B. L. Chakoo
While at Angers a graduate student of the Universite of D’ Angers, France, politely asked me: “Explain to me why today’s intelligent man whose mind is the most scientifically advanced about everything in this universe and who is gradually losing faith in religious texts should, as you say, turn around and start reading “The Bhagavad Gita”, which provides one with the teachings delivered centuries ago by Krishna to Arjuna on the battlefield.’’
This is the question that many young educated minds do often ask me. The answer to this question is not so simple as one may think. In fact, the vast majority of people, in both conservative and secular milieu, throughout today have been seeking not to be deprived of the chance of living by science alone, for true scientific thinking raises man’s consciousness to that high level of suspension which acts like a “filter to clear the mud from the muddy water.” Moreover, living in the world of knowledge explosion today’s man has lost faith in myths, superstitions, man-made imaginings about God, religious institutions which very often result not only in an enhancement of the separate personal self and an eclipsing of truth but also in bad ends: the poisoning, slandering, denying of life, hatred for the body, the condemnation and self-violation of man through the idea of sin and abysmal vulgarity.
However, before I answer the above question I feel impelled to utter a few words of warning in regard to “The Bhagavad Gita.” The Bhagavad Gita is neither a religious book nor a book of the worst obscurantist fundamentalism. Unfortunately scholars and commentators of “The Gita” have favoured the view for several centuries now that its response to life is “moral,” “religious” and even “spiritual”, and that it advocates the idea of renunciation which is now regarded with distrust by almost every human being in every part of the world.
“The Bhagavad Gita” is non-religious book and is not addressed to any community in particular. Unlike the other religious books it is not a study in myths, linking primitive concepts and modes of thought to the many institutions and customs they underlie. It is not a book of any religious authority but a great book of science whose philosophy is vast, multi-layered and complex. It, in particular, represents (of course in a complexly scientific manner) a profoundly significant and important contribution to the philosophy of karma done in freedom. In fact, Krishna’s perception of life here is no different from that of a scientist and that is why The Gita’s fame in Europe and other countries has gone far beyond the bounds of Indology.
The greatest blessing that “The Bhagavad Gita” can offer today to our generation suffering from confusion, tension, unhappiness, violence and fear is not any appreciation of the powers of God or Allah or any mythological ancestor of the human race (in fact, there is – if understood in its penetration – no concept of God in the Gita) but the principle of Karma, whose aphoristic profundity and relevance to human life is to beaccepted as the core of its wisdom. And this philosophy of karma or the technique of enlightening oneself by the path of right action presents a complete practical wisdom of life, beginning from the evolution of consciousness and ending in the state of fulfillment.
Moreover, “The Gita” creates a perception of the whole creation in the readers’ mind by structuring its ideas about parkriti (nature) in such a scientific manner as to make him realize that everything increation – which in its entirety displays the interplay of n gunas (sativa, rajas and tamas, born of parkriti or nature) evolves through karma (activity) only.
Therefore, a proper understanding of “karmas” – which do come under the influence of these gunas that make man’s life toss about as “ship on the rough sea from one wave to another” – would provide one (as it did in case of the rationalist not ignorant Arjuna on the battlefield) with a dharma (path) guided by wisdom that calls upon humans to transcend the human condition (e.g. negative thinking which is responsible for giving birth to, world of lies, devils and diseases) and live the integrated life in all its “truth and fullness.” Once this is done, one need not to go to any god or temple or church, or perform any ritual to satisfy God or gods.
Hence, today when we are aspiring for revival of true life and living “The Bhagavad Gita” will be worthy of reading, contemplating and practicing.
(The writer is Emeritus Professor of English and Former Head and Dean, GUND University, Amritsar)
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