Pluralistic vision of holy books and culture: The culture of India as formulated by the sages through ages is the largest pluralistic culture in the world thriving alive in the different paths paved by the great sages and as many holy texts; of the idea that intelligence is of pluralistic quality that varies in many dimensions amongst nature of humans, and that every path is exclusive in its own interpretation of practice towards The Truth, which is self evident.
The great sages of India realized the impracticality of homogenizing humanity. A human mind always seeks to grow and express itself in a variety of ways. Look deeply into these holy scriptures of this culture to discover that it has wisdom in itself to teach everyone, from what that appears to be the most primitive paths of ritualistic practices to the most deep yogic practices and abstract spiritual philosophies. This unity within the diversity is because this culture sought to preserve and accommodate all the spiritual doctrines that developed and came to India over the past five thousand years, always remaining open to new teachings holding the oldest traditions to the core emphasizing the application of these teachings in normal living, as these visions in the holy scriptures are not philosophies of ideology, but has to be lived.
In the dawning of this bright global age we must have open hearts to receive, calm minds to view and clear intellects to recognize the esteemed values of these various holy books, which has deeper understandings of the cosmic nature of existence.
Aarsha Samskara, the culture that was formulated and lived by the sages through time brings together the many different views and practices in science, religion, art and traditions embracing the various racial, ethnic, and linguistic communities without losing any of their authentic identities. This culture thus holds the Pluralistic vision as of universal value, a spiritual ocean embracing every human stream. The doctrines of this culture of sages, known as Hinduism, recognizes the profound unity open enough to allow for diversity integrating this multiplicity, like the many waves of the vast ocean. Thus to perceive and comprehend these holy books we need an idea of the cultures in which they were born.
Pluralistic vision: To understand the depth of pluralistic vision one does not have to search at large. Turn within us to find the truth in our own pluralistic nature. Again, each one hold each body, and bodies which again differ in dimensions, colour or sex, but the same theory of human physiology applies to all, just like birth and death. This unity within the diversity of living makes life beautiful. Likewise let the diversities of practices be there for its true purpose, the search within to the self evident truth of being, free as the air we breathe.
When interpreting of holy books there will be sometimes personal prejudices, personal notions from the related teachers on what interpretation should be like, there will thus be sometimes slight sense of superiority which itself is an impurity to be aware of. This sense of superiority often gives birth to pride leading to ignorance, the perfect recipe to become a sectarian. This can be refined to minimize negativity such as by knowing not only on the rituals and, do’s and don’ts of the teachings practiced but also by awareness on tolerance, multiculturalism and even the science of other views and paths. What we need is a deep awareness sprouting from the calmness of ones practice embracing the cosmic. Reformed cultural practices can produce morally sound individuals and human unity, having a positive impact on human race as such. Tolerant and humble with the yogic education he or she will have a pluralistic perception towards many things around them including religions.
Holy books rarely change, what changes is how we perceive the holy books itself. If we have humility, acceptance and tolerance trained and conditioned in our minds we will have the openness, depth and freedom to dive deeper into the precious jewels of knowing and realizing a holy book. Thus true pluralistic vision as the foundation of world’s social values is critically important and should never be left out. We can do so by being aware of:
1. The spirituality of people
2. The uniqueness of vision
3. The need to be spiritually faithful and as well as socially tolerant
Understanding of a holy book is whatever a person’s perception makes it to be and this faith is valid for him and is unique because each person reflects a fundamentally different nature. The process of choosing a path then involves understanding which life view one wishes to adopt to realize the transcendence and the immanence of our inner divinity.
Do not let the pluralistic vision mean taking away the individuality of any holy scriptures to avoid being intolerant which in itself can mean distortion. Let pluralism not undermine the values of any holy texts. When we open ourselves into this pluralistic vision we need to respect and practice our faith to the truest deepest core on the one holy text we identify with and that in itself opening us to respecting the other holy visions as well. Thereby understanding pluralism is not the denial of unity. It is the affirmation of real unity transcending outer differences.
To develop the methodological thinking needed to pursue this rigorous and independent qualitative research of pluralism, for the dissertation of other endeavors and interpreting their results in a clear and relatively objective manner we should have a clear understanding of the theory and practice, science and philosophy of the holy book we follow conducting qualitative research of observation and content analysis. Practice should be undertaken in order to get experiential knowledge thus bringing out the qualitative benefits of this vision.
Pluralistic vision of the holy book Bagawad Gita: The Divine song ‘Bagawad Gita’ is a holy book of Hinduism, which reflects the understanding of the pluralistic nature of a person and also that of humanity as such, the torch to ‘Bagawada Dharma’ the divine righteous state of existence, the calmness and peace which is heart of all spiritual paths.
Human diversity is a basic principle of creation. Recognizing this B.Gita’s spiritual repertoire elaborates many paths as there are varied human temperaments. Thus any philosophical principles can be easily accommodated within this open system of thoughts and practices of B.Gita, emphasizing the pluralism of doctrine of B.Gita. It has depths of meaning for the person on a spiritual journey as the Gita's dharma is built on profound self-examination.
The teachings of Gita can be listened to by all people, even those who don’t have the courage to look into or practice the inner path, but is unconsciously feeling the divine truth within like the blind emperor Drtarastra of the Kuru dynasty. Kuruskshetra war is an allegory, a war within in an intense setting of sharply divided relatives of worldly and spiritual values of life.
The 1st chapter of Gita clearly pictures the anxiety of worldliness through Duryodhana’s words. Later through the chapter the levels of purity attained by Arjuna and still the presence of impurity of pride in him which makes him lose his steadiness letting the weapon of awareness slip away from his hands drowning him into confusion is clearly pictured.
As we move through the 2nd chapter we come across a very confused Arjuna who being aware of his incapability of making the right decision is taking refuge in Krishna the inner self. Its then with a sweet understanding smile on his face Krishna starts to say the doctrines of Gita, the teachings of Lord Krishna to Arjuna through different phases of thoughts and actions. The teachings of Gita answer personally the pluralistic temperaments within a person himself and also relates of pluralistic levels that an individual come across in this path of spiritual journey.
The Gita's spiritual methodologies:
The essence and philosophy along with the methodology of Sankhya yoga (Logical awareness) is explained from the 11th -38th verses of the 2nd chapter. Sankhya yoga looks into the relation between the soul and the body, the unmanifested and manifested and the logical intellectual approach towards understanding the truth of our existence, relating how even within this there can be different levels of evolvement (29 .II)
Then Lord Krishna moves in to explaining how this attained knowledge can be put into practice to be free of the bindings of the chain of Karma. From the
40th-53rd verses of the 2nd chapter he explains Karma yoga(ethics and compassion) which steadies the intellect in equanimity to state of ‘Vairagya’, takes an individual to liberation.
As the answer to Arjuna’s question of equanimity in a person the explanation is given from the 55th -71st verses of the 2nd chapter.
It is not easy to understandingly combine the knowledge of Samkhya into practice of Karma if the person sees these separately and not in continuation. So Lord Krishna goes deeper into the doctrines of Karma yoga in the 3rd chapter pointing to the essence of practice of ‘inaction in action’. As in the 4th chapter the inner guru mentions of how he will protect, as a person will not or human race will not be left out like a raven cloud to shatter in the rise of vices. Through further explanation he is opening our eyes into the cosmic levels of existence and absoluteness. This state makes us to prosper in knowledge and humbleness. Thus every action of living itself becomes the worship and the beautiful ritual of living itself becomes the offering, the sacrifice.
Thus karma yoga leads into Jnana yoga(path of higher knowing) . Maturity to hold this knowledge will ripen it correctly. At this point the teachings go into the practice of Raja yoga (psycho-physiological disciplines) and holding these levels steady with the aid of external practices of moderating the physical and personal nature. The intellect thus held steady the person is able to see and comprehend the unity behind the diversity of creation. He becomes established in meditation, Dhyana yoga (path of meditation). To hold this level Lord Krishna explains the deepest relation between the cosmic energy and cosmic consciousness the science of existence of creation. At this point of the state of realizing the purest of knowledge comes in the practice of the deepest level of
Bakthi yoga(devotion). The awareness moves beyond the living state thus all the impurities are burned into ashes realizing the eternity. Again and again Lord Krishna points back to the knowing and realization of the cosmic science through knowing Prakrithi and Gunas, nature and her qualities, and keeping steady in the levels of cosmic consciousness through purity of individual consciousness, and once again saying how to hold the trust and faith in the path in all its completeness and purity.
The spiritual methodologies mentioned and taught by Yoga in Bagawad Gita is like an answer to any person at any level of their spiritual journey. It is a spiritual framework of personal righteousness and spiritual search within. There is never a mention of competition, comparisons or contradictions that tickles another ego. The doctrine specially says how it’s the duty of the enlightened persons not to disturb the persons yet not on the path of practice (26.III). This is Bagawad Gita, the thought of tolerance coming from deep understanding of the pluralistic nature of existence which the world should value and honor today, tomorrow and ever.
