The Bhagavad Gita According to Gandhi (Rediscovered Books). Mohandas K. Gandhi
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faithful to any. He who broods over results is like a man given to objects of senses; he is ever distracted, he says goodbye to all scruples, everything is right in his estimation and he therefore resorts to means fair and foul to attain his end.
From the bitter experiences of desire for fruit the author of the Gita discovered the path of renunciation of fruit and put it before the world in a most convincing manner. The common belief is that religion is always opposed to material good. “One cannot act religiously in mercantile and such other matters. There is no place for religion in such pursuits; religion is only for attainment of salvation,” we here many worldly-wise people say. In my opinion the author of the Gita has dispelled this delusion. He has drawn no line of demarcation between salvation and worldly pursuits. On the contrary he has shown that religion must rule even our worldly pursuits. I have felt that the Gita teaches us that what cannot be followed out in day-to-day practice cannot be called religion. Thus, according to the Gita, all acts that are incapable of being performed without attachment are taboo. This golden rule saves mankind from many a pitfall. According to this interpretation murder, lying, dissoluteness and the like must be regarded as sinful and therefore taboo. Man’s life then becomes simple, and from that simpleness springs peace.
Thinking along these lines, I have felt that in trying to enforce in one’s life the central teaching of the Gita, one is bound to follow Truth and ahimsa. When there is no desire for fruit, there is no temptation for untruth or himsa. Take any instance of untruth or violence, and it will be found that at its back was the desire to attain the cherished end. But it may be freely admitted that the Gita was not written to establish ahimsa. It was an accepted and primary duty even before the Gita age. The Gita had to deliver the message of renunciation of fruit. This is clearly brought out as early as the second chapter.
But if the Gita believed in ahimsa or it was included in desirelessness, why did the author take a warlike illustration? When the Gita was written, although people believed in ahimsa, wars were not only not taboo, but nobody observed the contradiction between them and ahimsa.
In assessing the implications of renunciation of fruit, we are not required to probe the mind of the author of the Gita as to his limitations of ahimsa and the like. Because a poet puts a particular truth before the world, it does not necessarily follow that he has known or worked out all its great consequences or that having done so, he is able always to express them fully. In this perhaps lies the greatness of the poem and the poet. A poet’s meaning is limitless. Like man, the meaning of great writings suffers evolution. On examining the history of languages, we noticed that the meaning of important words has changed or expanded. This is true of the Gita. The author has himself extended the meanings of some of the current words. We are able to discover this even on superficial examination. It is possible that, in the age prior to that of the Gita, offering of animals as sacrifice was permissible. But there is not a trace of it in the sacrifice in the Gita sense. In the Gita continuous concentration on God is the king of sacrifices. The third chapter seems to show that sacrifice chiefly means body-labour for service. The third and fourth chapters read together will use other meanings for sacrifice, but never animal-sacrifice. Similarly has the meaning of the word sannyasa undergone, in the Gita, a transformation. The sannyasa of the Gita will not tolerate complete cessation of all activity. The sannyasa of the Gita is all work and yet no work. Thus the author of the Gita, by extending meanings of words, has taught us to imitate him. Let it be granted, that according to the letter of the Gita it is possible to say that warfare is consistent with renunciation of fruit. But after forty years’ unremitting endeavor fully to enforce the teaching of the Gita in my own life, I have in all humility felt that perfect renunciation is impossible without perfect observance of ahimsa in every shape and form.
The Gita is not an aphoristic work; it is a great religious poem. The deeper you dive into it, the richer the meanings you get. It being meant for the people at large, there is pleasing repetition. With every age the important words will carry new and expanding meanings. But its central teaching will never vary. The teacher is at liberty to extract from this treasure any meaning he likes so as to enable him to enforce in his life the central teaching.
Nor is the Gita a collection of do’s and don’t’s. What is lawful for one may be unlawful for another. What may be permissible at one time, or in one place, may not be so at another time, and in another place. Desire for fruit is the only universal prohibition. Desirelessness is obligatory.
The Gita has sung the praises of Knowledge, but it is beyond the mere intellect; it is essentially addressed to the heart and capable of being understood by the heart. Therefore the Gita is not for those who have no faith. The author makes Krishna say: “Do not entrust this treasure to him who is without sacrifice, without devotion, without the desire for this teaching and who denies Me. On the other hand, those who will give this precious treasure to My devotees will, by the fact of this service, assuredly reach me. And those who, being free from malice, will with faith absorb this teaching, shall, having attained freedom, live where people of true merit go after death”.
1 This translation appeared in the columns of the Young India,6-8-1931, from where it has been reproduced here.
Discourse I
No knowledge is to be found without seeking, no tranquility without travail, no happiness except through tribulation. Every seeker has, at one time or another, to pass through a conflict of duties, a heart-churning.
Dhritarashtra Said:
1 Tell me, O Sanjaya, what my sons and Pandu’s assembled, on battle intent, did on the field of Kuru, the field of duty.
The human body is the battlefield where the eternal duel between right and wrong goes on. Therefore it is capable of being turned into a gateway to Freedom. It is born in sin and becomes the seed-bed of sin. Hence it is also called the field of Kuru. The Kuravas represent the forces of Evil, the Pandavas the forces of Good. Who is there that has not experienced the daily conflict within himself between the forces of Evil and the forces of Good?
Sanjaya Said:
2 On seeing the Pandava’s army drawn up in battle array, King Duryodhana approached Drona, the preceptor, and addressed him thus:
3 Behold, O preceptor, this mighty army of the sons of Pandu, set in array by the son of Drupada, thy wise disciple.
4 Here are brave bowmen, peers of Bhima and Arjuna in fighting: Yuyudhana and Virata, and the ‘Maharatha’ Drupada.
5 Dhrishtaketu, Chekitana, valorous Kashiraja, Purujit the Kuntibhoja, and Shaibya, chief among men;
6 Valiant Yudhamanyu, valorous Uttamaujas, Subhadra’s son, and the sons of Draupadi—each one of them a ‘Maharatha’.
7 Acquaint thyself now, O best of Brahmanas, with the distinguished among us. I mention for thy information, the names of the captains of my army.
8 Thy noble self, Bhishma, Karna, and Kripa, victorious in battle, Ashvatthaman, Vikarna, also Somadatta’s son;
9 There is many another hero, known for his skill in wielding diverse weapons, pledged to lay down his life for my sake, and all adepts in war.
10 This our force, commanded by Bhishma, is all too inadequate; while theirs, commanded by Bhima, is quite adequate.
11 Therefore, let each of you, holding your appointed places, at every entrance, guard only Bhishma.
12 At this, the heroic grandsire, the grand old man of the Kurus, gave a loud lion’s roar and blew his conch to hearten Duryodhana.
13 Thereupon, conches, drums, cymbals and trumpets were sounded all at once. Terrific was the noise.
14 Then Madhava and Pandava, standing in their great chariot yoked with white steeds, blew their divine conches.
15 Hrishikesha blew the Panchajanya and Dhananjaya the Devadatta; while the wolf-bellied Bhima of dread deeds sounded his great conch Paundra.
16 King Yudhishthira, Kunti’s son, blew the Anantavijaya, and Nakul and Sahadeva their conches, Sughosha and Manipushpaka.
17 And Kashiraja, the great bowman, Shikhandi the ‘Maharatha’,