Study Material: Spiritual and Cultural Heritage: Indian Experience (PCE2UC02A) PDF

Dr. Vishwanath Karad MIT WORLD PEACE UNIVERSITY | PUNE TECHNOLOGY, RESEARCH, SOCIAL INNOVATION & PARTNERSHIPS Four Decades of Educational Excellence DEPARTMENT OF PEACE STUDIES Study Material For Spiritual and Cultural Heritage: Indian Experience (PCE2UC02A) 1 Dept of Peace Studies, MITWPU 2 Dept of Peace Studies, MITWPU Sr.No. Index 1 Introduction to Religion, Spirituality and Science 2 Peace through Union of Religion/Spirituality and Science 3 Swami Vivekananda’s views on Education 4 Universal Brotherhood and Peace 5 Dr Vishwanath Karad’s Approach to Holistic Culture of Peace 6 Prof. Dr Vishwanath Karad’s monumental work for Interfaith harmony 7 Concept of ‘Pilgrimage Centers are divine Knowledge Centers’ Ultimate Truth: The journey from Saint Dnyaneshwar to Albert Einstein. 8 AUM=E=MC2 9 Parliament of Science, Religion and Philosophy 10 Parliament of Science, Religion and Philosophy 2 11 Concept of Value Based Education System 12 Spiritual and Cultural Heritage for Peace: World Peace Dome, Pune 13 Peace Lessons from Indian Epic: Ramayana 14 Peace Lessons from Indian Epic: Ramayana 2 15 Peace Lessons from Indian Epic:Mahabharata 16 Peace Lessons from Indian Epic:Mahabharata 2 17 Learnings from Bhagwad Gita – 1 18 Learnings from Bhagwad Gita – 2 19 Peace Philosophers: Sant Dnyaneshwar 20 Peace Philosophers: Saint Tukaram 21 Peace Philosophers: Samarth Ramdas 22 Peace Philosophers: Adi Shankaracharya 23 Diverse traditions of meditation – 1 24 Diverse traditions of meditation – 2 25 Diverse traditions of meditation – 3 3 Dept of Peace Studies, MITWPU Introduction to Religion, Spirituality and Science: The concept of peace is central to human existence, and the union of religion, spirituality, and science offers a holistic approach to achieving it. By merging these seemingly distinct fields, we can foster a more balanced, meaningful, and harmonious way of life. This material explores how the unification of these disciplines can promote inner peace, societal well-being, and universal harmony. Religion, spirituality, and science are three distinct yet interconnected domains that have shaped human understanding and existence. This study material provides an insight into their origins, definitions, objectives, and the fine line between them, as well as the importance of integrating these perspectives for personal and societal well-being. Science refers to the empirical knowledge of the tangible universe, focusing on particular aspects of physical reality. The development of science traces back to ancient civilizations, but it has evolved significantly in modern times. Science is fact-based and objective, dealing with observable and measurable phenomena. It employs systematic methods to gather knowledge and is practical in nature. Science is an organized body of knowledge that seeks to understand and explain the physical world through empirical evidence, observation, and experimentation. It relies on logical and systematic methods to build testable explanations and predictions about the universe. Different Sciences: Every field of science, such as physics, biology, and psychology, is unique in its approach and subject matter. No science claims dominance over others. For instance, physics explores the material and quantitative aspects of the universe, whereas biology studies living organisms. Each science is supreme in its sphere, and the application of one science to a different domain is limited. The belief that science can solve all human problems is called scientism. This worldview is flawed because human experiences and existential questions often go beyond what science can explain. Spirituality Spirituality is a deeper exploration of one’s inner self. It addresses existential questions like, "Who am I?" and "What is the purpose of life?" Spirituality encourages individuals to look within themselves to understand their true essence. Spirituality is the pursuit of self-knowledge and self-realization. It involves a conscious effort to explore one’s inner dimensions and discover the purpose of life. It is a continuous journey towards self- understanding, introspection, and moral purification. 4 Dept of Peace Studies, MITWPU Spirituality refers to the search for meaning, purpose, and connection with something greater than oneself. It often involves introspection, meditation, and other practices aimed at cultivating inner peace and understanding one's place in the cosmos Peace through Union of Religion/Spirituality and Science: Intersection of Science and Spirituality: While science is focused on the external world and objective truths, spirituality delves into subjective experiences and the inner self. Despite their different approaches, both domains seek truth and understanding. The convergence of these disciplines can offer a comprehensive perspective on human existence and the universe. For instance, while science pursues certainty through experimentation, spirituality embraces the mystery of existence, inviting exploration beyond what can be empirically observed. Religion, much like spirituality, addresses existential questions, but it often does so through prescribed doctrines, rituals, and communal practices. Many world religions promote peace, compassion, and moral living, offering a framework for individuals to lead virtuous lives. In an age of rapid scientific advancement and spiritual awakening, the need to unify science, religion, and spirituality is greater than ever. This intersection is essential for creating a value-based education system that prioritizes peace, ethics, and compassion over materialism and conflict. Integrating these fields can also counter the rise of violence, aggression, and divisions in modern society. Value-Based Education: A holistic education system that combines scientific inquiry with spiritual practices can help individuals develop intellectually, emotionally, and spiritually. As philosopher-saint Shri Dnyaneshwara stated, the pursuit of the "Ultimate Truth" is the highest goal of human life, and this can only be achieved by balancing both science and spirituality. 5 Dept of Peace Studies, MITWPU Swami Vivekananda’s views on Education Swami Vivekananda’s inspiring personality is well known both in India and rest of the world as a spiritual genius of commanding intellect and power. A lot was achieved in his short span of 39 years, of which the major was done in his last ten years. His Absolute was a person’s own higher self; to labour for the benefit of humanity was the noblest endeavour. World remembers him as a great Spiritual leader and reformer in India who attempted to combine Indian spirituality with Western material progress, maintaining that the two supplemented and complemented one another. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, fervid eloquence, brilliant conversation, love and compassion, colourful personality, and handsome figure made an irresistible appeal to the many types of Americans who came in contact with him. People who saw or heard Vivekananda even once still cherish his memory after a lapse of more than half a century. Born into an upper-middle-class family of the Kayastha (scribes) caste in Bengal, he was educated at a Western-style university where he was exposed to Western philosophy, Christianity, and science. He was a very brilliant student and his Principal was sure that he would make a positive impact on the world. Social reform became a prominent element of his thought, and he joined the Brahmo Samaj (Society of Brahma), dedicated to eliminating child marriage and illiteracy and determined to spread education among women and the lower castes. His spiritual quest led him to various people to whom he asked the question “Have you seen God?” He found such a person in Sri Ramakrishna who demonstrated the essential unity of all religions. Sri Ramakrishna became his master, allayed his doubts, gave him God vision, and transformed him into sage and prophet with authority to teach. After Sri Ramakrishna's death, Swami Vivekananda renounced the world and criss-crossed India as a wandering monk. His mounting compassion for India's people drove him to sharing the spiritual knowledge with them and the world. Always stressing the universal and humanistic side of the Vedas, the oldest sacred texts of Hinduism, as well as belief in service rather than dogma, Swami Vivekananda attempted to infuse vigour into Hindu thought and presented Hindu spirituality to the West. He was an activating force in the movement to promote Vedanta philosophy (one of the six schools of Indian philosophy) in the United States and England. In 1893 he appeared in Chicago as a spokesman for Hinduism at the 6 Dept of Peace Studies, MITWPU World’s Parliament of Religions and so captivated the assembly that a newspaper account described him as “an orator by divine right and undoubtedly the greatest figure at the Parliament.” Vivekananda won instant celebrity in America and a ready forum for his spiritual teaching. For three years he spread the Vedanta philosophy and religion in America and England. In America Vivekananda's mission was the interpretation of India's spiritual culture, especially in its Vedantic setting. He also tried to enrich the religious consciousness of the Americans through the rational and humanistic teachings of the Vedanta philosophy. In America he became India's spiritual ambassador and pleaded eloquently for better understanding between India and the New World in order to create a healthy synthesis of East and West, of religion and science. On his return to India with a small group of Western disciples in 1897, Vivekananda founded the Ramakrishna Mission at the monastery of Belur Math on the Ganges (Ganga) River near Calcutta (now Kolkata). Self-perfection and service were his ideals, and the order continued to stress them. He adapted and made relevant to the 20th century the very highest ideals of the Vedantic religion, and, although he lived only two years into that century, he left the mark of his personality on East and West alike. Exhorting his nation to spiritual greatness, he wakened India to a new national consciousness. In his own motherland Vivekananda is regarded as the patriot saint of modern India and an inspirer of her dormant national consciousness, To the Hindus he preached the ideal of a strength-giving and man- making religion. Service to man as the visible manifestation of the Godhead was the special form of worship he advocated for the Indians,devoted as they were to the rituals and myths of their ancient faith. Many political leaders of India have publicly acknowledged their indebtedness to Swami Vivekananda. He passed away in July 4, 1902, after a second, much shorter sojourn in the West. His lectures and writings have been gathered into nine volumes. Early Life Narendra Nath Datta, was born in an affluent family in Kolkata on 12 January 1863. His father, Vishwanath Datta, was a successful attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from 7 Dept of Peace Studies, MITWPU Calcutta University, he had acquired a vast knowledge of different subjects, especially Western philosophy and history. Born with a yogic temperament, he used to practise meditation even from his boyhood, and was associated with Brahmo Movement for some time. Social reform became a prominent element of his thought, and he joined the Brahmo Samaj (Society of Brahma), dedicated to eliminating child marriage and illiteracy and determined to spread education among women and the lower castes. From 1881 to 1884 he was also active in Sen's Band of Hope, which tried to discourage youths from smoking and drinking At the threshold of youth Narendra had to pass through a period of spiritual crisis when he was assailed by doubts about the existence of God. It was at that time he first heard about Sri Ramakrishna from one of his English professors at college. In 1881 Narendra first met Ramakrishna, who became his spiritual focus after his own father had died in 1884. Narendra's first introduction to Ramakrishna occurred in a literature class at General Assembly's Institution when he heard Professor William Hastie lecturing on William Wordsworth's poem, The Excursion. While explaining the word "trance" in the poem, Hastie suggested that his students visit Ramakrishna of Dakshineswar to understand the true meaning of trance. This prompted some of his students (including Narendra) to visit Ramakrishna In November 1881, Narendra went to meet Sri Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked the Master a question which he had put to several others but had received no satisfactory answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied: “Yes, I have. I see Him as clearly as I see you, only in a much intense sense.” They probably first met personally in November 1881, though Narendra did not consider this their first meeting, and neither man mentioned this meeting later. At this time Narendra was preparing for his upcoming F. A. examination, when Ram Chandra Datta accompanied him to Surendra Nath Mitra's, house where Ramakrishna was invited to deliver a lecture. According to Paranjape, at this meeting Ramakrishna asked young Narendra to sing. Impressed by his singing talent, he asked Narendra to come to Dakshineshwar. In late 1881 or early 1882, Narendra went to Dakshineswar with two friends and met Ramakrishna. This meeting proved to be a turning point in his life. Although he did not initially accept Ramakrishna 8 Dept of Peace Studies, MITWPU as his teacher and rebelled against his ideas, he was attracted by his personality and began to frequently visit him at Dakshineswar. He initially saw Ramakrishna's ecstasies and visions as "mere figments of imagination" and "hallucinations". As a member of Brahmo Samaj, he opposed idol worship, polytheism and Ramakrishna's worship of Kali. He even rejected the Advaita Vedanta of "identity with the absolute" as blasphemy and madness, and often ridiculed the idea. Narendra tested Ramakrishna, who faced his arguments patiently: "Try to see the truth from all angles", he replied. Awareness of Life’s Mission Under the leadership of Narendra, they formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa, thereby assuming new names. Narendra now became Swami Vivekananda (although this name was actually assumed much later.) After establishing the new monastic order, Vivekananda heard the inner call for a greater mission in his life. While most of the followers of Sri Ramakrishna thought of him in relation to their own personal lives, Vivekananda thought of the Master in relation to India and the rest of the world. As the prophet of the present age, what was Sri Ramakrishna’s message to the modern world and to India in particular? This question and the awareness of his own inherent powers urged Swamiji to go out alone into the wide world. So in the middle of 1890, after receiving the blessings of Sri Sarada Devi, the divine consort of Sri Ramakrishna, known to the world as Holy Mother, who was then staying in Kolkata, Swamiji left Baranagar Math and embarked on a long journey of exploration and discovery of India. During his travels all over India, Swami Vivekananda was deeply moved to see the appalling poverty and backwardness of the masses. He was the first religious leader in India to understand and openly declare that the real cause of India’s downfall was the neglect of the masses. The immediate need was to provide food and other bare necessities of life to the hungry millions. For this they should be taught improved methods of agriculture, village industries, etc. It was in this context that Vivekananda grasped the crux of the problem of poverty in India (which had escaped the attention of social reformers of his days): owing to centuries of oppression, the downtrodden masses had lost faith in their capacity to improve their lot. It was first of all necessary to infuse into their minds faith in them. For this they needed a life-giving, inspiring message. Swamiji found this message in the principle of the Atman, the doctrine of the potential divinity of the soul, taught in Vedanta, the ancient system of religious philosophy of India. He saw that, in spite of poverty, the masses clung to religion, but they 9 Dept of Peace Studies, MITWPU had never been taught the life-giving, ennobling principles of Vedanta and how to apply them in practical life. Thus, the masses needed two kinds of knowledge: secular knowledge to improve their economic condition and spiritual knowledge to infuse in them faith in themselves and strengthen their moral sense. The next question was how to spread these two kinds of knowledge among the masses? Through education – this was the answer that Swamiji found. Decision to attend the Parliament of Religions It was when these ideas were taking shape in his mind in the course of his wanderings that Swami Vivekananda heard about the World’s Parliament of Religions to be held in Chicago in 1893. His friends and admirers in India wanted him to attend the Parliament. He too felt that the Parliament would provide the right forum to present his Master’s message to the world, and so he decided to go to America. Another reason which prompted Swamiji to go to America was to seek financial help for his project of uplifting the masses. Swamiji, however, wanted to have an inner certitude and divine call regarding his mission. Both of these he got while he sat in deep meditation on the rock-island at Kanyakumari. With the funds partly collected by his Chennai disciples and partly provided by the Raja of Khetri, Swami Vivekananda left for America from Mumbai on 31 May 1893. He captivated the assembly at the Parliament that a newspaper account described him as “an orator by divine right and undoubtedly the greatest figure at the Parliament.” Vivekananda won instant celebrity in America and a ready forum for his spiritual teaching. For three years he spread the Vedanta philosophy and religion in America and England. In America, Vivekananda's mission was the interpretation of India's spiritual culture, especially in its Vedantic setting. He also tried to enrich the religious consciousness of the Americans through the rational and humanistic teachings of the Vedanta philosophy. In America, he became India's spiritual ambassador and pleaded eloquently for better understanding between India and the New World in order to create a healthy synthesis of East and West, of religion and science. He returned to India in January 1897. In response to the enthusiastic welcome that he received everywhere, he delivered a series of lectures in different parts of India, which created a great stir all over the country. Through these inspiring and profoundly significant lectures Swamiji attempted to do the following:  To awaken the religious consciousness of the people and create in them pride in their cultural heritage. 10 Dept of Peace Studies, MITWPU  To bring about unification of Hinduism by pointing out the common bases of its sects.  To focus the attention of educated people on the plight of the downtrodden masses, and to expound his plan for their uplift by the application of the principles of Practical Vedanta. Mahasamadhi In June 1899 he went to the West on a second visit. This time he spent most of his time in the West coast of USA. After delivering many lectures there, he returned to Belur Math in December 1900. The rest of his life was spent in India, inspiring and guiding people, both monastic and lay. Incessant work, especially giving lectures and inspiring people, told upon Swamiji’s health. His health deteriorated and the end came quietly on the night of 4 July 1902. Before his Mahasamadhi he had written to a Western follower: “It may be that I shall find it good to get outside my body, to cast it off like a worn out garment. But I shall not cease to work. I shall inspire men everywhere until the whole world shall know that it is one with God.” Ramakrishna Mission unique type of organization known as Ramakrishna Mission, in which monks and lay people would jointly undertake propagation of Practical Vedanta, and various forms of social service, such as running hospitals, schools, colleges, hostels, rural development centres etc, and conducting massive relief and rehabilitation work for victims of earthquakes, cyclones and other calamities, in different parts of India and other countries. Swamiji’s Contributions to India Swamiji gave Indians proper understanding of their country’s great spiritual heritage and thus gave them pride in their past. Furthermore, he pointed out to Indians the drawbacks of Western culture and the need for India’s contribution to overcome these drawbacks. In this way Swamiji made India a nation with a global mission. Sense of unity, pride in the past, sense of mission – these were the factors which gave real strength and purpose to India’s nationalist movement. Several eminent leaders of India’s freedom movement have acknowledged their indebtedness to Swamiji. 11 Dept of Peace Studies, MITWPU Universal Brotherhood and Peace: The idea of Universal Brotherhood is deeply rooted in Indian culture and philosophy, epitomized by the ancient concept of "Vasudhaiva Kutumbakam," which translates to "The whole world is one family." This philosophy encourages viewing beyond individual differences, promoting unity and cooperation among people regardless of race, creed, or nationality. It is a call for humanity to act with warmth, respect, and equality toward one another, fostering a global sense of interconnectedness. Swami Vivekananda is one of the most prominent figures associated with the idea of Universal Brotherhood. His famous speech at the World Parliament of Religions in Chicago on September 11, 1893, introduced this concept to the world, emphasizing the need for love, cooperation, and goodwill among individuals and nations. Vivekananda's message was that only through such unity could true peace and harmony be achieved on both personal and global levels. One must start from the individual or personal level, extending to interpersonal, community, national, and global levels. It emphasizes that understanding the logic of interdependence is vital to achieving peace and unity. True education, according to Indian philosophy, liberates and fosters a sense of interconnectedness, which is essential for promoting Universal Brotherhood. 12 Dept of Peace Studies, MITWPU The essence of Universal Brotherhood lies in recognizing that every culture, religion, and philosophy holds a piece of the truth. It calls for tolerance, mutual respect, and the acknowledgment that diversity in thought and belief is natural and beneficial for human progress. Instead of enforcing uniformity, Universal Brotherhood values and encourages differences, seeing them as essential for the evolution and advancement of humanity. It is about accepting and celebrating these differences as a fundamental part of human existence. The concept of Universal Brotherhood from various religious perspectives, including Sikhism is also necessary.. For instance, Sikhism emphasizes the fatherhood of God and, consequently, the brotherhood of humanity. Guru Nanak's teachings stress that all humans are part of a single family under one God, and hence, treating each other with kindness and respect is an intrinsic duty. To achieve Universal Brotherhood, defining core values and developing initiatives that transform these values into actionable steps. It emphasizes that brotherhood is not just a theoretical concept but one that requires active participation and efforts to create harmony, promote social responsibility, and contribute to societal development. It also warns against extreme interpretations of liberty and equality that might lead to egotism or the suppression of individualism. Balance, therefore, is necessary to maintain the harmony and moral foundation needed for Universal Brotherhood. The Universal Brotherhood Day, observed annually on September 11, commemorating Swami Vivekananda's historic speech. This day serves as a reminder of the principles he advocated—love, cooperation, and the recognition of common human values. It urges people, especially the youth, to appreciate their cultural heritage and the contributions of those who sacrificed their lives for the nation’s welfare, thus fostering a sense of unity and responsibility. Overall, the message of Universal Brotherhood is to unite humanity by acknowledging our common origins and shared goals. It encourages individuals to work together to build a society where all are treated as equals, irrespective of their backgrounds. By embracing this philosophy, humanity can progress toward a more peaceful, respectful, and harmonious world, fulfilling the vision of great thinkers like Swami Vivekananda. Universal Brotherhood isn't merely an abstract idea; it is a practical guide for action. By integrating its principles into daily life and collective efforts, societies can achieve not only inner peace but also contribute to the global harmony essential for addressing shared challenges like environmental protection and social well-being. 13 Dept of Peace Studies, MITWPU Prof. Dr Vishwanath Karad’s monumental work for Interfaith harmony: Prof. Dr. Vishwanath Karad has made significant contributions to promoting interfaith harmony. He is the founder of the MIT World Peace University in Pune, India, and the World Peace Dome, one of the largest domes in the world, which serves as a symbol of unity and peace among various faiths. Some of his notable efforts include: 1. World Peace Dome: Location: MIT World Peace University campus, Pune, India. Significance: One of the largest domes in the world, it stands as a monument dedicated to world peace and interfaith harmony. The dome houses statues of great philosophers, saints, scientists, and leaders from various religions and cultures. It serves as a venue for events and discussions aimed at fostering interfaith dialogue and understanding. Features: The dome includes a prayer hall, a library with scriptures from different religions, and spaces for meditation and reflection. It serves as a venue for international conferences and events promoting peace. 2. Vishwaraj Baug (Vishwashanti Ashram): Location: Near Loni Kalbhor, Pune, India. Significance: This ashram is designed to be a center for spiritual learning and interfaith dialogue. It offers a tranquil environment for meditation, reflection, and learning about various spiritual traditions. 14 Dept of Peace Studies, MITWPU 3. MIT World Peace University Campus: Location: Pune, India. Significance: The campus is designed to integrate modern education with traditional values. It includes various buildings and spaces dedicated to holistic education, research, and the promotion of peace and harmony. Features: The campus includes state-of-the-art educational facilities, auditoriums, conference halls, and residential accommodations, all designed with a focus on sustainability and peaceful coexistence. Features: The temple is an architectural marvel that blends traditional Indian temple architecture with modern design elements, providing a serene environment for students and visitors to seek inspiration and wisdom. 4. Dr. Vishwanath Karad's Educational Institutions: Locations: Various locations in India. Significance: Prof. Karad has established numerous educational institutions under the MIT Group of Institutions. These institutions emphasize value-based education, incorporating principles of peace, ethics, and interfaith understanding into their curricula. Features: The architectural design of these institutions reflects a blend of traditional and contemporary styles, promoting an environment conducive to learning and personal development. 5. World Peace Prayer Hall and Library: This space is dedicated to promoting the teachings and scriptures of various religions, encouraging visitors to learn about and respect different faiths. Prof. Dr. Vishwanath Karad's architectural projects are not just physical structures but embodiments of his vision for a harmonious and peaceful world. They stand as testaments to his lifelong commitment to education, spirituality, and interfaith dialogue. Prof. Karad's dedication to interfaith harmony has garnered him recognition and respect worldwide, and his initiatives continue to inspire many in the pursuit of global peace and unity. The Bhagwan Gautam Buddha Vihar and Bharat Ratna Dr. Babasaheb Ambedkar Smriti Vishwashanti Bhavan at Rameshwar Rui is an outstanding monument constructed in Japanese Pagoda style of architecture as a homage to Lord Buddha, one of the Greatest Messengers of Peace and Dr Babasaheb Ambedkar a great social reformer and the architect of the Constitution of India. Vishwadharmi Shriram-Rahim Manavta Setu’ 15 Dept of Peace Studies, MITWPU Message of communal harmony to the world at large! Roughly 275 years ago the marauding armies of the Nizam saw fit to destroy the ancient Sriram temple located within the village and as recently as the 1940’s, during the Razakar agitation, Hindu mobs destroyed the Jumma Masjid and Khwaja Zainuddin Dargah situated within the village limits. Time and the locals themselves, proved to be the ablest healers in this communal discord. And in 2011, a miracle happened…. Hindus and Muslims came together in the year 2011 to rebuilt the destroyed mosque and temple, and through that act, celebrate diversity and the ‘Bharatiya’ way to living and letting live! Not only that, but the village of Rui also constructed a Buddhists temple in the style of Japanese Pagodas to honor the spirit of Buddha and India’s constitutional architect, Dr Babasaheb Ambedkar. Taking cue for this occirances Prof Dr Vishwanath Karad ensured the construction of the ‘Vishwadharmi Shriram-Rahim Manavta Setu’ to celebrate bridging the divide between Hindus and Muslims. The Philosopher Saint Shri Dnyaneshwara World Peace Prayer Hall can be construed as the structure around which is built the World’s largest dome and the Philosopher Saint Shri Dnyaneshwar World Peace Library. The large dome above which is the biggest in the world, houses this magnificent Peace Prayer hall within it. The Peace Prayer hall can easily accommodate 3000 people and is built in a manner which is conducive to meditation and introspection. The inside of the dome has a beautiful image of a sunrise etched across its vastness. Tiny holes within the dome allow in light which serves to illuminate the sunrise throughout the day. Within the Peace Prayer hall, you are surrounded by the statues of the world’s greatest philosophers and scientists, people who Transform universities into true centers of research, innovation, scientifically oriented knowledge, wisdom and holistic human developmenthave shaped our thinking across all of history and even today. Though the structure has been named the Geeta Bhawan, the thought projected here is that all religions are the same and the ideology that builds every religion is based on the ethos of peace. All along the wall We see pictures of people practicing various religions of the world. One feels a sense of pervasive calmness. Peacock figurines atop the tall pedestals serve as reminder of the innate urge to remain connected with nature. A unique 720 feet long Vishwaraj Bandhara Dam built across river Mula-Mutha at Rajbaug with 27 mini waterfalls and 3 midstream beautiful temples dedicated to Goddess Saraswati, Goddess MahaLaxmi, Goddess MahaJal Devta 16 Dept of Peace Studies, MITWPU 17 Dept of Peace Studies, MITWPU 18 Dept of Peace Studies, MITWPU 19 Dept of Peace Studies, MITWPU 20 Dept of Peace Studies, MITWPU 21 Dept of Peace Studies, MITWPU 22 Dept of Peace Studies, MITWPU 23 Dept of Peace Studies, MITWPU Parliament of Science, Religion and Philosophy: The World Parliament at MIT-World Peace University (MIT-WPU) seeks to unite the principles of science, religion, and philosophy to promote global peace and harmony. The initiative is inspired by the historic Chicago World Parliament in 1893, where Swami Vivekananda introduced Hindu philosophy to the world. The modern version at MIT-WPU, led by Prof. Dr. Vishwanath D. Karad, emphasizes "Education for Peace" as a critical need, aiming to cultivate a peaceful mindset in the upcoming generations. The World Parliament highlights how violence often stems from religious divides, such as conflicts between different sects within the same faith. To address this, Dr. Karad promotes a value-based universal education system that integrates scientific and spiritual understanding. His vision involves creating a culture of peace through education, emphasizing that combining science and spirituality is essential for global harmony. The World Peace Centre, founded in 1996 at MIT, Pune, serves as the epicenter for this movement, engaging international scholars and leaders to propagate the message of unity. The establishment of the World Peace Dome symbolizes MIT-WPU's commitment to peace, blending spiritual and scientific knowledge. The institution hosts various programs to foster human values, tolerance, and universal brotherhood, striving to build a holistic society that nurtures physical, mental, intellectual, and spiritual well- being. By uniting science and spirituality, MIT-WPU aims to position India as a global leader in the pursuit of peace, emphasizing the importance of sustainable development guided by spiritual and ethical values. The initiative underscores that true peace can only be achieved when education incorporates values that foster a sense of global responsibility. MIT-WPU continues to carry forward Swami Vivekananda's legacy, striving to educate individuals who can contribute positively to the global society. Science and spirituality are the two most important aspects of human life. While science typically focuses on the empirical investigation of the world through observation, experimentation, and evidence-based reasoning; spirituality deals with the questions of meaning, purpose, and transcendence that often lie beyond the scope of physical measurement. Science and spirituality may sometimes seem contrasting, but there is a growing recognition they both have in exploring the complexities of life. With this thought in mind, for the last nine years, MIT-WPU has proudly celebrated the World Parliament of Science, Religion, and Philosophy at the MIT World Peace Dome in Loni. This visionary initiative, conceived by 24 Dept of Peace Studies, MITWPU Revered Prof. Dr. Vishwanath D. Karad, seeks to establish a value-based universal education system, integrating science and religion/spirituality to foster a holistic, peace-loving, and harmonious global Society. As we know, the world today is already witnessing overwhelming scientific and industrial developments in the form of artificial intelligence, digital technology, robotics, etc. Still, on the other hand, there is violence and massacre in the name of caste, creed, race, and religion. Despite the highest level of research, innovation, and technological development in all areas of science, the world today is suffering from the highest level of anxiety, depression, frustration, and issues related to mental health, etc. Therefore, it is high time that scholars, thinkers, academicians, philosophers, scientists, and men of all religions and spirituality come together to create a value-based universal education system. With the appropriate blend of science and religion/spirituality, we will surely establish and develop a holistic, peace-loving, and harmonious global community. The primary objective of this initiative is to make sincere efforts to review, reform, and retain our core value system for the betterment of humanity. Concept of Value Based Education System: Value-based education emphasizes the development of character, ethics, and social responsibility alongside academic learning. It is a holistic approach that aims to cultivate individuals who are not only knowledgeable but also morally and spiritually aware. The concept roots itself in the ancient Indian educational system, where 25 Dept of Peace Studies, MITWPU education was more than just imparting information; it was about nurturing the mind, body, and spirit. The teacher-student relationship was considered sacred, and learning involved deep listening (Sravana), contemplation (Manana), and meditation (Nididhyasana). This method fostered self-discipline, humility, and a close connection with nature. Modern value-based education strives to instill similar principles but faces challenges. While educational institutions have grown, and more people are acquiring degrees, societal issues like hatred, violence, and selfishness persist. The document questions why increased access to education has not translated into greater societal harmony and suggests that without a focus on values, education lacks depth and meaning. Prof. Dr. Vishwanath D. Karad emphasizes the importance of integrating science and spirituality, believing they are complementary rather than opposing forces. His vision for a value-based universal education system seeks to foster holistic development—physical, intellectual, and spiritual—creating individuals capable of contributing positively to society. This approach is aligned with the idea of "Non-duality," where the physical and spiritual aspects of life are interconnected. Value-based education today involves teaching students critical thinking, social responsibility, environmental awareness, and global citizenship. It aims to create not just academically proficient individuals but also compassionate and responsible citizens. The New Education Policy (NEP) 2020 in India reflects this by promoting education that integrates these values, ensuring students develop a moral compass and understand their role in society. In conclusion, value-based education is essential for building a peaceful and harmonious society. It nurtures individuals who are not only academically successful but also spiritually enriched and socially responsible. By combining the wisdom of ancient educational practices with modern needs, value-based education aims to create a balanced and just world. Spiritual and Cultural Heritage for Peace: World Peace Dome, Pune: The Philosopher Saint Shri Dnyaneshwara World Peace Prayer Hall can be construed as the structure around which is built the World’s largest dome and the Philosopher Saint Shri Dnyaneshwar World Peace Library. The large dome above which is the biggest in the world, houses this magnificent Peace Prayer hall within it. 26 Dept of Peace Studies, MITWPU The Peace Prayer hall can easily accommodate 3000 people and is built in a manner which is conducive to meditation and introspection. The inside of the dome has a beautiful image of a sunrise etched across its vastness. Tiny holes within the dome allow in light which serves to illuminate the sunrise throughout the day. Within the Peace Prayer hall, you are surrounded by the statues of the world’s greatest philosophers and scientists, people who have shaped our thinking across all of history and even today. Below the Prayer hall is the World Peace Library which houses philosophical texts from all across the world. Perusing through them leaves you with a yearning for reflection upon the musings of great men. That feeling is compounded when you enter the World Peace prayer hall and after witnessing the serene sunrise above and the tranquil atmosphere below, you find the perfect avenue to meditate and give meaning to your reflections. Such is the brilliant design of the Philosopher Saint Shri Dnyaneshwara World Peace Prayer Hall as envisioned by the visionary Prof Dr Vishwanath D Karad. Peace Lessons from Indian Epic: Ramayana and Mahabharata: The Ramayana, along with the Mahabharata and the Puranas, constitutes the epic literature of India, composing the Itihasa (History) and the Purana, the study of which has been lightly stressed as necessary for the correct interpretation of the Vedas For over two thousand years, the Ramayana, like the Mahabharata, has been influencing deeply the religious and moral thought. Swami Vivekananda declared Ramayana and Mahabharata as the two encyclopedias of the 27 Dept of Peace Studies, MITWPU ancient Aryan life and wisdom, portraying an ideal civilization, which humanity has yet to aspire after. According to MacDonnell, ‘Probably no work of world literature, secular its origin, has ever produced so profound an influence on the life and thought of a people as the Ramayana. The Ramayana and the Mahabharata, representing the ethos of the Indians, are the two national Epics of India. The Ramayana Ramayana contain 24000 shokas that is why it is known as “Chaturvinshsahasri” Attributed to sage Valmiki, it consists of the following chaptersRamayana Chapters known as Kanda. I. Bala-(or Adi) kanda, II. Ayodhya-kanda, III. Aranyakanda, IV. Kiskindha-kanda, V. Sundara-kanda, VI. Lanka-(or Yuddha) kanda, and VII. Uttara-kanda. Each of the above chapters comprises several cantos (sargas). The main story is briefly as follows: Dasaratha, king of Ayodhya, has three queens, the eldest named Kausalya, the second Kaikeyi and the youngest Sumitra. Four sons are born to them; Rama was the son of Kausalya, Bharata and Satrughna of Kaikeyi and Laksmana of Sumitra. When they grow up, Dasaratha arranges for the coronation of Rama, the eldest son. But, Kaikeyi asks Dasaratha for the fulfilment of the two unspecified boons which he promised to her on a previous occasion. Of the two boons, one is that Rama would be banished; the other is that Bharata would be installed as king. Dasaratha is extremely shocked, but, in order to honor his promise, grants her the above two boons. Accordingly, Rama takes to forest-life. His devoted brother, Laksmana and loving wife Sita also accompany him. They put up in a hut in Panchavati forest which is haunted by demons. Surpanakha, the wicked sister of demon-king, Ravana of Lanka, makes overtures of love to Laksmana. This enrages him who chops off her nose. Insulted by this act, Ravana comes to that forest. One day, seeing a golden deer moving about in the forest, Sita is bent on getting it. At her request, Rama keeps Laksmana to guard Sita, and sets out to bring the golden deer which is really demon Maricain disguise. The demon-deer, being struck by Rama’s arrow, cries in a plaintive tone Laksmana. Agitated by this cry, Sita, apprehending danger to Rama, insists on Laksmana’s running for help to her dear husband. Seeing Sita unprotected, Ravana abducts her, and carries her away to Lanka. Rama comes back only to see the hut bereft of Sita. Having learnt of her abduction by Ravana. Rama is determined to rescue his beloved consort. There upon, Ramaallies himself with the monkey-king Sugriva, and commissions his (Rama’s) loyal devotee, the noble monkey Hanumat to carry his signet-ring to Sita at Lanka. Having entered Lanka, Hanumat secretly meets Sita. He is, however, found out by Ravana’s men who 28 Dept of Peace Studies, MITWPU set fire to his long tail as punishment. Hanumat, with his blazing tail, burns Lanka, and comes back to Rama. The simian followers of Rama builds a bridge across the ocean. Rama and Laksmana, with a large retinue, invade Lanka, and after many reverses, succeed in extirpating the demons, and rescue Sita with whom Rama returns to Ayodhya, and is eventually anointed King. While Rama had been reigning, his subjects expressed their dislike of the fact that he had accepted Sita, tainted by her association with the despicable demons. Like a true king, intent on the satisfaction of the subjects, Rama banished Sita into a forest where she got asylum in the hermitage ofValmiki. There, she gave birth to two sons, Lava and Kusa. After many incidents, Valmiki, accompanied by Sita, came to Ayodhya. Sita, to give convincing proof of her chastity, prayed to Mother Earth to take her into herself. Earth showed a cleft into which Sita disappeared for ever. ORIGIN AND DATE The Epic originated, at an unknown time, as ballads transmitted orally and sung by two classes of people, viz. Sutas living in royal courts and Kusilavas who were travelling singers comparable, to a great extent, to the French troubadours. A long period elapsed before the above ballads came to be written. It is not known when the above ballads came to be written. It is not certain when the Ramayana was written for the first time. This much is certain that many interpolations crept into the Epic, as is evidenced by the existence of more recessions than one which will be dealt with later on. As we have stated earlier, there is neither means to determine when the Ramayana ballads originated nor do we know precisely when they started to be written. After examining arguments and counterarguments, Wintenitz who was German scholar concludes that the extant Ramayana is, perhaps, the result of evolution through the period between the fourth or third century BC and the second century AD. LITERARY VALUE OF THE RAMAYANA In comparison with the other Epic, the Ramayana is more artistic, ornate and refined. It contains almost all the characteristics of a mahakavya according to the later writers on poetics. It is called adikavya, the first poetical work. The story goes that a brigand, named Ratnakara, while roaming in a forest, suddenly saw a couple of birds in copulation. Of them, one was killed by a fowler. Extremely moved to pity, Ratnakara uttered the following verse: मा तनषादपततषतषाषं तमवमग शाशतवग समाग ।यतत ष्षं चतमथुनादेकमवधवकाममोतहतमत!! English Translation- You will find no rest for the long years of Eternity For you killed a bird in love and unsuspecting. 29 Dept of Peace Studies, MITWPU It is said that, in course of time, as a result of long and arduous penance, Ratnakara became a sage, Valimki by name. He is traditionally known as the author of the Ramayana. As he was the first poet, his Epic came to be known as adi-kavya. Besides occupying the place of honor in the annals of the kavya literature, this Epic reveals some intrinsic qualities. Its language is limpid, style racy. Nowhere is there any attempt to show off pedantry or tour de force which detracts from the merit of some later poetical works, particularly of the age of literary decadence. The reader seldom or never requires the help of a commentary in comprehending what the author wants to convey. The Epic contains elements of romance, as a glance at the contents of the Sundara-kanda reveals. Descriptions of nature in the Epic are delectable. In the Kiskindha-kanda, the pen-picture offspring, rains and autumn are, indeed, graphic and testify to the fact that the poet had an eye to see and an ear to hear. In short, the Epic fully conforms to the ideal of poetry according to a critic who holds that poetry should be simple, sensuous and impassioned. The delineation of some of the characters reveals the masterly hand of the poet. Rama was not only an obedient son acting up to his father’s wish, and giving up the throne without a word of protest. He was a true hero with a keen sense of honor. He did not hesitate to wage war against the powerful Ravana, the abductor of his dear wife. Overcoming heavy odds, he succeeded in rescuing Sita and restoring her position as the queen-consort. A true king as he was, his concern was to keep his subjects pleased. They expressed resentment at his accepting Sita whose chastity, in the custody of he powerful Ravana, was suspected by them. In order to please them, he banished Sita though she was dearer to him than his own life. His love of her was so great that he never married again. Rama’s fraternal affection found poignant expression is his laments over the body of Laksmana struck down by the enemy’s missile. Sita has been depicted as an ideal woman. Sheer sense of duty and love for her husband urged her to forgo the comfort of royal harem and to resort to the arduous forest-life. This she did despite Rama’s persuasion to stay back. While in the forest, she did not flinch from her duties. She was forcibly carried away by Ravana who coaxed and cajoled her to live with him, and held out the tempting prospects of royal position in which she could enjoy all the pleasures of life. But, faithful to her husband, she spurned the overtures of the demon-king. He kept her body in captivity, but could not exercise control over her mind. No homily or threat could wean her away from her husband whose image was always before her mind’s eye. When she came to know of her exile in an alien forest, she felt utterly helpless as she was in an advanced stage of pregnancy. From then, she did not accuse Rama, but calmly accepted her wretched condition as the result of her own deeds in the previous life. Poetical skill is revealed in the use of various figures of speech relating to both word and 30 Dept of Peace Studies, MITWPU sense. The prosodic variety makes the Epic a pleasant read. RAMAYANA AND MAHABHARATA—WHICH IS EARLIER? Traditionally, the Ramayana preceded the Mahabharata. But, for certain reasons, the fact appears to be the other way round. Some of these reasons are as follows: Panini’s grammar mentions the Mahabharata characters Arjuna (IV.3.98) and Yudhisthira (VIII.3.95). But, it is silent about the characters of the Ramayana. The Mahabharata retains the old balled style, e.g., Arjuna uvaca, etc. But, the other Epic contains no such trace. The style of the Ramayana is obviously more ornate and polished than that of the Mahabharata. Again, the society, depicted in the Mahabharata, is much rougher and ruder than that revealed by the Ramayana. The Mahabharata depicts Draupadi as having five husbands. Polyandry was a very ancient practice which is not found in the Ramayana.Those, who think the Ramayana was earlier, point out that the Mahabharata contains, in Vana-parva (273-90), the story of Rama. But, it is not known whether the Mahabharata got the story from the Epic Ramayana or from the much older Rama ballad. It is also argued that the Harivarhsa, a part of the Mahabharata, refers to the Ramayana. The counter-argument is that the Harivarhsa was a later supplement (khila) to the Mahabharata. It is noteworthy that, in the Vllth chapter (143-66), the Mahabharata contains verbatim a verse of the Vlth book (8 1/28) of the Ramayana. If this portion of the former is genuine, then it points to priority of the latter. Valmiki is mentioned several times in the Mahabharata. Some scholars hold that the nucleus of the Mahabharata may have been earlier than that of the other Epic, but, their present forms, the Epic Ramayana appears to be earlier. This verse tells us popularity of Ramayana - यावत्ा्थतत्वयग सरितशमहवतीे। तावदामायाकथाीोके षुपचरिरतत् People as long as the mountains and rivers will exist on the earth. Children hear the story of the Ramayana from their elders even before they learn the alphabets. This story is regarded as the best medium for inculcating the basic moral principles to the boys and girls. Rama’s regard for his father, Laksmana’s devotion to the elder brother, Rama, Slta’s fidelity towards her husband, etc., have become proverbial.That the Ramayana played a great part in molding the literature in ancient India. Many Sanskrit works, prose, poetical and dramatic, have drawn upon theRamayana through the ages. The vernacular literatures of India also reveal the deep impact of this Epic. Besides stories, based on episodes of this work, in the different regions of India, we 31 Dept of Peace Studies, MITWPU have adaptations of the entire Ramayana. Among such adaptations, the most noteworthy are Kambana’s Ramayana in Tamil, Krttivasi Ramayana in Bengali, Tulasldasa’sj Ramacaritamdnasa in Hindi and the NepaliRamayana of Bhanubhakta. Many Ramayana plays were written in Bengali as also in other regional languages. In Bengal, such plays were stage for popular entertainment in what was known as yatra. Professional kathakaras (narrators) used to narrate the Ramayana story for the entertainment and edification of the public. Even the Buddhists and Jains took recourse to this popular Epic as a vehicle for the propagation of their respective religions among the populace. For instance, the Das'aratha-jataka is an example of the Buddhist adaptation of the Ramayana story. The Jainas wrote a Ramayana, called Paumchariu. Naqib Khan, Badauni and Haji Sultan translated (ad 999) into Persian the Ramayana; this version was the basis of a versified form produced later on by Sadullah of Panipath in the Mughal regime of India. In Foreign countries The popularity of this Epic spread far beyond the confines of India. Bhanubhakta’s Ramayana, written in Nepali, is a national Epic of that country. Two Ramdyana-based Sanskrit dramas, composed there, are the Mahtravana-vadha and Ramayana-nataka. Mentioned earlier, was composedin Ceylon. Vashishtha: the pioneer of Ramrajya- The early traits of self-governed and self-disciplined state Timely realization of bringing in more systematic and precise administration The system of Kingship governed by values and morals under supervision of selfless Rishis The constant efforts (तप ) for five generations bores the fruit of an ideal state i.e. Ramrajya The occult love between the king and the subjects The king Ram was loved by the subjects. All of them followed Ram and decided to go to exile with him. Ram left the people as they were in deep asleep and moved to exile. He met all sorts of people who were a part of society. He helped Sadhakas , worshippers and inhabitants of Dandakaranya with words as well as using bow and arrow. Work and contribution of Ram in exile Killing of more than 14000 enemies, Asuras and Rakshsas in Dandkaranya Protected inhabitants of Dandkaranya from early invaders from Lanka then Pacified and protected all Rishis and gave a message of harmony and peace 32 Dept of Peace Studies, MITWPU to foul/cruel/demon powers Established harmony in Kishkindha and catered justice to Sugriv. Built an armor of Vanaras and fought with minimal force to achieve maximum victory िषुुकु ी िषषवत सदा चीव आई, पाा जाई पप वचन ना जाई This is famous phrase about this dynesty. Personalities from Ramayana- Bharat: the ideal brother- Gets to know about Ram’s exile and denies his position Slams his own mother and leaves Ayodhya to bring Ram back Comes back and decides to be the caretaker of the kingdom Lives outside the palace in a hut and carries out his duties selflessly for 14 years as a governor Waits for Ram outside the town and as soon the exile is over, hands over throne to Ram with respect Laxman: the shadow of Ram Accompanied Ram to exile sacrificing his luxury and claim to throne indirectly. Protected Ram n all possible ways. Ram was seen restless and deeply sad as Laxman was unconscious in a war. Ram ended his life right after Laxman completes his work of Incarnation by jumping into Sharayu River. Virtue to vice: a case study of Ravan A born priest who commanded and accented verses of vedas. A great warrior who defeated deities and challenged Shiva. He composed Shivtandva stotra. Dashanan is a metaphor. Because he was speaking 10 different things to different people. He disrespected Shiva. He killed many sages, Rishis and Sadhus. He kidnapped Sita. Sent his brothers to war for his own means. Though he was great warrior or devotee he was killed by Ram because of his own bad deeds. Sita: the life line of Ram A princess, a queen to be leaves Ayodhya with Ram without being asked to accompany She stays in exile and suffers pain in woods 33 Dept of Peace Studies, MITWPU She merges her own personality into Ram She shows a strong character in Lanka and makes Ravan kneel to his ambition She believes in Ram and conveys to Hanuman her message She doesn’t object on any word or decision of Ram throughout Hanuman: the first messenger ever in epics Very intelligent and known for his devotion to Ram Travels to Lanka and keeps a strong stand of Ram He brings moral down of army of Ravan A small monkey kind soldier can burn down the city; what would Ram be like? A huge psychological impact created on opposition Meets Sita and conveys the message of Ram Brings Sanjivani medicine for Laxman to cure from attack of Indrajeet The Mahabharata There has been different versions of Mahabharat. Hence, the versions are called as Jay, Bharat and Mahabharat. Jay was initially of 8800 verses. Bharat consists of 24000 verses.Mahabharat turned out to be of 1,00,000 verses in totality. Attributed to sage Vyasa, it is an Epic consisting of 18 chapters, called Parvas. Names of 18 parvas as follw- 1. Adi Parva 2. Sabha Parva 3. Vana Parva 4. Virata Parva 5. Udyoga Parva 6. Bhishma Parva 7. Drona Parva 8. Karna Parva 9. Shalya Parva 10. Sauptika Parva 11. Stri Parva 12. Shanti Parva 13. Anushasana Parva 14. Ashvamedika Parva 15. Ashramavasika Parva 34 Dept of Peace Studies, MITWPU 16. Mausala Parva 17. Mahaprasthanika Parva 18. Svargarohana Parva It has a supplement, entitled Harivamsa. Its contents are briefly as followThe Kauravas were cousins of Pandavas. Pandava Yudhisthira, the eldest oft hem, was crowned king. Duryodhana, the eldest of the Kauravas, was jealous of Yudhisthira whom he defeated in a deceitful game of dice. In accordance with the terms of a wager in the game, Yudhisthira, along with his four brothers and common wife, Draupadi, went into exile for 12 years plus one year of living incognito. Yudhisthira, having asked for the restoration of the throne after the expiry of the stipulated period, Duryodhana refused to give up the throne without a battle. In a gory battle at Kuruksetra, the Kauravas were completely routed and lost their lives. After victory mainly with the help of Krsna, Yudhisthira occupied the throne and, in course of time, the Pandavas attained heaven, Around this nucleolus were woven various legends and anecdotes, e.g., the stories of Nala-Damayanti, Savitri-Satyavan, Dusyanta- Sakuntala, hero-mother Vidula, Nahusa, churning of the ocean, flood-legend, the story ofking Sivi and so on so forth. Incidentally, attempts have been made to inculcate morality, politics, dharmasastra, philosophical precepts, heroism, etc. Due to the diversity of contents, it has been characterized as an ‘entire literature’. Takeaways- Dedication and acceptance Honesty Philanthropy Truthfulness - सतेतहतं सतत Friendship Mentoring Sacrifice (Abhimanyu) Keeping a word Values based civilization The Bhagavad-Gita The Bhagavad Gita is a 700-verse Hindu scripture that is part of the Indian epic Mahabharata. The Bhagavad Gita text includes topics such as necessity of doing ones duties, importance of detatchment, the paths of jnana, bhakti,karma and rajayoga for attaining moksha. 35 Dept of Peace Studies, MITWPU The Bhagavad Gita is set in a narrative framework of dialogue between the Pandava prince Arjuna and his charioteer guide Krishna, an avatar of Vishnu. The dialogue covers a broad range of spiritual topics, touching upon moral and ethical dilemmas, and philosophical issues Arjuna’s dilemma refers to a crucial moment in the ancient Indian epic, the BhagavadGita. In this narrative, Arjuna, a skilled warrior prince, finds himself conflicted and morally paralyzed on the battlefield of Kurukshetra. He is torn between his duty (dharma) as a warrior to fight against his own relatives, teachers, and friends in the opposing army, and his personal values that oppose violence and the potential consequences of war. Arjuna turns to his charioteer and guide, Lord Krishna, who reveals profound spiritual teachings and philosophical insights to him. Krishna explains the concepts of duty (karma), righteousness (dharma), and the eternal soul (atman), urging Arjuna to fulfillhis Kshatriya (warrior) duty without attachment to the outcome, recognizing the impermanence of life and the ultimate reality of the soul. The teachings in the Bhagavad Gita have resonated deeply across centuries and continue to inspire discussions on ethics, duty, spirituality, and the nature of existence. Arjuna’s dilemma serves as a metaphor for the universal human struggle to reconcile personal beliefs with societal responsibilities and to find clarity in moments of moral uncertainty. Karma Yoga is a spiritual path emphasized in Hindu philosophy, particularly expounded in the Bhagavad Gita. It centers around the concept of selfless action and performing ones duty (dharma) without attachment to the results or fruits of those actions. key aspects of Karma Yoga: Selfless Action: Karma Yoga emphasizes performing actions selflessly, without being motivated by personal gains, desires, or attachments. The focus is on dedicating ones actions to a higher purpose or to the service of others. Duty (Dharma): According to Karma Yoga, everyone has their prescribed duties or roles in life based on their skills, responsibilities, and station in society (varna and ashrama). Performing these duties sincerely and conscientiously is considered aform of spiritual practice.Yoga of Action: Karma Yoga is often referred to as the "Yoga of Action" because it emphasizes the importance of engaging actively in the world while maintaining a spiritual attitude. It teaches individuals to integrate their spiritual principles into everyday life and work. 36 Dept of Peace Studies, MITWPU Nishkama Karma advocates performing actions selflessly, without being motivated by personal desires, gains, or outcomes. The focus is on fulfilling ones duties and responsibilities with dedication and sincerity, while relinquishing attachment to the results. Spiritual Detachment: Practitioners of Nishkama Karma cultivate a sense of detachment from the fruits of their actions. They understand that results are influenced by various factors, including external circumstances and the actions of others, which are beyond their control. Focus on Dharma: Nishkama Karma encourages individuals to prioritize their duties (dharma) and obligations in life. By aligning actions with ones responsibilities and moral principles, individuals contribute positively to society and personal growth. nner Purification: Through the practice of Nishkama Karma, individuals aim to purify their minds and hearts. By performing actions selflessly and without attachment, practitioners cultivate qualities such as humility, compassion, and equanimity. Yogic Discipline: Nishkama Karma is considered a form of spiritual discipline or Yoga, emphasizing the integration of ethical conduct, mindfulness, and spiritual principles into daily life. Path to Liberation: In Hindu philosophy, particularly in the Bhagavad Gita, Nishkama Karma is presented as a path to spiritual liberation (moksha). By transcending desires and attachments through selfless action, individuals can achieve a state of inner freedom and realization of their true nature. Overall, Nishkama Karma is a profound spiritual principle that guides individuals to perform actions with a sense of duty and responsibility, while maintaining an attitude of detachment from personal desires and outcomes. It underscores the importance of ethical conduct, selflessness, and mindfulness as integral aspects of spiritual growth and realization. Bhakti Yoga" is a spiritual path within Hinduism that emphasizes the loving devotion (bhakti) towards a personal god or deity as a means to spiritual realization and union with the divine. It is one of the main paths of spiritual practice (yoga) described inHindu scriptures, alongside Karma Yoga (the yoga of selfless action) and Jnana Yoga (the yoga of knowledge). Key aspects of Bhakti Yoga include: Devotional Love: Bhakti Yoga centers around cultivating a deep and loving relationship with a chosen deity or form of the divine. This relationship is characterized by devotion, surrender, and heartfelt worship. 37 Dept of Peace Studies, MITWPU Surrender and Trust: Practitioners of Bhakti Yoga surrender their ego and personal desires to the divine, trusting in the grace and guidance of their chosen deity. This surrender is seen as essential for spiritual growth and realization. Modes of Worship: Bhakti Yoga encompasses various forms of worship, includingprayer (sadhana), chanting of divine names (kirtan), singing hymns (bhajans), meditation on the divine qualities, and participating in religious rituals and ceremonies. Unity of Bhakta and Bhagavan: Bhakti Yoga teaches that through loving devotion and selfless service to the divine, the individual soul (jiva) can achieve union (yoga) with the Supreme Soul (Paramatma) or the chosen deity (Ishta Devata). Qualities of a Bhakta: A practitioner of Bhakti Yoga, known as a Bhakta, embodiesqualities such as humility, compassion, devotion, and unconditional love towards all beings, seeing the divine presence in everyone and everything. Paths of Bhakti: Bhakti Yoga encompasses different paths or approaches, such as Saguna Bhakti (devotion to a deity with attributes and forms) and Nirguna Bhakti (devotion to the formless and attributeless aspect of the divine). Goal of Bhakti Yoga: The ultimate goal of Bhakti Yoga is to experience a profound sense of oneness with the divine, transcending the dualities of the material world and attaining spiritual liberation (moksha). Bhakti Yoga is widely practiced and revered in various forms within Hinduism, and it has influenced other spiritual traditions and religions as well. It emphasizes the power of love, devotion, and emotional connection as a transformative force on the spiritual path towards realizing ones true nature and the unity of all existence with the divine. Dhyana Yoga" is a path of spiritual practice that focuses on meditation (dhyana) as a means to achieve spiritual realization and union with the divine. It is one of the classical paths of yoga described in Hindu philosophy, particularly expounded in the Bhagavad Gita and the Yoga Sutras of Patanjali. Key aspects of Dhyana Yoga: Meditative Practice: Dhyana Yoga emphasizes the practice of meditation as a central means of attaining spiritual growth and realization. Meditation in this context refers to a deep, focused, and sustained concentration on a chosen object of meditation, such as the breath, a mantra, a visual image (yantra), or the divine form (Ishta Devata). 38 Dept of Peace Studies, MITWPU Inner Stillness and Concentration: The practice of Dhyana Yoga involves cultivating inner stillness, concentration, and mindfulness. Practitioners aim to quiet the fluctuations of the mind (chitta vritti) and attain a state of inner peace and clarity. Integration with Other Yogic Paths: Dhyana Yoga is often integrated with other paths of yoga, such as Hatha Yoga (yoga of physical postures and purification), Karma Yoga (yoga of selfless action), Bhakti Yoga (yoga of loving devotion), and Jnana Yoga (yoga of knowledge). Meditation serve Jnana Yoga, often referred to as Yoga of Knowledge Path of Wisdom is one of the classical paths of spiritual practice in Hindu philosophy. It emphasizes the pursuit of knowledge, understanding, and wisdom as a means to attain spiritual liberation (moksha). Jnana Yoga is expounded in various Hindu scriptures, particularly in the teachings of the Upanishads, Bhagavad Gita, and Advaita Vedanta philosophy. Jnana Yoga: Key aspects of Jnana Yoga: Quest for Knowledge: Jnana Yoga focuses on the intellectual and philosophical inquiry into the nature of reality, the self (atman), and the ultimate truth (Brahman). It involves questioning, contemplation, and discernment to understand the underlying principles of existence. Discrimination (Viveka): A central practice in Jnana Yoga is discrimination between the eternal (unchanging) and the transient (changing). Practitioners seek to distinguish between the self (atman) and the non-self (anatman), and between the real (Brahman) and the unreal (maya). Study of Scriptures: Jnana Yoga encourages the study of sacred texts, particularly the Upanishads, Vedanta Sutras, and philosophical treatises like the Bhagavad Gita and works of Advaita Vedanta scholars such as Shankaracharya. The scriptures provide guidance on metaphysical truths, the nature of the self, and the path to liberation. Self-Inquiry (Atma Vichara): Practitioners engage in self-inquiry to investigate the nature of the self (atman). This involves introspection, contemplation, and reflection on questions such as ;Who am I?; to realize the essence of ones true identity beyond the ego and body-mind complex. Renunciation (Vairagya): Jnana Yoga emphasizes detachment from worldly attachments and desires (vairagya) as a means to cultivate inner clarity and focus on spiritual pursuits. Renunciation is seen as essential for reducing distractions and obstacles on the path of knowledge. Integration with Other Yogic Paths: While Jnana Yoga primarily emphasizesknowledge and understanding, it integrates aspects of other paths of yoga, such as Karma Yoga (selfless action), Bhakti Yoga (devotion), and Raja Yoga (meditation). The integration helps in harmonizing intellectual inquiry with ethical conduct, emotional devotion, and meditative practices. Work-Life Balance: The Gita’s teachings on detachment and performing duties without attachment to results can help individuals achieve a better work-life balance. It encourages 39 Dept of Peace Studies, MITWPU focusing on the task at hand rather than being overly concerned with the outcome, leading to a more fulfilling professional life. 2. Stress Management:*The principles of equanimity and self-discipline provide tools for managing stress in a fast-paced world. By maintaining balance and practicing self-control, one can navigate stressful situations more effectively and self-realization. 3. Personal Development: The emphasis on self-knowledge and continuous learning aligns with modern views on personal development. By understanding oneself better individuals can make more informed life choices. 4. Ethical Leadership: Leaders can draw from the Gita’s teachings on duty and selfless action to inspire ethical leadership. Making decisions based on duty rather than personal gain can lead to more just and effective leadership 5. Approach your daily responsibilities — whether at work, home, or in your community — with full dedication and commitment. Focus on the task at hand, putting in your best effort without worrying about the results. This helps cultivate a sense of purpose and excellence in whatever you do. View Work as Worship. 6. Treat every action, no matter how mundane, as an offering to the divine. This perspective transforms routine tasks into sacred activities. Whether you are cooking, cleaning, or working on a report, perform these actions with a sense of reverence and devotion. At work, offer your skills and expertise to benefit the organization and your colleagues. Peace Philosophers: Saint Shri Dnyaneshwar Title: Dnyandev or Mauli (1275–1296) was a 13th-century Marathi saint, poet, philosopher and yogi of the Nath tradition Birth: 1275on the auspicious day of Krishna Janmashtami Birthplace: Apegaon, village on the bank of Godavari river near Paithan in Maharashtra Parents: Vitthalapant and Rakhumabai Death: Sanjeewan(alive) samadhi in 1296 CE at the age of 21 40 Dept of Peace Studies, MITWPU Religion: Hinduism Philosophy: Advaita, Varkari, Hinduism Guru: Nivruttinath (elder brother) Literary Work: Dnyaneshwari, Amrutanubhav, Changdev Paasashti, Haripath, abhang devotional poetry Introduction: Dnyaneshwar (IAST: Jñāneśvar meaning Lord of Jnana or knowledge ), also known as Dnyandev or Mauli (1275–1296) was a 13th-century Marathi saint, poet, philosopher and yogi of the Nath tradition whose Dnyaneshwari (a commentary on the Bhagavad Gita) and Amrutanubhav are considered to be milestones in Marathi literature. Dnyaneshwar was born in 1275 (on the auspicious day of Krishna Janmashtami) in Apegaon village on the bank of Godavari rivernear Paithan in Maharashtra during the reign of the Yadava king Ramadevarava. Dnyaneshwar would later criticize the religious degeneration of the day in his magnum opus Dnyaneshwari. Dnyaneshwar emerged as the first original philosopher who wrote in the Marathi language, in this era. The date of composition of his work Dnyaneshwari 1290 CE, however is undisputed. According to the more accepted tradition on Dnyaneshwar's life, he was born in 1275 CE and he attained Sanjeewan(alive) samadhi in 1296 CE. In the thirteenth century, Saint Dnyaneshwar who was bold enough to go against the traditions of his times of writing in the Sanskrit language and to use Marathi as the vehicle of his preaching. Dnyaneshwar was so very sure about the power of the Marathi language that he writes in Dnyaneshwari that, his highly appreciative readers will surely say that Marathi Language is even sweeter than nectar. Early Life: Dnyaneshwar's father Vitthalapant was the Kulkarni (hereditary accountant, usually Brahmin, who maintained land and tax records in villages) of a village called Apegaon on the banks of the Godavari River in Maharashtra, a profession he had inherited from his ancestors. He married Rakhumabai, the daughter of the Kulkarni of Alandi. Even as a householder, Vitthalapant longed for spiritual learning. His disillusionment with life grew as a result of the death of his father and 41 Dept of Peace Studies, MITWPU because he had no children from his marriage. Eventually, with his wife's consent, he renounced worldly life and left for Varanasi to become a sanyasin (renunciate). Vitthalapant was initiated as a sannyasin by his spiritual teacher, RamaShrama. When RamaShrama discovered that Vitthalapant had left his family behind to become a monk, he instructed Vitthalapant to go back to his wife and perform his duties as a householder. After Vitthalapant returned to his wife and settled down in Alandi, Rakhumabai gave birth to four children—Nivruttinath (1273 CE), Dnyaneshwar (1275 CE), Sopan (1277 CE) and Muktabai (1279 CE). Orthodox Brahmins of the day sawrenunciation and returning to life as a householder as hereby; Vitthalapant and his family were persecuted because of this. Dnyaneshwar and his brothers were denied the right to have the sacred thread ceremony, which in Hinduism symbolises the right to read the Vedas. Vitthalapant eventually left the town for Nashik with his family. One day while performing his daily rituals, Vitthalapant came face to face with a tiger. Vitthalapant and three of his four children escaped, but Nivruttinath became separated from the family and hid in a cave. While hiding in thecave he met Gahaninath, who initiated Nivruttinath into the wisdom of the Nath yogis. Later, Vitthalapant returned to Alandi and asked the Brahmins to suggest a means of atonement for his sins; they suggested giving up his life as penance. Vitthalapant and his wife gave up their lives, within a year of each other by jumping into the Ganges in the hope their children might be able to lead lives free of persecution. Other sources and local folk tradition claim that the parents immersed themselves in the Indrayani River. However, orthodox Brahmins of the town still refused to accept the children as pure and suggested that they obtain a certification of atonement (shuddhi)from the Priest of Paithana, which was a centre of orthodox learning. Ongoing to Paithan, they recited the Vedas before the Brahmins, but were stopped as they were not entitled to recite the sacred Vedas owing to their father’s wrongdoing. To prove that anybody could recite the Vedas, Dnyandev makes a buffalo continue to recite the Vedas from the point where Dnyandev was asked to stop! Struck with wonder and recognizing their spiritual learning and greatness, the Brahmins give them the required certificate of purification. 42 Dept of Peace Studies, MITWPU Facts : After Dnyaneshwar had written Amrutanubhav, the siblings visited Pandharpur where they met Namdev, who became a close friend of Dnyaneshwar. Dnyaneshwar and Namadev embarked on a pilgrimage to various holy centers across India where they initiated many people into the Varkari sect; Dnyaneshwar's devotional compositions called Abhangasare believed to have been formulated during this period. On their return to Pandharpur, Dnyaneshwar and Namadev were honoured with a feast in which, many contemporary saints such as "Goroba the potter, Sanvata the gardener, Chokhoba the untouchable and ParisaBhagwat the Brahmin" participated. After the feast, Dnyaneshwar desired to enter into sanjeevansamadhi, a practice to sum up the life after entering into a deep meditative state. Preparations for the Sanjeevan Samadhi were made by Namdev's sons. Regarding Sanjeevan Samadhi, Dnyaneshwar himself has emphatically talked about relation between higher awareness and light or pure energy in the form of electromagnetic radiation. On the 13th day of the dark half of the Kartik month of the Hindu Calendar, in Alandi, Dnyaneshwar, then was twenty one year old entered into sanjeevansamadhi.His samadhi lies in the Siddhesvara Temple complex in Alandi. Namdev and other bystanders grieved his passing. According to tradition, Dnyaneshwar was brought back to life to meet Namdev when the latter prayed to Vithoba for his return. Many miracles came to be associated with Dnyaneshwar's life – 1. During Dnyaneshwar's visit to Paithan, to obtain a certificate of purification, he was confronted with a man who violently lashed at an old buffalo. When Dnyaneshwar expressed concern for the animal he was ridiculed by Brahmins for being more concerned about a beast than the teachings of the Vedas. Dnyaneshwar retorted that the Vedas themselves held all life to be sacred and a manifestation of the Brahman. The outraged priests pointed out that his 43 Dept of Peace Studies, MITWPU logic implied that beasts should be able to learn the Vedas as well. An undeterred Dnyaneshwar then placed his hand on the buffalo's forehead and it started reciting a Vedic Mantras. 2. Dnyaneshwar was challenged by Changdev, an accomplished yogi who rode on a tiger with his magical powers, to replicate this feat. Dnyaneshwar humbled Changdev by riding on a moving wall. Dnyaneshwar's advice to Changdev was given in 65 verses called the ChangdevPasasthi. Changdev became a disciple of Dnyaneshwar's sister Muktabai. 3. In Alandi there was a Brahmin named VisobaChati. He was very orthodox and used to ridicule the Sadhus and sages. Once Nivrittinath expressed his desire to Muktabai to eat "Mande" which are required to be baked on a frying pan. So Muktabai went round the village for buying a pan; Visoba, who was wicked, had informed all the potters in the village not to give the pan to Muktabai and hence she could not get it in the whole village. She came home empty-handed and was sobbing, because she thought that Nivrittinath, her eldest brother, would get annoyed at this. When Dnyaneshwar knew about this he consoled Muktabai and by the power of Yoga, he kindled the fire inside his stomach and told Muktabai to bake the "Mande" on his back which was as red hot as the frying pan. Work : The Priests of Paithana were struck by the spiritual learning and intellect of the four siblings and awarded them the certificate of purification. While returning to Alandi from the journey, the children halted at Nevase, where Dnyaneshwar composed Dnyaneshwari in the year 1290, a commentary on Bhagavad Gita which later became a fundamental text of the Varkari sect. His words were recorded by Sacchidananda, who agreed to become Dnyaneshwar's amanuensis. Dnyaneshwari was written using the Ovi; a meter, which was first used to compose women's songs in Maharashtra, of four lines where the first three or the first and third lines rhyme and the fourth line has a sharp and short ending. Dnyaneshwar was sympathetic towards issues of the common 44 Dept of Peace Studies, MITWPU people. He chose the new vernacular Marathi language, as opposed to the classical Sanskrit language, as a means of expression so that spiritual learning could reach the masses who weren't well versed in Sanskrit. According to tradition, Nivruttinath was not satisfied with the commentary and asked Dnyaneshwar to write an independent philosophical work. This work later came to be known as Amrutanubhava. Dnyaneshwar's devotional compositions called Abhangas are believed to have been formulated during his pilgrimage to Pandharpur and other holy places when he got initiated in to the Varkari tradition. 1. “Dnyaneshwari” is as good as an independent work, though technically speaking it is a commentary on Bhagwatgeeta. 2. “Pasaydana” means a donation of basket full of grains. It’s written as if Dnyaneshwara is asking God for a simple gift/blessing. In reality it’s the biggest thing anyone could ever ask God, happiness for entire mankind. 3. Dnyaneshwar wrote the "Amritanubhava" or "Anubhavamrit" in which he has stated his experiences inYoga and Philosophy, whereby we can get the experience of nectar. 4. One more book in Ovi form under the caption of [Yoga Vashishtha] goes as a work of Dnyaneshwar. 5. There are about 1200 Abhangas said to be composed by Dnyaneshwar. Teachings / Philosophy: The Mahanubhava sect and the Nath Yogi tradition were two prominent movements during Dnyaneshwar's time that influenced his works. Mahanubhavas were devotees of Krishna who disregarded the caste system, the Vedas and the worship of the deity Vitthala. Dnyaneshwar differed significantly from Mahanubhava’s religious precepts. His thought was founded on the philososphy of the later Vedic texts such as the Upanishads and the Bhagavad Gita, and devotion to Vitthala formed the cornerstone of the egalitarian Varkari sect founded by Dnyaneshwar. However, the literary style adopted by Mahanubhava writers influenced Dnyaneshwar’s works. Dnyaneshwar was initiated into the Nath Yogi tradition by his brother Nivruttinath,sometime after the death of their parents;Sopana and Muktabai were initiated into the tradition by Dnyaneshwar himself. Founded by Gorakshanath, the Nath Yogi sect had introduced the system of Hatha Yoga, 45 Dept of Peace Studies, MITWPU which emphasized on yogic poses and physical fitness. Gahaninath, a disciple of Gorakshanath, had initiated Nivruttinath into the Nath Yogi tradition. Dnyaneshwar's non-dualistic philosophy(Advaita), usage of a vernacular language in his writing and an emphasis on yoga and oneness of Vishnu and Shiva were his inheritances from the Nath Yogi tradition. The values of Universal brotherhood and compassion espoused in his works came from his interactions with the devotional Vitthala sect, a tradition which was already in existence during Dnyaneshwar's time. Dnyaneshwar takes up the examination of being or Brahman in Amrutanubhava. He considers being to be the substratum of thought which enables thought and cognition. Since being is prior to thought and concepts, it is distinct from Kantian categories, and methods of thought such as epistemological analysis cannot be applied to it.Dnyaneshwar believes that reality is self–evident and does not require any proof. It antedates dualistic divisions into knower and known, existence and non-existence, subject and object, knowledge and ignorance. Dnyaneshwar highlights the limitations of the traditional epistemological methods (Pramanas) used in Indian philosophy. He points out that any perception is validated only by another deeper understanding, while in establishing the rationality of reason, reason itself is transcended. Dnyaneshwar even cautions against reliance on scriptural testimony, which is accepted as a valid source of knowledge by philosophers of Vedanta. Ethics: Dnyaneshwar’s moral philosophy comes out in his exposition of the 13th chapter of Bhagavad Gita, in his commentary on the book Dnyaneshwari. He considers humility; non–injury in action, thought and words; forbearance in the face of adversity; dispassion towards sensory pleasures; purity of heart and mind; love of solitude and devotion towards one's Guru and God as virtues; and their corresponding moral opposites as vices. A pessimistic view of one's life is considered as a necessary condition for spiritual growth in Dnyaneshwari.Dnyaneshwar writes that saints do not perceive distinctions and are humble because they identify all objects, animate or inanimate, with their own Self. The doctrine of Karma Yoga in the Bhagavad Gita is resurrected in Dnyaneshwari and its utility as a means of achieving non-action through action and in establishing a harmony between these two aspectswith detached awareness. In the fourth chapter, the ideal karma yogi's actions are compared to the apparent movement of the Sun, which while appearing to rise and set is actually stationary; similarly, a karma yogi, though appears to act, doesn't really act. Performance of one's 46 Dept of Peace Studies, MITWPU duties, acting without egoism, renunciation of the fruits of one's actions and offering one's actions to God are four ways which, according to Dnyaneshwar, result in non-action and Self–realization. Dnyaneshwar's metaphysical conclusion that the world is a manifestation of the divine, and not an illusion, also creates an ethical framework which rejects renunciation and recommends performing one's duties and actions in the spirit of worship. Dnyaneshwar is in agreement with tradition; he believes that divine order and moral order are one and the same and are inherent in the universe itself. He, therefore, recommends that all social institutions be protected and preserved in their totality. However, when it comes to the institution of caste, his approach becomes more humanitarian and he advocates spiritual egalitarianism. Takeaways / Life Skills to Be Learnt: To meet the God in panch-tatwa ( Five elements Earth, Water, Fire, Air, Space) he took SANJIVAN SAMADHI… It taught us that for meeting the God and for being free from all the worries and live in divine spirit there is NO AGE… The temple in ALANDI is nothing but the PAVITRA SANJEEVAN SAMADHI The Nirvikalpa or Sanjivan Samadhi is well explained by the greatest yogi, Dhnyaneshwar. In his treatise, Bhavarthadeepika or Dhnyaneshwari, Dhnyaneshwar has emphatically talked about relation between higher awareness and light or pure energy in the form of electromagnetic radiation. Saint DhnyaneshwarMaharaj belong to a family of saints which believed in "advaitavada" i.e. oneness of body and soul. So, obviously these saints did not believe in worldly pleasures and thus wanted their soul to set free from the body. Purpose of his life was to show common people a path of Adhyatma which was somehow restricted to supposedly learned people of 'higher' caste, Brahmins. If we see his life, and his siblings', we see that they fought the injustice thus inflicted by hierarchical caste system to those who are below it. So Dnyaneshwar's destiny was to free spirituality from clutches of hierarchical esotericism and make the knowledge available to the masses. Hence, he translated BhagvadGita, which is considered as solution of all the material bondage and beacon to all those who wish to rise above, from Sanskrit to Marathi. That apt and really beautiful translation is known as Bhavarthadeepika 47 Dept of Peace Studies, MITWPU or Dnyaneshwari.So after he translated it, his work was done, his destiny fulfilled. Hence, he chose to be united with the supreme soul, Paramatma, through Sanjeevansamadhi. Is There Cosmic Energy at Alandi? Dr. Raghunath Narayan Shukla, a retired IAS officer and scientist, proved the existence of cosmic energy at the Samadhi by using detecting instruments like Scintilation and Bolometer. The former detects and measures Gama rays to X-rays and later detects ultraviolet and infra- red in terms of temperature. Shukla placed these instruments 50 feet away from the Samadhi to detect and measure Gama to radar frequencies by covering the Samadhi with gold, silver and zinc filters. “I got different readings for each cover. Surprising I observed highest frequency when the Samadhi wasn’t covered at all. Whereas, the frequencies decreased from gold to silver and silver to zinc,” he says.“The different frequencies suggests that there is a presence of cosmic energy at the Samadhi,” Shukla says. This was later confirmed by Klice Nobel who had visited Alandi to attend an international religion and science symposium. “Soon after the function, Klice, along with other five Nobel laureates, told me to arrange a trip to Alandi next morning. We hired a taxi and went there. As soon as Klice and other laureates saw the Samadhi, they rushed to the spot and embraced it. Later they embraced and even talked to two sacred trees in the temple premises,” Shukla recollects. When Shukla asked as to why he embraced the Samadhi, Klice replied: “It had been for six- long years that my foundation had been working on a project identifying cosmic energy spots around the world. We identified 162 such spots in India and Alandi was one of them. Therefore I was eager to visit Alandi.” Why did Saint Dnyaneshwar take a Sanjeevan (alive) Samadhi (temple commemorating the dead, similar to a mausoleum) at such a young age of 21? Ans Saint Dnyaneshwar (1275- 1296 AD) achieved enlightenment at a very young age of around 16yrs. Not only that, he achieved something that is evasive to many, complete dissociation ( / Virakti). Even from his mortal body. What should I do with anything, that is pleasurable like Amrut (divine elixir), but doesn’t quench my thirst for more? And, so he became one with the absolute, the Brahman. Like fire burns 48 Dept of Peace Studies, MITWPU camphor completely leaving behind only a sweet smell, and then both (fire and camphor) disappear, Saint Dnyaneshwar surrendered himself completely and dissolved into the absolute. The fragrance of this divine knowledge is still lingering through his works like Dnyaneshwari, Amrutanubhav etc. 1) The Nirvikalpa or Sanjivan Samadhi is well explained by the greatest yogi, Dhnyaneshwar. In his treatise, Bhavarthadeepika or Dhnyaneshwari, Dhnyaneshwar has emphatically talked about relation between higher awareness and light or pure energy in the form of electromagnetic radiation. In the book 'Swara Yoga', Swami Muktibodhananda has clearly elaborated the correlation between electromagnetic radiations and consciousness on the basis of explanations given by the all time great physicist, Albert Einstein 2) Saint Dhnyaneshwarmaharaj belong to a family of saints which believed in "Advaitavada" i.e. oneness of body and soul. So, obviously these saints did not believe in worldly pleasures and thus wanted their soul to set free from the body. 49 Dept of Peace Studies, MITWPU The Advaitavadis say- , , Born again, death again, birth again to stay in the mother's womb! It is indeed hard to cross this boundless ocean of samsara. Oh Murari! Redeem me through Thy mercy. Saint Dhnyaneshwar was born to translate Shrimadbhagwadgita in Prakrit Marathi to open the doors to Bramhadhnyana for everyone. After he utilized his body for the supreme cause he did not feel like indulging in Mithya anymore. Dhnyaneshwar Maharaj is still awake (jagrut) which can be proven by the fact that he gave a message to one of the veteran saint in his dreams that the roots of a nearby tree are troubling him and need to be curbed. DhnyaneshwarMaharaj is referred as "Mauli" (Mother) in Marathi and you can say he is everywhere even in you when someone in Alandi calls you "Ahomauli!" (Mother!) irrespective of your gender. 2. What do you mean by Samadhi? Ans : Samadhi, in Hinduism, Buddhism, Jainism, Sikhism and yogic schools refers to a state of meditative consciousness. It is a meditative absorption or trance, attained by the practice of dhyana. In Samādhi the mind becomes still. 50 Dept of Peace Studies, MITWPU Saint Tukaram Maharaj Introduction and Work : Tukaram Maharaj , also referred toas Saint Tukaram Maharaj , Bhakta Tukaram Maharaj , Tukaram Maharaj Maharaj, Tukoba and Tukobaraya, was a 17th- century poet- saint of the Bhakti movement in Maharashtra. He was part of the egalitarian, Varkari devotional tradition.Tukaram Maharaj is best known for his devotional poetry called Abhanga and community- oriented worship with spiritual songs known as kirtans.His poetry was devoted to Vitthala or Vithoba, an avatar of Hindu god Vishnu. About hundred years before Tukaram Maharaj, his ancestor, Vishwambhar, was living at Dehu. The whole family owed its religious allegiance to Lord Vithoba. The Pandharpurwari (pilgrimage) during the holy months of Aashadh and Kartik had been a long tradition in the family of Vishwambhar since his forebears. It was his unwavering and steadfast devotion that compelled the Lord to rush from Pandharpur to Dehu just as the devotion of Pundalik had earlier attracted Him over from Vaikunth to Pandharpur. (‘Venerable are the families and venerable the land in which God’s disciples are born.’) Tukaram Maharaj ’s family belonged to the Kshatriya (warrior) caste. His family was very pious, cultured and religious. Worship of Lord Vithoba had been its tradition for generations together and so was annual pilgrimage to Pandharpur. The family also had the distinction of being Mahajans (money- lenders). They owned farmland and engaged in money-lending or trade. They were called kunbis (farming) because they engaged in agriculture and vanis (because of trading). The vaishya (trader) community had come to be included among the shudras (the lowest in the social scale) 51 Dept of Peace Studies, MITWPU about the time during Dnanadev, the Kshatriyas were also being counted among the shudras. Only two castes (Varna) had remained: the Brahmins and the shudras. Thus Tukaram Maharaj also came to be called a shudra. Prevailing Political, Social and Religious Situation The Muslim reign was firmly entrenched in the south at that time. The Portuguese ruled Goa. The three main Muslim rulers – Adilshah of Bijapur, Nizamshah of Ahmednagar and Kutubshah of Golconda – were perpetually at loggerheads with each other, the upshot being that villages were being looted recklessly and rendered barren while the rulers themselves were enjoying to the hilt all the perquisites of royalty. The subjects were living in abject conditions. ‘The Brahmins had given up their pious deportment, the Kshatriyas were bleeding the Vaishyas and forcible conversions were the rule of the day,’ noted Tukaram Maharaj. Anarchy prevailed in every sphere. The undesirable had usurped the place of the desirable and the saints had been robbed of their place of honour. The society had become split at many levels. Religion held no attraction for anybody and ignorance ruled the roost. People were looking forward to a new sunrise and such a sunrise was witnessed at Dehu. Early Life: Tukaram Maharaj was born to a great devotee, Bolhoba, and his wife, Kanakai, in 1609. His childhood was spent in great comfort and luxury, because the family was prosperous. He was initiated into education by the Pantoji (the non-formal village teacher). He learnt the alphabets with the help of pebbles that gave form to each letter. As far as his initiation into the temporal and spiritual life was concerned, Tukaram Maharaj did so at the knee of his father, Bolhoba. When Savji(Tukaram Maharaj 's elder brother) refused to take up the family business and money lending, Tukaram Maharaj was asked by his father to take upon him the responsibility. He received lessons in business while working under the guidance of his father at the Mahajan’s Wada (shop) in the marketplace. Marriage came about at the age of 13 and soon Tukaram Maharaj began looking after the family business independently. He be

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