Encountering the Ultimate in the Bhagavad Gītā: An Experience of Pratyabhijñā (Recognition)

Abstract Is religious experience necessarily the product of one specific tradition? The constructivist approach to religious experience which prevails in the contemporary academy certainly suggests that this is the case. But is this not at odds with the idea of an ultimate reality that exists objectively and independently of what any given group of human beings may think about it? This paper argues that the phenomenon of religious conversion militates against the constructivist account.

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Management of Value Based Education by Pandit Madan Mohan Malviya

Scholedge International Journal of Management & Development ISSN 2394-3378 ◽

10.19085/sijmd060101 ◽

2019 ◽

Vol 6 (1) ◽

pp. 1

Author(s):

Dr Shivesh .

Keyword(s):

Social Responsibility ◽

Human Being ◽

Human Beings ◽

Indian Culture ◽

Bhagavad Gita ◽

Social Animals ◽

Bhagavad Gītā ◽

Genuine Effort

<p>As all human beings are social animals, so this is the duty of every human being to obey their social responsibility. Mahamana Malaviyaji is one of those great personalities who felt his social responsibility very well and established Banaras Hindu University to bring people out from the mode of ignorance. He values our Indian culture and tradition, which is based on Bhagavad Gita and Srimad Bhagavatam. His genuine effort was to build the character of new generations. His effort made such a great Institute which is known as a temple of learning.<strong></strong></p>

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“Do Not Grieve”

Karl Barth and Comparative Theology ◽

10.5422/fordham/9780823284603.003.0009 ◽

2019 ◽

pp. 184-202

Author(s):

John N. Sheveland

Keyword(s):

Human Condition ◽

Human Beings ◽

Bhagavad Gita ◽

Church Dogmatics ◽

Paradoxical Situation ◽

Bhagavad Gītā ◽

As If ◽

The Human Condition

John Sheveland sets the theme of reconciliation in Barth’s Church Dogmatics 3, no. 2 and 4, no. 1 in conversation with Vedanta Desika’s discussion of Bhagavad Gita 18:66 and its call to take refuge in Narayana alone. In both cases, the futility of the human condition is real, but secondary to the power of divine salvation. Human beings thus live in a paradoxical situation of having been reconciled, yet living much of the time as if that were not so. Sheveland concludes his essay with “pastoral gleanings,” drawing out practical constructive implications from this comparative encounter.

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LOKSAMGRAH: AN AFFIRMATIVE THOUGHT FOR SOCIAL RECONSTRUCTION

International Journal of Research -GRANTHAALAYAH ◽

10.29121/granthaalayah.v5.i4.2017.1817 ◽

2017 ◽

Vol 5 (4) ◽

pp. 246-249

Author(s):

Jatin Bishoyi

Keyword(s):

Social Action ◽

Public Life ◽

Well Being ◽

Physical World ◽

Social Reconstruction ◽

Human Beings ◽

Bhagavad Gita ◽

Minimal Impact ◽

The World ◽

Bhagavad Gītā

For Bhagavad-Gita, both individual and society as a whole is dependent on three principal conditions for their existence such as Niskama karma, Svadharma and Loksamgrah. Loksamgrah is used in a very comprehensive connotation as it not only looks at the collective well-being of this world but the universe as a whole. It is because in Loksamgrah the word ‘Loko’ does not mean only people of this world but all the beings of satyaloka, pitruloka, devaloka, bhurloka and other loka. In Gitarahasya Tilak points out, “The word ‘Loksamgrah’ has been used in the Bhagavad-Gita to mean the maintenance, not only of human beings, but that the human and all others spheres, such as of the Gods etc. should be maintained, and that they should become mutually beneficial”. True to say the recommendation of Loksamgrah on our public life have triggered concerns that public services, ranging from physical world to metaphysical world could become more imperative but in fact, it only would have minimal impact on public life i.e. it only attempts to minimize distress and problems both at individual and society levels. As a whole it could only attempt to inculcate the values of public service and integrity attitude. Radhakrishnan points out that, “Loksamgrah stands for the unity of the world, the interconnectedness of society. If the world is not to sink into a condition of physical misery and moral degradation, if the common life is to be decent and dignified, religious ethics must control social action”.

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