scholarly journals Management of Value Based Education by Pandit Madan Mohan Malviya

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>

Management of Value Based Education and Spirituality: A Practical Application by Mahamana Malaviyaji in BHU

2014 ◽  
Vol 1 (5) ◽  
pp. 12 ◽  
Author(s):  
Gitali Choudhury
Keyword(s):  
Social Responsibility ◽  
Education System ◽  
Human Being ◽  
Human Beings ◽  
Practical Application ◽  
Indian Culture ◽  
Good Citizen ◽  
Social Animals ◽  
Genuine Effort ◽  
Civilized Society

Education is the backbone of a civilized society. Values have an important role in education system of any society. Most important thing is that, education should be based on some core values of human being like truthfulness, honesty, justice, good behavior etc. Only this can help a society to maintain a peaceful atmosphere. 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 Bhagavat Gita and Srimad Bhagavatam. His genuine effort was to build the character of new generations, so that they can be a good citizen of the country and thus can serve the country. This paper intends to focus on Mahamana’s practical thoughts and applications to contribute to the value-based education system.

“Do Not Grieve”

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.

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

Open Theology ◽  
2018 ◽  
Vol 4 (1) ◽  
pp. 373-385
Author(s):  
Jeffery D. Long
Keyword(s):  
Religious Experience ◽  
Religious Conversion ◽  
Ultimate Reality ◽  
Constructivist Approach ◽  
Human Beings ◽  
Bhagavad Gita ◽  
Bhagavad Gītā

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.

scholarly journals Filsafat Manusia dalam Bhagavad Gita

2021 ◽  
Vol 12 (1) ◽  
pp. 42
Author(s):  
Ni Wayan Sumertini
Keyword(s):  
Meaning Of Life ◽  
Point Of View ◽  
The Body ◽  
Human Being ◽  
Bhagavad Gita ◽  
Subtle Body ◽  
The Senses ◽  
The Mind ◽  
Bhagavad Gītā ◽  
Visible Body

Humans want to know about the origin, fate, freedom, purpose of life, and the meaning of life. Human philosophy is an analysis of the discussion of the human self from a philosophical point of view. In Hinduism man is not only about the body, but also about the soul. In Hinduism, the body has a layer called <em>Tri Sarira</em>. <em>Tri Sarira</em> consists of <em>sthula sarira</em> (gross body), <em>Suksma Sarira</em> (subtle body), and <em>Antah Karana Sarira</em> (causative body). <em>Sthula Sarira</em> or gross body, is an observable and visible body that can directly interact with society and the environment. This gross body is formed by gross elements, which have visible and form. <em>Suksma Sarira</em> or subtle body is a body consisting of subtle elements, such as mind, intelligence, consciousness, divinity, and the faculties. <em>Antah Karana Sarira</em> or causative body, is the spirit or <em>ātma </em>which gives life to the body so that the body can carry out activities. Body and spirit need each other, the spirit needs the body for <em>karma</em>, while the body needs the spirit to live. The essence of human being born is to learn. Is one way of controlling the mind and focusing the mind on God so that the mind is not carried away by the senses which results in attachment. <em>Paramātm</em>a is the spirit that accompanies <em>ātma </em>in each of his incarnations, while <em>ātma</em> is the soul bound by <em>karma</em>.

scholarly journals LOKSAMGRAH: AN AFFIRMATIVE THOUGHT FOR SOCIAL RECONSTRUCTION

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”.

Construction of Personality Measurement Scale based on the 'Guna- Traya' concepts of the Bhagavad-Gita

2017 ◽  
Vol 10 (1) ◽  
Author(s):  
Manish Das ◽  
Monalisa Chanda
Keyword(s):  
Human Behavior ◽  
Research Methodology ◽  
Measurement Scale ◽  
Human Being ◽  
Personality Measurement ◽  
Bhagavad Gita ◽  
Bhagavad Gītā

Human behavior is the outcome of his/her associated Personality. Behavior plays an important role in success be it individual or organizational. Organization strives for individual with right kind of personality for success and sustainability. Researchers tried to define personality from various perspectives with hardly any consensus. They also attempted to construct suitable mechanism/instruments to measure it. Though there are wide disagreements among researchers regarding the success/ applicability of these instruments, it is without any doubt that there are requirements for such attempts. This research in an attempt in this regard to construct an instrument to measure personality based on the most respected religious epic of the Hindus': The Bhagavad-Gita. The idea of personality modes (Guna): Swattva, Rajas and Tamas, their presence and dominance in a human being as described in the Bhagavad-Gita are converted into personality measuring statements and a scale is finalized by applying appropriate research methodology. The instrument for measuring personality emerged as a 9 dimensional instrument with 56 statements.

scholarly journals Contribution of Gandhian Thought to Corporate Responsibility

2017 ◽  
Vol 4 (3) ◽  
pp. 7 ◽  
Author(s):  
Venkat Rao Pulla ◽  
Vinod Nayak ◽  
Keshav Walke
Keyword(s):  
Corporate Social Responsibility ◽  
Social Responsibility ◽  
Corporate Responsibility ◽  
New Order ◽  
Bhagavad Gita ◽  
The World ◽  
Corporate Social ◽  
Bhagavad Gītā

Mahatma Gandhiji transformed contemporary capitalists amidst the criticism from leftist quarters that he was working for a compromise in the interests of the Indian bourgeoisie. The purpose of this paper is to present a forerunner of today’s conversations in the world about corporate social responsibility (CSR). Gandhiji not only befriended a number of businesspersons but also advised them to consider their role as a steward of their wealth and businesses that they held. We intend to substantiate his pious intentions derived from his understanding of Bhagavad Gita, which suggested to him that one could enjoy one’s acquired wealth by renouncing it. Persuaded by such moral disposition, Gandhiji argued that it is the surest method to evolve a new order of life of universal benefit of all people in the society as opposed to the order in which most of us live for ourselves without regard to what happens to our neighbour. The paper is based on archival materials representing his conceptualisation and acceptance of trusteeship and the collaborations of the capitalists that lived in his times. 

scholarly journals The Basic Theme for Conservation of the Biodiversity within a Prayer Offered to SriGurudev (Respected Teacher)

2020 ◽  
Vol 65 (1-3) ◽  
Author(s):  
Sachidananda Padhy
Keyword(s):  
Biodiversity Conservation ◽  
Basic Principle ◽  
Indian Culture ◽  
Bhagavad Gita ◽  
Basic Theme ◽  
Bhagavad Gītā

ABSTRACT This communication focuses over a Sanskrit prayer offered to Sri Guru (respected teacher) in Indian culture. Analysis reveals that, the internal theme of the prayer reflects on the basic principle of Biodiversity conservation. A marked coincidence of this prayer with the revelations of the Bhagavad Gita by Srikrishna is discussed.

Conceptions of Trust in the Qur'an

2011 ◽  
Vol 13 (2) ◽  
pp. 56-85 ◽  
Author(s):  
Nora S. Eggen
Keyword(s):  
Social Trust ◽  
Social Ethics ◽  
Religious Discourse ◽  
Human Being ◽  
Human Beings ◽  
Normative Claim ◽  
Trust Relationship ◽  
Trust Relationships ◽  
The Absolute ◽  
The Guardian

In the Qur'an we find different concepts of trust situated within different ethical discourses. A rather unambiguous ethico-religious discourse of the trust relationship between the believer and God can be seen embodied in conceptions of tawakkul. God is the absolute wakīl, the guardian, trustee or protector. Consequently He is the only holder of an all-encompassing trusteeship, and the normative claim upon the human being is to trust God unconditionally. There are however other, more polyvalent, conceptions of trust. The main discussion in this article evolves around the conceptions of trust as expressed in the polysemic notion of amāna, involving both trust relationships between God and man and inter-human trust relationships. This concept of trust involves both trusting and being trusted, although the strongest and most explicit normative claim put forward is on being trustworthy in terms of social ethics as well as in ethico-religious discourse. However, ‘trusting’ when it comes to fellow human beings is, as we shall see, framed in the Qur'an in less absolute terms, and conditioned by circumstantial factors; the Qur'anic antithesis to social trust is primarily betrayal, ‘khiyāna’, rather than mistrust.

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