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Self-realization: Illustrative Case Studies

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Psychology in the Indian Tradition

Abstract

In this chapter we present case studies illustrating the life and work of three persons who successfully practiced three forms of yoga: Lokamanya B.G. Tilak, an exponent and practitioner of karma yoga, Saint Tukārāma, a quintessential practitioner of bhakti yoga, and Sri Ramaṇa Maharshi, who attained self-realization primarily through the practice of jñāna yoga. Tilak was a journalist and a scholar, a patriot who fought against the British Empire. In his monumental work called the Gītārahasya, he explained the Doctrine of karma and the philosophy of karma yoga. In the Indian tradition philosophy is nothing if not practiced in real life. Accordingly, we examine the biographical accounts of his life history in terms of how and how far his behavior reflected the philosophy which he explained and advocated. Likewise, we examine the life history of Tukārāma in the light of the theory of bhakti as explained from the ancient text of the Bhāgavata Purāṇa as well as the late medieval interpretations by the Goswamis of the GauḍīyaVaiṣṇava school. While we note the words in his poems that indicate his attainment of self-realization, we also point out its positive result was demonstrated in the form of unlimited compassion in his behavior. In the last section of this chapter we discuss the teachings of Sri Ramana Maharshi indicating how closely they follow the philosophy of jñāna yoga as expounded since the ancient times of the Upaniṣads through the works of Śaṅkara. Finally we point out that the three forms of yoga described in this chapter are not sequestered into separate compartments while pointing out the elements of other forms of yoga found in their lives.

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Notes

  1. 1.

    The 1956 printing of the 10th edition of the Tilak’s original Marathi work is used here as basic reference in writing this chapter. More recent edition is deliberately avoided since it has too many typographical errors. Translations in many Indian languages have been published; for an English translation see Tilak (1971). Srimad Bhavadgītā-Rahasya or Karma-Yoga-Sastra (B.S. Sukthankar, Trans., 3rd edn.). Pune: Tilak Brothers.

  2. 2.

    Tilak once said that independence is his birth right, and he WILL win it. This is a translation of his words in Marathi: “swarājya hā mazā janmasiddha hakka āhe, āṇi to mī miḷvaṇārac.” These words became the very symbol of Tilak.

  3. 3.

    It is difficult to convey the stinging sense of the original Marathi words, which were: “sarkārce ḍoke ṭhikāṇāvar āhe kāya?”

  4. 4.

    Phatak (1999, pp. 356–362) gives an interesting account of the activities of the critics of Tilak’s his Gītārahasya that often led to ludicrous arguments and hilarious situations.

  5. 5.

    On page 341 of the 7th Marathi edition of his Gītārahasya Tilak (1915/1956) explicitly speaks of the superiority of the combination of jñāna and karma (jñāna-karma-samuccaya), and explains in fair detail the superiority of continuing to act in the interest of society after attaining self-knowledge rather than relinquishing social involvement.

  6. 6.

    See Kelkar (1928/1998), Vol. 3, Sect. 9, pp. 34–35.

  7. 7.

    For an overview of the various bhakti movements see Sharma (1987).

  8. 8.

    Mahipati’s biographical accounts of the life of Tukārāma appear in two of his works: first, a shorter version as part of his Śrī Bhakta Vijaya), and a longer version in his Bhaktalīlāmṛta (eighteenth century/1974). Although composed a century after Tukārāma’s death, it is still considered the most authentic account of his life. While both versions are in Marathi, the latter version is available in English translation by Abbott (1930), and is used in preparing the present work.

  9. 9.

    The poem numbers cited here are from the second edition (1955) of the collection of Tukārāma’s poems published by the Government of Bombay (now govt. of Maharashtra) under the title “Śrī tukārāmabāvāṅcyā abhaṅgāṅcī gāthā.” It is commonly referred to simply as the Gāthā. Throughout this chapter the meanings of his poems are rendered (by A.C. Paranjpe) in a paraphrase in English, rather than in strict translations to avoid clumsiness.

  10. 10.

    CaitanyaMahāprabhu’s tradition of bhakti is often known as the GauḍīyaVaiṣṇava tradition. It is called Gauḍīya since many of its saints belonged to the Gauḍa region, now called Bengal, and as Vaiṣṇava since they worship Lord Viṣṇu. Rūpa and Jīva Goswamī, whose names were mentioned as interpreters of the nature of bhakti in light of the theory of aesthetics, belonged to this tradition. Its more recent successor was A.C. Bhaktivedanta Swami Prabhupada (1896–1977), the founder of International Society for Krishna Consciousness, (ISKCON), commonly known as the “Hare Krishna Movement.” In Maharashtra, Viṣṇu is known by different names such as Viṭṭhala,Viṭhoba and Pāṇḍuraṅga, and His idol at the town of Pandharpur is the main place of worship and pilgrimage for members of the Vārkarī sampradāya.

  11. 11.

    The words of the Śvetāśvatara Upaniṣad (3.20) are:

    aṇor aṇīyan mahato mahīyān ātmā guhāyāṁ nihito’sya jantoḥ

    tamakratum paśyati vītaśoko dhātuḥ prasādān mahimānam īśam ॥ 20॥

    Tinier than even the atom and greater than the greatest, the Ātman is concealed in the heart of the creature. By the grace of the Creator, one becomes free from sorrows and desires, and then realizes Him as the great Lord.

  12. 12.

    More recently the Ashram named after Sri Ramaṇa has published a revised and expanded version of Ramaṇa’s Collected Works (2004) which extends to about 300 pages.

  13. 13.

    Patañjali’s words are: tadā draṣṭuḥ svarūpe avasthānam. The root verb sthā in the word avasthānam literally means to stand, or to stay.

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Correspondence to K. Ramakrishna Rao .

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Rao, K.R., Paranjpe, A.C. (2016). Self-realization: Illustrative Case Studies. In: Psychology in the Indian Tradition. Springer, New Delhi. https://doi.org/10.1007/978-81-322-2440-2_9

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