Ebenezer Gangmei, BD-2 year.

HINDUISM: Smriti: The Secondary Scripture of Hinduism and 2009

Bhagavada Gita

SMRITI: The Secondary Scripture of Hinduism and Bhagavada Gita

Ebenezer Gangmei

BD-2

1st Semester

Submitted to Mr. Paluri Wilson

Subject: Hinduism

New Theological College, Kulhan

Dehradun

Date: 10th August, 2009

CONTENTS
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Introduction

1. Sutra Literature

2. Puranas and their Characteristic

3. Avatara and Development of the Idols and Temple Worship

4. Agamas and the Rise of Vaishnava, Shaiva and Shakta Sects

Agamas:
Vaishnava:
Shaiva
Shakta Sects

5. Itihaas
Ramayana:
Mahabharata
6. Bhagawata Gita
Karma Yoga
Jnana ( Jyana) Yoga
Bhakti Yoga
Conclusion

Introduction
Hinduism is the predominant religion of the Indian subcontinent which is often referred to as Sanatana
Dharma, meaning "the eternal law". The Hindu religion is said to be a accumulating religion which take
up all into itself or absorb everything and every spirit of religion and, its nature can not be distinguish
from Philosophical stream of Life. Hinduism does not have a "unified system of belief" but does rather
an umbrella1 term comprise the plurality of religious phenomena which origin from Vedic traditions.

The scriptures of Hinduism discuss theology, philosophy and mythology, and provide information on
the practice of dharma (religious living). Among these texts, the Vedas and the Upanishads are the
foremost in authority, importance and antiquity.

And the best way to get into and find the explanation or to understand the spirit of Hinduism is to go
into the scripture of Hinduism. This paper based its work on the secondary scripture (Smriti) and its
introduction.

The Vedas, the primary scripture of the Hinduism have been the primary source for the beliefs of the
Hindu and also the foundation of every people for the base of faith.

Shruti: This is mean “to be heard” or “what is heard”. The primary scripture.

Smriti: This is mean “to be written” or “recollection” or “What is been remembered.” The
secondary scripture.

1
“Umbrella”. The Term used, when a plurality of verb is to be explained.
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Smriti contain all the sacred text and ideology of Human origin and which are “agree to” by the later
period. Traditionally it is based on authoritative relativity of Shruti and its supremacy that rule this
scripture, but inspired lawgiver like Manu and Yajnavalkya works ascribe that this tradition of Vedas
have changed to some extend.2 The authority of this scripture goes to the extent that, it said that this
must be read and meditated to fully understand and to follow the Vedas, unless then it is not fully
fulfilling the primary purpose. The Smriti is easier to under understand which used lot of symbols and
truth of universal thought and mythology 3. The Smriti is so popular that even television serial and
movies have been made in order to watch by the villager, normal people and at home4.

Bhagavad Gita is one of the primary focuses of this paper and it is also one of the most important
Scripture of the Hinduism.

1. Sutra Literature
The Sutras, is the beginning of the legal literature, with the appearance of heterogeneous mass of
regulation and law, from which one must pitch out the law for which he is seeking 5. Hindu Philosopher,
saints and poets have produced a voluminous literature which is a largely beyond the scope of an
anthology limited to scripture. These investigate into specialize realms of philosophy; in large measure
the religious content of these system is already concerned by the Vedas and Upanishad upon which they
heavily draw6. This text comprises of concise formulae and systematic explanation of the braches of
Vedas. Sutra literally means a rope or thread that holds things together, and more metaphorically refers
to an aphorism (or line, rule, formula), or a collection of such aphorisms in the form of a manual 7.

The very mass of Vedic sacred literature became its base. No one learn it all and understands it all.
There arose a need for condensed, statement of the rendered truth, and the laws of ceremonial, which we
have in the form of Sutras or collection of aphorisms, tersely giving the most needful information; and
these were composed by different author’s for different Brahmanical families and are exceedingly
numerous. They are based upon the Vedas and subsequently Brahmanas, and exhibit many of the
peculiarities of the Vedic language8.
 Kalpa - ceremonial
 Siksa - phonetic
 Chandas - prosody
 Vyakarana - grammar
 Nirukta- etymology
 Jyotisa- Astrology

And of this the Kalpa (Ceremonies) is the most important which gives the sacrificial, and rituals rules
and regulations, which are further separated into: Srauta Sutras - a sacrificial rituals, Grihya Sutras - a
Domestics ritual, Dharma Sutras - a Social Behavioral ritual and practices and Samskara - a sacrament
or purification.

2
Klaus K Klostermaier, A Concise Encyclopedia of Hinduism (New Delhi: Oneworld Publication, 2006), 12.
3
Jeaneane Fowler, Hinduism: Beliefs Practices and Scriptures. (New Delhi: Adarsh Enterprises, 1999), 13-14.
4
Ibid., 14.
5
Edward Wasburn Hopkins, The religious India (New Delhi: Munshiram Manoharlal Publisher Pvt. Ltd, 1977), 245.
6
“World Scripture”, A Comparative Anthology of Sacred text: A Project of the International Religious Foundation (Delhi:
Motilal Banarashidas Publisher Pvt. Ltd., 1993), 17
7
R De Smet, editor, J Neuner ed. alt. Religion Hinduism: A presentation and Appraisal by Jesuit Scholars (Allahabad: St.
Paul Publication, 1968), 34-36.
8
Ibid., 37.
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Dharma Sutra: these are directly connected to the Ghriya Sutra and deals with Dharma, which means
right duty, law, religion, custom and usage dealing with both secular and religious laws which are
inseparable in India. The importance of Dharma Sutra is that it is the source of all Dharma’s, the Vedas,
the Smriti and the duties of four Varnas and Avranas. Various morals Samskaras of men, like
Upanayana and marriage according to different castes; the annotations of the four Varnas in life, the
duties and the responsibilities of the kings, rules of taxation, ownership, guardianship, witness, money
lending, payments of debts and deposits, punishment for the various kind, partition and inheritance,
different kinds of Shraddas, rules for food, duties of women and their expiation, and Puranas and their
condition9.

Srauta Sutras: As a remedy, a systematic and business like codes are called for, and these lead to the
composition of Srauta Sutras. These Sutras presupposed the Samhitas and the Brahmanas. It is a
functional manual of the priest, and it follows faithfully its own Brahmana. As a manual it has taken
only those terms of Brahmana which are essential in the operation of the sacrifice. From the ritualistic
point of view the importance of the Sutras is so great that one can perform the sacrifice without the
Vedas, simply with the help of Sutras. Without the help of Sutras no one can learn rituals from the
Hymns and the Brahmanas10.

Ghriya Sutras: This text comprises numerous ceremonies applicable to the domestic life of the man
and his family from birth to death. The performance of the Ghriya rituals requires only the domestic life
(Anasathya). They are nearly forty consecrations (Samskaras) to be performed at different important
periods of a man life. The first from Garbhadhana and then to Vivaha and all along to Maha Yagnas
(great sacrifice). The Ghriya Sutras offered us a deep insight into the life of ancient India which is also
called “folklore journal” of ancient India11.

2. Puranas and their Characteristic

This comprises the branches of Indian Literature which also is a store house of Indian Culture and
civilization and is preserved for critical studies of Ancient India 12. Puranas are referred to as old as to the
period of Atharvaveda.

Purana means “an ancient” which comes from pura api navam mean- old but new13. These were written
primarily to popularize the Vedas and the Upanishad by means of using character like Avatara, Sadhu,
Bhiksu and, Bhaktas, which are still the favorites in a Hindu’s life and in children stories14.

The Puranas also keep a record of genealogies. The Vayu Purana says: "in ancient times the suta's duty
was to preserve the genealogies of gods, rsis and glorious kings and the traditions of great men”.
Puranas contain mythology, kings and their historical records, pilgrimage site, religious teaching and
dharma and Moksha, which fall under Smriti (Renewed Tradition) rather than Shruti (revelation). Some
of the Puranas have attained such a height that it is leveled to Vedas especially the Bhagavata Puranas 15.

9
Ram swami Aiyar, Cultural Heritage of India, 301.
10
Chitra Bhanu Sen, A Dictionary of the Vedic Rituals: Based on the Srauta and Grihya Sutras (New Delhi: Concept
Publishing Company, 2001), 13-14.
11
V. A. Ram swami Shastri The Dharma Sutras and the Dharma Sastra (), 301-311.
12
Ghana Kanta Bhagwati, Bhagvata Purana : A Socio-Cultural Study (Allahabad: Voha Publisher and Distributors, 1998),
1.
13
Dharmdeo N Singh, A study of Hinduism (Delhi: Vikas Publishing House Pvt. Ltd., 1999), 38.
14
T. M. P. Mahadevan, Outlines of Hinduism (Bombay: Chetna, 1999), 33.
15
Bruce M Sullivan, The A to Z of Hinduism (New Delhi: Vision Books Pvt. Ltd., 1994), 165.
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The Puranas are divided into three categories, the sattvic Puranas, the tamasmic Puranas, and the rajasic
Puranas16.

Bhagavada Purana is the tales of various incarnation of Vishnu, the descended (Avatara) of Brahma who
comes when evil rules. An Avatara comes to end the evil. There is one more incarnation to be born out
other than the nine former incarnated, this tenth will be Kalki.17
The Former nine are
1. Matsya - the fish
2. Kurma - the Tortoise
3. Varaha - the Boar
4. Narasimha - the Man Lion
5. Vamana - the dwarf
6. Parasurama – the Destroyer
7. Ramachandra – the Ramayan heroes and the evil Ravana enemy
8. Sri. Krishna – the Teacher of Gita
9. Buddha – the Prince ascetic of love and peace
10. Kalki- yet to come

3. Avatara and Development of the Idols and Temple Worship

Avatara is a term used to describe a god taking human form, or sending a portion of him to earth to take
on human body. This form took its original form after Mahabharata and Ramayan appears which was
primarily associated with Vishnu and his incarnation (Avatara) form. Some tradition has taken Buddha
and replaces him with Balaram for the purposed that, he, Buddha stopped animal sacrifices and sending
demonic beings to hell through his teaching, for Buddha has done a work of one of the Avatara. The
Bhagavad-Gita has express and given primarily focus to Krishna to be righteous and the one to destroy
evildoers and maintaining Dharma18.

There had been reformers and mystic who have denounced the worship of Idol and image like Kabir,
Nanak, and Ram Mahon Roy19.

The image worship can be traced back to pre-Vedic period and their practices in olden days. Hinduism
and idolatry remain an extremely complex and varied thing, with animistic survivals and the
superstitious believes mythological pantheon, divine Transcendence, all for the search for the Divine
being “HE” have been reduced to “IT” by Gnostic and philosophical teaching20.

The scriptures of Hinduism have distinguish at least eight kinds of image: stone, wood, metal, sandal
wood, a picture drawn on paper, sand, precious stone and metal image, which are all “ it”, the main
purpose of which is to help the worshipers to concentrated on meditation 21. Yoga is another most
influential practice for Hinduism that has shaped the practice of image worship which is the main and
first step in image worship, or image concentration22.

16
“The Cultural Heritage of India, vol-2 (Calcutta: The Ramakrishna Mission Institute of Culture, 1958), xxiii.
17
Mahadevan, Outline of Hinduism, 34-35.
18
W. J. Wilkins, Modern Hinduism (Delhi: Book Faith India, 1999), 189.
19
R De Smet, Jesuits Scholar, Religion Hinduism, 172-173.
20
Ibid., 172-173. The Scholars, have differentiated Hinduism (One of the religion that is also have a truth) to Idolatrism
(Believe based on Idol Worship).
21
Ibid. 176.
22
Ibid. 176.
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Yantras, a text with a more complicated geometrical description is another scripture that is given for
image formulation23.

The foremost explanation of the practice of image or idol in Hinduism is the fact in understanding of
soul present in every thing, that exist materialistically, which can be compare to presence of fire in the
wood, fire in the lamp and the transformation of the wood into charcoal are some very immediate
example, which explain their belief.24

In the early period there was no sanctuary of god or goddess and even no place for worship. The crowd
of devotees flocking to the shrine and the place where the Bhiksus and the Sadhus meditated are place
where they attain to give a honour to and to perform a religious practice, have now become a continuous
practices, building temple as remembrance place25.

4. Agamas and the Rise of Vaishnava, Shaiva and Shakta Sects

Agamas: The Agamas are an enormous collection of Sanskrit scriptures which are revered. The Agamas
are the primary source and authority for yoga methods and instruction. The Shaiva Agamas revere the
Ultimate Reality as Lord Shiva (Shaivism). The Vaishnava-Agamas (Pancharatra and Vaikhanasas
Samhitas) adore the Ultimate Reality as Vishnu (Vaishnavism). The Shakta-Agamas (Tantras) venerate
the Ultimate Reality as Shakti the consort of Shiva and Divine Mother of the universe (Shaktism). Each
set of texts expands on the central theological and philosophical teachings of that denomination 26. It is a
type of Post-Vedic scripture composed in Sanskrit and mainly concerned with matter of ritual
performance27.

A Mythology according to Jesuits Scholar, “is a search rather than a discovery”, and the Hindu
Mythology is one of the oldest and richest in the entire world 28. In Vedic period the number of god was
thirty-three, eleven for each three world, the sky, atmosphere and the ground.29

Vaishnava: The worshipper of Vishnu in Rig-Veda, are called the Vaishnava. In Rig-Veda 1.154,
Vishnu is pictured as measuring the earth. Vishnu transcended to Brahma and has been identified as
identical to Bhagavan Krishna. Vaisnavism is known by several other names such as Bhagavata,
Pancaratra, Sattava, and Ekantika30. They speak of 5 forms of Vishnu: The Transcendent (para), the
group (vyutha), the incarnated (vibhava), the immanent (antaryamin), the idol (arca). In South India
they are called as Sri Vaisnavist31.

Shaiva: They worship Shiva as exclusive devotion to Brahman who lives in body or who posses the
body. These people are distinguished by a horizontal tilaka mark on their forehead and rudraksha bearer.
The Shaivism rise with the corresponding decline of Buddhism and Jainism32.

23
Ibid. 177.
24
Ibid, 178-179.
25
Ibid. 157-159
26
Wilkins, Modern Hinduism, 20-21.
27
Ibid., 21.
28
R De Smet, Jesuits Scholar, Religion Hinduism, 81.
29
Ibid., 82-84.
30
Mahadevan, Outline of Hinduism, 180.
31
R. De Smet, Jesuits Scholar, Religion Hinduism, 231-234.
32
Bruce, A to Z of Hinduism, 165.
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The Shaivism is probably the outcome of the pre-Aryan primitive religion which was excavated in the
Mohenjo-Daro and Harappa civilization. The plausible of the image and the figure of a person
surrounded by the animals is assumed to be of Shiva, as Pashupati (Lord of cattle) 33.

This sect is known differently by different name in different places. They are called Lingayats in
Karnataka and Maharashtra, who are strict vegetarian and bury the dead. One of the sects is also known
as Kapalikus and Kalamukhas who are also called as Mahav rathis, who observed the great vows and
have their meal on the human skull and rub their body with corpse ashes. The Pashupatis are yogis who
are Avatara of Shiva in the region of Baroda and attain ecstasy by mean of violent practice.

According to Shaivism the path to attain the last end consist of five steps
a. Karya – The effect and knowledge
b. Karana –The cause and identification of Shiva
c. Yoga – The union through meditation and ritual practice
d. Vidhi – The vows
e. Dukhanta – End of misery

Shakta Sects: The Shakta sects have been the most tolerable and outstanding sect, who are
misunderstood by others in their teachings and practices 34. Their cults involve lots of tantricism, black
magic and superstitious believe35.

They are the one who worship Shakti the mother goddesses, a female personification of a divine power.
They glorify Shakti and teach occult practice and develop magical power which resulted in release of
knowledge. The Shakta’s cult has seventy-seven (77) agamas which are known as Tantras. They appear
as Bhavani, Lakshmi, Saraswati and Sita and Radha always appeared with conjunction to Rama 36.

5. Itihaas
Itihaas contains the most famous literature Ramayana and Mahabharata which contains the stories of
great heroes. These epics are highly complex and believed by the Hindu to contain sacred writing in
written form which was traditionally passed down by oral tradition37.

Ramayana: Ramayana is written in Sanskrit by sage Shri Valmiki. Scholars have concluded that there
are many versions but Valmiki’s is considered to be earliest and most authentic 38. Ramayana gives a
picture of religious social and political life of ancient India. There are variations found in Puranas
written by different scholar like the one by Kampan written in Tamil.

Valmiki portrait Rama as unique man but not as incarnated God and later version have presented him as
Avatara of god which has changed within centuries by Kampan and Tulsi Das. The study of Ramayana
is said to be necessary to interpret the Vedas correctly which is also known as “encyclopedia of ancient

33
Ibid.
34
Mahadevan, Outline of Hinduism, 191.
35
Wilkins, Modern Hinduism, 53.
36
Ibid., 54.
37
Jeaneane Fowler, Hinduism: Beliefs Practices and Scriptures, 38, 39-40.
38
Dharmdeo, Study of Hinduism, 38.
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Aryan life and wisdom”. The earlier form of this epic wherein prose and verse form is passed down
through disciples and was known as Kavya, Akhayana and Ityaasa.39

Ramayana contains the four stages or element; the palace story, the banishment of Rama, abduction of
Sita and the legend of Rawana and Hanuman (ape god). Rama the eldest son of Dasaratha the king of
Ayodhya is banished into the forest to the south of India in exile for fourteen years which was for the
arrangement his installment of heir. His younger brother Bharata is appointed as king in his place.
Dasaratha dies of heart brokenness while Rama, Laxamana and Sita go to the forest in exile. 40

Ravana, the king of Lanka abduct Sita from Janasthana (house in forest) and took her to Lanka. Rama
rescues her after the battle with the help of Hanuman and Sugriva, whom he place on a throne after
killing his brother in a battle. They return to Ayodhya and lived happily.41

The Ramayana is a mirror of the highest ideal of Hindu culture and civilization 42, which has been the
model for every Hindu custom and practice, even in today’s modern Hinduism. The story gives a clear
picture of how Ayodhya looks; the kingdom enjoyed a great prosperity life under the rule and guidance
of Shri Rama. Its roads were spacious, well laid out, and watered to keep down the dust, agriculture and
traders received special attention and protection, and it became possible for all classes of society to
breathe freely and strive successfully for self-expression43.

Hanumat, the brahmachari44 is an ideal of a man’s nature of how a person should live pure and a life
dedicated to his master. He comes across, letting his eyes falling on many ladies in a sleeping condition;
and he carried on vigorous introspection and reasoning till he was satisfied that his mind was not been
tainted, and still he did not fail in his duties for his master and says, “May my devotion to thee remain
unshaken”45.

Sita is an ideal wife. Marriage was considered a sacred trust to rear up a generation that would solve the
unsolved problems of the family, country, or even of the world. A wife should be submissive to husband
and carry out all the duties of being a wife and the perfect wife as she was. She performed her duties by
continuingly praying for her husband when she was blazing in fire, during her trial of “Agni Pariksha”.46

Rama is presented as ideal man in whole of the text, even after rishi or the celestial joined hand and urge
him to remember himself as the Supreme being he seldom moved down to mere human, as the son of
the King only. His character has given the follower to lower himself for all human being and fight
against the unrighteousness. Another very purpose is to guide his country, family and his wife, to follow
the Dharma47.

39
The Cultural Heritage of India, xxix.
40
Ibid, 16.
41
Ibid.
42
The Cultural Heritage of India, vol-xxiv.
43
Ram swami, Cultural Heritage of India – Vol 2, 33.
44
Brahmachari: A term use for man who do not associate with woman or have no relation with woman and do not marry.
45
Ibid., 42.
46
Ibid., 46.
47
Ibid., 46-49.
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Ravana represent the evil world and the war human have to fight for. Ravana’s ten head represent ten
different kinds of evil48.

Mahabharata: Mahabharata is the worlds longest poem which dates to ninth century B.C.E.
Mahabharata is written in 1,00,000 Sanskrit verse by Shri Vyasa, which mean the great war of
Kurukshetra49. This is also known as the fifth Vedas which touched every aspect of Hindu’s teaching
and which contain practice of philosophy mysticism and politics. It dates around 300 B.C.E to C.E 500.
Mahabharata means the great battle of Bharatas, which gives the struggle story between two relative
royal families the Pandava and Kaurava50.

The Mahabharata enjoy an eminent position and has been inspiration to poet and dramatists. It has also
attracted ruler like Shivaji and Akbar. Like other Smriti literature this story had been told to children,
adults, intellectual and even the common man. A very long discourse and discussion of “Niti” (worldly
wisdom and practice), dharma (law and morality) and moksha (liberation) have increased the contents of
this epic. Book 12 and 13 contains twenty two thousand slokas and one of the portions is very famous
which is known as Bhagavada Gita51.

Mahabharata points to women and Shudras who were not allowed to study the Vedas. Through
Mahabharata the Vedas were reaching to them. The Brahmin with Vedic knowledge is said to be
incomplete without studying Mahabharata, which can distort the real meaning of Vedas. Mahabharata
claim, “what is not here is nowhere”, they relate it to Dharma (moral law), Artha (economics) and Kama
(emotional and aesthetic need). Mahabharata was first known as Jai (victory) to inspire those who want
to be victorious over the enemy52.

Mahabharata have gone into the heart of Hindu and has been the source of most modern Hinduism,
giving a way of appreciation in all the different classes of people. It teach about Karma Yoga, Gyana
Yoga and Bhakti Yoga, and prominently the Bhakti Yoga which has been the main reason of its
appreciation, because of simplicity53 and a personal way to attain Moksha, other than Brahmanical
orders.

6. Bhagavada Gita
The Bhagavada Gita is a sermon of Krishna to Arjuna during the Great War which is also known as The
Song of Divine One54. There are different scholarship which gives the formation and the dates of the
Gita and the three stage of Mahabharata formation arises in questions about where Gita belongs to Jaya,
Bharata or Mahabharata55. Shri Krishna is mentioned in every page as a Supreme Personality of
Godhead, Bhagavan, which sometimes is referred to any powerful person.56

48
Ibid, 33-49.
49
Jesuits Scholar, Religion Hinduism, 215.
50
Janaki Abhisheki, Tales and Teaching of the Mahabharata (? Bhavan’s Book University, 1998), xi-x.
51
Jesuits Scholars, Religious Hinduism, 216-217.
52
Abhisheki, Tales and Teaching of the Mahabharata, xi-x
53
Here simplicity means that it excluded the systematic approach to god through Brahmin and sacrificial tradition. It
has led to understanding that man can reach God and have relation through the Bhakti marg total supplication.
54
Ibid, 225-228.
55
Ram swami, Cultural Heritage of India – Vol 2, 136.
56
A.C. Bhaktivedanta Swami Prabhupada, Bhagavada Gita-As it is (Mumbai: The Bhaktivedanta book trust, 2007), 3.
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Bhagavada Gita 18:40 says that the three gunas or qualities which include Guna are goodness or purity
(sattva), energy or passion (rajas), and darkness (tamas) or inertia. They are in different proportion
which makes the quality of men, like different colour obtained from mixture of three primary colours.
Operating within the world of matters (prakriti) the gunas condition human existence and observe the
way to self57.

According to Tilak, in his ‘Gita rahasya’ (secret of the Gita), ‘The Bhagvada Gita tells about Atman
which cannot be destroyed by weapon nor can be burned by fire. Atman exists everywhere which does
not reborn, as love of liberty exists in every heart’ 58. Everything in nature is made up of Gunas (Tamas
– darkness, Rajas – energy and Sattwa – truth and light) which then affects the existence in universal
Brahman.

Law of Karma: Karma means consequences, all the effects that follow from our actions, words, and
ways of thinking. Karma is sometimes looked upon as primitive force: if you do something wrong, you
will be punished for it, as if by some cosmic law giver. Karma is consequences that we bring upon our
self and it is very much consecutive, guiding force and the healing hand of God 59. Law of Karma is
different from Karma Yoga which is a path to seek God and Karma theory is the action and reaction
series which create a mark on a consciousness called Sanskaar60.

Immortality: Krishna manifest the noblest traits of Hindu genius, he also condescends to the most
ordinary pursuits of man and children, and even to sportive recreation. The higher immortality is
preached in Gita, “There is an invisible, eternal existence, beyond this visible, which does not perish,
when all other things perish, even when the great days Brahmanas creative life pass around into might
and all that exist returns unto God whence it came. Bright as a sun beyond darkness is he to the soul
that remembers him in meditation at the hour of death, with thought fits between the brows the sustainer
of all in the hour when each find the same nature on which he meditates and to which he is conformed.
They who could trust in me seek deliverance from decay and death knows Brahma and the high Spirit
and every action. They who know me in my being my person and my manifested life in the hour of
death know me indeed”61.

Karma Yoga - The spiritual experience until we ceased to be mind and become spirit liberated from the
imperfection of our present nature, we are able to live entirely in our true divine being is what we mean
by Yoga. The upward transfer of our centered being and consequent transformation of our whole
existence of consciousness into spirits and motive of our actions remain precisely the same which makes
the gist of the Gita Karmayoga62.

The heart of the message is, “to change the being and reborn in a new spirit and to do the appointed duty
in the gift of new spirit”. A new change in the spirit of our work changes the nature of our being and
alters the foundations it has taken shifting the centre of conscious force from which we act.

57
World Scripture, 272.
58
Jesuits Scholars, Religious Hinduism, 256.
59
Eknath Easwaran, The Bhagavada Gita: for daily living, vol.3 (Mumbai, Jaico Publishing House, 1997), 14-15.
60
R. R. Verma, The Bhagavada Gita (New Delhi: Prakash Book Depot, ?) 25-27.
61 ?
Encyclopedia of World Religion, ed. G. T. Bettany (New Delhi, Victory Books International, 1991): 217-218.
62
Shri Aurobindo, Essay on the Gita (Pondicherry: Shri Aurobindo Ashram, 1996), 250 – 256.
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Action can be of three classes:63

1. Forbidden – Action like stealing and adultery
2. Prompted by desire – Securing wife, children and the riches
3. Obligatory – Devotion, avocation deities, performing sacrifice, practicing Austerity

The obligatory action can be treated as ‘Karya Karma’ the desirable Yoga, when the action is done in
order to accomplish. This desire entertained by Karma Yogi (disinterested agent) to realize God is not
regarded as desire, but leading as it does ultimately to the highest bliss, a desire of attaining God is
regarded as disinterested agent64.

The first introduction to disinterested agent is given in Gita 2:39; fight for the sake of fighting without
considering happiness, distress, loss, victory or defeat shall never be a sin. Do the duty not for the sake
of gaining or desiring anything but rather to do it because it is given to do. Later in verse 51 it states that
liberated entities or moksha of the human are no materialistic and to do the duty is to do the highest
goal, that will free from all sorrow and which is imperishable. Karma Yoga is only accomplished where
the action is connected with God which can be dedicated to him alone.

Bhagavada Gita 4:38, 6:45 expressed the idea that moksha can be attained by combining Karma Yoga
and Bhakti Yoga, but which will take a longer time.65

Karma Yoga has been preached under several names66:

 The path of equanimity
 The path of mental equilibrium
 The path of action
 Action for His sake
 Action for My sake
 My business
 Work dedicated for my sake

The theory of action without attachment (Niskama Karma) is one of the most propounded verse that has
been passed down to generation to generation. Niskama Karma Yoga is that Karma which is performed
with the object of attaining God [Gita 11:8, 9, 47, 51; Gita 28] 67. Gita 2:47 state an act forsaking all
desire in a spirit of yogic concentration, indifferent to success or failure in this state of mind (Samata)
which is called Yoga68.

Jnana (Jyana) Yoga- The Yogis (Karma Yogis) reach the same distinction as the Sankhayas, the
follower of ‘Sankhya Marga’ or ‘the path of knowledge’69.

According to Aurobindo, in Gita, it is the wrong intelligence that has hope, fear, wrath and grief
otherwise the work is possible in perfect freedom. So it is the yoga of the Buddhi 70 (the intellectual) that
63
Jayadayal Goyanka, The Secret of Gita (Gorakhpur: Govind Bhawan Karyalanga Gita press, 1997), 45-47.
64
Ibid., 45.
65
Swami Prabhupada, Bhagavada Gita- As It Is, 237,360.
66
Goyanka, The Secret of Gita, 50.
67
Swami Prabhupada, Gita- As It Is, 51.
68
R K Chatterjee, Gita and its Culture (New Delhi: New Duar, 1987), 16-21.
69
Jayadayal Goyanka, The Secret of Gita, 108-109.
70
Ibid, 95.
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comes and act above the superficial mindset. Buddhi mean a mind to understand philosophical sense of
deciding mind, which determine both direction and the use of thought.

Bhagavada Gita guided from Upanishad puts this as beyond object are the sense and over sense the
mind, supreme over mind is the intelligent and supreme over intelligent is ‘He’ the conscious self, “the
Purasha”71. And this Purasha the supreme cause must be understood and become aware by the
intelligence by fixing well.

“Mind indulges in conceptual ideal and ideas which at some time appear to be real in a life stage called
as Akalpit- State of express. This is still in the state of persists, and a person still perceive an ‘err’ in this
world dealing and mental exertion”72.

According to Bhagavada Gita, Sages are those whose understandings are all free from desire and
conscious effort. Mind is likely to commit worldly dealing so it has to be a spontaneous participation,
giving the mind an exercise or learning continually. In the Upanishad, “One is liberated the moment he
attain the knowledge of the one ‘He’”73.

Gita 5:6; 5:11; 6:3; 18:5 seems contradicting to this philosophy that to Karma yoga, but it can be
answered by Gita 11:9 and 22:9 that a person should continue to perform action so long as he does not
get disguise with work. Karma the cause of Jnana Yoga is not of Moksha (liberation) but other steps of
higher yoga74.

Bhakti Yoga - The path of Devotion the Bhakti Marga is one of the principle paths for attainment of
Salvation or Moksha or Liberation75. Bhakti gives the Bhakta a much more valuable knowledge of God
other than any other intellectual meditation and reflection. Devotee who is steadfast in faith and worship
god with deep concentration is the best yogis76.

Krishna to Arjuna:
Gita 11:53, 54; performance of one’s cannot give even the glimpse of true goal, but only
intensive and the perfect devotion can see God.
Gita 9:22; the devotees welfare is God’s responsibility ensuring his spirituality which is only
concentrating in Krishna alone.
Gita 19:27; the basis of true devotion is to completely surrender to him (Krishna) and do all the
things for him.

True devotion seems to be easier than Jnana (Gyana) Marga and Karma Marga but it is not easy. Gita
11:13; ‘a complete submission and resting on me without arrogance, attachment or indifferent of
happiness and forgiving disposition is a pure devotion’. And all this is support by ‘Shradha’ or abiding
faith, Gita 7:21 “what ever form a person chose to worship are all confer to Krishna and all that is
reward for the faith is all ordained in me (Krishna)”77.
71
Ibid, 98.
72
The present Human Life is still in a state of persistence, which means that it is on going process not fixed yet. What
we human do is idea only, not real.
73
Ibid, 99.
74
Ibid, 7-8.
75
Ram swami, Cultural Heritage of India – Vol I, 32, 33.
76
Jesuits Scholars, Religious Hinduism, 246-53.
77
Ibid., 234.
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“The highest Bhakti is pure and completely selfless (Pruna) which make a devotee adhere to “Ashakti”
the Lord with single hearted (Ekanta) attachment, destroying all the other affection (Raga-Vivesa)
establishing the devotees perfect peace and spiritual joy (Ananda, Amravati)”78.

Conclusion:
The practices of rituals and ceremonies according to Sutras are still prominent in today Modern
Hinduism also. Though with change in the social status of living, some of this has been abandon and not
practices. The idols worship and the development of different Avatara are supposed to exist from the
pre-Vedic period, and it influences even in today’s modern world, like worshipping and going for
“Darshan”79.

The human tendency to search for someone called ‘Supernatural’ who could fill the desire and peace in
life, and the Mythological character has greatly been the reason and the development for different sect of
group, who has shape these character according to their own need and experiences.

The most spoken Hindus stories or the tales told by the grand parents to their grand children’s, the
favorites of people while watching Television in Mid 80’s and 90’s is the Itihaas, which include
Mahabharata and Ramayana. The television and media has been the prominent source for the people of
every group and level in the community that has shape their thinking as well as being well educative.

The arising of the predominate sects and division in the higher caste into more different and complicated
system of teaching, and especially the Brahmanism in the later period in pre-Buddhism and pre-Jainism
is the most crucial point in the arise of such different worship (Bhaktism in Bhagavada Gita), which is
unique in nature. The Bhakti Marga influences the whole community to a large extent in the personal
life’s and also the worship style of the Modern Hinduism. It has not only changed the mind set of
Hinduism but has also given a hope for all the section of people.

For Jesuits Scholar, “Though the Gita knows well the need for divine help in man’s struggle for
Salvation, it still does not conceive ‘grace’ as an inner renovation of man by God’s creative power” 80.
Whether it’s God of Christian, God of Hinduism, and God of Islam with the fact of his supremacy. He
should have at least that capability. Krishna’s teaching in Gita is much propounded and has a bit hope
for the Hinduism to go forward to live a more beautiful life and enjoy the religious other than the
Hindutava81, and Manus’s commentary on Caste System.

78
Ibid.
79
To go and get blessing from gurus and Baba (e.g. Sai Baba). See page 4.
80
Ibid., 235.
81
Ideology of Communalist practices.
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