In the common parlance Bhagavad Gita, which is a part of
Mahabarata in which Lord Krishna urges Arjuna to fight, is considered to stand
in favor of war and violence to establish peace and justice. But is it really
so? When we look it from another point of view we will be able to see that Kurukshetra
points to the battle field in the heart of man and the battle that goes on
there is actually between the forces of good and evil. Thus Gita under the
guise of a physical warfare suggested the conflict in the heart of an
individual. Hence we can say that Gita did not encourage warfare but instead it
has proved its futility by showing the amount of bloodshed and wastage that a
war brings about. Though taught on the battlefield of Kurukshetra, Gita has
nothing to do with war or battle or bloodshed. Instead, it places before
humanity the concept of universal welfare which transcends regional or national
welfare. In today’s world of growing consumerism and rising violence and
conflicts which is leading to restlessness, anxiety and confusion in life,
Gita’s teachings are becoming even more eloquent than ever before. So in this
age of materialism and information explosion the best guidance the common man can
depend upon is the message of lokasamgraha
of the Gita.
Bhagavad Gita teaches us that every human being has the
capacity to evolve from the physical to the mental and then rise to the
spiritual with faith, effort and determination of the will. And in this process
it should replace hatred with love, anger with calm, fear with courage, greed
with sacrifice and lust with renunciation. When one develops self control
through proper training and patience, he develops a peaceful mind, which is the
real source of happiness. Thus Gita’s way to peace and happiness is to search
for it within.
Again, when Krishna advises Arjuna to fight, it does not
follow that he is supporting the validity of warfare. Arjuna takes up a
pacifist attitude and decline to fight for truth and justice. Krishna points
out through Gita that his reluctance to fight is a product of ignorance. The
ideal which Gita actually sets before us is ahimsa or non-violence and this is
evident from the description of the perfect state of mind, speech and body in
Chapter VII.
Man should accept whatever happiness in life as the will of
God and maintain his balance of mind. Poise enables him to remain undisturbed
by the consequences of his acts. When we live as per the ideal of Gita we will feel
a spiritual current growing within and all our material problems will dissolve
gradually. Then our spiritual life will become a blessing to ourselves as well
as others.
The most important message of Bhagavad Gita is the ‘Nishkama Karma’ which means performance
of one’s duty without hankering after narrow selfish advantages. This teaches
us to do work as worship, free from egotism and attachments to the results of
work and be even-minded in success and failure. This attitude will transform
our work into yoga which in turn detaches our will from desires and uncovers
our true self thus leading to eternal peace.
The double purpose of human life, according to Gita is
personal perfection and social efficiency together. Human perfection is a sort
of marriage between high thought and just action. This is yoga, according to
Gita, and this must be for ever the aim of man. Here we see the emphasis of the
Gita on ‘lokasamgraha’ or world solidarity.
Krishna’s teaching to Arjuna is the answer to the question often posed, namely,
which should have preference, individual salvation or ‘lokashema’. The pragmatic teachings of Sri Krishna help us to look
upon all creatures as God’s gift to humanity, mutually serving one another. The
realization of this fact helps us to forge a strong social commitment.
In Gita we find the solution that individual elevation will
enable one to lift others. Such an elevated person who does his duty in a
detached manner becomes ‘stithaprajna’,
in the truest sense of the term. This perfect man works for the benefit of
humanity or lokasamgaraha which means
the welfare and peace all beings in the world. Therefore Krishna wants Arjuna
to achieve this personal perfection before he can qualify for the humanitarian
attitude of absence from fights. War is taken in Gita only as an illustration
.Through this; Sage Vyasa actually wanted every one of us to discharge our own
duties of life, however unpleasant they may be. Krishna tells Arjuna that one can
attain perfection even while doing one’s duties. We have to perform our duties
so that we can serve the society and do our best to improve it. If we act in this
spirit of Gita with detachment, we will be able to love even our enemies and
thus help to establish peace in this world of wars.
Gita is not just a scripture for intellectual appreciation.
It is a positive and pragmatic code to regulate man’s life and to answer all
situations. “Brahmavidya is
metaphysical knowledge, Yogasastra is
ethical discipline and Krishnarjuna samvada is spiritual realization…Thus we
have in Bhagavad Gita a thing which is rational, ethical and spiritual. Every
side of human nature is answered by it, is fulfilled by it.” Thus Gita is a
doctrine that outlines not only man’s spiritual journey to God but also list
duties, the performance of which will lead to personal development as well as
the collective good. Hence it may be concluded that Gita has much philosophy as
well as many practical hints for solving issues that we face in our everyday life.
Dr.P.I.Devaraj & Dr Syamala k
pidevaraj@rediffmail.com
pidevaraj@rediffmail.com
Nic sharing
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