What it means to be 'spiritual'

The words 'spiritual' and 'religious' are sometimes used interchangeably even though they don't actually mean the same. Not everyone who is religious may be spiritual and not everyone who is spiritual be necessarily religious. However, it is way more easier to ascertain whether someone is a religious person as opposed to a spiritual person, the primary reason being the objective nature of the former as opposed to the subjective nature of the latter. While religiosity is about faith, conformance and explicit practices like prayers, visits to the temple, church or any religious site etc.,  spirituality is about a shift in awareness that creates a different experience and insight whether that is with the religious practices or other activities. Being religious does help one in becoming spiritual but more importantly being spiritual makes the religious experience much more richer and meaningful.

Let us look at a transformation that came over Arjuna as explained in the Bhagawad Gita. At the start of Bhagawad Gita, Arjuna becomes despondent of having to engage in the battle with his grandparents, uncles and cousin brothers and laments at length to Sri Krishna about the potential harm his actions could cause to his relatives, society and the world. Almost everything that Arjuna lists as reasons for his argument at this stage are essentially extrinsic in nature. Sri Krishna's response to this lengthy lamenting of Arjuna was a crisp and short admonition for displaying uncharacteristic weakness at a critical juncture that was unbecoming of a great warrior. Krishna's admonition had the desired effect of making Arjuna become  more self-aware and his reasonings more subjective. Arjuna now makes a honest admission that his thinking has been taken over by a 'negative miserly nature' ('karpanya dosha upahata swabhava') and seeks Sri Krishna's help to clear it up for him what his righteous (dharmic)  action should be. And , Sri Krishna  on hearing this admission, commences the lengthy discourse of the Bhagawad Gita that ultimately results in Arjuna  gaining the right perspectives. So, what was the key difference between Arjuna's arguments presented in the first chapter of Bhagawad Gita which got only on admonition from Sri Krishna  and his statements in the second chapter that resulted in the discourse of Bhagawad Gita? One, the self-recognition by Arjuna of his own 'miserly nature', the insecure nature that makes one cling on to possessions and view all things in terms of only gains and losses. Two, Arjuna's explicit commitment to know and do what is Dharma which would ultimately bring him good (sreyas). As soon as Arjuna, who was definitely a religious person but not necessarily spiritual makes this subtle shift, Krishna blesses him with the spiritual knowledge through Bhagawad Gita.
What the above is telling us is that, firstly, the spiritual knowledge is reserved for the spiritual person because in this knowledge, knowing is also becoming ("Brahmavid Brahmaiva Bhavati - The knower of Brahman becomes Brahman"). Others won't recognize this knowledge even if they happen to receive it. Secondly, a spiritual person is one who turns inward, is self-aware of own strengths and shortfalls and thirsts for knowledge that will help him or her change perspectives. And, finally, a spiritual person is more interested in transforming oneself and less concerned with the gain or loss he or she will make in the world.

What then is the measure of a person progressing in spirituality?  It is the connectedness he or she has with fellow beings and the readiness to make self-sacrifices for the sake of Dharma. We have great examples of this in Jesus Christ , Sri Gautama Buddha, Sri Rama etc. When Jesus walked into the Temple of Solomon, drove out the money changers and sellers of doves, he knew very well that these actions would invite serious consequences for him. He still did what he had to for the sake of reestablishing Dharma. When Gautama Buddha walked away in the middle of night from his royal inheritance and family, he certainly had a good idea of the hardships he was welcoming and still did it for the sake of finding the means to end the suffering for fellow beings. In the case of Arjuna,  the sacrifice Krishna demands of Arjuna, of vanquishing the Kaurava army by killing Bhishma and Drona, was far greater than asking him to sacrifice own life because Arjuna would have any day laid down his own life for any one of these people.

The Isavasya Upanishad explains this feeling of connectedness that a realized person has, in two beautiful verses:
"Yastu sarvani bhutani atmanyeva anupasyathi
Sarva bhuteshu cha  atmanam  thatho na vijugupsate " (Isavasya Upanishad, Verse  #5)
 'He who perceives all beings in his own self and his own self in all beings, he carries no hate'.
"Yasmin sarvani bhutani atmaivabhut vijanatah
Tatra ko moha ka soka ekatvam anupasyatah"  (Isavasya Upanishad, Verse  #6)
'When (a realized person) perceives only unity and considers all beings as his own self, there is no more delusion or despair for him'
This is the nature of a truly mature, spiritual person who has become perfect in spiritual knowledge.

So, what is the first step for students of spirituality? In the Taithiriyopanishad towards the end of its first book called Siksha Valli , the Sage instructs the students that while it is important from them to embrace truth (satyam) and engage in reflection (thapah) , it is utmost important for them to make the practice of assimilating the knowledge (swadhyaya) and sharing knowledge (pravachana) as the soul purpose of all their austerities. Sharing assimilated knowledge may be a small step but an important one for a student of spirituality.

With this understanding, the frequent question for each one of us to consider in our spiritual journey is how established have we become in spirituality in terms of our action, attitudes and perceptions. After all, who other than ourselves are in a better position to know it ?