B L Razdan The Bhagwad Gita is an immortal work. It is one of the few books which have remained universally relevant irrespective of language, religion, nationality, profession and gender. Its objectivity, rationality, practicality and comprehensive insights into life, both in its microcosmic and macrocosmic dimensions, have invited many serious studies. There have been, and are coming up, so many writings, interpretations and commentaries on Gita, each of which is suited to the times, written from different and sometimes divergent viewpoints determined by the extent to which the authors have imbibed its manifold profound teachings. In fact, Adi Shankara, the first very commentator wrote in his bhashya that Gita is pura api nava – although ancient, it is yet modern. Gita teaches us that education (vidya, jnana) is sacred and sanctifying; hard-earned prosperity is not bad, but that it cannot be final goal of life; that it liberates a person from the compulsions of the body, senses, bias, fear, sorrow, stress, anxiety and egotism. At its best, it gives perfect self-knowledge, inner poise and harmony with all forms of diversities. Surrendering to the Divine is the only way for worldly achievements and spiritual advancement. Atmano mokshartham jagat-hitaya cha: For one’s own spiritual freedom from worldliness, and for the good of the world. The Gita is one of the most practical books, giving down to earth solutions to all problems of life – spiritual or secular. It is not just a book to be read but also a book, each verse of which should be meditated upon to understand its true purport and import. In fact, this is what every spiritual aspirant should also do, whatever scripture he may be following. Dharma is the first word of the Bhagavad Gita, and fittingly so, as Dharma is a central theme throughout the core of the text and forms the basis for later discussions on the nature of Karma. It is a difficult word to translate, having no definite equivalent either in English or any other language in the whole world, yet signifying actions and behaviors which are considered to be in accord with cosmic order. It has been variously translated into the English language by modern commentators and translators using such terms as “Duty”, “Law”, “Virtue”, “Order”, these terms touching upon key aspects of what is meant by the Hindu notion of Dharma while yet remaining incomplete in their definitions. Dharma is perhaps best understood as referring to “right action” or “the path of righteousness”, summed up in the present day corporate cultural parlance, as nothing but the aggregate of the universal best practices in any and every field touched by the human civilization. Even if Dharma is followed to a small extent, it protects from larger danger. (Bhagwad Gita 2.40) Karma literally translates as “Action” or “Work” and, alongside Dharma, plays a fundamental role in the teachings of the Gita – as well as in Indian philosophical and religious thought as a whole – where it refers to the spiritual principle of action and reaction, or of cause and effect in the phenomenal world. In this conception, beneficial effects are conceived of as deriving from past beneficial actions, and likewise detrimental effects as proceeding from detrimental actions on the part of the doer. Every action is held to generate Karma, which is itself accumulative, and operates as an impartial and natural law, outside of the conceptions of good and evil, reward and punishment, morality and immorality, etc. The effects of Karma manifest constantly in the circumstances of the individual who so acquired such Karma, whether beneficial or harmful. Dharma and Karma are thus intrinsically linked as complementary concepts in the Bhagavad Gita and Hindu ethical philosophy generally. The one relies on the other in a cyclic recurrence in accordance with cosmic order. The Gita emphasizes that Dharma cannot be escaped – in fact, one’s very nature will compel one to fulfill the duties proper to one’s station in life, and it is thus the guide to one’s actions in life. Karma, as the inexorable law of cause of effect, is the causal basis for Dharma in both present and future lives, which can only be escaped by the attainment of Moksha, or liberation. While Moksha may be the ultimate aim of Dharma and Karma both, it is the solution of his current problems and attainment of happiness that the aspirants seek during the interlude. There is a solution to every conceivable problem in Bhagwad Gita. The aspirants have just to turn the pages to locate the prescription that invariably leads to the solution of the problem. For ready reference, these have been tabulated. Coming to the desire of happiness, let us understand the subject first. In plain language, happiness is a feeling of well-being acquired through the fulfillment of a cherished desire like those for health, money, position, praise, appreciation, love, honour, fame, etc. In Sanskrit, the exact equivalent word for happiness is sukham. The Bhagwad Gita uses the word sukham 17 times. Taking also the variations of the word used in the holy book, the number doubles up to 34. To most people happiness is synonymous with joy. According to the Sanatan Dharma tradition, joy or sukham is a state of sense enjoyment. But super-sensous joy is not sukham; it is anand, which in English is called bliss. In the highest sense of the word, anand is a state of mind beyond enjoyment and suffering, which state of mind is obtained when one is quite close to attain the state of Moksha. The Bhagavad Gita puts a great emphasis on the control of the mind. The mind is likened to the sixth sense, and described as fickle and unstable by nature. “A controlled mind is one’s greatest friend, and an uncontrolled mind is one’s worst enemy.” (BG 6.5) As an aspect of Nature, the human mind personifies the phenomenal world, its impermanence and instability. “The mind is very fickle indeed O Krishna, turbulent, strong and obstinate. I think it is as impossible to control the mind as the wind.” (BG 6.34) The mind is the seat of feelings which are technically superior to the senses. But unfortunately it is usually the senses that mould the feelings. But, for any spiritual exercise to succeed, the senses must be subdued first. For that their immediate bosses, the feelings, must become sufficiently good and strong. That means, again, the mind; the seat of those feelings should be properly trained and strengthened. Thus, though the mind is, by nature, very restless and uncontrollable, its disciplining assumes primary importance in the practice of any earnest spirituality. The Bhagwad Gita is a treasure house of spiritual insights. In order to truly benefit from these, one should meditate upon these and make them a part of one’s thinking. As the aspirant gains fresh insights and progresses towards the highest goal of his life, he realizes the greatness of Gita even more. This small text of 700 verses, which can verily be regarded as the scripture of mankind, will convince anyone who meditates upon it, that such an encomium is not only very well deserved but is also not over-rated. Jai Bhagwadgite! (The author is formerly of the Indian Revenue Service, retired as Director General of Income Tax (Investigation), Chandigarh.) feedbackexcelsior@gmail.com
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