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As both the GBC and Maharaja continue to pursue a mutually beneficial and encouraging path forward, they also request the assembly of devotees to maintain a respectful attitude towards all involved parties and avoid criticism on either side of the issue.
Given that this is one of your listed roles of philosophy, why do you think you cannot or, even though you cannot, should not strive to affect the working style of institutions and their future? Do you mean all institutions or only higher education institutions in India (if the latter, what about them in particular causes this belief?)
If your department was able to encourage and support more research in Indian philosophy, what avenues do you think are in the most need of research and/or are promising areas of research in relation to philosophy today? What sort of research might excite young philosophy students in India?
In America and England, there is much discussion of the relations between science and philosophy whether that means philosophy modelling its methods on scientific methods or virtue, or approaching big new topics in ethics like AI, bioethics, and future existential risk. In fact, Buddhist philosophy in particular is increasingly discussed in relation to consciousness studies and physics.
Philosophical research in India during the same period missed such scientific developments. The effects are visible today. Until recently, in India one could find hardly any philosophical discussions on emerging topics like AI, bioethics, technological ethics, future existential risks, philosophy of war and human survivability, and sustainability. But globalization, particularly in telecommunication and virtual media, has drastically changed the patterns of philosophizing and research in India in recent decades. Eventually, we came to feature some of these burning topics in our curriculum and continue to consider others. Even the government promotes AI research and the study of risk management. So, there is enormous scope in India for philosophical scientism and scientific philosophization.
Dr. Krishna Mani Pathak is an Associate Professor in the Department of Philosophy at Hindu College, University of Delhi, India, and serves on the APA Committee of International Cooperation. He received his MPhil from University of Delhi and completed his doctoral dissertation at Heidelberg University, Germany. He has taught philosophy at both these institutions, including Indian philosophy and Western ethics. He has served on numerous committees and positions including Department Chair at the former. He also sits on the editorial board of The Acorn: Philosophical Studies in Pacifism and Nonviolence.
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Another important word in the above verse is ātmada. ātmada means 'one who delivers or sells Himself to His devotee', 'one who gives Himself without any hesitation'. Krishna is so great that He sells Himself to His devotees. In second line of the above verse Arjuna says, yat-pāda-padmam abhavāya bhajanti bhavyāḥ. Here Prabhupada beautifully translates bhajanti as 'to render service'. His lotus feet are worshiped and offered services by intelligent men who want salvation. Arjuna out of his love and devotion for His dear Lord feels pained that instead of him doing bhajanti, instead of him rendering service to Lord's lotus feet, he made Krishna render service to him and that too the role of chariot driver. It is said that in battlefield, when the person in chariot wants to move in a particular direction, they simply use their legs to signal the chariot-driver to go in a particular direction. Lord always loves to take any kind of menial service for His dear devotees and is never offended even if they happen to beat or kick them in the process. Suck kicks gives pleasure to Him just like how a pregnant mother feels happy when the child in the womb kicks. But pure devotees like Arjuna never take pleasure in taking services from the Lord. They are always eager to serve Him and don't want the Lord to serve them. This is the nature of transcendental love between the Lord and His devotees, wherein both compete to serve each other and always feel that whatever they have done is less and that they have to do more and more.
I think you are referring to the first few verses of Viṣṇu Purāṇa, Book 5, Ch. 1 where both sages Maitreya and Parāśara refer to Kṛṣṇa as aṃśāṃśasaṃbhūti (incarnation of a part of a portion) of Viṣṇu:
Maitreya: You have related to me a full account of all the different dynasties of kings, and of their successive transactions. I wish now to hear a more particular description, holy Rishi, of the portion of Vishńu that came down upon earth, and was born in the family of Yadu. Tell me also what actions he performed in his descent, as a part of a part of the supreme, upon the earth.
Parāśara: I will relate to you, Maitreya, the account which you have requested; the birth of a part of a part of Vishńu, and the benefits which his actions conferred upon the world.
Kashi Nath Upadhyaya, in contrast, dates it a bit earlier. He states that the Gita was always a part of the Mahabharata, and dating the latter suffices in dating the Gita.[26] On the basis of the estimated dates of Mahabharata as evidenced by exact quotes of it in the Buddhist literature by Asvaghosa (c. 100 CE), Upadhyaya states that the Mahabharata, and therefore the Gita, must have been well known by then for a Buddhist to be quoting it.[26][note 5] This suggests a terminus ante quem (latest date) of the Gita to be sometime prior to the 1st century CE.[26] He cites similar quotes in the dharmasutra texts, the Brahma sutras, and other literature to conclude that the Bhagavad Gita was composed in the fifth or fourth century BCE.[28][note 6] According to Arthur Basham, the context of the Bhagavad Gita suggests that it was composed in an era when the ethics of war were being questioned and renunciation to monastic life was becoming popular.[30] Such an era emerged after the rise of Buddhism and Jainism in the 5th century BCE, and particularly after the semi-legendary life of Ashoka in the 3rd century BCE. Thus, the first version of the Bhagavad Gita may have been composed in or after the 3rd century BCE.[30]
In the Indian tradition, the Bhagavad Gita, as well as the epic Mahabharata of which it is a part, is attributed to the sage Vyasa,[36] whose full name was Krishna Dvaipayana, also called Veda-Vyasa.[37] Another Hindu legend states that Vyasa narrated it when the lord Ganesha broke one of his tusks and wrote down the Mahabharata along with the Bhagavad Gita.[38][39][note 7]Scholars consider Vyasa to be a mythical or symbolic author, in part because Vyasa is also the traditional compiler of the Vedas and the Puranas, texts dated to be from different millennia.[38][42][43] The word Vyasa literally means "arranger, compiler", and is a surname in India. According to Kashi Nath Upadhyaya, a Gita scholar, it is possible that a number of different individuals with the same name compiled different texts.[44]
Swami Vivekananda, the 19th-century Hindu monk and Vedantist, stated that the Bhagavad Gita may be old but it was mostly unknown in Indian history until the early 8th century when Adi Shankara (Shankaracharya) made it famous by writing his much-followed commentary on it.[45][46] Some infer, states Vivekananda, that "Shankaracharya was the author of Gita, and that it was he who foisted it into the body of the Mahabharata."[45] This attribution to Adi Shankara is unlikely in part because Shankara himself refers to the earlier commentaries on the Bhagavad Gita, and because other Hindu texts and traditions that compete with the ideas of Shankara refer to much older literature referencing the Bhagavad Gita, though much of this ancient secondary literature has not survived into the modern era.[45]
The Bhagavad Gita is the sealing achievement of the Hindu synthesis, incorporating its various religious traditions.[10][11][12] The synthesis is at both philosophical and socio-religious levels, states the Gita scholar Keya Maitra.[67] The text refrains from insisting on one right marga (path) to spirituality. It openly synthesizes and inclusively accepts multiple ways of life, harmonizing spiritual pursuits through action (karma), knowledge (jñāna), and devotion (bhakti).[68] According to the Gita translator Radhakrishnan, quoted in a review by Robinson, Krishna's discourse is a "comprehensive synthesis" that inclusively unifies the competing strands of Hindu thought such as "Vedic ritual, Upanishadic wisdom, devotional theism and philosophical insight".[69] Aurobindo described the text as a synthesis of various Yogas. The Indologist Robert Minor, and others,[web 1] in contrast, state that the Gita is "more clearly defined as a synthesis of Vedanta, Yoga and Samkhya" philosophies of Hinduism.[70]
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