When the times are peaceful and everyone is respecting and practicing Dharma, then the understanding of Dharma is simpler. But when the society becomes complex, when it is not homogenous when there are adharmic forces, the understanding of Dharma has to be deeper and its application subtler. Sri Krishna gave us this wisdom.
Generally it is said that Sri Krishna gave us the essence of Upanishads. But it is true in the sense that the teachings of Sri Krishna are based on the Vedantic vision only. But He further synthesizes, deepens and gives the varied and timely interpretations and applications of the age-old traditions. Sant Jnaneshwar explains this very beautifully. He says : "Vedas are considered as the breath of sleeping Ishvara. But Bhagavadgita was told by Ishvara Himself so how timely and clear it should be." Thus we see new dimensions of the Vedic vision in Bhagawadgita.
Before the time of Sri Krishna there were two separate ways for two types of seekers. The path of Sanyasa was for those who wanted Atmajnana. As Atma is not a doer, this path also insisted on giving up of all the karmas - Sarvakarma Sanyas Marg. Actionlessness was considered as the hall mark of Sanyas. The other path was for those who wanted to have happiness here and hereafter. So in this the stress was only for the ritualistic Yagnas. Such paths for these two types of seekers are alright in a society where there are no enemies to it and the society is internally organized and self-propelled. But when there are such Asuric or Adharmik forces which are violent and exclusive then society cannot afford to have a big chunk of it either inactive or immersed in one's own pursuit.
Sri Krishna synthesized both the paths. He removed the actionlessness of Sanyasmarg but accepted Atmajnana as the ultimate. He removed the desire-based Karma (Kamya Karma) but stressed on the importance of doing ordained work (Niyat Karma) in order to get the Atmajnana. Thus the vision and purpose of both the paths became same and both the paths became complimentary to each other. Vision of Oneness became the basis of doing one's duties as the offerings to Ishvara. Sri Krishna said - if one wants whether happiness or Atmajanana (Both ultimately being same) one has to work. Even after one gets Atmajnana one continues to do work, as Atma is non-doer. Thus the aspirants of Atmajnana as well as Atmajnanis do Karma as the contribution for the regeneration of society - Samaj Dharana. Doing one's own ordained Karma becomes the link with Ishvara who is everywhere. It is this that in our Kendra Prayer also we stress as karmayogaikanishtha - Karmayoga as the only committed life style.
Sri Krishna also talks of phenomena of Avatar, which is not in Upanishadic scriptures. As per Gita, Ishvara has not left the world to its fate. But the world is progressing under the very vigilant and active care of Ishvara. Whenever Dharma is on decline, means whenever the world loses its direction for inner growth, for further evolution then Ishvara takes birth to protect it. Along with the assurance of 'I take birth again and again for the protection of Dharma' there is also another thing which is in Gita and that is Vishwaroopa darshan. Sri Krishna tells Arjun "Nimittamatram bhava Savyasachin" - Be My instrument.
If we study whole Gita, we see that God does not do work Himself but chooses human beings as His instruments. Even in Mahabharat war, Krishna does not fight directly but improves the capability of the Pandavas for fighting Adharmic forces by giving them clear and deeper understanding of Dharma at every stage. The understanding of Dharma, clarity of purpose is the divinity within us in Kaliyuga. Unfortunately, our understanding got degenerated; we forgot the lessons of Gita. We only chanted Gita but failed to apply the teaching of Sri Krishna in life. We started thinking that for fighting with Adharmic forces and for the establishment of Dharma only Ishvara has to take birth. If anyone did work hard for Dharma then instead of seeing how he worked as the perfect instrument of the Divine and by doing that raised oneself higher, we made that person as avatar and shirked our responsibility of exerting for the protection of Dharma.
Dharma means cherishing and protecting the eternal principles of this interconnected and interdependent universe by our words and actions. Dharma means to hold the family, society, nation together for development. One cannot be indulging in protecting one's own image, likes and dislikes, attachments etc while working for Dharma, nation, society or any collectivity. Bhishma was more concerned about his vow of no marriage even after his step mother requested to save family lineage by getting married. Karna was more concerned about keeping his image as 'Danveer' than victory of Kauravas. Dronacharya's attachment to his son was more important than anything else in the world. Duryodhana was so egoistic that he chose Bhima to fight at the end of war just to prove that he was better than Bhima. But Krishna did always that what was good for the Dharma based society. Though he had said He would not take the weapons in His hand even then He took Sudarshan Chakra when Bhishma became uncontrollable. He would become angry when it was necessary and otherwise not. Krishna tells that even our image, our name is for the good of the samashti. If the need be, we have to sacrifice even that for the good of the society. Sri Krishna gave that lesson by asking Yudhishthira to tell 'Ashwathma Hata' - Ashwatthama is dead. Telling whatever has happened as it is, is not Satya. But Satya-Truth are those words which protect the society. Yad Bhutahitam Atyantam tad Satyam - That is truth which is for the good of people.
Sri Krishna told that it is Adharma to deal with adharmic or asuric forces on the basis of principles, which are for followers of Dharma. He explains to Arjuna how to behave with the Adharmic when Arjuna refuses to shoot arrow at Karna because he was not in chariot. There are examples after examples in Mahabharat. But the essence of it is that we cannot interpret Dharma same way for all and in all situations. Its understanding is always in the context of what is good for the society. Individual gains, likes and dislikes and self-images are not important. Only when such men are around, it means when there are men with national character and personal character then there is victory and well-being of the society.
All these points are with respect to our interaction with others. We also have a duty onwards our own self which we need to elevate. The practice of Dharma helps us but still we need to do something more as the life is so complex. One beautiful story can explain it.
There is an interesting story. It seems Sri Krishna told Pandavas that after he gives up his body, Kali yuga would start. Pandavas asked him but what would happen in Kaliyuga? Krishna told them, ‘you go to different directions and whatever unusual things you see, come back and report’. After some days all the Pandavas returned one by one. Krishna asked them about what did they see? Yudhishthira said he saw very unusual thing an elephant having two trunks. Krishna told in Kaliyuga the administrators would promise one thing but do another thing. Bheema told that he saw a bird having big wings on which Vedas were written in golden letters but those birds were eating the flesh of dead animals. Krishna told yes that is what would happen - the protectors of Vedas would not follow all the norms and the injunctions of right behaviour and therefore the study and respect for Vedas would go down. Then Arjuna told Krishna that he saw a very interesting thing, that in one place there was a well in the centre surrounded by other three wells. All the three four wells had enough water, actually water was even oozing out but the central well was dry. Shri Krishna told that is what would happen in the Kaliyuga, people will have enough money still they would not share it with needy persons. Then Sahadev told that he saw a cow who had just given birth to a calf and was licking it to make it clean. But even after the calf was clean and was wanting to stand on its feet she went on licking it. People tried to take away the calf but she wouldn’t allow and went on licking so fiercely that the calf got injured. Shri Krishna said yes that is what would happen in Kaliyuga the parents will so much overprotect and pamper their children that the proper growth of the children would be hampered. Nakul told I saw another very interesting thing. I saw big boulder rolling down from the hill. The big trees on the slope of the hill could not stop it’s fall but a small plant could stop that boulder. Sri Krishna said this is what would happen to a man in Kaliyuga. He would degenerate. Nothing would be able to stop his degeneration than the simple remembrance of Ishvara in Kaliyuga.
What does the story tell us? It tells that the administrators will forget their Dharma, the Brahmins will forget their basic duty of protecting the knowledge, the wealthy persons will become selfish and will not share wealth with needy. The families will be under strain because the parents will be so pampering their children that children will be spoiled. But if we remember Ishvara in all that we do, and take his name, then we can protect ourselves. So this is a very interesting story that tells us what is it that we have to do to reduce the effects of Kaliyuga.
We celebrate Gita Jayanti by organising Parivar Sammelan as the study and practice of Gita should start in childhood. Sankul Pramukhs can be the part of organising team. The above story can be enacted by the children from the sankuls. A short report of each sankul can also be part of the celebration. If we properly organise, call many families, then it can be an occasion to increase the number of sankuls. Have a talk based on the letter, the skit, reports from sankuls, some games and group discussions, and lastly appeal to form more sankuls.
So, this year, let us focus on these points in Gita Jayanti celebrations:
1. Karmayogaikanishtha - with reference to what is our place, age and dayitva we have to keep on working.
2. God does his work of Dharma Samsthapana through the human instruments. We are Sadhan in His hands.
3. The clarity of purpose and understanding and practice of Dharma is the manifestation of Divinity within us.
4. Dharma is subtle and its application to the Adharmic is not the same as that to the Dharmic.
5. Whatever work we do we should remember Ishvara, chant his name and offer that work to Ishvara.
Nivedita Raghunath Bhide
