Bhagavad gita and Human Conflicts
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Bhagavad gita and Human Conflicts

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Bhagavad gita and Human Conflicts

Bhagavad gita and Human Conflicts

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Bhagavad gita and Human Conflicts Bhagavad gita and Human Conflicts Document Transcript

  • BHAGAVAD GITA and HUMAN CONFLICTS Dr.T.V.Rao MD We live in a conflicting world, where our personal interestscarry more importance than God, Religion and Society. When you askany man in power certainly he appears to be happy but there is anever-growing vacuum within him, as he cannot afford to lose thepleasures of worldly life. And a feeling of enough with work, thegetting fed-up with things, exhaustion, and a tiredness that we oftenfeel in life is the result of tamas, the principle of inertia. All these areto be found in us at all times. We are sattvika, rajasika and tamasika,at every time. The Mahabharata teaches how complex the humanlife, our relations, jealous, envious nature of the people. The battle ofthe Mahabharata or any battle whatsoever, inward or outward, isthe colour and the shape that these forces put on when theycommingle in the interest of cosmic evolution, Lord Krishna teachesthe role of a Human in the world which is illusionary. The Bhagavad-Gita is considered by eastern and western scholars alike to be amongthe greatest spiritual books the world has ever known. In a very clearand wonderful way the Supreme Lord Krishna describes the scienceof self-realization and the exact process by which a human being canestablish their eternal relationship with God. In terms of pure,spiritual knowledge the Bhagavad- Gita is incomparable, its intrinsicbeauty is that its knowledge applies to all human beings and doesnot postulate any sectarian ideology or secular view. This is becauseproficiency in the Bhagavad- Gita reveals the eternal principles whichare fundamental and essential for spiritual life from all perspectivesand allows one to perfectly understand the esoteric truths hiddenwithin all religious scriptures. Many great thinkers from our timessuch as Albert Einstein, Mahatma Gandhi and Albert Schweizer as
  • well as Madhvacarya, Sankara and Ramanuja from bygone ages haveall contemplated and deliberated upon its timeless message. The aimof the Gita is to lead us up to this universal synthesis of the ultimatebalance of things. The primary purpose of the Bhagavad- Gita is toilluminate for all of humanity the realization of the true nature ofdivinity; for the highest spiritual conception and the greatestmaterial perfection is to attain love of God! To understandBhagavad-Gita, we have to first of all, to recondition our minds andmake ourselves prepared for the reception of this impersonalteaching. We are in a world of conflicts and forces, rajas, which pullsus outward in the direction of space, time and objects though theavenues of senses, and sattva, which keeps us intact, integrated inour own selves and in our own status. We are personal, and theteachings of Bhagavad Gita, is impersonal, manifest in various stages.Ultimately, it will become totally impersonal, into which thepersonalities vanish altogether, as if they had never been at anytime. The Mahabharata concludes with these words: “Fools findthemselves in umpteen situations every day when they can behappy, or when they can be unhappy, also.” It is the stupid man, notthe wise one, who sees occasions for joy, or sees occasions for griefin the world. The world is not intended to bring us joy, nor is itsintention to pour on us. A super genius computer, the palaces peoplelive, the estates they possess have no intention to give ussatisfaction, nor is it intended to be there to bring us sorrow.Bhagavan Sri Krishna, when he spoke the Bhagavad-Gita, intended toresolve a conflict. What is a conflict may be a question that raisesitself before our minds. There are, many types of conflict, withinwhich every other type, kind, or variation of disharmony can besubsumed. The occasion for the delivery of this Gospel was the battleof Mahabharata, which means a field of conflict with other people.This is what is known as a battle. The first problem one encounters in
  • life is conflict with other people. You do not like me, and I do notlike you. When we wake up in the morning and look at the world, weare faced with a conflict with other people. This is a difficulty whichsaps the vitality of many in the world. We have to see faces withwhich we cannot reconcile ourselves. It may be a boss, a subordinateor an equal,—it makes no difference. When we cannot reconcileourselves with another face, there is a conflict; and we see nothingbut faces when we get up in the morning and look at the worldoutside. The battle of Mahabharata is a large Epic, describing thisprimary conflict of human nature,—conflict of one person withanother person, in which can be included conflicts of groups,communities and nations, because all these are nothing butpersonalities and individualities associating and clashing in certainmanners and patterns. It is the conflict between the individual andthe world as a whole in the form of this vast creation. Man hasestranged himself from Nature. This is another conflict,—the conflictbetween man and Nature. The world seems to be outside us, and weseem to be strangers in this world. We are not sure whether we arereally wanted in this world. Sometimes it looks that we are notwanted at all, and yet we, somehow, reconcile ourselves with thehardships of this mysterious creation and pull on in life, get on, aswe say, next conflict is due to another conflict altogether, viz., theconflict between the Universe and the Absolute, between man andGod. We are estranged from God Himself. That is why every otherconflict has cropped up. Social conflict or political conflict is due toindividual conflict. The individual conflict is due to the conflict ofnatural forces in respect of the individual. This, again, is due to ahigher conflict between the Universal Soul and the individual soul,man and God waging a war with each other. The philosophy ofBhagavad Gita convinced many great personalities in the world assaid by Aldous Huxley “The Bhagavad-Gita is the most systematic
  • statement of spiritual evolution of endowing value to mankind. It isone of the most clear and comprehensive summaries of perennialphilosophy ever revealed; hence its enduring value is subject notonly to India but to all of humanity”.Emaildoctortvrao@gmail.com