THE TEACHINGS OF BHAGAVADGÌTÀ As A Source of Education in Human Values*

Constantly think of Me be devoted to Me,
Worship Me, and pay homage unto Me,
If you do this, you will reach Me without any doubt
I promise you this because you have become my devotee.

Bhagavadgìtà XVIII.65.

Abstrak
Bhagavadgìta merupakan salah satu sumber yang sangat penting dalam pengembangan pendidikan nilai-nilai kemanusiaan menyangkut aspek fisik, mental, sosial, intelektual, dan spiritual. Dalam Bhagavadgìtà dijelaskan berbagai pandangan tentang aspek-aspek kehidupan tersebut, baik melalui pengembangan ajaran Karma Yoga yang mengajarkan memandang kerja sebagai bentuk bakti kepada Tuhan Yang Maha Esa, Jñàna Yoga yang memandang betapa pentingnya ilmu pengetahuan, khususnya pengetahuan rohani yang membebaskan manusia dari belenggu penderitaan. Raja Yoga atau Vibhuti Yoga yakni pengembangan spiritual, dan Catur Varóa atau Varóa Dharma yang berkaitan dengan aspek sosial dan profesi masyarakat.
Kata Kunci: Bhagavadgìtà, aspek fisik, mental, sosial, intelektual, dan spiritual

Introduction
The Bhagavadgìtà is the song of God as well as the song about God. It is a song of divine order which has permanent value and which has stood and continues to stand the test of time. It is the music of life which has a double capacity of arresting the heart and holding the intellect simultaneously. The Bhagavadgìtà is like a deep ocean. The more one controls one’s breath and remain at the bottom, the greater the amount of pearls can one collect from the bed of the ocean. Similarly, the more intensely one studies the Bhagavadgìtà and practices the tenets enunciated therein the greater becomes one’s intellectual and spiritual achievements.
The vast majority of people think that the Bhagavadgìtà is not helpful in their day-to-day life since it deals with God, universe, renunciation and the like. But it is wring conclusion hastily arrived at. The maxims propounded in the Bhagavadgìtà can certainly be applicable to every human being on the globe provide they are correctly comprehended. Bhagavadgìtà does not contain dry and vague philosophy which can be divorce from human life. In the word, the Bhagavadgìtà is a spiritual reference book which contains the sum and substance of advanced thought, explained and illustrated in an easy flowing language. An ancient verse (Gìtàdhyànam 3) extols the Bhagavadgìtà thus: “All Upaniûad are the cows; the cowherd’s son, Kåûóa, is the one who milks; Arjuna is the calf and intelligent men are those who drink that milk, the nectar of the Great Bhagavadgìtà”.
The Bhagavadgìtà conveys its sublime message through the oral method, which is one of the powerful ways of imparting knowledge from the pedagogical point view. Though the Bhagavadgìtà is a gist and synthesis of the Hindu scriptures, one will find it has a universal appeal as it envisages a religion which comes from within. Klostermaier (1990:94) says, throughout the long history of Hinduism, the popularity and authority of the Bhagavadgìtà, the Song of the Lord, has been and still is unrivalled.

The Bhagavadgìtà as a Snythesis of various Religious Cults
According to B.G. Tilak (Masih, 1983:184) the Bhagavadgìtà or the Gìtà has been influenced not only by the Upaniûad combined with the theistic worship of Vàsedeva, but has been supplemented by the Sàýkhya world view too. Nnay, accor ding to Richard Garbe, the Gìtà is a juxtaposition of the theism of the Bhàgavata and the atheistic philosophy of Sàýkhya. According to Richard Garbe, the Sàýkhya elements are explicit in the Gìtà II.11-16, 18, 30, III.27-29, V.14; 45, VIII.19. As a matter of fact, the Gìtà explicity mention Sàýkhya (XVIII.13). hence Richad Garbe, S. N. Tattvabhusana and others look upon the Gìtà as an attempted reconciliation between the Sàýkhya and the Upaniûad. Besides we have already that the Gìtà is a synthesis of the monism of the Upaniûads and Bhakti cult of Bhàgavata Puràóa. Not only this, but a large number of opposed trends of thought have been reconciled by the Gìtà. As such it has been said that the Gìtà is the best expression of the spirit of accomodation. This spirit of compromise is first seen in the henotheistic tendency in the Vedic worship itself. The Gìtà has tried to reconcile the rival claim of the Vedas and Upaniûads, sacrificial Karmas and the Jñànayoga of the Upaniûads, dualism of Saýkhya and monism of the Upaniûads with the demands of human heart for a personal saviour, the doctrine of ascetism (inactionism) and actionism in the interest of lokasaýgraha.
The Gìtà again takes up the three pathways of salvation, namely Jñànayoga, Karmayoga, and Bhaktiyoga. Whether the Gìta succeeded or not in bringing together all the polarities of thought into a harmoniuos system, will be a matter of later disccussion. But at the outset it can be said that the Gìtà could achieve its goal of balancing the demands of various cults by its doctrine of the relativity of Gods and worship (Bhagavadgìtà VII.21-23, and IX.27-29), through its pantheistic philosophy and also on the basis of the Tri-guóàtmakatà of worshipers (Bhagavadgìtà XVII.2-6, 11-17). The philosophy of Vedic life and world affirmation (pravåtti-màrga) and the Úramaóic Nivåtti-màrga of life and world negation are both sought to be reconciled in the doctrine of Nìûkàma Karma.
Any critical appraisal of the complex work of the Gìtà can be undertaken only at first by clarifying its key- concepts, Karma, Saýnyàsa, Yoga, and so on.

The Physical Aspect
Man has two natures, a higher and a lower. The Bhagavadgìtà aims at the manifestation of one’s higher nature and elimination of the baser; in other words, it aims at the removal of animal character and manifestation of divinity in man. Let us confine our attention to the twelfth chapter of the Bhagavadgìtà an arrive at the religion it reveals from different points of view.
“A sound mind in a sound body” is well known proverb. The superstructure and its many-sided architectural excellence cannot exist unless the building has a firm foundation. Likewise one cannot build up a spiritual life unless one possesses a sound physique.
Human beings are classified into three main divisions according to their outstanding capacities: (1) Those possessed of a great amount of physical stamina; (2) Those having a preponderantly emotional nature; (3) Those possessed of intellectual brilliance. The Bhagavadgìtà makes this classification clear and the prescribes the way each class of people is to follow to reach “the kingdom of God” or enjoy everlasting bliss, and in the term of Old Javanese or Balinese language said “Sukha tan pawali duhkha”.
People having a restless temprament can follow the Karmamarga or the path of action; those that are emotionally inclined can follow the Bhaktimarga or the way of devotion and those whose power of discrimination is sharp and are always on the alert can the Jñànamarga or the path of knowledge (Sivananda, 1997:127). Thus, the Bhagavadgìtà gives everyone ample scope to unite his soul with God. The tempramentally active persons, as said already, cand by righteous deeds or action that are pleasing to God pursue their spiritual path.

Abhyàse’py asamartho’si matkarmaparamo bhava,
mad artham api karmàói kurvan siddhim avàpsyasi.

Bhagavadgìtà XII.10.

If you are unable even to practise abhyasa-yoga, be you intent
on doing actions for My sake; even by performing actions for
My sake you will attain perfection.

To this verse, Svami Chidbhavananda (1986:652) said. “Force of habit is too strong to be alerted or curbed; it drags the man along its own way. Even such a bent can be turned to advantage. While the bent is allowed to have its sway, it is utilized in the service of the Lord. A talkative man for example, may go on talking God instead of worldly things. An active man may work hard for the glory of his Maker and not for mammon. When he becomes an instrument of the Lord in this way, no work taints him. His mind becomes gradually purified. God-hood is reached”.

Samaá úatrau ca mitre ca tathà mànàpamànayoá,
úitoûóa sukha duhkeûu samaá saògavivarjitaá.

Tulya nindà stutir maunì saýtuûþo yena kenacit,
aniketaá sthiramatir bhaktimàn me priyo naraá.

Bhagavadgìtà XII.18-19.

He who is the same for foe and friend and also in honour
and dishonour, who is the same in cold and heat, in pleasure
and pain, who is free from attachment.

To whom censure and praise are equal, who is silent, contet with
anythings, homeless, steady-minded, full of devotion that man is
dear to Me.

Thus, from physical and physiological points of view, the Bhagavadgìtà aims at the harmonious development of man. Further more the physical and physiological points of view of this teachings Bhagavadgìtà is really same with the true meaning Karma Yoga in practice. Karma is the pathway of selfless action. Bala N. Ayer (1999:101) explains: Karma is what is done, a deed activity as seen everywhere. Where as every one else is talking about their rights, our Vedas first talk about Karma or activity as duty, to individual, to the community, to our Ancestors and to God. Ordinary Karma has binding quality leaving an impression, leading on to new actions and new impressions. This gives rise to attachment, to desire, then to greed and to lust and in the end it lead to disappointment and sorrow. It bears an effect on this life now and in our future, on our children and our future births. The are called Sañcita, Pràrabdha, and Kåyamàna or Àgami Karma. Sañcita Karma is all the accumulated Karmas of the past. All tendencies, individual nature, desire, and capabilities come from this. Pràrabdha Karma is that portion of the past action in Sañcita Karma that is now taking action and influence in the present birth. It is that effect which has begun, like the fruit ripe for reaping. It can not be avoided or changed, but exhausted by experiencing. Kåyamàna or Àgami Karma is that which is now being made for future and can be avoided.
Bala N. Ayer (1999:101) has explain as follows: These Karma are of three kinds. The Niúiddha Karmas are the ones to be avoided as they are against the ethics and the Dharma. These actions involve greed and lust and causes injury to the society and its moral values. The Kàrmika Karmas are actions performed for their benefit and pleasure only. They are considered inferior as they arise out of desire and leads to greed and grief. The Kartvya Karmas are superior as the are performed without desire or greed but as a service to God. The Chàrvàka school of thinkers, who are materialistic, had rejected righteousness or Dharma, salvation and spiritual freedom. They accepted only two values, namely, those who related to wealth and those related to sense of pleasure. The Upaniûad draws a clear distinction between what is ideal of pleasure and what is good. The pleasure is created by ignorance, lust and greed. It will ultimately bring suffering and misery . The Karma pathway is considered to be the first stage or the first step and the most essential to attain salvation and to reach God, before practicing the pathways of devotion, rituals and Knowledge.

The Mental Aspect
Every profession requires and demands certain special abilities and traits. If a person does not possess the requisite qualifications, he cannot succeed in that career. A soldier should have enormous physical nerve, technician must posses a sound technical knowledge and skill, a lawyer should possess the gift of speech; and an author must have a good command of language; and a man who practices religion should have the right type of mental aptitude. The religion envisaged by the Bhagavadgìtà has a wide appeal because it caters to the needs of people with different mental make-up. So, it stands to reason that mental propensity is an essential qualification for a person to embrace a faith.
Though there are three main paths, viz., the paths of action, devotion and knowledge, the ultimate goal is one and the same. For instance, a man may travel from one place to another by scooter, car, bus, train, ship or plane. The choice of the vehicle depends mainly on his financial capacity and next on his whims and fancies. Though people may travel by different kinds of vehicles, under normal conditions, it is a moral certainty that all of them will reach their destiny. Similarly, the follower of each path shall certainly reach his goal, provided he has fixed his mind on God. Such a single-minded devotion is emphasized throughout the Bhagavadgìtà.

Mayy àvesya mano ye màm nitya yuktà upàûate;
Úraddhayà parayo’petàs te me yuktatamà matàá.

Bhagavadgìtà XII. 2.

Those who have fixed their minds on Me, and who,
ever steadfast and endowed with supreme Úraddhà,
worship Me – them do I consider perfect in yoga.

From the spiritual point of view, the fundamental condition expected of every man is the control of his senses. The concept of Lord Kåûóa serving as a charioteer conveys a great message. We can give an allegorical meaning also to it. The body is the chariot, Arjuna is the soul, the master of the chariot; intellect is the Charioteer, Kåûóa; mind stands for the reins; and the senses are the horses. It implies here that all the senses should be under the full control of the intellect if we have to be sanely occupied. Controlling the senses does not, in any way, mean that one should suppress one’s feelings, just like controlling the horse does not imply killing the horse. Just as the rider has to bring the horse under control with the help of reins, so also one’s intellect must fully control one’s senses through one’s mind. There is a proverb ‘A man without religion is like a horse without a bridle’. In short, the purport of the injunctions of the Bhagavadgìtà is that man must be the supreme and unquestionable master of his senses. When man controls his senses and is guided by unprejudiced reason he certainly lifts himself from the animal plane to the spiritual plane. On the other hand, when he becomes a slave to his senses he remains on the animal plane itself. Hence man’s progress and perfection is directly proportionate to the control he has obtained over his mind and senses.
It is a well-known psychological truth that more often than not man is carried away by his emotions, sentiments and feelings. He is related at a gain and depressed at a loss. Until and unless man stabilizes the emotional arena in himself, he will find it impossible to create a mental equilibrium. Mental equanimity is the mother of ‘peace of mind’. Peace of mind easily paves the way for the realization of God. Devotion and contemplation are the actions connected with the mind. When the mind is entirely free from the pairs of opposite emotions there will be no mental agitation; there will be the climate for peace of mind. And peace of mind is not only important from the spiritual point of view but in fact it is psychological necessity for the harmonious development of man’s mental health.
The Bhagavadgìtà advocates single-minded devotion. It expects of a devotee as much one-pointedness in his meditation, prayer and contemplation as a hunter does while aiming his arrow at the target. Most people do not even move their little fingers to help another without expecting something in return. Many count the chickens before they ale hatched. The behaviour of man corroborates beyond doubt that he is highly selfish and his mind, heart and intellect are perfectly focussed on the fruits of his action. Regarding actions and fruits, the Bhagavadgìtà has much to say. Briefly put, it lays down two principles: (1) that every man should do his duty with all his might and main; (2) that he must completely renounce the fruit of his actions along with his ‘I’ ness and ‘My’ ness. If these two sublime principles are adhered to, the sorrowful aspect of human life can be minimized. By way of advocating these two maxims, the Bhagavadgìtà teaches the right type of mental training which blossoms into mental culture in the long run. It says: knowledge is better than practice (without knowledge): meditation (with knowledge) is better than mere knowledge; renunciation of fruits of action is better than meditation because peace follows such a renunciation.

Úreyo hi jñànam abhyàsàt jñànad dhyanaý viúiûyate
dhyànàtt karmaphala tyàgàc chàntir anantaram.

Bhagavadgìtà XII.12.

Better indeed is knowledge than (formal) Abhyàsa; better
than knowledge is meditation; better than meditation is the
renunciation of the fruit of action; peace immediately follow
renunciation.

In this verse the Bhagavadgìtà has revealed the secret of human happiness. This sacred book trains its votary to live in the world without becoming worldly, as the water drop on the lotus leaf. To develop this view, every one must understands the Jñàna Yoga. Jñàna Yoga according to Bala N. Aiyer (1999:107) is the path of study and understanding the true nature of the Ultimate and Absolute. It is not mere intellectual knowledge, hearing, and understanding the words. It is not jus a study and understanding of the philosophy or receiving knowledge but a state of realization of identity of the individual soul with the Supreme Brahman. It is not a mere intellectual assent or study of some Scriptures and holy books but a state of realization of the the Truth and true nature of the Divine Soul. It is called Paràvidyà. Intellectual conviction alone will not lead to Brahma-Jñàna, which is realization of the Absolute Truth. The scope of perception and analysis with reasoning to get greater understanding is very limited. Reason is only an analysis of stored up and classified perception and preserved memory. Reason cannot go beyond the sense of perception. So, one has to go beyond reason. One has to obtain the true knowledge through spiritual insight or instituition and divine perception. Mokûa is attained through knowledge of Brahman. Release is achieved through realization of the identity of the individual soul with the Supreme Soul or Brahman. The cause for the bondage and suffering is Avidyà or ignorance.
Further Bala N. Ayer (1999:107) quotes Úrì Svàmi Úivànanda in his writings on Hinduism has explained Jñàna Yoga very wll in a nut-shell. The Jìva, the individual soul covered by the Upàdhis, by the veil of ignorence or Avidyà. Avidyà acts as a veil and prevent the Jìva from knowing his real self and his divine nature. Avidyà foolishly imagines that he is separate from Brahman. The true knowledge of Jñàna Yoga, the knowledge of Brahman or Brahma-Jñàna removes this veil and removes the Upàdhis to obtain realization of the Truth. Religion now becomes realizations not just study of text books, dogmas or theories. It is the removal of ignorance, Avidyà, knowing ones real self, and knowing the Absolute. He plunges himself in the deep recessess of his heart through constant and intense meditation and gets the true knowledge as the greatest wealth in the world, giving him the greatest happiness. This makes the Jìva understand the true nature of the ultimate truth, the Brahman, as the Slf and as Existence-Consciousness-Bliss Absolute and rest in his own “Sat-Chi-Ànanda-Svarùpa”.

The Social Aspect
The Bhagavadgìtà appeals to the social sense and social consciousness of people to a large extent. Man is a social animal. He must contribute his share towards social harmony and prove that he is human by his actions. He should identify himself with his brotherness in their joys and sorrows. One of the social duties of man as envisaged by the Bhagavadgìtà is that he should rejoice in the welfare of all beings. For unless the social horizon of man’s mind expands, realization of social harmony will prove to be utopian.
Human beings are expected to live in amity and brotherhood for that is one of the qualities that distinguishes them from animals. To err is human and to forgive is divine. One’s greatness lies not in meting out vengeance on his fellow men but in forgiveness. The Bhagavadgìtà briefly, at the same time vividly, teaches:

Advesta sarva bhùtànàý maitraá karuóa eva ca
nirmamo nirahaýkàraá samaduákhasukhaá kûami.

Bhagavadgìtà XII. 13.

He who has no ill will to any being, who is friendly and
compassionate, free from egoism and self-sense, even-
minded in pain and pleasure and patient.

The relationship between man and the world has been described in the Bhagavadgìtà as follows:

“Man should acquire such perfection that he could live without injuring others and his mental stability should be such as would not be upset by anything. In order to enjoy social liberty and social harmony man should be absolutely free from envy, fear and anxiety. When these and other tensions are absent, harmony and peace will certainly enter into the social atmosphere” (Perumal, 1988:54).

Thus the teachings of the Bhagavadgìtà can be practised in society for its uplift Bala N. Ayer (1999: 128) said, in the classless sosiety, the Vedas established the four colors qualities, “Varóas” according to each person’s
Úrì Kåûóa explain in Bhagavadgìtà (IV.13) as follow.

Catur varóyam mayà såûþam guóa karma vibhagaúaá
Tasya kartàram api màm viddhy avyayam

The fourfold order was created by Me according to the division of quality and work. Though I am is creator, know Me to be incapable of action or change.

The Varóa Dharma was originally instituted according to one’s ability, ambition and knowledge and as inborn (genetic) qualities, very much like in any educational or social institution. The Vedic teachings describe the three “Gunas” or personal qualities. By the “Guóas” are meant: Sattva, Rajas, and Tamas. As to that, Swami Gambhirananda (1984:186) explains, the control of the mind and body, austerity, etc. are the duties of the Bràhmaóas, who are Sattvika, i.e. have a predominance of the quality of Sattva (purity, goodness, etc). caourage, valour, etc. are the duties of the Kûatriyas, I whom Sattva becomes secondary and Rajas (passion, attachment, etc.) preponderates. Agriculture etc. are the duties of Vaiúya, in whom Tamas (indolence, ignorance, etc.) is secondary and Rajas is predominant. Sevice is only dutiy of the Úùdra, in whom Rajas is secondary and Tamas predominates. In this way, the four Varóas have been created by Me through a classification of the Guóas and duties. This is the idea. And these four Varóas do not prevail in the other worlds. Hence the specification, “in the human world:”.

The Intellectual Aspect
“It is the religion, the inquiry into the beyond, that makes the difference between man arid animal” says Swami Vivekananda. Man is a rational animal. Religion is not based on blind faith. The very purpose of Jñànamarga or the way of wisdom implies the realization of God through the intellectual process (discrimination). One should anchor his intellect in God. Unless one’s discrimination is used to incline the intellect Godward, nothing spiritual can be attained (Perumal, 1988:54).
The second important characteristic enunciated in the Bhagavadgìtà is the intellectual skill and alertness based on intellectual integrity. It is a moral certainty that one’s discriminating faculty will stand one in good stead in one’s spiritual pursuit. To follow a faith without its knowledge is like undertaking a journey without knowing the destination.
The third significant trait is intellectual equilibrium. Just as man is expected to maintain physical equilibrium in cold and heat and mental equilibrium in enmity and friendship, he should maintain intellectual impartiality in honour and dishonour. As a matter of fact, intellectual equipoise is the mother of sanity of thought which blossoms into intellectual maturity in the long run. Such a man will not attach any importance to name and fame. Thus, Bhagavadgìtà prepares man to comprehend and digest the real philosophy of life with much ease.

The Spiritual Aspect
At the physical level there is no difference between man and animal, as sensual pleasure is common to both. But at the intellectual level, there is a wide gulf. Man can reason logically and scientifically whereas irrational beings cannot. At a more subtle level, there is the spiritual aspect. Intellectual maturity results in spiritual budding. At the gross level, man enjoys physical pleasure; at the refined subtle level he enjoys spiritual bliss. One’s spiritual bliss lies not only in peace but in completely identifying oneself with God. Unless a sense of oneness with God is felt, the words spirit, spiritual bliss, peace that passeth understanding and the like, will be nothing but meaningless jargons. Though the religion revealed in the Bhagavadgìtà has wider connotation and appeals to the various faculties of man, its spiritual appeal is unique and vital. But very few people realize this.

The Moral Aspect
‘If wealth is lost, nothing is lost, if health is lost, something is lost, if character is lost, everything is lost’, runs a proverb. Morality coupled with wisdom is the sum and substance of Hindu culture. ‘Desire, anger and greed’, says the Bhagavadgìtà,’ lead the way to darkness; therefore renounce them’. A world of meaning is contained in this aphorism and requires a life time to unearth it fully. The Bhagavadgìtà at other places too gives practical directions regarding duty, moral behavior, and the like. But mere knowledge of the contents of the Bhagavadgìtà does not help. One’s life should also be moulded in the line of its tenets. The moral aim of the Bhagavadgìtà is to enable its votary to implement the maxims in his daily life.
There are certain characteristics attributed to God which have been accepted by almost all saints and seers. The third verse of the twelfth chapter mentions eight of these characteristics, viz., undecaying, undefinable, unmanifested, omnipresent, imponderable, immovable and eternal. God is undecaying. A thing which has birth has death also. This is the law of nature. The converse namely that which has no birth has no death is also true. God is not born and hence can have no death. He was, is, and will be.
God is indefinable. We can define an object if it comes under our sense of perception and experience. For instance, gold can be defined as a precious yellow metal. Its uses can also be defined. But we cannot define God because He does not come under the purview of common human perception and experience. Hence, he cannot be defined in human language.
He is unmanifest. He is visible neither to the naked eye nor to the uncleansed mind. However, he shows himself to a devotee who has purified his mind. Likewise, the presence of God can be felt only by a spiritually advanced soul, but such souls are very few.
God is present everywhere at all times. God is present in every atom and He manifests Himself indirectly as the fragrance in flower, as the light in the moon, as fire in the fuel and so on.
God’s nature cannot even be pondered over, for the thinking faculty of human beings is limited. Man can think of matters of everyday experience. He can only imagine those objects which he is ignorant of.
God is immutable. Every object is liable to change. Whatever is created is mutable. Man’s idea about God might change but He does not. If He is subject to the law of change, He is also subject to the law of perishability. Neither does God change by Himself from one stage to another nor can He be changed by any force whatever, for all forces get their strength and sustenance from God.
God is ubiquitous. Scientifically speaking, an object can move from the place which it occupies to another, i.e., movement is relative. Since God pervades the entire universe the question of His moving from one place to another does not arise.

The role of Dharma and Svadharma
We simply concerned here with the role that the Bhagavadgìtà assigns to Dharma in our realiasation of Mokûa. The Bhagavadgìtà assigns the path of action an equal status with that knowledge or devotion in the attainment of Mokûa. So, Dharma is assigned the full status. For Dharma consists mainly in the performance of various duties – sacrificial or morally virtous. In the main, Bhagavadgìtà emphasizes non-attached actions to be the essential constituent of the path of action

Realisation of the teachings of Bhagavadgìtà in the daily life
The teachings of Bhagavadgìtà will be nonsense if they are not applied either in the personal life or in the life of society, nation, country and in the international relationship. The Bhagavadgìtà teachings will remain intact and do not touch the innermost feeling of human beings if it is not applied. The religion will be an infertile slogan, hung on the sky, while the mankind and society are far away from the religious teachings. Whenever this occurred so the society, nation and country, sooner or later, certainly will destroy, because the actions of which are away from the Dharma and even contradictory to the Dharma, that is the Adharma will act violently.
In the modern life, within the globalization era, in the center of rushed stream of information, the religious teachings should be absolutely the accelerating factor of the innermost feeling and the attitude of mankind, for this it is required any efforts and methodology in order to revitalize and re-actualize the religious teachings within the human life. Revitalization and re-actualization of the Bhagavadgìtà teachings or religious teachings need wisdom within the human itself. For this, the direction and construction of the religious member of Hindu in Indonesia from the Parisada Hindu Dharma Indonesia, particularly the Parisada Hindu Dharma Indonesia Pusat (Central Hindu Dharma Indonesia Parishad) as the holder of the highest authority in the Hindu religious teachings is absolutely required. Parisada Hindu Dharma Indonesia Pusat undertook the strategic efforts, among others are to establish the construction guidance of the religious members of Hindu Dharma Indonesia through the Determination of Pesamuhan Agung (conference) 1990 that established, among others of 6 (six) methods of construction of religious members of Hindu, they are: Dharmawacana, Dharmagìtà, Dharmatula, Dharmayàtra, Dharmasàdhana and Dharmaśànti.
1. Dharmawacana is the method of construction of religious members of Hindu through the explanation recited at each of the opportunity before the religious members of Hindu related to the religious activities. The subjects of Dharmawacana is adjusted to the characteristics, theme, types and styles of the religious activities of which is conducted according to the Desa (place), Kala (time) and Patra (situation).
2. Dharmagìtà is the religious activities in the form of singing the religious songs. Traditionally it has been undertaken either in India or all over Indonesia. In India it is called Bhajanam or Bhajan, in is called : Kakawin, Kidung or in Java is called Macapatan and the like. Generally those religious songs are used as the accompaniment of the religious program (Panca Yajna). Dharmagìtà is also called Gìtàñjali. Besides the religious songs, other traditional arts related to the religious activities need to be developed such as in Bali the dance of topeng, arja, rejang and so forth, also the other arts existed in Java, South of Sulawesi or Center of Kalimantan and so on. Dharmagita is the media to learn the holy book of Veda and other literatures of Hindu. This is needed encouraging in the area of the youth and the artists in order to create the acceptable songs nationally.
3. Dharmatula is an activity in the form of religious discussion that is traditionally connected to the program of Dharmagìtà. Commonly all the participants of Dharmagìtà participate actively in discussing any interesting topics existed in the holy books of Veda or Hindu literatures. In conducting it (nowadays) it is held stand-alone by choosing an attractive topics adjusted to a certain theme and, in general, it is connected to the celebration of religious holy days.
4. Dharmayàtra has a quite similar meaning to the Tìrthayàtra, that is an effort to improve the comprehension and application of the religious teachings by visiting or worshipping to the holy places, the patirthan (religious anniversary) either located on the mountain or on the seashore. In this Dharmayatra, besides conduct a worshipping it is also best to be followed by the Japa and meditation or is followed by the Dharmagita as well.
5. Dharmasàdhana means the realization of Dharma teachings within oneself. This can be undertaken through the Catur Màrga/Yoga, they are : Bhakti, Karma, Jñàna, and Ràja or Yoga Màrga completely, united and integrated. Amongst the four passages, the more intensive and specific ones that need to be socialized are Jnana and Yoga Màrga, so the depth of spiritual life of the religious members is more stable and balance.
6. Dharmaśànti is an agenda in the form of a meeting in order to forgive each other for the sins, spoils and misunderstanding between the human beings. The agenda of Dharmaśànti for this Upakûama (forgive each other for any mistakes) can be held according to the requirement, situation and its relevancy to the religious activities as well as the socialization (Parisada Hindu Dharma Indonesia Pusat, 1990:16).
Connected to our religious life nowadays, that is the globalization era marked with the rushed of the information stream, so besides it is more required the religious books containing the teachings of philosophical, morale, and ritual, not less necessarily is the Tarkin or Tarkabhasa or Bhàûyarakara, namely the persons having abilities to interpret the cognition of religious teaching in accordance with the fast progress of the society. Hindu is a universal religion, leading its religious members to have morally innermost feelings and rationally think (Pendit, 1993:124). According to our view this Tarkin or Bhàûyakara is expected to be able to provide construction as well as model and may revitalize and actualize the religious teachings of Hindu by introducing those teachings stealthily within the innermost feelings of the religious members so the religion can function positively within their daily life either as personal, a member of society, a nation and a good citizens. Actually the religious members that apply their religious teachings well and stable they also be the obedient and faithful citizens to serve and loyal to the society, nation and country. This is in accordance with the notion of Klaus K. Klostermaier: The expansion of Hindu is not primarily through the (spiritual) teachers and Swami or Yogi but through the intellectuals and writers.
This revitalization and actualization are required in view of the less of knowledge and comprehension of the religious members to any aspects of religious teachings they chased. Partially comprehension, not comprehensive, tends to form the religious members to have shallow thinking because their religious perception is also constricted. The Dharmapracaraka or the religious explanation agent should be able to arouse the spirit and belief of the religious members that the religious teachings, if they are consistently applied, they surprisingly provide happiness both materially and spiritually.

Epilog
The world is facing a deterioration in human values. The decline of human values signals the beginning of the end civilizations. The challenge of nations is no longer the creation of wealth for nations, but the recreation of wealth of human values that have created great nations. Our new nation, despite quantum leaps in development, peace and prosperity, is in recent times facing a crisis that could potentially tear the delicate fabric of national unity and undermine the prosperity earned so far, by this malignant phenomenon decline in human values.
This international Educare Conference to develop is yet another endeavour to promote education of human values in society, therefore the teachings of Bhagavadgìtà may be as one of the sources of education in human values. We hope that this programme would attract the attention of all, especially educators, local and international educational institutions, private colleges and NGOs dealing with children, youth and families from around the country to promote racial integration, national unity and family harmony.
Om Santih Santih Santih.-

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* The paper is presented at The Educare Conference on the theme of “Inculcating Human Values in Home, Communities, and Schools – An Integrated Approach” Organized by Sathya Sai Central Council of Malaysia supported by Ministry of Women & Family Development, Date 4-5 December 2003 at Hotel Singgahsana, Petaling Jaya, Malaysia.
** The First Chairman of Operating Board of the Central Council of Hindu Indonesia in Jakarta, as well as the Director of Hindu Affairs, Directorate General of Social Counsel of Hindu and Buddha, Department of Religious Affairs of the Republic of Indonesia, SeniorLecturer and the Former Head of the State Hindu College of Denpasar, Bali.