By Soumitra Banerji
The Shrimad Baghavad Gita, as it is reverently known the world over, has its genesis in core Hinduism, however it has grown much larger than the image in which it was created.
There were times when I; and so many like me, have felt that India…Hindustan…Bharat…or whatever this mass of loosely integrated land was addressed as…was it actually a well defined nation…or was it transformed into one, post British occupation? Did the common angst against colonial oppression transform the loose coupling into a far more stronger bond?
But when you go through this sacred philosophy…the history and longevity of this writing…the homogeneity created by the immense belief in this book…I realised that it is this single philosophy, which in its entirety had integrated a contiguous set of population into some kind of a monolithic existence…now known as India or Bharat or Hindustan. Maybe the British realised this and respected its binding power.
If we analyse the impact of this grand philosophy in its various stages of evolution, we would be nothing but convinced on the presence of this unique factor in the Making of India…as it has evolved today…and also feel secure till it continues to guide our Nation in today’s troubled times.
Pre Colonial India was divided into various kingdoms of multiple faiths…yet Gita was recognised and revered in each one of them. Even the invaders knew better not to tamper with the belief which the local population had in the powers of this spiritual literature. It was better to adopt the essence rather than contest it. The empires which adhered to this methodology were absorbed in this large syncretic and inclusive melting pot which we know as ‘Bharatvarsh’…and the ones who didn’t were sooner or later discarded as enemies…plunderers…raiders…marauders.
So, empires came and ruled and vanished, but this Great Philosophy and its spiritual mysticism remained (seeing it all with equanimity and a protective and amalgamating aura.)
Colonial India and her internal struggle for freedom:
During India’s struggle for independence, the Gita served as a source of inspiration for many leaders. Figures like Lokmanya Tilak, Mahatma Gandhi, and Sri Aurobindo drew upon its teachings to galvanise the nation.
Tilak’s “Gita Rahasya” emphasised the concept of “karma yoga”, advocating selfless action and duty, which resonated deeply with those fighting for freedom.
Gandhi viewed Gita as an allegory for the inner struggle between good and evil, emphasising the importance of non-violent resistance and ethical conduct.
The effective approach of Satyagraha, which predominantly frustrated the Raj in holding on to power was an outcome of an intense analysis of this revered philosophy, by the Mahatma. It arose out of ‘ANASAKTI’…or non-attachment to the fruits of one’s actions. This was central to the Mahatma’s philosophy of Satyagraha. This principle helped him to remain calm and focussed during times of extreme stress, and to continue to act even when the results of his actions were not immediately apparent.
Karma Yoga was a teaching central to what Lord Krishna stressed upon in his discourse to Arjuna. It also inspired our Freedom Fighters such as Gandhi, Sardar Patel and Tilak to believe that selfless service was the highest form of spiritual practice. They saw their work for Social Justice and achievement of independence as a form of ‘Karma Yoga,’ a way to serve God and humanity.
Gandhi once stated in one of his discourses that “when doubts haunt me, when disappointments stare me in the face; and I see not one ray of hope on the horizon, I turn to Bhagavad Gita and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow”.
During his time in Yerawada Prison, Sardar Patel learned Sanskrit from Mahadev Desai and thereafter undertook an in-depth study of the Bhagavad Gita, which greatly impacted his outlook towards the arduous trek to freedom and there onwards. The Man of steady wisdom ‘Sthitpragya’ and ‘the gospel of disinterested action ‘Karma Yoga’ left a lasting impression on him.
Bhagavad Gita and the Indian Constitution also have had a lasting relationship in the guidance of the Constituent Assembly towards a profoundly Gita-Centric Constitution, which we the people gave to ourselves.
The concept of Dharma, or righteous duty, is central to the Gita. This aligns with the Indian Constitution’s emphasis on upholding justice, fairness and ethical conduct.
The idea of fulfilling one’s duty without attachment to the results can be seen as influencing the spirit of public service and the dedication expected of those in positions of authority.
The Bhagavad’s teachings on seeing all beings with equanimity can be interpreted as supporting the Constitution’s commitment to ‘Equality before Law’.
The idea of detachment from the fruits of one’s actions, can be seen as a way of encouraging public servants to work for the general good of the people without being consumed by personal gains.
And our Directive Principles of State Policy have societal aspirations, which are, to quite an extent influenced by this magnum opus of a philosophy.
Finally, Gita’s impact in projecting India’s Soft Power by contributing to cultural and spiritual influence on a global scale is appreciable.
Gita’s teachings on duty, selflessness and spiritual enlightenment resonate with people from diverse backgrounds. Its universal and holistic themes transcend cultural and religious boundaries, making it accessible and appealing world over.
So much so that Gita is being very often used in cultural diplomacy initiatives, by our current dispensation, at the highest level…spearheaded by our Prime Minister…showcasing India’s rich heritage…through Presentations, Lectures, Translations and Yoga; to contribute to a positive perception of India as a Friend…Philosopher…And a Guide.
(Soumitra Banerji is an acclaimed Indian author and writer, best known for his thought-provoking novel “Liminal Tides”.)
