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== Spirituality in Hindu Traditions: Few Basic Tenets ==

== Spirituality in Hindu Traditions: Few Basic Tenets ==

Hindu is a descriptive term for the people from the other side of river Sindhu and first used by Arabs in fifth century AD. The sense of life goes beyond the senses, and individual limitations are essentially the origin of religion. The idea of Hindu religion originated from Nature worship<ref name=":0" />. Nature is personified into Gods in many places in Vedas, the ultimate source of Hinduism<ref>Vivekananda S (1896), Page 147 Practical vedanta. <nowiki>http://​www.​vivekananda.​net/​PDFBooks/​PracticalVedanta​.​pdf</nowiki>.</ref>. ''Sanātana Dharma'' was the overarching term originally used for so many spiritual paths practiced in Hindu society in ancient India. That can be loosely translated as eternal truth. Frawley (1995) translates this term as “eternal tradition” and pointed out and summarized its characteristics like it is not limited to any scripture, messiah, church, community, or particular historical end, embraces a timeless self-renewing reality and divinity in all forms of nature and existence<ref>Frawley D (1995) Arise Arjuna: Hinduism and the modern world. Voice of India, New Delhi</ref>. This description is not very different from the original meaning of religion and its nature explained by Hill et al<ref>Hill PC, Pargament KI, Hood RW, McCullough ME Jr, Swyers JP, Larson DB, Zinnbauer BJ (2000) Conceptualizing religion and spirituality: points of commonality, points of departure. J Theory Soc Behav 30(1):51–77 </ref>.

Hindu is a descriptive term for the people from the other side of river Sindhu and first used by Arabs in fifth century AD. The sense of life goes beyond the senses, and individual limitations are essentially the origin of religion. The idea of Hindu religion originated from Nature worship<ref name=":0" />. Nature is personified into Gods in many places in Vedas, the ultimate source of Hinduism<ref name=":2">Vivekananda S (1896), Page 147 Practical vedanta. <nowiki>http://​www.​vivekananda.​net/​PDFBooks/​PracticalVedanta​.​pdf</nowiki>.</ref>. ''Sanātana Dharma'' was the overarching term originally used for so many spiritual paths practiced in Hindu society in ancient India. That can be loosely translated as eternal truth. Frawley (1995) translates this term as “eternal tradition” and pointed out and summarized its characteristics like it is not limited to any scripture, messiah, church, community, or particular historical end, embraces a timeless self-renewing reality and divinity in all forms of nature and existence<ref>Frawley D (1995) Arise Arjuna: Hinduism and the modern world. Voice of India, New Delhi</ref>. This description is not very different from the original meaning of religion and its nature explained by Hill et al<ref>Hill PC, Pargament KI, Hood RW, McCullough ME Jr, Swyers JP, Larson DB, Zinnbauer BJ (2000) Conceptualizing religion and spirituality: points of commonality, points of departure. J Theory Soc Behav 30(1):51–77 </ref>.

Hindu tradition acknowledges the Prasthānatrayī as its three primary sources. The texts comprising the ''Prasthānatrayī'' are the ''Upaniṣada'' , the ''Bhagavad-Gītā'', and the ''Brahmasūtra''<ref name=":0" />.  

Hindu tradition acknowledges the Prasthānatrayī as its three primary sources. The texts comprising the ''Prasthānatrayī'' are the ''Upaniṣada'' , the ''Bhagavad-Gītā'', and the ''Brahmasūtra''<ref name=":0" />.  

=== Notion of Self in Yoga Tradition ===

=== Notion of Self in Yoga Tradition ===

In all the Yoga traditions, human existence is accepted to be in the form of sheaths infolded in her which gets enfolded with his increasing levels of awareness. The outermost layer, sheath, or ''Kośa'' is called the ''annamayakośa,'' the sheath of material existence. It is his primitive identification with an ego encapsulated in his physical body (sthūla-śarīra, the gross body). The next three layer together constitute what is called the “subtle body” (sūkṣma-śarīra), and they are the sheath of vitality (prāṇamayakośa), the sheath of emotions ( ''manomayakośa''), and the sheath of ratiocination ( ''vijñānamayakośa''). The sheath of vitality roughly corresponds to the subjective vitality. [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#Fn4 ⁴] Spiritual traditions originated in India have linked vitality to mental, physical, and spiritual health and viewed it as something that can be actively nourished or depleted. The sheath of emotions and rationality or intellect corresponds to our root inclination – partly innate, partly acquired through socialization, creates a distinction between self and the social and natural environment, and engender dualities and distinctions. The innermost layer, the sheath of bliss ( ''ānandamayakośa''), comprises the “causal body” ( ''karana śarīra''), and it is experienced by everyone in the state of deep, dreamless sleep ( ''suṣuptī''), as well as during certain forms of meditation. Dualities and distinctions are not completely destroyed at this level, but they are harmonized so completely that this state is experienced as the one of profound relaxation and bliss ( ''Ānanda''). It is also called “causal body” because it is the ground and cause of all the other sheaths. Finally, this also is peeled away, the pure reality of the centre alone remains, absolute nonduality, ineffable, indescribable, Brahman-consciousness, underlying the five sheaths and the three bodies. This is what Vedanta suggests as the highest spiritual goal of human life. [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#Fn5 ⁵] Variety and distinctions in paths of yoga can be attributed to their emphasis on different ''Kośas'' of the self which will be explained in the later part of the chapter.

In all the Yoga traditions, human existence is accepted to be in the form of sheaths infolded in one which gets enfolded with increasing levels of awareness<ref name=":0" />.  

In the next section, we are intent to explicate the ideals of human life in the world and how spirituality is integrated with these ideals. An understanding of this aspect of Hindu or Yogic worldview will pave the pathway to appreciate the connection of pathways of Yoga with spirituality in management considering the fact that business management is an expression of day to day life.

The outermost layer, sheath, or ''Kośa'' is called the ''annamayakośa,'' the sheath of material existence. It is his primitive identification with an ego encapsulated in his physical body (sthūla-śarīra, the gross body). The next three layer together constitute what is called the “subtle body” (sūkṣma-śarīra), and they are the sheath of vitality (prāṇamayakośa), the sheath of emotions ( ''manomayakośa''), and the sheath of ratiocination ( ''vijñānamayakośa''). The sheath of vitality roughly corresponds to the subjective vitality.

 

Spiritual traditions originated in India have linked vitality to mental, physical, and spiritual health and viewed it as something that can be actively nourished or depleted. The sheath of emotions and rationality or intellect corresponds to our root inclination – partly innate, partly acquired through socialization, creates a distinction between self and the social and natural environment, and engender dualities and distinctions. The innermost layer, the sheath of bliss ( ''ānandamayakośa''), comprises the “causal body” ( ''karana śarīra''), and it is experienced by everyone in the state of deep, dreamless sleep ( ''suṣuptī''), as well as during certain forms of meditation. Dualities and distinctions are not completely destroyed at this level, but they are harmonized so completely that this state is experienced as the one of profound relaxation and bliss ( ''Ānanda''). It is also called “causal body” because it is the ground and cause of all the other sheaths. Finally, this also is peeled away, the pure reality of the centre alone remains, absolute non-duality, ineffable, indescribable, Brahman-consciousness, underlying the five sheaths and the three bodies. This is what Vedanta suggests as the highest spiritual goal of human life. Variety and distinctions in paths of yoga can be attributed to their emphasis on different ''Kośas'' of the self which will be explained in the later part of the chapter.

=== Objective of Human Life ===

=== Objective of Human Life ===

Four ends or broad aims of life ( ''Puruṣārtha'') are widely subscribed in the Hindu view of life. These are ''Dharma, Kāma,'' ''Artha,'' ''and Mokṣa.'' ''Dharma'' is righteousness, virtue, or religious duty. ''Kāma'' refers to fulfillment of our biological needs or sensual pleasures. ''Artha'' refers to fulfillment of our social needs including material gains, acquisition of wealth, and social recognition. ''Mokṣa'' means liberation from worldly bondage and union with ultimate reality (Radhakrishnan [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#CR44 ''1927''], p. 54).

Four ends or broad aims of life ( ''Puruṣārtha'') are widely subscribed in the Hindu view of life. These are ''Dharma, Kāma,'' ''Artha,'' ''and Mokṣa.'' ''Dharma'' is righteousness, virtue, or religious duty. ''Kāma'' refers to fulfillment of our biological needs or sensual pleasures. ''Artha'' refers to fulfillment of our social needs including material gains, acquisition of wealth, and social recognition. ''Mokṣa'' means liberation from worldly bondage and union with ultimate reality<ref name=":3">Radhakrishnan S (1927/2009) The Hindu view of life. HarperCollins Publishers, Noida, Page 54</ref>.  

These four aims highlight harmony of different dimensions in life: ''Kāma'' as the biological dimension, ''Artha'' as social dimension, and ''Mokṣa'' as the spiritual dimension. ''Dharma'' is the central axis around which life rotates. Radhakrishnan ( [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#CR44 ''1927''], 2009) further explain that if one pursues ''Kāma'' and ''Artha'' without ''Dharma'' the long-term result is suffering for the individual and others around them. The four supreme ends link up the realm of desires with the perspective of the eternal and bind together the kingdoms of earth and heaven. It is noticeable that not God or heaven but spiritual liberation or Self-realization is given highest value in Hindu tradition and in paths of yoga.

Dr. Radhakrishnan (1927) mentions that these four aims highlight harmony of different dimensions in life: ''Kāma'' as the biological dimension, ''Artha'' as social dimension, and ''Mokṣa'' as the spiritual dimension. ''Dharma'' is the central axis around which life rotates<ref name=":3" />. Dr. Radhakrishnan further explains that if one pursues ''Kāma'' and ''Artha'' without ''Dharma'' the long-term result is suffering for the individual and others around them. The four supreme ends link up the realm of desires with the perspective of the eternal and bind together the kingdoms of earth and heaven. It is noticeable that not God or heaven but spiritual liberation or Self-realization is given highest value in Hindu tradition and in paths of yoga.

In his famous lecture on Practical Vedanta, Vivekananda ( [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#CR56 ''1896'']) ushered that the Vedantic perspective indicates that deepest spiritual realization cannot only happen in the depth of forests or caves, but by men in all possible conditions of life. The bifurcation between the human world of natural desires, social aims, and the spiritual life is not necessary or stark with its discipline and aspiration of spiritual liberation.

In his famous lecture on Practical Vedanta, Swami Vivekananda<ref name=":2" /> ushered that the Vedantic perspective indicates that deepest spiritual realization cannot only happen in the depth of forests or caves, but by men in all possible conditions of life. The bifurcation between the human world of natural desires, social aims, and the spiritual life is not necessary or stark with its discipline and aspiration of spiritual liberation.

A verse of ''Īśāvāsyopaniṣada'' is appropriate to explicate the role of ordinary vocation within ideals of human life which says that “in darkness are they who worship only the world, but in greater darkness they who worship the infinite alone.” How to integrate the spiritual ''Sādhanā'' and ordinary vocations of life is mentioned in the ''Iṣa Upaniṣada, which'' says that always perform works here one should wish to live a hundred years. [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#Fn6 ⁶] If you live thus as a man, there is no way other than this by which karmana (or deed) does not adhere to you (Radhakrishnan [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#CR46 ''2016''], p. 569). Hindu wisdom tradition enumerates two principle paths of attaining liberation or spiritual freedom – the way of knowledge and the way of action. Renunciation or withdrawal from the fortunes and misfortunes that shape the outward side of our existence is the way of knowledge and suitable for ''Saṃnyāsī''. However, those who cannot renounce the world are prescribed the path of action.

A verse of ''Īśāvāsyopaniṣada''<ref>''kurvanneveha karmāṇi jijīviṣet śataṃ samāḥ evaṃ tvayi nānyatheto’sti na karma lipyate nare.Iṣa Upaniṣada''</ref> is appropriate to explicate the role of ordinary vocation within ideals of human life which says that “in darkness are they who worship only the world, but in greater darkness they who worship the infinite alone.” The process of integration of the spiritual ''Sādhanā'' and ordinary vocations of life is mentioned in the ''Iṣa Upaniṣada, which'' says that always perform works here one should wish to live a hundred years. For any person, who is living such a life, there is no way other than this by which karmana (or deed) does not adhere to you<ref>Radhakrishnan S (1951/2016) The principal Upaniṣadas. HarperCollins Publishers, Noida, Page 569</ref>. Hindu wisdom tradition enumerates two principle paths of attaining liberation or spiritual freedom – the way of knowledge and the way of action. Renunciation or withdrawal from the fortunes and misfortunes that shape the outward side of our existence is the way of knowledge and suitable for ''Saṃnyāsī''. However, those who cannot renounce the world are prescribed the path of action.

Radhakrishnan ( [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#CR45 ''1948''], 2009, p. 74) points out that action is not incompatible with wisdom, though there is a general tendency to regard contemplation as superior to action. The importance of work is emphasized in this verse. The work must be done though with the notion that all is for the sake of the Lord or dedicated to Him. Day to day action becomes ''Sādhanā'' by merging the individual in the cosmic purpose. The ''Upaniṣada'' , the philosophical and experiential account of Hindu spirituality, says that it is not necessary to withdraw from active life to give oneself up to the contemplative. Besides, no one can come to contemplation without having exercised the works of active life. [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#Fn7 ⁷]

Dr. Radhakrishnan<ref>Radhakrishnan S (1948/2009) The Bhagavadgita. HarperCollins Publishers, Noida, Page 74</ref> points out that action is not incompatible with wisdom, though there is a general tendency to regard contemplation as superior to action. The importance of work is emphasized in this verse. The work must be done though with the notion that all is for the sake of the Lord or dedicated to Him. Day to day action becomes ''Sādhanā'' by merging the individual in the cosmic purpose. The ''Upaniṣada'', the philosophical and experiential account of Hindu spirituality, says that it is not necessary to withdraw from active life to give oneself up to the contemplative. Besides, no one can come to contemplation without having exercised the works of active life.

=== Cosmic Purpose of Work: Hindu Perspective ===

=== Cosmic Purpose of Work: Hindu Perspective ===