, both poetical and historical, of
the Mahabharata are becoming more extensively known; but in the amplitude of it,
extant in the numerous traditions, legends and tales which it contains, and in its many
didactic and philosophical paragraphs, it offers an accumulation of materials adopted to
different tastes, and auxiliary to diverging researches, which must long advantageously
engage the attention, and reward the industry, of Sanskrit scholars."
(source: Eminent Orientalists: Indian European American - Asian Educational Services.
p. 77).
....
Conclusion
According to Thomas Berry, "In quality, in quantity, in significance for man's
intellectual, cultural, and spiritual life, this literature in its totality is unsurpassed
among all other literary traditions of the world."
(source: Religions of India: Hinduism, Yoga, Buddhism - Thomas Berry p. 3-16).
Sir Monier Williams wrote: "There are many graphical passages in the Ramayana and
Mahabharata, which for beauty of description, cannot be surpassed by anything in
Homer....that the diction of Indian epics is more polished, regular and cultivated, and
the language altogther in a more advanced stage of development than that of Homer."
"Yet there are not wanting indications in the Indian epics of a higher degree of
cultivation than that represented in the Homeric poems. The battlefields of the
Ramayana and Mahabharata are not made barbarous by wanton cruelties, and the
description of Ayodhya and Lanka imply far greater luxury and refinement than those
of Sparta and troy." Ramayana and Mahabharata rise about the Homeric poems also in
the fact "that a deep religious meaning appears to underlie all the narrative, and that the
wildest allegory may be intended to conceal a sublime moral, symbolizing the conflict
between good and evil, teaching the hopelessness of victory in so terrible a contest with
purity of soul, self-abnegation and the subjugation of the passions."
(source: Hindu Superiority - By Har Bilas Sarda. p. 240 -242).
Chidambara Kulkarni has written about Vedic literature: "The size and quality of
literary works proclaim the greatness of ancient Hindus. Tenacity, hard-work, love of
nature, thirst for knowledge, clarity of thought are several features of the Aryas
reflected in the literature. The fact that the literary works were learnt and taught by oral
method speaks about their devotion to literature, learning and teaching. The Vedic
literature is very wide in scope and quite deep in insight and analysis."
(source: Ancient Indian History and Culture - By Chidambara Kulkarni Orient
Longman Ltd. 1974. p.56).
The beautiful literature of the Hindus took thousands of years to develop. It raised the
the status of Indian civilization and culture. Without knowing this one cannot know the
inner soul and glory of India.
Speaking only of the vast Vedic literature, the wonderful manifestation of human
genius through hearing alone, Maurice Winternitz says: "As the Veda, because of its
antiquity, stands at the head of Indian literature no one who has gained an insight into
the Vedic literature can understand the spiritual life and culture of the Indians." Rig
Vedic literature reveals an advanced civilization pointing to a description of settled
people, an organized society and a full grown civilization without
reference to a single allusion to migration.
(source: Ancient Indian Culture at a Glance - By Swami Tattwananda p.
94). Refer to Internet Sacred Texts on Hinduism
Hindu Scriptures tell us how ancient rishis (sages) experienced the divine
reality and how they responded with exuberant joy, confidence and a
feeling of intimacy. This literature is not primitive but highly developed
in its literary form, in its intellectual insight, and in its questioning attitude. The glory
of this literature is its imaginative and emotional qualities. There is a religious mood in
the longer hymns to Varuna, an awareness of divine might in the hymn to Indra, a
special radiance and loveliness in the hymns to Usha, the goddess of Dawn.
When these texts were translated they won admirers amongst some of the best minds of
Europe. In some cases, they even turned the Christian apple-cart. After reading them,
Schopenhauer found the Upanishads the "solace" of his life and death, and Kant found
the Hindus were "gentle", that "all nations are tolerated amongst them." These texts
won the admiration of Emerson, Thoreau, Walt Whitman, Tolstoy, Victor Hugo,
Romain Rolland, Hermann Hesse, Henrich Zimmer, Sir Edwin Arnold, Yeats, Carl
Jung, Toynbee and many others. The first harbinger of American religious freedom in
Masssachusetts, Henry David Thoreau is said to have come across a fresh translation of
the Gita by Burnouf but certainly the one by Charles Jones which had just been
published those days. In disillusionment of Christianity, he wanted to carry his new
religion to the end of the earth. His new religion was the Gita.
H. G. Wells has remarked: "The history of India for many centuries had been happier,
less fierce, and more dreamlike than any other history. In these favorable conditions,
they built a character - meditative and peaceful and a "nation of philosophers such as
could nowhere have existed except in India."
(source: The Outline of History - By H. G. Wells p. 855).
Alain Danielou observes that: "The sheer volume of Sanskrit literature is immense, and
it remains largely unexplored. Probably we shall never know well our own history over
the past five millennia until this immense reservoir of Sanskrit documents have been
tapped. Many text disappear every year, since the manuscripts are highly perishable in
India's extreme climate, and the teams of scholars who once used to recopy damaged
manuscripts for the libraries have almost entirely disappeared."
(source: Virtue, Success, Pleasure, Liberation - By Alain Danielou p. 16-17).
The Veda, taken as a whole, is the main source or the fountain-head of all Indian
culture. Its philosophical speculations lead to the Vedanta. Its forms of meditation and
prayer leas to the Bhakti doctrine, its rituals and sacrifices lead to to the Purava
Mimamsa school, its accounts of creation lead to the cosmology and pyschology of
samkhya, its descriptions of religious ecstasy lead to the Sadhanas of Yoga and its
metaphysical disquisitions lead to the reasoning of Nyaya and Vaiseshika.
Moreover, the Rishis and kings are the starting points of Itihasas and Puranas, and the
social customs that it mentions give rise to the Dharma Sastras. Thus all our secondary
scriptures - the Smritis, the Itihasas, the Puranas, the Agamas, the Darsanas - are only
developments of the 'Veda.'
And, just as all our scriptures have a common source, they have a common aim - to
make man a perfect being, god-like and one with him.
To download Hindu Scriptures - refer to Hindu Temple of Greater Cincinnati. Refer to
Stotra Rathnas.
Top of Page
For more refer to chapter on Greater India: Suvarnabhumi and Sacred Angkor
Top of Page
home hindu scriptures contents
Copyright 2006 - All Rights Reserved. Guest Book Updated - October 28, 2008