The Bhagavadgita on Evolution: A Progression From the Individual to the Absolute

The Spiritual Seek

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Frequently Asked Questions: Spiritual Evolution According to the Bhagavad Gita
What are the three types of knowledge described in the Bhagavad Gita, and how do they differ?
The Bhagavad Gita describes three types of knowledge: tamasic, rajasic, and sattvic. Tamasic knowledge is the lowest, perceiving individuals as isolated entities, each complete in itself, leading to attachment and aversion based on personal likes and dislikes. Rajasic knowledge is higher, recognizing the interconnectedness and relativity of things, promoting cooperation and mutual appreciation. Sattvic knowledge is the highest, perceiving a fundamental unity underlying all diversity and recognizing a universal Being behind all interconnectedness, transcending individualistic or even social perspectives, seeing all beings as manifestations of the same absolute reality.
How does the Gita view scientific or logical knowledge?
While we often value scientific and logical knowledge, the Bhagavad Gita classifies this type of understanding as "tamasic" or "the lowest kind of knowledge" because it is primarily focused on understanding objects in their isolated capacity. It focuses on the material world, failing to recognize the underlying interconnectedness of all things and the fundamental unity that constitutes true reality. It does not recognize the underlying unity behind the diversity. The Gita regards it as limiting and a primary cause of suffering.
Why is human existence considered incomplete, according to the source?
Human existence is deemed incomplete because it is not the final stage of evolution. According to the source, evolution is a continuous process of consciousness striving to overcome the limitations of matter. Humans, while more evolved than animals, are still tethered to bodily consciousness and sensory perception. This incompleteness creates a restlessness and a desire to seek a higher state of being, which pushes consciousness towards higher achievements.
What is the relationship between evolution and yoga, as described in this text?
The text describes evolution as the unconscious urge of the lower to realize the higher; while yoga is described as conscious evolution. Evolution is the natural, unconscious process by which consciousness strives to transcend the material world. Yoga is the conscious and intentional effort to accelerate this process through disciplined practices, aligning oneself with the natural flow of evolution to realize higher truth. Yoga is conscious cooperation with the ongoing evolutionary push toward the absolute.
What are the 'kshara', 'akshara', and 'Purushottama' concepts, and how do they relate to spiritual evolution?
'Kshara' refers to the perishable world, the material realm that is constantly changing. 'Akshara' represents the imperishable, cognizing consciousness behind the material world. 'Purushottama' is the supreme principle that transcends both kshara and akshara. Spiritual evolution involves progressing from attachment to the kshara (material) realm to the akshara (consciousness) and ultimately realizing the Purushottama (the Absolute). It moves from identification with the changing to recognition of the unchanging consciousness and ultimately realizing the unity of all things in the supreme principle.
Why does the text say that our "mineness" is the root of suffering?
"Mineness" or the belief in individual possession ("this is mine, that is not mine") is considered a form of tamasic knowledge that stems from the perception of isolated individuals. This attachment to particular things, people, or situations, leads to desires, fears, and aversions, which are ultimately the sources of suffering. Attachment, according to the source, results from perceiving the particular as a whole, which is erroneous. This limited viewpoint keeps us from recognizing the underlying unity of all existence.
What is the ultimate goal of spiritual life, according to the text?
The ultimate goal is the realization of the Absolute Spirit (Brahman), also referred to as God, by transcending the limitations of sensory perception and intellectual understanding. This involves integrating and transcending our identification with the personal "I" to realize an impersonal union with the higher self. It is not about obtaining worldly rewards or happiness, but about becoming one with the consciousness of the Absolute. This realization is also described as the complete victory of spirit over matter.
What practices are recommended to promote spiritual growth and the understanding of higher truth?
The text recommends the practice of sadhana, a methodology for achieving the Absolute, which includes practices such as: self-control, detachment, viveka (discrimination), vairagya (detachment), and the practice of shad-sampat (six virtues), which prepare one for higher understanding. These practices are preparatory to the higher forms of spiritual knowledge which include sravana (listening to teachings), manana (reflection), nididhyasana (meditation). It also emphasizes the importance of satsanga (company of the wise) and meditation, which in a broader sense is fixing attention on the characteristics of a higher form of life (including purity, truthfulness, and self-study). These practices work to free us from the limitations of sensory and bodily awareness.