The Bhagavad Gita For Millennials

by Bibek Debroy

The way of devotion, is not different from the way of knowledge or Jnana. When intelligence matures and lodges securely in the mind, it becomes wisdom. When wisdom is integrated with life and issues out in action, it becomes Bhakti. Knowledge, when it becomes fully mature is Bhakti. If it does not get transformed into Bhakti, such knowledge is useless tinsel. To believe that Jnana and Bhakti, knowledge and devotion are different from each other, is ignorance.

‘Seated in a secluded place, alone, controlled in mind and body, without desire, without receiving and giving, a yogi should always try to pacify his atman.’

‘In a pure place that is not too high and not too low, unmoving, he will place his seat, cloth and hide on kusha grass.’ Kusha is sacred grass. On a bed of kusha grass, the person who is meditating will first place the hide [ajina] of an animal and then on top of that, he will place a piece of cloth [chaila] for the seat. In those days, this was the yoga mat.

‘Still, body, head and neck erect and unmoving, gazing at the tip of one’s nose and not looking in any other direction.’

‘It is said that the senses are superior. The mind is superior to the senses. Intellect is superior to the mind. That [the atman] is superior to intellect.’

‘You have the right to action alone. You never have the right to the fruit. Do not be motivated to act because of the fruit. But don’t be motivated to not acting either.’

We shouldn’t use our social norms today to pass judgement on the norms prevalent in 1400 BCE or fifth century BCE. But if we do find such norms embedded in a text that originated in 1400 BCE or fifth century BCE, we are free to reject them and say that these parts of the Bhagavad Gita aren’t perennial. However, before we condemn such Bhagavad Gita shlokas, let us be clear about what they say and understand them.

This is also the reason why asking boons from gods is such a terrible idea. If I pass in this examination, I will give up this particular vice. If I recover from that disease, I will perform that sacrifice.

whenever a guest turns up, he/she is offered padya (water to wash the feet), arghya (a gift), achamaniya (water to rinse the mouth) and asana (a seat). These days, when someone invites us, we always take along a gift. In a way, this turns things upside down. I haven’t done a guest a favour by inviting him/her home. He/she has done me the honour of visiting my home and offering me the opportunity to serve him/her. It is the same way for dana—gifts or donations. The donor, no matter how generous, shows no favours to the recipient. Instead, the recipient shows a favour to the donor by providing the opportunity. Most of us are in garhasthya ashrama, the householder

The meaning of dharma depends on the context and the word is therefore impossible to translate. In that sense, it is a bit like yoga or karma. Independent of context, these words can’t really be translated. Artha is not wealth alone, but prosperity in general. Most of us are subject to the wheel of existence, from birth to death, known as samsara, or worldly existence. Moksha or mukti is liberation from samsara, from birth or death. Literally, nirvana means a state of being extinguished. In effect, this is the same as mukti or moksha. But, as I said, liberation is for a limited few. The rest of us are bound in this cycle of existence. Therefore, we will pursue dharma, artha and kama. As the shlokas I have just quoted indicate, the Bhagavad Gita isn’t against this pursuit, far from it. But all the texts talk about a balance between the three objectives and warn about any of these objectives being pursued in excess. The Bhagavad Gita also warns about being attached to any of these objectives. It is the addiction that is condemned. Sometimes, we don’t realize the difference, which is an important one. Let us take an example. Many of us have heard the expression, ‘Money is the root of all evil.’ We have heard it and we often quote it. The original is from the Bible. The correct quote, in an English language translation is, ‘The love of money is the root of all evil.’ The entire meaning changes.

Today, most people will take the word vijnana to mean science. There is a distinction that is sometimes drawn between jnana and vijnana. Jnana is what you learn from the sacred texts, from your gurus. Vijnana is what you learn by yourself, through self-realization.

One who considers oneself free is free indeed and one who considers himself bound remains bound.

The illustrious Bhagavan said, ‘O mighty-armed one! There is no doubt that the mind is restless and difficult to control. O Kaunteya [Arjuna]! However, through practice and non-attachment, it can be restrained. In my view, yoga is extremely difficult for a person who has not controlled his mind. But it is capable of being achieved by a person who has controlled his mind and makes efforts.’

You don’t do things because you expect something in return. Because you do things without expecting a direct quid pro quo, things are also done for you, without expecting a direct quo pro quo. Even from your limited and narrow perspective, being altruistic is better than being selfish. Because you exude positivity, you get positivity in return. If you exude negativity, you get negativity in return.

‘He who cannot concentrate, has no intellect. He who cannot concentrate, has no meditation. He who does not meditate has no peace. If a person does not have peace, how can he possess happiness?’

‘Use one’s own self to uplift one’s own self. One should not let one’s own self sink. One’s own self is one’s friend. One’s own self is one’s enemy. If one has used one’s own self to conquer one’s own self, then one’s own self is a friend. If one has failed to conquer one’s own self, then one’s own self acts like an enemy.’

‘If a person’s intelligence is such that he is impartial towards a well-wisher, a friend, an enemy, a neutral, an arbiter, someone who hates, a relative, a virtuous person and a wicked person, he is superior.’

This cycle of samsara is a core tenet of Hinduism and is a critical element in what the Bhagavad Gita says. The jivatman does not die. Death does not come as an end. It marks a new beginning. There is nothing to grieve about death. From the day we are born, we start to die.

‘Just as a person discards worn-out clothes and accepts ones that are new, the jivatman [the one occupying the body] discards worn-out bodies and enters those that are new.’

I must follow the karma in my present life. That is my dharma, given my position in my present life. Dharma and karma are linked. The acts of dharma or adharma, as the case may be, contribute to my accumulated karma. Without undertaking tasks, it is impossible to exist.

‘One’s own dharma, even if followed imperfectly, is superior to someone else’s dharma, even if followed perfectly. Someone else’s dharma brings great fear.’

Therefore, undertake the prescribed karma. Undertaking karma is superior to not undertaking karma. Without undertaking karma, even the survival of the body is not possible.’

There is a famous quote by Francis Bacon, to the effect that some books are to be tasted, others to be swallowed and some to be chewed and digested. The Bhagavad Gita is not one of those books. It is a book to be lived. However, it is your life and you make what you want of it. That is your dharma and your karma. It is your life, your progress and your regress.