Dichotomy Between Hindu Religiosity ‘n Gita's Spirituality

By Murthy, BS

Book Id: WPLBN0100303726
Format Type: PDF eBook:
File Size: 0.1 MB
Reproduction Date: 7/27/2021

Title:	Dichotomy Between Hindu Religiosity ‘n Gita's Spirituality
Author:	Murthy, BS
Volume:
Language:	English
Subject:	Non Fiction, Bhagvad-Gita, Gita, Hinduism, Hinduism today, , Indian epics, Hindu scripture, Scriptures, Hindutva, , Philosophy, Hindu philosophy, Indian philosophy, Asian philosophy, Religion, Spirituality, Religion and Spirituality, Hindu spirituality, Religiosity, Hindu religiosity,, On the Hindus' indifference to the Bhagvad-Gita
Collections:	Hinduism Today, Authors Community
Historic Publication Date:	2021
Publisher:	Self Imprint

Member Page:	BS Murthy
Citation APA MLA Chicago Murthy, B. B. (2021). Dichotomy Between Hindu Religiosity ‘n Gita's Spirituality. Retrieved from http://www.self.gutenberg.org/

Description
Owing to the all-pervading purānic narrative that is in tune with ¬¬the above, by and large, the Hindu religiosity has come to be steeped in propitiating the gods through assorted rituals and fervent prayers to avert adversity or for self-aggrandizement and /or both. It’s another matter though that in our materialistic time, it has further descended into a religious barter with gods, or worse, of seeking to bribe them that too only after they second man’s bidding! Hence, the Gita’s exhortation to man to surrender to Him, the corner stone of the Semitic faiths, and alien to the Hindu ethos, invariably fails to scripturally draw the Hindus towards it, thereby rendering them skeptical to explore its sterling philosophy fashioned for their benefit. What’s worse, as brought out by the writer in his free ebook Bhagvad-Gita: Treatise of Self-help sans 110 inane interpolations and in articles, Mundane distortions in the Divine discourse, Absurdity of Bhagvad-Gita’s Caste Biases, and Badnām-Gita’s Spoiler Slokas, the majority of the Hindus are averse to this peerless philosophy owing to its discrimination of man on account of his so-called birth that anyway was the Brahmanical twist to what was essentially an egalitarian tome. It is for them to realize that in reality, the Gita was the pristine work of their progenitors, Krishna ‘n Vyasa, that in time got polluted by the others, and it is time for them to reclaim it by ridding it of its obnoxious interpolations.

Summary
The Hindu priestly class, in control of the Sanskrit mantras and the spiritual narrative alike, with their priestly interests to protect, so as not to let the Lord’s message sink into the Hindu consciousness, inserted into the Bhagvad-Gita their contra narrative at the very beginning of the second chapter, that needs to be understood by the modern readers.

Excerpt
Long before the advent of the Torah, not to speak of the Bible and the Quran that followed it, Brihadaranyaka Upanishad had it that “.. since he (man) created gods who are better than he: and also because, being mortal, he created immortals, it is his higher creation. Whoever knows this, comes to be in this, his higher creation.” However, in the latter-day Nārāyana Upanishad, the ‘mortal man’ sought to control the ‘immortal god’ he himself had created thus: “daiva dēnam jagat sarvam, / mantrā dēnantu daivatam, tan mantram brāhmanādēnam, / brāhmano mama dēvata.” It’s on god that hinges all / Mantras rein in that godhood Controlled are those by Brahmans / Making them our own angels. Going by the purānās, not only the Brahman rishis and maharshis maneuvered gods through yagnās ‘n yāgās but also were wont to curse them when offended. In time though, as if god gained an upper hand in his tussle with man, Lord Krishna, in Bhagavad-Gita, popularly known as the Gita, averred that – Those as meditate ’n worship / Them I take My wings under (Ch9, v22) Devout be in heart and soul / Me the Supreme thou shall reach (Ch9 v34) If thou develop faith in Me / Take for granted I take thee (Ch 12 V8 ) If one remains to Me firm / It’s My promise I take him (Ch 18 v65) Set all aside ’n have faith / Thus sans sin, reach Me thou. (Ch18, v66)