Bhagavad Gita - Kinchit Adhita
The Gita gives us Vedic wisdom in a
very simple and yet profound manner. Be it a pandit or an ordinary person, aged
or young, a leader or a follower, the Gita is for all. It represents not
only the wisdom of the Vedas but also gives us such a synthesis of thought that
we can resolve the paradoxes of life. But this insight in the Gita cannot
be got by giving a cursory reading. The study of the Gita has to be for
at least a few minutes everyday accompanied with reverent contemplation
throughout one’s life.
The Gita is like a mother who takes
us in her lap when we are grieved and sad. She is like a Guru who guides us for
achieving the goal of life and also guides us in our path. She is also like a
goddess who protects us from a fall if we hold on to her. She is also the
scriptural form of our dear Motherland as She tells us all, that which this
land of ours has been striving to manifest, despite vicissitudes, all through
her national life.
The Gita is a great book of
synthesis. Synthesis is required in order to take different segments of society
together and also to address the needs of the time,. Before the time of Sri
Krishna there were two separate ways for two types of seekers. The path of
Sannyas was for those who wanted Atmajnana. As Atma is not a
doer, this path also insisted on giving up of all the karmas - Sarvakarma
Sannyas Marg. Actionlessness was considered the hallmark of Sannyas. The
other path was for those who wanted to have happiness here and hereafter. So in
this the stress was only for ritualistic Yagnas. These two paths for these two
types of seekers are alright in a society which has no enemies and where the
society is internally organized and self-propelled. But when there are Asuric
or Adharmik forces which are violent and exclusive then that society cannot
afford to have a big chunk of its populace remain inactive or immersed in one’s
own pursuit.
Sri Krishna synthesized both the paths. He
removed the actionlessness of Sannyas-marg but accepted Atmajnana as the
ultimate. He removed the desire-based Karma (Kaamya Karma) but stressed
the importance of doing ordained work (Niyat Karma) in order to get Atmajnana.
Thus the vision and purpose of both the paths became the same and both the
paths became complimentary to each other. Sri Krishna said if one wants
happiness or Atmajnana (both ultimately being the same) one has to work.
Even after one gets Atmajnana one continues to work, as the Atma is a
non-doer. Therefore, the aspirants of Atmajnana as well as Atmajnanis
perform Karma as their contribution to the regeneration of society - Samaaj
Dhaarana - Lokasangrhaartham.
The Vision of Oneness becomes the basis of doing one’s duties as the offerings to Ishvara.
Doing one’s own ordained Karma becomes the link with Ishvara who is everywhere.
Sri Krishna also describes the phenomena of Avatar, which is
not in the Upanishadic scriptures. As per the Gita, God has not left the
world to its fate. Instead, the world is progressing under the very vigilant
and active care of God. Whenever Dharma is on the decline, that is, whenever
the world loses its direction for inner growth, for further evolution then it
is Ishvara who takes birth to protect it. Along with the assurance of ‘I take
birth again and again for the protection of Dharma’ there is also another
aspect which is in the Gita and that is Vishwaroopa darshan. Sri
Krishna tells Arjun “Nimittamaatram bhava Savyasaachin” - Be my
instrument.
If we study the Ramayan and the Mahabharat,
we see that Bhagavan Himself does not work but chooses human beings as His
instruments. Even in the Mahabharata war Krishna does not fight directly but
improves the capability of the Pandavas for fighting Adharmic forces by giving
them clear and deeper understanding of Dharma at every stage. The understanding
of Dharma, clarity of purpose is the divinity within us in Kaliyuga.
Unfortunately, our understanding got degenerated; we forgot the lessons of the Gita.
We only chanted the Gita but failed to apply the teaching of Sri Krishna
in life. We started thinking that only God has to take birth for fighting with
Adharmic forces and for the establishment of Dharma. If anyone worked hard for
Dharma, then instead of seeing how he worked as the perfect instrument of the
Divine and by doing that raised himself higher, we made that person an avatar
and shirked our responsibility of exerting ourselves for the protection of
Dharma.
We need to contemplate on the Shlokas
of the Gita so as to get its relevant meaning in present times. We also
need to contemplate on the subtle meaning in the teachings of great persons on
the Gita. For example, sometimes people quote the saying of Swami
Vivekananda, “You will be nearer to Heaven through football than through
the study of the Gita” and say that the game of football is more
important than the study of the Gita.
But such people miss the point. Gita
is not for mere intellectual study; it is to be practiced in life because for
us religion is not in believing but in being and becoming. Swami Vivekananda
said,
You
will understand the Gita better with your biceps, your muscles, a little
stronger. You will understand the mighty genius and the mighty strength of
Krishna better with a little of strong blood in you …( The Complete
Works of Swami Vivekananda, vol. 3, p.242).
If
one reads this one Shloka… (Klaibyam ma sma gamah Partha).. one gets all
the merits of reading the entire Gita; for in this one Shloka lies
imbedded the whole Message of the Gita. (‘Thoughts on the Gita’,The Complete
Works of Swami Vivekananda, vol. 4, p.110).
For
all of us in this world life is a continuous fight. ... Many a time comes when
we want to interpret our weakness and cowardice as forgiveness and
renunciation. ..The Gita opens with this very significant verse: “Arise,
O Prince! Give up this faint-heartedness, this weakness! Stand up and fight!” (The
Complete Works of Swami Vivekananda, vol. 1, p. 459).
A taamasik and cowardly person
cannot face the battles of life. To be fearless and not to be chickenhearted
one requires strong body and courageous heart. Strong, and not weak men, can
practice Gita. It is to develop that strength, Swamiji said, ‘Play
Football’.
Secondly, the game of football is
completely a team game. Each second, each action and each intention of the team
member is to be internalized by each team member. With all due efforts and the
best play by a player, it is possible that the credit of scoring a goal may not
go to that player but some one else in the team. Each one in the team offers
his best to the team effort and does not make any individual claims. That is
what is Yagna- the central theme of the Gita. Offer the fruit of
your action to the society at large and partake only the Yagnashishtah -
whatever remains for you. That is, one must have that team spirit, that
humility to be part of the team and then to do the best of whatever comes to
our lot. After working to the best of the ability offer it again to the
collectivity at large and partake whatever comes to your share. These dynamics
can be seen explicitly in the game of football. That is why Swamiji had said
that to understand the message of the Gita, it is better to play
football. Here ‘playing football’ is not given as the remedy to understand the Gita
but as an indication of what is required to understand Gita and to
imbibe its spirit.
Religious fanatic says ‘My God is the only
true God and all others are false Gods’, or ‘Only my method of praying to the
only true God is the right one”. Such an approach continues to bleed human society.
Conversion is violence. Sri Krishna tells us in the Gita
why conversion should not be resorted to. He says ‘Paradharmo bhayaavah’
–religious practices of others could be horrible for our growth. He says, ‘swalpamapyasya
dharmasya traayate mahato bhayat’ – even a little but regular practice of
our own Dharma, our duty can be elevating. Commenting on that Swami Vivekananda
had said, “Even if you have knowledge, do not disturb the childlike faith of
the ignorant.” This is a very powerful idea, and it has become the ideal in
India. That is why we see
a great philosopher or Vedantin like Sri Shankaracharya going into a temple and
worshiping Ishwara in a Moorti. It is not hypocrisy. As a Vedantin who realized
that there is only Ishwara everywhere, he could validate the religious
practices of all communities. He or any realized religious leader in India
never called the God of any community as false or as devil. A really spiritual
person does not try to convert others but only integrates and expands the vision
of Ishwara of others without injuring or denouncing their Ishta Devata,
because they know that ‘Paradharmo Bhayaavah” Swami Vivekananda while
talking about service to the masses used to exhort, ‘Keep the motto before you
-”Elevation of the masses without injuring their religion”.’(The
Complete Works of Swami Vivekananda,
vol. 5, p.29).
Why should there be conversion at all? Only a person who has no understanding of Ishvara would resort to convert others or would limit God to his own name and form of god. One who denounces others’ name of God actually has not understood what God is. By denouncing thus, he degrades the name and form of God that he prays to. God is not different but is only worshipped and prayed to with different names. Swami Vivekananda further explains
Sri Krishna says, “Even those who worship
other deities are really worshiping me” It is God incarnate whom man is
worshiping. Would God be angry if you called Him by the wrong name? He would be
no God at all! Can’t you understand that whatever a man has in his own heart is
God-even if he worships a stone. What of that!
We will understand more clearly if we once
get rid of the idea that religion consists in doctrines. One idea of a religion
has been that the whole world was born because Adam ate the apple, and there is
no way of escape. Believe in Jesus Christ-in
a certain man’s death! But in India there is a quite different idea. There
religion means realization, nothing else. It does not matter whether one
approaches the destination in a carriage with four horses, in an electric car,
or rolling on the ground. The goal is the same. For the Christians the problem
is how to escape the wrath of the terrible God. For Indians it is how to become
what they really are, to regain their lost selfhood…. Therefore, Krishna says,
if your method is better and higher, you have no business to say that another
man’s method is bad, however wicked you may think it.
Again, we must, consider, religion is a
(matter of) growth, not a mass of foolish words. Two thousand years ago a man
saw God. Moses saw God in a burning bush. Does what Moses did when he saw God
save you? No man’s seeing God can help you least bit except that it may excite
you and urge you to do the same thing. That is the whole value of the ancient’s
examples. Nothing more. Just like signposts on the way. No man’s eating can
satisfy another man. You have to see God yourself… Each one thinks his method
is best. Very good. But remember, it may be good for you….Because it is good for
you do not jump to the conclusion that your method is everybody’s method.
Sri Krishna says, “Better die in your own
religion than attempt the path of another.” This is my path, and I am down
here. And you are way up there, and I am down here. And you are way up there,
and I am always tempted to give up my path thinking I will go there and be with
you. And if I give up, I am neither there nor here. We must not lose sight of
this doctrine. It is all a matter of growth. Wait and grow, and you attain everything;
otherwise there will be great spiritual danger. Here is the fundamental secret
of teaching religion. (Complete Works of
Swami Vivekananda, vol I – Gita
III, pp. 473.).
A person who is truly religious will never
resort to convert others or deride the faith of others as false. Even one of the attributes of God is that he
accepts all the people as they are and does not exclude anyone. While talking
about Krishna, Swamiji says,
This
was the great work of Krishna: to clear our eyes and make us look with broader
vision upon humanity in its march upward and onward. His was the first heart
that was large enough to see truth in all, his the first lips that uttered
beautiful words for each and all.
Whether management, sociology,
self-development, health or education, on each subject the Gita has something to tell us. Now a
days many such books are also coming in the market. Youth are bound to admire
and practice the Gita if it is told to them in today’s language and
paradigm.
Today, the Bhagavad Gita is also
becoming a book of a new paradigm for management in the US and other European
corporate bodies. There was a time when Western scholars like Max Weber
considered that India is backward because her religion and culture was
considered unsuitable to the present age. But today several persons from India
are leading management experts of America. They put forward the Gita
perspective for management.
An article to this effect was published by
the Business Week some years ago. That article cited several examples.
Sri Ram Charan CEO Coach, former Professor, Harvard University is among the
world’s most sought-after CEO advisors. Sri Ram Charan has worked closely with
executives at General Electric and DuPont. The key point of the Bhagavad
Gita, Ram Charan says, is for leaders to “put purpose before self.” Life is
not a meaningless accident or pastime but it has a purpose. When we undertake
the work, then for better management and fulfillment, the purpose of the work
should be more important than self-interest.
Sri Vijay Govindarajan Professor, Dartmouth College’s Tuck School of Business helps companies such as Corning and Johnson & Johnson build innovation strategies. He sees “karma”—the fate people determine by their actions—as relevant to leaders. “Destiny is not preordained. You can create your future.” – is the central point of his management based on the Gita. When Prof. Dipak Chand Jain, Dean, Kellogg School of Business was at North Western University, he had brought in self-help gurus like Deepak Chopra for executive-education programs and added courses on ethics and social responsibility. Jain, who is now President, China Europe International Business School, says Indian thinkers are helping to “create the globally conscious business leaders of the future.” Prof. Rakesh Khurana of Harvard Business School, wrote ‘Searching for a Corporate Savior’ in 2002, which questioned the hunt for charismatic, celebrity CEOs. Coming from a traditional society with many ethnic groups, says Khurana, helps one realize, “no social order can be sustained if benefits go to only a few.” emphasis is on ‘Parasparam Bhaavayantah shreyah parama Vaapsyatha’ .
The concluding shloka in the Gita
summarizes the efficacy and the vision of Gita. It says wherever there
is Yogeshwar Krishna and the bow-wielding Arjuna, there is always Sri, Vijay,
Bhuti and Dhruva neeti. It is a meaningful statement. What does
it indicate? Yogeshwar Krishna signifies the all-pervading Reality. “Wherever there
is Krishna” means wherever there is the yogic vision of oneness. “Bow-wielding
Arjuna” means the matching action performed by Arjuna, which is established in
that vision of oneness. ‘Sri’ is not just wealth or affluence: it is the
prosperity, the wealth earned and utilized with integrity and good of all in
mind. ‘Vijay’ is not just an ordinary victory but it is ‘visheshena Jaya’ – a
victory which is the outcome of hard work for a great cause. ‘Bhuti’ is
all-round welfare of all the beings. ‘Dhruva Neeti’ is the Dharmic law based on
Dharma and so firm and strong, that, that law protects the weak man to live
with strength and dignity. When such Dharmic law prevails, no one in the land
is hurt, everyone is taken proper care of. There is affluence coupled with all
the higher qualities; there is success to those who work for some great cause.
In short, this shloka beautifully describes an ideal social order. All four ‘Sri,
Vijay, Bhuti and Dhruva Neeti’ together constitute an ideal social order.
To have such a caring, well co-ordinated society, all the four that is, Sri,
Vijay, Bhuti and Dhruva Neeti should simultaneously co-exist. It can come
only where the appropriate action with striving is rooted in the vision of oneness. The purpose ofthe
study of the Gita is ultimately to have such a society where the primary needs of all are fulfilled; and
for those who desire to know the Ultimate, all the needed guidance is
available.
If we closely ponder over all these points
it is evident that the Gita is the national scripture which can guide
India to work for her destined role of universal well-being. Dharma is the life
centre of India. The Gita per se and Bhagawan Sri Krishna, through his
life which itself is a commentary on the Gita, explain to us what is the
practice of Dharma.
Due to the colonial rule, we Indians lost
our initiative and excellence in work. Overall if we see there is a tendency in
the people to avoid hard work or efforts to do work excellently. The Gita
explains to us the importance of Karma. The practice of the Gita is
required to get rid of Tamas and selfishness.
The Gita also teaches us team work
which is the need of the hour. If we learn how to work in a team, to carry forth organized work then we do not have to wait
for any Avatar to come and elevate us. The Teams, the Dharmik organizations
themselves would be doing the work of Ishwara i.e. establishment of Dharma,
regeneration of our great land. By explaining the Dharmachakra of
interconnectedness and interdependence of the existence and giving the sutra as
‘Parasparam Bhaavayantah shreyahparama Vaapsyatha–by helping each other,
achieve the highest’ the Gita guides us to build such a society where
all the material and spiritual needs of the people would be taken care of. If
we really build such a society then that would be India’s best contribution for
the universal wellbeing including humanity and nature.
The Gita is the scripture which has
nurtured this nation and can again guide India to great heights. That is the
reason we see that whenever India faced problems, the great Acharyas explained
the Gita to us so that we could respond to situations. The sacrifice and
love for the nation is inculcated by the Gita. During the freedom
movement, many freedom fighters either wrote commentaries on or went to gallows
smilingly the Gita in their heart as well as in their hands. The Gita
is our guide for national regeneration. We need national regeneration not only
for ourselves but also for the well being of humanity. Swami Vivekananda said,
One
atom in this universe cannot move without dragging the whole world along with
it. There cannot be any progress without the whole world following in the wake,
and it is becoming every day clearer that the solution of any problem can never
be attained on racial, or national, or narrow grounds. Every idea has to become
broad till it covers the whole of this world, every aspiration must go on
increasing till it has engulfed the whole of humanity, nay, the whole of life,
within its scope. This will explain why our country for the last few centuries
has not been what she was in the past. We find that one of the causes which led
to this degeneration was the narrowing of our view, narrowing the scope of our
actions. (CWSV,
vol. III, p. 269.).
We
never preached our thoughts with fire and sword. …Slow and silent, as the
gentle dew that falls in the morning, unseen and unheard yet producing a most
tremendous result, has been the work of the calm, patient, all-suffering
spiritual race upon the world of thought. (CWSV,
vol. III, p. 110.).
Everything
looks propitious and Indian thought, philosophical and spiritual, must once
more go over and conquer the world. The problem before us, therefore, is
assuming larger proportions every day. It is not only that we must revive our
own country --that is a small matter; I am an imaginative man- and my idea is
the conquest of the whole world by the Hindu race.
…Once
more the world must be conquered by India. This is the dream of my life, and I
wish that each one of you who hear me today will have the same dream in your
minds, and stop not till you have realized the dream. (CWSV,
volume III, p. 276.).
Up,
India, and conquer the world with your spirituality! Ay, as has been declared
on this soil first, love must conquer hatred, hatred cannot conquer itself.
Materialism and all its miseries can never be conquered by materialism. Armies
when they attempt to conquer armies only multiply and make brutes of humanity.
Spirituality must conquer the West. Slowly they are finding out that what they
want is spirituality to preserve them as nations. They are waiting for it, they
are eager for it. Where is the supply to come from?
Where
are the men ready to go out to every country in the world with the messages of
the great sages of India? Where are the men who are ready to sacrifice
everything, so that this message shall reach every corner of the world? Such
heroic souls are wanted to help the spread of truth. Such heroic workers are
wanted to go abroad and help to disseminate the great truths of Vedanta. The
world wants it; without it the world will be destroyed.
The whole of the Western world is on a volcano which may burst tomorrow, go to pieces tomorrow. They have searched every corner of the world and have found no respite. They have drunk deep of the cup of pleasure and found it vanity. Now is the time to work so that India’s spiritual ideas may penetrate deep into the West. Therefore young men of Madras, I specially ask you to remember this. We must go out; we must conquer the world through our spirituality and philosophy. There is no other alternative, we must do it or die. The only condition of national life, of awakened and vigorous national life, is the conquest of the world by Indian thought. (CWSV, vol. III, p. 277)
Shankaracharya in his
famous stotra ‘Bhaja Govindam’ says ‘Bhagavad Gita Kinchit Adhita’(Bhaja Govindam, verse :20). It means that even a little of study, reflection and meditation
on the Gita helps us in getting rooted in our inner being or unlocking
our potential or realizing our Divine nature. This little bit of study and
practice would also help us in making India capable of guiding humanity This issue of theVivekananda
Kendra Patrika is to encourage such regular study and contemplation. We
sincerely hope it serves that purpose.
Nivedita Raghunath Bhide
