IJELL-International Journal of English Language and ...

The English Research Express

ISSN: 2321-1164 (Online); 2347-2642 (Print)

IJELL-International Journal of English Language and Literature

Peer Reviewed (Refereed) International Journal run by Dr. JK Research Foundation, Chennai, India

Volume: 2nd & Issue:1st

(January – March’2014)

PP: 171-185 Date: 20-03-2014

R.W. EMERSON’S PHILOSOPHICAL ESSAY NATURE AND THE BHAGAVAD GITA By: Mrs. Shiva Durga Prof. Dr. Anoop Gupta Author’s Particulars: Mrs. Shiva Durga,* Asst. Professor in English, Department of Applied Sciences & Humanities. GLA University, Chaumuha, Mathura, Utter Pradesh, India. E-Mail: [email protected] [email protected] Mobile: 0091 9897768037 Prof. Dr. Anoop Gupta,** Director, I.A.H., GLA University, Chaumuha, Mathura, Utter Pradesh, India. Mobile: 0091 9760077922

Professor in English, Dept. Of Applied Sciences and Humanities. GLA University, Chaumuha, Mathura, U.P. India. So far she has attended around 15 conferences and she has published around 11 Books, Articles, and Study Materials Published. Few remarkable are a poem about B.Ed.(Bachelor of Education) course published in the Magazine of Thiagarajar college Of Preceptors, Madurai and published many articles: Poems, Editorial, Reports in

Available in on line at www.journalsindia.com Copyright @ 2014 Dr. JK Research Foundation, Chennai, India. All rights reserved.

Page

Mrs. Shiva Durga* is qualified as M.A., M.Ed., Ph D, and she is serving as Asst.

171

Author’s Introduction:





Army Public School. She was the editor for the Army Magazine for 12 years from 1993 to 2005 at Mathura. She published an Article “Fun in Learning English in B.S.A. College of Engineering

And Technology, Mathura and published the study Material on School

Management under business management for B.B.A. for IGNOU University, National University, India. Prof. Dr. Anoop Gupta** is the Director at Institute of Applied Science and Humanities at GLA University, Mathura. Formerly he was Director at GLA Institute of Professional Studies at GLA Group of Institutions, Mathura, Dean-Administration & Reader at GLA Institute of Technology and Management, Mathura and Director at Rajiv Academy for Technology and Management, Mathura. His educations were at En Paradigm Knowledge Solutions, CIIE, IIMA, IIT Bombay - Shailesh J. Mehta School of Management, Vinayaka Mission's Research Foundation - University, Mahatma Jyotiba Phule (MJP) Rohilkhand University, Chaudhary Charan Singh University, Mahatma Jyotiba Phule (MJP) Rohilkhand University and Mahatma Jyotiba Phule (MJP) Rohilkhand University.

R.

Introduction:

R.

W. Emerson during his visit to Europe in 1833 visited Paris 1

where he visited

Jardin des Plantes. He was influenced by the Organisation of Plants as per Jussieu’s system of classification which shows that all species were related or connected. As per Richardson, “Emerson’s moment of insight into the interconnectedness of things in the Jardin des Plantes was a moment of almost visionary intensity that pointed him away from Theology and


172

W. Emerson’s concept of ‘nature’ is a ‘connectedness’ or link and relation between Nature and the Soul as exclusive components of the Universe. R.W. Emerson states, “Philosophically considered, the Universe is composed of Nature and the soul”. This is the concept of Purush and Prakriti of the Bhagavad Gita Chapter 13. It delineates that everything including material nature and life forms is a combination of Purush and Prakriti. These are a part of Brahman. R.W. Emerson understood this concept. Hence as per BG 13.24 he attained Brahman realization. In the beginning of his essay ‘Nature’ R.W. Emerson asked the question “The foregoing generations beheld God and nature face to face, we… through their eyes. Why should not we also enjoy an original relation to the Universe?” R.W. Emerson states accordingly in ‘Illusions’ “We see God face to face every hour, we know the savor of Nature”. We see here R.W. Emerson’s ‘nature’ is not just physical nature but also includes that which has to be transcended in order to ‘see God face to face every hour’. If we understand the above truth the physical, mental, psychological knots will be disentangled and we enjoy good physical and mental health.

Keywords: great soul, Universal connectedness, Dharmic and Adharmic Actions, Self Reliance etc.

Page

Abstract:





toward science”.2 However I think he did

commuting with the seer”

not stop at a mere physical scientific

here is the ‘great soul’ concept of R.W.

outlook but instead discerned a ‘Universal

Emerson and as per the statement of

connectedness’ and ‘Universal sense’, thus

Swami Vivekananda above. We come to

moving into spirituality.

know about ‘Nature’ also from R.W.

The ‘seer’

Emerson’s essay ‘Over Soul’. This is in

The Nature and Bhagavad Gita:

R.

5

keeping

W. Emerson states, (here

after Emerson’s

with

Emerson’s

concept

‘Connectedness’. R.W. Emerson states,

in

“We see the world piece by

italics) “Nature is a language and every

piece, as the Sun, the moon,

new fact one learns is a new word, it is not

the animals, the tree, but the

a language taken to pieces and dead in the

whole, of which we see these

dictionary, but the language put together

are shining parts is the soul”.6

in a most significant and universal sense.

This is contained in BG 13.13-

I wish to learn this language, not that I

16.

quotations

are

may know a new grammar, but that I may read the great book that is written in that This is as per the Bhagavad

Gita Chapter 13. This is as per the view of Swami Vivekanand. “To whom do the brooks preach sermons? To that human soul only whose Lotus of life has already opened”.

4

‘connectedness’ or

link and relation

between Nature and the Soul as exclusive components

of

the

Emerson

states,

Universe.

R.W.

“Philosophically

considered, the Universe is composed of Nature and the soul” 7

Thus this can only be achieved

by a ‘Great Soul’. We see Emerson’s concept of ‘Great Soul’ in ‘Self Reliance’ and ‘Circles’. This view of Swami Vivekanand is reiterated by Emerson “…of Nature itself upon the soul …the voice of the speaker seems to breath as much from the landscape (implying inspiration from nature) as from his own breast; it is nature

Chapter 13 of Bhagavad Gita:

T

his is the concept of Purush and Prakriti of the

Bhagavad

Gita

Chapter 13. It delineates that everything including material nature and life forms is a combination of Purush and Prakriti. These are a part of Brahman. Chapter


173

3

R.W. Emerson’s concept of ‘nature’ is a

Page

tongue”

of





Thirteen of the Bhagavad Gita talks about

am

called

Nature, Consciousness and the one who

sacrifice)”.

adhiyajna(the

Lord

of

experiences. The one who understands the philosophy between the soul, material

The Nature and God:

nature and modes of nature attains

concept.

Hence as per BG 13.24 he

attained

Brahman

I

‘Nature’ R.W.Emerson asked the question “The foregoing

The

generations beheld God and nature face to

Bhagavad Gita Chapter 13 describes

face, we.., through their eyes. Why should

Prakriti

not we also enjoy an original relation to

(Nature)

realization.

and

purush

(soul).

8

Prakriti is the source of the material

the Universe?”

domain. Prakriti is also the source of

accordingly in ‘Illusions’ “We see God

physical Nature. The three Gunas (modes

face to face every hour, we know the savor

of nature) exist within Prakriti. All life is a

of Nature”.9 BG 14.19 states “When one

combination of Purush and Prakriti. All

properly sees that in all activities no other

the objects in this universe have been

performer is at work than these modes of

created through conjunction of Prakriti and

nature and he knows the Supreme Lord,

Purush. The Supreme Lord, (Over Soul)

who is transcendental to all these modes,

Brahman exists in all without distinction.

he attains My spiritual Nature”. We see

Those who understand this will attain

here R.W.Emerson’s ‘nature’ is not just

Brahman.

These concepts of Bhagavad

physical nature but also includes that

Gita

as

of

which has to be transcended in order to

R.W.Emerson. As per BG 8.4 “O best of

‘see God face to face every hour’. Thus it

the embodied beings, the physical nature,

contains the Bhagavad Gita concept of the

which is constantly changing, is called

modes of Nature. Through following

adhibhuta (the material manifestation).

Dharm and the yogas of Bhakti, Gyan and

The Universal form of the Lord, which

Karm we move on the path to Brahman

includes all the demigods, like those of the

and realize Brahman as per BG 13.25,

sun and moon, is called adhdaiva. And I,

14.19, .20, .25. Thus such men ‘see God

the Supreme Lord, represented as the Over

face to face every hour, we know the savor

Soul in the heart of every embodied being,

of Nature’. This is as per also as per BG

are

per

the

thoughts

R.W.Emerson states

13.35. This concept is also seen in the lives of Vedic Saints and their disciples


174

BG 13.24. R.W. Emerson understood this

n the beginning of his essay

Page

liberation from the material world as per





and devotees. So it can be concluded that

poems, literature of saints is connected and

Emerson was also a Vedic Saint.

furthers, completes each other. Sanatan

The

importance which R.W.Emerson placed

Dharm

upon a personal, original and direct

‘Interconnectedness’ itself is a Sanatan

relationship with God is further reiterated

Vedic quality. The various scriptures of

and restated in the concept of ‘Over Soul’

Sanatan

and ‘Self Reliance’. We observe this

Bhagavad Gita, Tantra and the writings of

further in ‘Over Soul’ as a concept of

incaranate saints such as the Rishis,

Advaita

Adi

Valmiki, Vyasa, Sri Adhi Sankar, Sri

Sankaracharya. We see there it is the

Ramanuja and Sri Chaitanya in different

concept of the Bhagavad Gita.

Yugas are inter connected. For example

R.W. Emerson states,

Lord Vishnu is commonly mentioned in

Doctrine

of

Sri

has

interconnected

Dharm-

tenets.

Vedas,

Puranas,

them all. “All science is transcendental or else passes away. Botany is

The lineage of Gurus of Sri Adi

now acquiring the right theory -

Sankar starts from Lord Narayan. Thus

the avatars of Brahman will

Lord Narayan is worshipable for him. Sri

presently be the text-books of

Ramanuj was a lifelong devotee of Lord

natural history." 10

Narayan (Vishnu). Similarly Sri Chaitanya

R.W.

Emerson’s views, though now so integral a part of American thinking, were at his time considered novel and new. Especially the view and belief, “All things are connected to God and, therefore all things are divine”.

11

This is explained in various

Bhagavad Gita shlokas 13.14,16,23 and Chapter 7, 7.7all explained below.

incarnation of Lord Narayan.

All three

believed in co-existance of the doctrines that

they

highlighted,

Advaita,Vishistadvaita and Dvaita as they are covered in the Bhagavad Gita, the Upanishads

and

Puranas

including

Vishnupuran which they all accepted as authority, Vedic

though these three incarnate saints

highlighted

different

doctrines from the above. We have seen

We also see ‘connectedness’ in

R.W. Emerson’s familiarity with the

Nature to be an absolute eternal Sanatan

Vishnupuran, the Bhagavad Gita and other

Hindu concept. The various scriptures of

Vedic scriptures. So it is evident the idea

Hinduism, Vedas, Puranas and Tantras and


175

Nature is that of a Brahmin.

Page

We see above R.W. Emerson’s position in

Mahaprabhu is a devotee of Krishna, an





of ‘Connectedness’ present therein would

Morals to be as per Vedic Dharm. Dharm

have been known to him.

and the yogas of the Bhagavad Gita have

Thoreau’s haitus at Walden Pond from 1845 to 1847 was to

verify

philosophical ideals in the concrete world. He subsequently published ‘Walden’ or life in the woods in 1854. In the chapter “Where I lived and what I lived for”,

to be performed in the present. Thus one transcends the modes of Nature and attains the Nature of Brahman. This is as per BG 13.25, 14.19.

Hence ‘God himself

culminates in the present moment’. PG 284 13 R.W.Emerson states,

Thoreau wrote, “Men esteemed truth remote, in the outskirts of the system, behind the farthest star… in eternity

there

is

indeed

something true and sublime. But

“…or do anything well who does not esteem his work to be of importance. My work may be of none, but I must not think it of none, or I shall not do it with impunity”.

all these times and places and occasions are now and here.

As per Karm Yog and Swadharm seen in

God himself culminates in the

‘Self Reliance’, ‘Own Work’ is of utmost

present moment….and we are

importance to the individual and society as

enabled to apprehend at all

it is a part of Dharm. Own Work’s value

what is sublime and noble only

thus does not depend upon mere material

by the perpetual instilling and

appraisal.

drenching of the reality that

importance to society as it is done for the

surrounds us.”

12

Own work is of utmost

welfare of Society. It is described as a part

Thus by living at Walden pond the life according to ‘Nature’, as per the

of Karm Yog in BG Chapter 2, 3, 5. Pg.286. R.W. Emerson states, “But if, instead of identifying

apprehend all that is sublime and noble.

ourselves with the work, we feel

We see this idea of God

present in

that the soul of the workman

Emerson’s important essays. This can be

streams through us, first in our

seen through BG13.22- .26. We see in

hearts,

and

‘Compensation’ R.W. Emerson considers

powers

of

the

fathomless

gravity


and

Page

attained ‘Truth’ he was also able to

176

philosophy of R.W. Emerson, Thoreau





chemistry, and, over them, of

‘Self Reliance’. R.W. Emerson alludes to

life, preexisting within us in

this concept here.

their highest form”. 288. R.W. Emerson states, “That ‘the soul of the workman’ means viewing

power which does not respect quantity,

work as leading to Dharm and Brahman

which makes the whole and the particle its

and giving up of attachment to the fruits

equal channel’, as per BG 13.15,.16,15.17

there of (This is as per Karm Yog seen in

Brahman is present in everything including

‘Self Reliance’) thus not ‘identifying

the smallest

ourselves with the work,’. Thus it leads to

Universe. ‘delegates its smile to the

Brahman. This is Karm Yog as seen in

morning, and distils its essence into every

‘Self Reliance’. We see in the Bhagavad

drop of rain. Every moment instructs, and

Gita, Chapter 7.4 that the material world is

every object: for wisdom is infused into

constituted out of Brahman. As per BG 7.5

every form’. This is the above concept of

we see that life is over them and superior

Brahman Wisdom can be obtained from

to material world. As per BG 13.13, 13.23

everything. ‘It has been poured into us as

Brahman and ‘Over Soul’ is “preexisting

blood; its convulsed us as pain; it slid into

within us in their highest form”. As per

us as pleasure; it enveloped us in dull,

BG 10.20, 13.18, 15.15 Brahman is

melancholy days, or in days of cheerful

situated in every one’s heart. Brahman is

labor; we did not guess its essence until

known through Karm Yog and Dharm as

after a long time”. This is as per to BG

seen

18.42

7.12, 13.16. All beings within modes of

describes peace as a Brahminical quality.

Nature are pervaded by Brahman. This is

Thus a knower of Brahman achieves

described by R.W. Emerson here. This

peace. As per BG 18.62 Krishna asks

also shows that through Nature one can

Arjun to surrender to ‘God within’ and

reach “Over Soul” or Brahman. R.W.

obtain His grace due to which he will

Emerson states,

in

‘Self

Reliance’.

BG

particle and the entire

“I suffer, every day, from the

is understood in order to do this Arjun has

want of perception of beauty in

to follow various Yogas including Karm

people. They do not know the

Yog and thus follow Dharm. ‘God within’

charm with which all moments

is a concept of both Emerson and the

and objects can be embellished,

Bhagavad Gita that we study in detail in

the charm of manners, of self-


Page

find the peace of the morning dwelling” It

177

attain Trancendental peace. Thus “we shall





command,

benevolence.

R.W. Emerson is very few compared to the

Repose and cheerfulness are the

‘people’. We must not follow trends in

badge of the gentleman, —

‘people’ but follow ‘Great Souls’. R.W.

repose in energy. The Greek

Emerson’s ‘Great Souls’ follow ideas of

battle-pieces

the

Sanatan Dharm as I have shown in ‘Self

whatever violent

Reliance’, ‘Circles’, ‘Over Soul’ and also

heroes, in actions

of

are

engaged,

calm;

retain

a

here. As per BG 7.3 a very few persons

serene aspect; as we say of

develop desire for God realization from

Niagara, that it falls without

amongst the ‘people’. Cheerfulness and

speed. A cheerful, intelligent

intelligence and repose are Sanatan Dharm

face is the end of culture, and

values. Arjun was asked by Krishna to

success enough. For it indicates

fight the war irrespective of the outcome

the purpose of Nature and

and of personal safety with a calm mind

wisdom attained”.

equanimous towards victory or defeat or violence in Chapter 2 and 5 of the

14

As per the Bhagavad Gita

Chapter 14 Sattvic persons are able to understand Dharm and the Yogas properly, persons below this level of perception (Rajasic

or

Tamsic)

are

unable

to

understand or understand wrongly. Thus Sattvic persons suffer in their presence and have to endure it. The concept of beauty in Sattvic people is unknown to those below

Bhagavad Gita. Detachment from the general

mass

of

people

and

even

mindedness hence calmness amid pleasant and unpleasant events is knowledge as per BG 13.22. As per BG 14.6, 14.9 Sattvic Nature includes cheerfulness and leads to true knowledge or ‘wisdom’ as per BG 14.17. As per BG Chapter 14 attaining Sattvic Nature is ‘the purpose of nature’.

this level due to which the Sattvic people suffer in their presence. Great Souls live

R.W.Emerson states,

by high Vedic standards and their thought ‘people’ who cannot be equated with them,

Nature is not less significantly

thus “The longer we live, the more we

published

must endure the elementary existence of men and women; and every brave heart must treat society as a child, and never allow it to dictate”.

15

‘Great soul’ like

in

the

figure,

movement, and gesture of animated bodies, than in its last

vehicle

speech”.

16

of

articulate

We see here Soul


178

“The soul which animates

Page

being Sattvic is above and different from





is

higher

and

manifestation (Prakriti).

than

Nature

Hence

soul

animates Nature.

R.W. Emerson states,

different

“This palace of brick and stone, these servants, this kitchen,

This is as

these

per BG 7.4-5 and BG 13.5

stables,

horses

and

equipage, this bank-stock and 284. R.W. Emerson states, “The hunger

file of mortgages; trade to all

for wealth, which reduces the planet to a

the world, country-house and

garden, fools the eager pursuer”. This is

cottage by the waterside, all for

similar to BG 3.39 “O son of Kunti

a

knowledge is covered by this eternal

clear, and spiritual! Could it

enemy of the wise in the form of desire

not be had as well by beggars

which is like an insatiable fire”. To work

on the highway?”No, all these

for wealth without any higher aim is

things came from successive

foolish. It is the unhappy incomplete state

efforts of these beggars to

of a person who pursues Arth without the

remove friction from the wheels

overall aim of Dharm as contained in the

of life, and give opportunity”.

Arth (means of livelihood, wealth, trade etc.) and Kam (enjoyment according to Dharm) have to be as per Dharm and for Dharm. Hence a person gets realization or peace (Moksh). gratification

The defects of sense are

seen

in

the

‘Compensation’ as a part of the Bhagavad Gita. Dharm has been explained in ‘Self Reliance’. It includes following correct life style and actions such as ‘Own Nature’, ‘Own Work’, following ‘God within’, performing work for the benefit of Mankind as per BG 5.25 in order to

high,

This brings out performing actions for the sake of Dharm. This brings out acquiring

and

using

wealth

and

possessions as an aspect of arth and kam seen above which ultimately lead to moksh or Brahman realization. I have shown ‘spiritual’ of R.W. Emerson to be Dharm, Yogas of the Bhagavad Gita and Brahman realization

in

‘Compensation’, Transcendentalist’, elsewhere.

‘Self

Reliance’,

‘Circles’, ‘Over

Soul’

‘the and

This is as per Dharm and so

‘remove friction from the wheels of life, and give opportunity’. R.W. Emerson here accepts the use of servants hence Sudras.

develop correct thinking for Brahman realization.


179

This means one has to work as per Dharm.

conversation,

Page

concept of Dharm, Arth, Kam and Moksh.

little





which includes ‘Swadharm’, ‘God within’

R.W. Emerson states, “Unluckily, in the exertions necessary

to

remove

these

the

main

inconveniences,

and ‘spirituality’. Dharmic and Adharmic Actions: e

W

attention has been diverted to this object; the old aims have

the end. That is the ridicule of rich men, and Boston, London, Vienna,

and

now

the

governments generally of the world

are

cities

and

governments of the rich; and the masses are not men, but poor men, that is, men who would be rich; this is the ridicule of the class, that they arrive with pains and sweat and fury nowhere; when all is done,

the

tremendous

exploitation

been lost sight of, and to remove friction has come to be

see

of

resources by companies for profit. This has to be balanced by the need to protect sustainability of life on Earth. Such action only is dharmic as it is for the benefit of mankind. This is as per BG 5.25. Instead only action for wealth and profit without balancing it with the above needs will be adharmic action and this is the view of R.W.

Emerson above.

The recent

Fukushima Daiichi Nuclear disaster in Japan due to the tsunami in 2011 is an appropriate example. Nuclear energy was produced for mankind. Profit was an aim of the company. However a correct clean

it is for nothing”.

up of the reactor is also a duty to protect This is performing the same actions

the environment. This is being performed

without the higher aim of Dharm and

and supervised by authorities of this field.

Moksha. Hence the ‘Governments of the

Merely to pursue ‘hunger for wealth’

Rich’, ‘Rich men’, and even the poor (who

would not

also without higher aims and pursuing

damaging. Lessons have to be learnt for

lower ones are thus only the ‘failed Rich’)

future by the international community.

are the subject of redicule

A person

For this investigations are required to be

should not be ‘Loosing sight of the old

carried out to ascertain the correct events,

aims’ (and the poor thus are only the failed

lapses and to evolve future procedures.

rich). A person should move to the old

The clean up requires hazardous activities.

and higher aims expressed by Emerson

This can be considered correct actions of


indeed

180

but

Page

be sufficient





arth and kam within the vision of Dharm.

to lead one to the self or Atma. It was

The company responsible, Tepco, was also

actually

supervised by the Japanese Government in

presented Western Culture with the Vedic

all activities since a Government is

Concept of the Atma through their coinage

required to work for the overall wellbeing

of it as the Self. In ‘Compensation’ R.W.

of its people and country.

This aim is

Emerson states, “A plain confession of the

Dharmic as per BG 5.25.

A company

in-working of the All and its moral aim.

organized purely for profit may not be

The Indian mythology ends in the same

structured to carry out all these above

ethics:” 17 Thus R.W. Emerson considers

Dharmic aims appropriately.

Hence the

the ‘moral aim’ to be that of Vedic Dharm.

existence of Laws to guide the companies

The slokas mentioned here show the

and the need for Governments to supervise

continuation of Brahman into matter, life,

companies.

will and thought.

Some Notable Observations of R.W.

13.13 The soul (here the individual soul as

Emerson:

inferred from the context and not Over

German

Philosophy

which

he observations of R.W.

Soul) beginingless and subordinate to

Emerson are as per the

Brahman (the Over Soul) lies beyond

under

cause and effect of the material world.

T

mentioned

Bhagavad Gita slokas.

Hence as per BG 13.24

R.W. Emerson

has attained liberation and Brahman realization.

13.14 The Over Soul pervades everything (Over Soul has the same meaning as Emerson’s ‘Over Sou’l or God or the source of Universe)

13.6-.7 Explain Material Nature, the senses, the body and mind and various feelings, desires are contained within

13.15 The Over Soul is the source of the universe, the senses, being unaffected by them. It is responsible for manifestation of

Prakriti.

of Nature.

morality along with renunciation and a philosophical search of absolute truth are considered knowledge.

It is understood

that Vedic thought considers renunciation

13.16 It (Over soul) exists both outside and inside all living beings. Although far away, he is also near all.


Page

BG :13.8- .12. These describe that general

181

all living beings. It transcends the modes





13.17 Although the Over soul appears to

Yonis (…bodies, species) as per truth and

be divided among all beings. He is never

falsehood (good and bad deeds).

divided. This brings our Justice within 13.18 He is also unman fest.

He is

cause and effect as per the Law of Karm.

knowledge, the object of knowledge, the

Accordingly Emerson states, “The key to

goal of knowledge. He is also situated in

every man is his thought”.

every one’s heart.

the

above

a

19

Thus from

‘makes

man

his

circumstances’. 20 This shows Brahman appears and his present in every and even the smallest

13.23. Even in the body exists the Over

particle and object in Prakriti or material

Soul, who exists as the overseer. This is

existence.

Emerson’s concept of ‘God within’ seen in

Brahman

has

become

everything and is also contained in everything.

This is an often repeated

concept of Emerson, for example stated in his

‘Self Reliance’ and ‘Circles’.

Essay series

‘Conduct

of Life:

13.25 This Over Soul in oneself can be perceived

through

meditation

or

knowledge or through Karm Yog. This

Worship’. 18

shloka read with shlokas 13.8-12, 13.18 13.21. Prakriti is the original cause of all

show R.W. Emerson’s view that God does

cause and effects, whereas the living entity

not have to reveal the truth. Truth can be

is the cause of suffering and happiness.

intuitively experienced from nature. 21 In fact the Bhagavad Gita is itself in Question

We see here Prakriti consists of physical nature and all qualities and modes of nature in existence. Prakriti and

and answer form; the Transcendentalists followed this very method as a concept of intuition. 13.26 Others who, though not conversant

God.

in this knowledge; begin to worship the Over Soul through hearing from others,

13.22 The living entity (soul) thus follows the three modes of Nature. Accordingly

due to their attitude to listen to authorities, they transcend birth and death.

he meets with good and evil effects. Through cause. This also leads to rebirth through transmigration of souls in various


Page

which thus are also a manifestation of

182

Material Nature are guided by principles





13.27 Whatever comes into being is in

together constitute my various material

existence, both moving or non moving, is

energies.

only a combination of Prakriti and Purush. 7.5 Besides these, O Arjun, there is 13.28 The Over soul accompanies the

another, superior energy of mine, which

individual soul in all bodies. Neither it is

comprises living beings who utilize these

destroyed, though the body is destructible.

sources of my material energies which are inferior.

13.29 One who sees the Over Soul equally present everywhere, in every living being,

7.6

does not degrade himself by his mind.

in these two .

Thus

spiritual in this

he

approaches

transcendental

destination.

All created beings have their source Of all that is Material and Universe. Know for

certain that I am both the origin and dissolution.

This is similar to R.W. Emerson’s ‘Nature and Soul’ are the only two parts of the Universe.

Thus brings out connectedness of

The over soul is equally

things. It shows that Nature and Soul are

present everywhere, in every living being,

the two exclusive; components of this

one

universe pervaded by the over soul. This is

who

sees

thus

approached

the

transcendental destination.

same

as

Emerson’s

view

“Philosophically considered, the Universe 7.21 I (Brahman) am in everyone’s heart

is composed of Nature and the Soul” 22

as the Over Soul. As soon as one desires to worship some demi God, I make his

7.7 There is no truth superior to me.

faith steady so that he can devote himself

Everything rests upon me as pearls are

to that particular Deity.

string on a thread. 7.12. All states of being-be they of

‘Over soul’ as Brahman. We can find

goodness,

further similarity of R.W. Emerson’s

manifested by energy. I am, in one sense

‘Nature’ and its inter connectedness in the

everything, but I am independent. I am

Bhagavad Gita.

not under the modes of Material Nature,

ignorance-

for they are within me. 7.4

Earth,

water,

fire,

air,

mind,

intelligence and false ego- these eight


are

183

passion or

Page

This brings out the concept of





This shows the Nature and soul are two

Manis, Faculty Editor. Hazelton;

exclusive components of the Universe. It

PA 16201-1291, Circles Pg. 156.

is explained elsewhere that God is Over Soul, Universe. 7.13,



Hankins, Barry. The Second Great Awakening

14.15-

These

bring

and

Transcendentalists.

out

Connecticut:

interconnectedness.

the Westport,

Greenwood

Press,

2004: 136. ISBN 0-313-31848-4. Reference: 



Emerson, Ralph Waldo. Lectures Whicher,

ed.,

A Palkhivala 1980.Pg.9.

Early

1833-36.Stephen Cambridge,



1958,



PA 16201-1291, Over Soul, Pg. 139.

Emerson,

essays,

Ashrama

Richardson, Robert D. Jr. (1995).

California Press. ISBN 0-520-

series.Jim


Advaita

Berkeley, California: University of

the Pennsylvania State University, Classis

Swami

Emerson: The Mind on Fire.

Essays by Ralph Waldo Emerson,

Electronic

Love,

7505-091-8, Pg 41.

9780674221505.Emerson, essays,



of

Publication,March 1999, ISBN 81-

ISBN

first collection, Nature.1836.

Religion

Vivekananda,

Massachusetts, Harvard University Press,

Indian’s Priceless heritage by Nani

08808-5. Pg. 138 

Richardson, Robert D. Jr. (1995). Emerson: The Mind on Fire.

first


collection, Nature.1836.

California Press. ISBN 0-520Essays by Ralph Waldo Emerson,

Electronic



Classis



Richardson, Robert D. Jr. (1995).

series.Jim

Emerson: The Mind on Fire.



PA 16201-1291, Compensation Pg.

California Press. ISBN 0-520-

58.

08808-5. Pg.538

Essays by Ralph Waldo Emerson,



http://www.concordima.com/maga

the Pennsylvania State University,

zine/nov98/trans.htm, Pg.4. Essays

Electronic

by

Classis

series.Jim

Ralph

Waldo

184

the Pennsylvania State University,

08808-5. Pg. 143

Page



Emerson,


the





Pennsylvania

State

University,

Electronic Classic series, Jim. Manis, Faculty Editor, Hazelton; 18201-1291. Nature.

Pg.

273-288.

Hereafter

Emerson’s quotations are in italics after the relevant page number.



http://www.emersoncentral.com/cu lture.htm. Pg 7



http://www.emersoncentral.com/cu lture.htm Pg.7.



http://www.emersoncentral.com/be havior.htm Pg. 1.



http://www.emersoncentral.com/w orship.htm. Pg.9



http://www.emersoncentral.com/tra nscendentalist.htm. Pg.2.



Emerson, essays, first collection, Nature.1836.



http://www.concordima.com/maga zine/nov98/trans.htm, Pg.1. http://www.emersoncentral.com/ill

185

usions.htm, Pg.4

Page


