“The role of Bhagavadgītā and the Brahmakumaris in social welfare through self-realisation”

Topic: “The role of Bhagavadgītā and the Brahmakumaris in social welfare ?

??through self-realisation”

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Key words: ?Bhagavadgītā, human community, Brahmakumaris, society, ātman, Prak?ti, Rājayogi, consciousness, Daivi-Sampat, Sukarma (Good action), Vikarma (Bad action), Akarma (Neutral action)

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Abstract:

Currently there are various global issues like natural calamities, economic crisis, political crisis, nuclear waste, epidemics etc. Drastic climate changes have already impacted several societies across the world, providing an uncomfortable preview of an unstable climate in the near future.?Only Humans can be held responsible for creating such problems. Economic crisis and natural calamities have increased as a result of our own selfish and greedy instincts, the bad effects of which are suffered not only by human beings but also by every living being on earth. If we are responsible for creating these problems then, we are the only ones who have to solve these issues.

The root cause of these issues are not only external factors but also factors which are related to human intimacy or the human psyche, which is explicated by several scriptures. The mind is evolving in disorders like sensual pleasure, anger, greed, ego, attachment, aversion etc., which is known to be the basis of all these global disasters. When a human being realises his true identity together with its latent powers and virtues, then these powers and virtues become beneficial for the welfare of the society.

It is mentioned in the Bhagavadgītā that, one who is fully controlling all the organs and is always being even-minded and are engaged in the welfare of all beings and attain God alone.[1] Such unique thoughts have been described by various verses of the Bhagavadgītā and these are also explicit by the Brahmakumaris to make it practical for implementation. This paper will give highlights on such philosophical aspects which will help us to develop awareness to be involved in social welfare through self-realisation.

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Research Paper :

The role of Bhagavadgītā and the Brahmakumaris in social welfare

through self-realisation

Introduction:

???????????????Self-realisation is the basic but the highest stage of a person because it is the realisation of our own self. In general when we ask someone about their identity they easily introduce themselves with their name, role, qualification, occupation, profession, etc. but as it can be seen, it is not their real identity because it is the introduction of the body and not of the self which is the entity that is beyond the body, whom we call soul, energy or ātman. Now is it not wonderful to think that, how self-realisation will lead us to social welfare? Brahmakumaris has this famous quote that, “world transformation through self-transformation” and even Bhagavadgītā says, “Whatsoever a great man does, the same is done by others as well. Whatever standard they set, the world follows”.[2]

S. Radhakrishnan says, “The light generally comes through the individuals who are in advance of society. They see the light shining on the mountain heights while their fellows sleep in the valley below. In the words of Jesus they are like, the “salt”, the “leaven”, the “light”, of human community. When they proclaim the splendour of that light, a few recognize it and slowly the many are persuaded to follow them”[3] . Hence, it is necessary to be a wise individual to bring about the welfare of many. When each individual begins to think of possessing such greatness then this positivity is highly beneficial for the society. Similar thoughts can be elaborated from the Bh.Gītā and we will see how Brahmakumaris support these thoughts to make it practical in present day scenario.

Society as a part of phenomenal world:

In between the whole divine teachings, God has mentioned about the most striking idea of the A?vatthav?k?a. Where it is said that, “An eternal A?vattha rooted above and branching below whose leaves are the Vedas; he who knows it, is a Veda knower”.[4] This idea of the A?vattha in the fifteenth chapter of the Bh.Gītā owes its origin and inspiration from the Kath.Up where we have the famous verse: Urdhvamūlo?vāk?ākha e?o?vattha? Sanātana? (?????????????????? ??????????? ??????|).[5] R. D. Ranade elucidated the fundamental difference between the descriptions of the A?vattha in the Ka?h.Up and Bh.Gītā. In the Bh.Gītā the A?vattha is the tree of unreality and equivalent to Sa?sāra, on the other hand in the Ka?h.Up the A?vattha is real and is equivalent to Brahman.[6] Hence as per the Bh.Gītā this A?vattha tree is the mundane world which especially mentioned by God because we the human being play our essential role on this worldly stage.

Rāmānujacārya gives an explanation that “The Vedas speaks of the imperishable “A?vattha tree called Sa?sāra. This ‘A?vattha tree with its roots above and branches below’ it has its roots above, since it has its roots in Brahmā (the creator otherwise known as Hira?yagarbha) who is seated above the seven worlds. It has ‘branches below’ ending with denizens like men, animals, beasts, worms, insects, birds and immovable.[7]

So as per this explanation we can say that this A?vattha tree is the whole galaxy and society is the part of it. There is one universe but there can be many societies. According to Amarko?a, a group of animal or group of any living being is called Samāja (society). Samāja is a group of similar clans, tribes, communities and sub communities and religions.[8] So wherever we live and wander that locality or group of the people is our society. There are some social workers who work for the welfare of their society which will ultimately become benevolent to the welfare of the universe.

Relation between Self and Society:

The society is a group of individuals or persons living together with certain norms. An individual cannot live apart from the society or vice-versa. J. N. Sinha says there can be no society without persons; there can be no persons without society. They are abstraction apart from each other. The persons are members of a social whole and permeated by social life. They are self-conscious and free or self-determined units of society. They are spiritual beings. They can realize their moral ideal through society.[9] When a person is alone no one can recognise him but when he interacts with others verbally or through his behavioural norms his personality is revealed.

Responsibility of the self or individual for the society:

Each and every one is a part of the society. We receive many things from the society. Society fulfils our basic needs like food, clothing and shelter; we gain a lot from the society, like education, tradition, culture, protection, etc. there is chain system in the society through which one gets the help from the other. As a farmer works in his farm, his produce comes to us via various middlemen and finally to the retailers and grocers through transportation. A good number of people work to make the food available to us. Hence we are directly or indirectly bound by the social debt. So it is our responsibility to think about the well-being of society because we are the only ones who are responsible for its downfall.

Vision of the self for the society:

It is said that we create S???i (world) as per our D???i (vision). In purā?a it is mentioned that the Brahmā created this world through his D???i. So this vision is so important both for the self as well as for social welfare. In the fifth chapter of Bh.Gītā it is said that, the learned ones look with equanimity on a Brāhma?a endowed with learning and humility, a cow, an elephant and even a dog as well as an eater of dog’s meat.[10]

Rāmānujacārya explain this in detail, he says, the sages see the selves to be of the same nature, though they are perceived in extremely dissimilar embodiments such as those of one endowed with learning and humility, a mere Brāhma?a, a cow, an elephant, a dog and a dog eater etc., because they all have the same form of knowledge in their nature as ātman. The dissimilarity of the forms observed is due to Prak?ti (body) and not to any dissimilarity in the self; consequently, they, the wise, perceive the self as the same everywhere, because all selves, though distinct, have the same form of knowledge.[11]

This vision is very great i.e., to see everyone as a soul (ātman) as it resolves all inequalities. Today many problems in the society are occurring due to these inequalities. The first inequality is that of the male and the female. In the medieval period, female faced so many problems like illiteracy, child marriage, sati system, and dowry. The male dominant society always tried to suppress the female and her potential. All types of inequalities a man is facing today is because of his misconception that he is a body which is called Adhyāsa in?Brahmasutra. As per the concept of Adhyāsa human beings consider themselves as a body and think that, I’m a fat, thin or black or fare[12] . But these are the Dehadharmā?i – the identity of the body and not the identity of the real self. Due to this illusion, man has lost his inner values and divinity. Hence Bh.Gītā advises to stay in svadharma, because the dharma of another is fraught with fear.[13]

The teaching of the Brahmakumaris explains the self in the form of point of light. It’s the purest form which is filled with the seven innate values, which are - knowledge, peace, purity, love, happiness, bliss and power. The highest form of the soul is like seed, where all the values are situated in the essence. The mahāvākya quoted in Avyaktavā?i (the sound of imperceptible) “do not see the Chitra (that which is visible through this eye) but see the Vicitra (that which cannot be seen through this eye but can only be realised) that is the ātmā, a soul, which is different than this body.[14] The soul is a point of light, energy. And when Rājayogi practises to see or realise his own light or energy he starts to emerge his inner, hidden virtues which creates many changes in his life. Apart the aura of his positive vision creates positive environment which gives a comforting feel to every soul who comes in his company.

Hence when most of the people from the society begin to contemplate on the self (soul conscious), they will create a positive environment and this will definitely make the society a better place to live.

Root causes of downfall of society:

The ancient society of India is always being praised for its rich and prosperous culture. But in the current era, we can see the declination of society. Corruption, murders, sexual abuses are highlighted in daily newspapers. Every day we blame people, government, fate and even some times God for all this. We need to think deeply what could be the root cause of such degradation? Why the people of society are suffering from so many challenges and pain?

Bh.Gītā gives very appropriate answers to all these questions and also make us understand that people or fate are not responsible for the downfall of the society but the evils which are hidden in every human being is?responsible for this. In Bh.Gītā it is mentioned that, “the door of hell which is the destroyer of the soul, is of three kinds – lust, anger and also greed. Therefore one should forsake these three”[15] . Every day we come to know of so many incidents where out of anger and greed people kill to their own relatives and due to the vice of lust, many have lost the discretion or common sense and commit the crime of sexual abuses. Hence God beware us all, “this desire, this anger, born of the quality of rajas, is a great devourer, a great sinner. Know this to be the enemy here.[16] It is also said further that, “knowledge is covered by this constant enemy of the vice, in the form of desire which is an insatiable fire”.[17]

S. Radhakrishnan described it, he says, “desire is never satisfied by the enjoyment of the object of desire; it grows and more as does the fire to which fuel is added.[18] Therefore these vices are the enemies which have given rise to problems, pain and grief in human life. Hence it can be said that the root cause of the society downfall is vices which are residing in the consciousness of the human beings.?

Body-consciousness is the root cause of all ignorance:

Some thinkers have recognized all the forms of ignorance and attributed them to man’s identification of the self with his body or what is called the body-consciousness. But God has taught that this body-consciousness is the root cause of all the passions which deflect man from the true path and lead him to anger, lust, greed, attachment and ego. When a person is body-conscious, the feeling of attachment towards those related to him on the basis of caste, color or country of his body influences his mind. This attachment with a few and aversion or prejudice towards others, gives rise to anger, greed, etc. which harm him and others also. Hence the very first lesson taught by Brahmakumari is that, man must renounce body-consciousness and establish himself in the consciousness of the soul instead, for thereby all the restlessness and peace-lessness of the human mind gets automatically curbed and controlled.[19]

Daivi sampat for the development of the society:

The society is formed for all living beings to live in harmony. This harmony is possible with value-based behaviour with each other. Bh.Gītā gives a list of such values which are being called Daivi-Sampat. The classification of the divine and non-divine attributes are given in the sixteenth chapter of Bh.Gītā which gives a better understanding of good and bad karma and its consequences.

The Lord says that, fearlessness, purity of mind, persistence in knowledge and Yoga, charity, control of the external organs, sacrifices, (scriptural) study, austerity and rectitude;[20] non-injury, truthfulness, absence of anger, renunciation, control of the internal organ, absence of anger, renunciation, control of the internal organ, absence of vilification, kindness to creatures, non-covetousness, gentleness, modesty, freedom from restlessness;[21] vigour, forgiveness, fortitude, purity, freedom from malice, absence of haughtiness, - these are the qualities of one, who is destined to have a divine nature.[22]

The ?g.Veda shows the struggle between the gods and the dark opponents. The Rāmāyana also represents a similar conflict between the representatives of high culture and those of unbridled egoism. Similarly the M.B. tells us of the struggle between the Pā?davas, who are devotees of Dharma, of law and justice, and the Kauravas who are lovers of power. S. Radhakrishnan says, historically, mankind remains remarkably true to type and we have today as in the period of the M.B. some men who are divinely good, some who are diabolically fallen and who are damnably indifferent.[23]

In the present scenario, the ratio of negativity will keep on increasing. There is a fearful environment everywhere, no security, everywhere there is untruth and seduction. People are binding themselves with various bondages. The bondages are one’s own negative thoughts and habits (Sa?skaras), due to which he has lost control on his own senses. There are also people who have their bondages in relationships. There has to be love and faith in relations but many people are losing their faith and love in their relatives, hence they are not able to stay together. Consequently it has led to increasing number of nuclear families and divorces. In such a worst scenario how far can the society be a place to live happily? The Bh.Gītā gives very wonderful teachings of Karmayoga that creates a positive attitude in human being which helps create a harmony in social relationships and interactions.

Life without morals:

According to the teachings given by the Brahmakumaris, it says that a life without values and morals will create an imbalanced personality. BK Jagadish says, “Life will be not be qualitative and emotionally worth living, if we load people’s mind with facts and if the society does not have any cherished values, noble traditions and worthy customs. Would we be happy with politics without principles, business without honesty, science without scruples, money without morals and families without love and cooperation?”[24] So this is the crucial time in the entire history of mankind where everyone in the society needs to be taught of moral and values combined with spiritual knowledge.

???????????To live a value based life one has to start the process of transformation. For this a person has first to have the realisation that there are certain negative tendencies within him, which needs to be eliminated and positive values have to be built up in their place. This realisation, coupled with firm determination alone can start this process. The first transformation has to be at the belief-level. One has to know that his real identity is as of a soul, a point of light and that in his original nature, he is pure and peaceful and is an immortal child of God, who also is a point of light and is perfectly pure, peaceful, loving and blissful. Based on this consciousness and having faith in the law of karma and reincarnation, one has to make efforts, with resoluteness of mind, for inner transformation. This self-transformation leads to a better society.

Teachings of Karmayoga:

Literally?Karma?means ‘action ’ or ‘deed’, in fact anything that you do. If??ta?is “Truth in action”, Karma is the “Law of action”. In the traditional texts?karma?is often written as a compound word-?karma-vipāka.?Karma-vipāka means “action and result” similar to “cause and effect”. Everything you do is caused (at least in part) by what you have done in the past and in turn will cause your?future ?actions.[25] Thus every act, moral and otherwise, is the result of some previous act which caused it. In the?Upanishads,?karma?thus operates as a causal explanation for everything that happens, particularly to?human ?beings. “As one does, so one becomes; by virtuous acts one becomes virtuous, by errant acts one becomes errant”.[26] In other words, all actions you take are the results of actions you have taken in the past; all actions you take are also the causes of future actions.?????????

Karma is descriptively described by all the āstika Dar?ana. Six types of Karmas are elaborated in Vedāntasāra, they are – Nitya, Naimittika, Ni?iddha, Prāya?citta and upāsanā?i.[27] M. Hiriyanna described these concepts extensively, he mentioned, Nitya karma generally obligatory while the Naimittika karma is performed only conditionally. The latter depends upon some specific occasion. Prāya?citta Karma also depends upon specific circumstances but it differs from the Naimittika karma which is occasioned by sinful acts. Ni?iddha karmas are completely prohibited. Upāsanā is meditation, a mental operation involving an explicit use of the will. It is different from j?āna which does not depend upon will, but arises whenever the conditions for it such as contact of sense with object are fulfilled.[28]

Bh.Gītā advises human beings to perform such karmas, which will not create bondage. The Karma which is associated with j?āna that karma becomes yoga, and then one comes out of the bondage of karma. It is said “being steadfast in yoga and perform actions, abandoning, attachment, remaining unconcerned regardless of success and failure. This evenness of mind is known as Yoga”.[29] While performing any action to be steadfast in yoga means to concentrate fully on action not on the other things. Many times it happens when we are performing a particular task our mind is not concentrating on it but is wandering somewhere else. Hence the quality of that work decreases. But when we work or act with a focused mind then such work is definitely qualitative. If we have worked with focused a mind and yet we are not successful or we do not get a satisfactory result, then too we will be happy because we will have the satisfaction that at least that we’ve done the work with complete concentration.

Our actions are the reflection of our character. If will act with the values (Daivi Sampat), which are mentioned in Bh.Gītā then our every act will create positive attitude which will be beneficial for ourselves as well as for others.

Knowledge of Good action, Bad action and Neutral action:

Brahmakumaris give the knowledge regarding the nature of actions in this physical world of duality, where to every action there is an equal and opposite reaction. They explain in their basic course the true meaning of Sukarma (Good action), Vikarma (Bad action) and Akarma (Neutral action). The genesis of action is that thoughts emerge in the mind first on the basis of Sa?skāras, which when transformed into action, produce their own reactions thereby resulting in linkages with other souls.

????Good action is one which is viceless, that is, it is performed without the influence of any vices as a bad action is influenced by a vice or vices. A good action performed while in the remembrance of the Almighty Godfather leaves no reaction on the mind and generates no new linkages and therefore, comes under the category of Akarma or Reactionless Action and is also commonly called non-attached action.[30]

Teachings of Rājayoga Followed by Brahmakumaris:

Rājayoga which practised by Brahmakumaris not just a meditation but it is the way of life. Brahmakumaris define Yoga as ‘lovable and purposeful link of soul with Incorporeal God by stabilizing in soul-consciousness and God-consciousness.’

“Rājayoga is the art of living in balance of being happy and peaceful, of knowing and loving the self and others on a deeper, more spiritual level. It’s an essentially spiritual practice that has its roots in antiquity and yet its validity is confirmed in the present day-to-day personal whirlwinds of many.”[31] Practice of Rājayoga gives man inner tranquillity. It gives him mental relaxation and thus enhances his capacity to judge things calmly and dispassionately. It enables man to live in peace and to let others to live in peace. This state of mind contributes greatly towards the betterment of the society.[32]

The four pillars of the spiritual teachings should be very strong for a Rājayogī. They are - celibacy (Bahmacharya), good company (Satasa?ga), pure conduct (Dhār?ā), Pure or Sāttvika food and Sevā (Godly service). Celibacy, good company, pure conduct and pure food are necessary to be observed for the self-improvement and the Godly service helps one to serve others with divinity which is imbibed by Rājayogī. The good wishes a Rājayogī has in his heart for others or in a broader sense for the entire creation helps in creating a positive energy field which emerges in the form of good vibrations called Manasā sevā. When The Godly knowledge received by us is given to others verbally it is known as Vāchā sevā. The act which is performed for the welfare of others, such every act is called Karma?ā seva.[33]

Hence these services help the Rājayogī as well as others to be psychologically, physically and emotionally healthy and strong. Thus Rājayoga helps one to increase his emotional stamina, improves human relations, frees one from worries, saves wastage of thought power and brings about an atmosphere of good will. In other words, it brings about the society of divine sovereignty.

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Conclusion:

This world is in the cyclic form. As the cycle moves cyclically i.e., the part of the cycle which goes up that comes down and the part which is at down that takes again upper state. Similarly the state of this world is also cyclic, which keeps on changing, which means change is the only thing that is constant. Hence it is said nothing is certain but change is certain in this world. Change is the law of this world. This makes us realise that this world is in a state of downfall. The material world outside has reached its highest stage, but at the same time we are seeing a degeneration in morality and spirituality. God has said in the Bh.Gītā that whenever there is a decline of Dharma and rise of Adharma, then He comes for the protection of the good, for the destruction of the wicked and for the establishment of Dharma.[34] The same is advocated by the Brahmakumaris also, who say that now its high time that there is a transformation of this world. This world cycle will change from Kaliyuga i.e. the Iron Age to Satyayuga i.e., the Golden Age. This age is called as the confluence age.

???????????We have the knowledge from scriptures since centuries but the situation of the world is falling down continuously, the reason being the knowledge of the scriptures learnt by people is theoretical in nature and hence doesn’t come into practice. If human beings practically apply the teachings of scriptures in their life, they will find positive change in their own personality.? Brahmakumaris help all to use knowledge in a practical way. Their teachings give special focus on the practical application of knowledge.?

Creating a good society is the responsibility of each and every citizen. When an individual is wise, his good lifestyle is an example that is followed by his family and it will impact the entire society thus helping in developing harmony. When every person turns to be wise then there will be unity in the society because goodness will be reflected collectively and where there is unity there will be peace and happiness. So let us contribute in this process of transformation with the practical use of the divine knowledge taught by God himself.

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??

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???? Department – BrahmakumarisIshwariya Vishwavidyalaya, Delhi, 2000

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????department, Delhi

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[1] Bhagavadgītā, 12.4

?????????????????????? ??????? ????????? |

??? ????????????? ????? ??????????? ???? ||

[2] Bhagavadgītā3.21

?????????? ???????????????????? ??? |

? ?????????? ?????? ??????????????? ||

[3] S.Radhakrishnan, The Bhagavadgītā , George Allen and Unwin Ltd., London, 1956, p.140

[4] Bhagavadgītā15.1

???????????? ??????????? ????????????? |

???????? ???? ??????? ????? ??? ? ??????? ||

[5] Kath.Up. II.6.1

[6] Ranade, R.D. The Bhagavadgītā As a philosophy of God-realisation, Nagpur University, Nagpur, 1959, p. 15

[7] ?ri Rāmānuja Gītā Bhā?ya, Tr. by Swami Adidevananda, Sri Ramakrishna Math, Madras, 2005, p. 484, (commentary on Bh.Gītā 15.1)

???????????? ??????????????????????? ???? ???????????, ???????????????????????????????? ---------------|

[8] Amarko?a? 2.5.42

??????? ?????????? ??????? ?????????? |

????????????? ????????? ?????? ?????????????? ||

[9] Sinha, J.N., Introduction?to Philosophy, New Central Book Agency, Calcutta, 1985, p.217

[10] Bhagavadgītā 5.18

?????????????????? ????????? ??? ??????? |

???? ??? ??????? ? ???????? ????????? ||

[11] ?ri Rāmānuja Gītā Bhā?ya, op.cit., p. 203, (commentary on Bh.Gītā 5.18)

????????????????? ????????? ????????????????? ?????????????????? ???????????? ? ?????? ???????? ????????????????? ?????????????? ??????? ????????? | ????????? ?? ????????, ? ??????, ????? ?? ??????? ?????????????? ??? ??? ???????? ???????? ||

[12] Brahmasūtra ?ā?karabhā?ya 1.1.1.1

??????? ??? ???????????????????????????? |-------------------- ?????? ????? ???? ?? ??? ??????????????????????????, ??? ?????????? – ?????????, ???????, ??????? ????????, ???????.

???????? ???? |

[13] Bhagavadgītā3.35

???????? ????? ?????? ??????? ?????? ||

[14] Avyaktavāni

[15] Bhagavadgītā16.21

???????? ????????? ?????? ??????????? |

???? ??????????? ????????????????????? ??????? ||

[16] Bhagavadgītā3.37

??? ?? ????? ?? ?????????????? |

?????? ????????? ???????????? ??????? ||

[17] Bhagavadgītā3.39

??????? ?????????? ???????? ??????????? |

???????? ??????? ?????????????? ? ||

[18] S.Radhakrishnan, The Bhagavadgītā , George Allen and Unwin Ltd., London, 1956, p.148

[19] The way and the goal of Rajayoga, PBKIVV, Mt. Abu, 1975, p.7

[20] Bhagavadgītā 16.1

???? ??????????????????????????????????? |

???? ????? ??????? ?????????????? ??????? ||

[21] Bhagavadgītā 16.2

?????? ?????????????????? ?????????????? |

??? ????????????????? ??????? ??????????? ||

[22] Bhagavadgītā 16.3

???? ????? ????? ?????????? ?????????? |

?????? ????? ????????????? ???? ||

[23] S.Radhakrishnan, op.cit,p.334

[24] BK jagdishchander, Building a value based, peaceful and prosperous society, Literature Department – BrahmakumarisIshwariya Vishwavidyalaya, Delhi, 2000, p. 295

[25] Karmavipāka Sa?hitā 1.33

????????? ????? ????????? ???? ????????? ?????? |

??????????? ??? ???? ????????? ?????????? ||

[26] Brihadaranyaka?Upanishad ?4.4.5

[27] Sadanandayogi, Vedāntasāra? 3

?????? ??????? ????????? ?????-?????????-?????-???????-????????????-?????????|

[28] Sadananda, Vedāndta-sāra – A work on Vedanta Philosophy, Ed. And Tr. M. Hiriyanna, oriental Book Agency,

?Poona, 1962, p. 21

[29] Bhagavadgītā 2.48

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[30] Hassija Jagdishchander, Rajyoga : as experienced by a scientist, Brahmakumaris Literature department, ?

??Delhi, p. 26

[31] ó Donnell, Ken, Pathways to higher consciousness, Eternity Ink, Australia, 1996, p. 10

[32] Hassija Jagdish chander, Spiritual Miscellany, om Shanti Press, Abu road, 2000, p.481

[33] Jagdishchander, Gyansudha, Vol. 4, Literature Department, Abu (Raj.), 2008, p. 43

[34] Bhagavadgītā 4.7-8

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