GANDHI’S GITA

1. GANDHI’S GITA

2. INFLUENCED • Bhakti movements (Vallabha sect), Pranami sect • Theosophical Society • Christian Evangelics • corresponded with a Jain friend, on nature of atman and moksa, bhakti • Edward Maitland - presented an allegorical interpretation of the Bible

3. Mohandas Karamchand Gandhi(1869–1948) • BG – spiritual dictionary, mother who never let him down, kamadhenu • Whatever is contrary to the BG main theme I reject as non-Hindu • BG – pan Hindu appeal, universal message • Reading the BG as the principal religious ritual in his ashrams • Discourses on the Gita – talks given during morning prayers • During his stay in Yearvadajail translated the BH in Gujarati, later translated into the Gita According to Gandhi • Letters on the Gita written in the jail, sent out to be read during the morning prayers

4. BG is free of dogma, myth, ritual and excludes no faith and no teacher • “in a nutshell the sacred art of living” • “sift the pure gold from the dross” – Minor • The Gita is a pure religious discourse given without any embellishment. It simply describes the progress of the pilgrim soul towards the Supreme Goal. Harijan, 5-12-1936 • BG is a fruit of experience not only a handbook of theoretical knowledge • I have felt that the Gita teaches us that what cannot be followed out in day-to-day practice cannot be called religion –Intro to BG • The essence of the BG is in the 2nd chapter, especially the last 20 verses • shtitaprajna – one who has achieved a complete mastery over the senses, both internal and external • ½ of his commentary is dedicated to 2,3,4 chapters, 2/3 of his quotations from BG come from chapters 2,3

5. BHAGAVAD GITA “Let us not deceive ourselves into the belief that everything that is written in Sanskrit and printed in Shastrahas any binding effect upon us” • that which is opposed to trained reason, cannot be claimed as Shastra, • no interest in dogmas and religious superstitions • it is a misuse of our intellectual energy and a waste of time to go on reading what we can not put into practice • estimated the value of a scripture on basis of its ethical teachings • cannot accept the authority of a sastra which speaks in favor of untouchability There then arose a great and lofty-minded man, the composer of the Gita. He gave to the Hindu world a synthesis of Hindu religion at once deeply philosophical and yet easily to be understood by any unsophisticated seeker. It is the one open book to every Hindu who will care to study it, and if all the other scriptures were reduced to ashes, the seven hundred verses of this imperishable booklet are quite enough to tell one what Hinduism is and how one can live up to it. And I claim to be a sanatanist because for forty years I have been seeking literally to live up to the teachings of that book. Whatever is contrary to its main theme I reject as un-Hindu. It excludes no faith and no teacher Letter to Padmaja Naidu 1932

6. 2 main principles of his interpretation: allegorical approach • primacy of the experience amongst qualification of the interpreter • Did not change his approach to the BG during his life, as Aurobindo did • No scriptures are eternal: “do not enounce anew the eternal truths, but show how these were practiced at the time to which the books belong” When trying to determine meaning of a text one should not stick to a letter, but try to understand its spirit - rejection of literal interpretation Scholarship is not a prerequisite for interpretation The main qualification for an interpreter; to live according to the BG teachings inner voice

7. Mr Basil Mathews: Where do you find the seat of authority? Gandhiji: It lies here (pointing to his breast). I exer­cise my judgment about every scripture, including the Gita. I cannot let a scriptural text supersede my reason. Whilst I believe that the principal books are inspired, they suffer from a process of double distillation. Firstly they come through a human prophet, and then through the commentaries of interpreters. Nothing in them comes from God directly. Mathew may give one version of one text and John may give another. I cannot surrender my reason whilst I subscribe to divine revelation. And above all, 'the letter killeth, the spirit giveth life.' But you must not mis­understand my position. I believe in faith also, in things where reason has no place, e.g. the existence of God. No argument can move me from that faith, and like that little girl who repeated against all reason 'yet we are seven' I would like to repeat, on being baffled in argument by a very superior intellect, 'Yet there is God'. Harijan, 5-12-'36

8. 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? Utter futility of a pyrrhic victory AHIMSA

11. Collected Woks, Vol. xvii, 1 May, 1919

12. On Krishna God exists, and yet does not. He does not, in any literal sense. The atmah that has attained moksha is God and therefore omniscient. Krishna, Rama and others were divine incarnations, but we, too, can be like them when immense punya7 has accrued to us. The atmans about to attain moksha are so many divine incarnations. We need not believe in their perfection while yet alive. The Collected Works of Mahatma Gandhi - Vol. XII, p. 126, 2- 7-1913 • Formulated his theory on avatars before his return too India • Every atman about to attain moksa is an avatar, • once attains moksa – becomes one with the absolute and becomes perfect, • until than invested with perfection when looked upon as ideal • Krishna - An atman who has realized moksa, • equally possible for any other atman

13. Not interested in the verses which explain ontological position of Krishna • end of 15th chapter – without commentary • "the conversation between Lord Krishna and Arjuna is imaginary“

14. ON BHAKTI bhakti jnana renunciation

15. But desirelessness or renunciation does not come for the mere talking about it. It is not attained by an intellectual feat. Learned men possess a knowledge of a kind. They may recite the Vedas from memory, yet they may be steeped in self-indulgence. In order that knowledge may not run riot, the author of the Gita has insisted on devotion accompanying it and has given it the first place. Knowledge without devotion will be like a misfire. Therefore, says the Gita, “Have devotion, and knowledge will follow.” This devotion is not mere lip worship, it is a wrestling with death. Thus the devotion required by the Gita is no softhearted effusiveness. It certainly is not blind faith. The devotion of the Gita has the least to do with externals. A devotee may use, if he likes, rosaries, forehead marks, make offerings, but these things are no test of his devotion. He is the devotee who is jealous of none, who is a fount of mercy, who is without egotism, who is selfless, who is ever forgiving, who is always contented, whose resolutions are firm, who has dedicated mind and soul to God,…

16. RENUNCIATION • The true meaning of bhakti is search for the atman. When the atman realizes itself, bhakti is transformed into jnana. • Qualities of a bhakta the same as the qualities of the sthitaprajna, just different language, more ordinary and poetical • MOKSHA – absorption into the absolute, but more emphasis on self – realization, self – control here and now • Devotion to Krishna itself does not produce moksha. Krishna is not a saviour, but a role model.