Interpretation of the Gita

ESSENCE OF BHAGAVAD GITA - A compendium of Aatmajnana and Karma Vijnana: By Vidyavachaspati Madhusudan Ojha, critically edited with introduction and notes by A. S. Ramanathan; Rajasthan Patrika Ltd., Kesargarh, Jawaharlal Nehru Marg, Jaipur-302004. Rs. 600.

THE BHAGAVAD Gita occupies the pivotal position in the history of Indian culture. It serves as a link between the Vedic culture and the later Bhakti movement.

It is one of the three important traditional texts (Prasthanatraya), the other two being the Brahmasutra and the Upanishads. All the great Acharyas of the past and present have written commentaries on the Gita.

The present work is an interpretation of the Gita through the Vedic and the Vedantic traditions.

Madhusudhana Ojha divides his analysis of Gita into four parts. In the first part, he analyses the title of the work. He explains the word Bhagavan and its application to Lord Krishna.

Then he explains why the Gita is considered to be the essence of the Upanishad. He traces the origin of the concept of Atman from Vedic times and brings out how it is cultivated in the Gita and expounds the secret of the Gita under three heads, Gitanamarahasya, Gitasastrarahasya and Gitavishyarahasya.

In the second part, entitled Acharya Kanda, the author analyses Krishna's personality from three different angles - as a human being, as a divine being and as a preacher of the Gita.

In the third part, called Mula Kanda, he stresses the fact the Buddhiyoga and Atmavidya are the two main topics dealt with in the Gita and that is what distinguishes it from all other sastras. The principle of Buddhi consists of four components, viz. Vairagya (renunciation), Jnana (knowledge), Aiswarya (spiritual wealth) and Dharma (virtue). Man is happy with success and unhappy when he incurs loss. Is it possible to avoid misery and enjoy happiness permanently? The Gita says that it is possible if you do not aspire for material gain from whatever you are doing but do the work for its own sake, in a detached fashion, happiness can be enjoyed forever, says the Gita. The way to attain sustained happiness is to keep the Self pure. This is done by casting off Kama (desire), Krodha (anger), Irsya (jealousy) and Lobha (avarice).

These are natural to the Self. They are acquired by the Self under certain conditions. One should develop within oneself noble qualities like selflessness, generosity, self-control and non- violence that can keep the Self pure.

Happiness is attained and maintained by striking a balance between knowledge and action. For example a person not having the knowledge about the value of a diamond stone will not experience any misery even if he loses it.

But it is foolish to lose it like that. The other extreme is also undesirable. If a person justifies his action of losing a diamond by saying that it is after all carbon, it is again foolishness.

On the other hand a person, who is unperturbed by gain or loss, enjoys unique peace and happiness. The two aspects of the Self viz. knowledge and action, are inseparable.

The knowledge part is exhibited by the mind and the capacity to use the speech faculty.

The action part of it lies in manoeuvre of the Prana (the vital air), the knowledge is the immortal part of the Self while the action is the mortal part of it. Action makes man powerful. Knowledge gives him supreme joy. Karma (action) is of two kinds - the Pravrtti Karma (worldly action) which goes on adding impressions on the Self and makes it bound, but Nivrtti Karma (withdrawal) removes the burden of impression on the Self and produces knowledge.

This is called the Buddhiyoga, according to the author. The essence of the Buddhiyoga lies in maintaining a balance between knowledge and action, neither of which can be totally dispensed with.

Knowledge and action are dependent on each other. Action needs knowledge and mere knowledge without action is useless. Therefore, acquisition of knowledge is essential for the performance of any action.

Action without knowledge spoils the action itself. Still it helps in gaining some knowledge, that knowledge is necessary for action. But inaction is disastrous. It brings in neither material prosperity nor spiritual wealth.

The author lists five kinds of actions - action performed without any attachment; action performed without expecting reward; action to promote spiritual activity; action dedicated to the Lord; and action leading to supreme knowledge.

He explains all these and substantiates his stand by quoting profusely from the Gita and the Upanishad.

The work is written in chaste Sanskrit. He has adopted the verse form for the text but he resorts to prose in the commentary section.

His knowledge of the Vedas and Sastras is astounding. He has refreshingly original ideas on several aspects of culture.

The book can easily rank among the best 10 Sanskrit books. A. N. Ramanathan deserves to be complimented for the excellent notes he has provided in English.

P. V. SIVARAMA DIKSHITAR

Send this article to Friends by E-Mail

Section  : Features
Previous : Free verse and loose rhyme
Next     : Towards better MBA programmes