Bhagavad-Gita: A Discipline of Action, Knowledge, and Devotion.

University Degree Historical and Philosophical studies

McCarthy

Bhagavad-Gita: A Discipline of Action, Knowledge, and Devotion

Jennifer McCarthy

October 23, 2002

Intro to Hinduism

#25

In reading the Bhagavad-Gita, one of the central concepts can be summarized in the term niskarmakarma. Translated into English, this term means acting without desire for the fruits of one’s actions. Arjuna’s major dilemma in this epic tale is to understand what his dharma should be. In other words, deciding whether it is worth being king if he has to kill his family in order to achieve it. He has a dharmic responsibility as both a family man and a warrior. In life, everyone is always afraid of how their actions will affect themselves and the others around them. Krishna tells Arjuna that action is better than nonaction because action upholds and preserves the order of the universe.

The Bhagavad-Gita can be understood on various levels. The first level is karmamarga, or the path of action, which should be achieved by not having any attachments to the fruits of one’s actions. In this literary epic, a tension between knowledge and action exist which conflicts Arjuna’s conscience and causes him to pause and reflect. He is bewildered as to what he should do when he is confronted with the two main concepts found within Hinduism: dharma and moksha. Arjuna raises the question of the meaning of dharma and how it should be reconciled with it’s antithesis, moksha. Arjuna poses this question in the following quotation,

“If you think understanding is more powerful than action, why, Krishna, do you urge me to this horrific act?” (Bhagavad-Gita, p. 41).

Krishna’s response to the question posed by Arjuna is that,

“Earlier I taught the twofold basis of good in the world-for philosophers, disciplined knowledge; for men of discipline, action. A man cannot escape the force of action by abstaining from actions; he does not attain success just by renunciation” (Bhagavad-Gita, p. 41).

The concept expressed within these lines directly contradicts with the more aesthetic aspects of renunciation of society as expressed in the Upanishads. The “force of action” describes the ideal of karma in that it is the moral law of cause and effect in which one reaps what one sows. As Lord Krishna asserts, action is an inescapable component of life that all are subject to. Therefore, Arjuna should perform his duty and act according to the force that drives all human beings into action. It is essential for Arjuna to realize that he is not acting for the good of himself, but rather for the good of his society. Krishna expands on this idea in the following quotation,

“These worlds would collapse if I did not perform action; I would create disorder in society, living beings would be destroyed. As the ignorant act with attachment to actions, Arjuna, so wise men should act without attachment to preserve the world” (Bhagavad-Gita, p. 44).

Therefore, to uphold and preserve the society Arjuna lives in, he should carry out his dharmic responsibility and fight the battle.

The other concept dealt with in the Bhagavad-Gita is the idea of jnanamarga, or the path of knowledge. Implied in this concept is the idea that one should have no attachment to the fruits ...

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Therefore, to uphold and preserve the society Arjuna lives in, he should carry out his dharmic responsibility and fight the battle.

The other concept dealt with in the Bhagavad-Gita is the idea of jnanamarga, or the path of knowledge. Implied in this concept is the idea that one should have no attachment to the fruits of one’s actions. Expanded in the teachings of the Bhagavad- Gita, knowledge entails a discipline of action. Lord Krishna gives priority of discipline of action over renunciation of action because the former involves a greater sense of self-control. This idea is explored in the following quotation,

“Delights from external objects are wombs of suffering; in their beginning is their end, and no wise man delights in them. A man able to endure the force of desire and anger before giving up his body is disciplined and joyful” (Bhagavad-Gita, p. 60).

Therefore, if Arjuna acts with attachments, it will only bring him suffering and despair. Selfish attachment where one hopes to gain from one’s actions will affect karma negatively. There will be no hope in attaining liberation from this world.

The final concept found in the Bhagavad-Gita is the idea of bhaktimarga, or the path of devotion. Arjuna is asked to dedicate the fruits of his actions to Krishna, an avatar of Vishnu. Worshiping the devas in this manner will bring Arjuna closer to achieving liberation from the impure, physical world. Expressed in the following quotation,

“When they entrust reason to me, Arjuna, I soon arise to rescue them from the ocean of death and rebirth..... Even if you fail in practice, dedicate yourself to action; performing actions for my sake, you will achieve success” (Bhagavad-Gita, p. 112).

Therefore, Arjuna should not be intent on how his actions will affect him or even his people. Rather, by devoting himself and the fruits of his actions to the gods, he will achieve far greater success because his soul will become more enlightened. The closer Arjuna is to discipline of action and renunciation of its rewards, the closer he will be in achieving liberation from the despairs of the physical world.

In the first sense, the battle scene can literally represent two opposing forces engaged in a power struggle. Arjuna is the main character who resides at the center of an ongoing war between him and his relatives. It is Arjuna’s destiny to become king and the only way he will accomplish this is by fulfilling his dharmic duty and extinguishing his opponents. However, his internal emotions are preventing him from carrying out his duty as warrior. This idea is explicated in the following quotation,

“Dejected, filled with strange pity, he said this: “Krishna, I see my kinsman gathered here, wanting war. My limbs sink, my mouth is parched, my body trembles, the hair bristles on my flesh. The magic bow slips from my hand, my skin burns, I cannot stand still, my mind reels. I see omens of chaos, Krishna; I see omens of chaos Krishna: I see no good in killing my kinsman in battle”(Bhagavad Gita, p. 25).

The difficult decision Arjuna faces makes him stop the battle so he can weigh his options. Arjuna does not see the good in killing his kinsmen in battle. His emotions overtake his reason and logic, barring him from acting accordingly.

On a subconscious level, the battle scene can be viewed as a duality of conflict within Arjuna’s mind. On the one hand, Arjuna should fulfill his obligation as a warrior for the good of his kingdom by quelling the opposition. The voice of reason should firmly triumph over the weaknesses associated with human emotion. However, Arjuna is overcome with intense passion and pity for his kinsman, illustrated in the following excerpt,

The flaw of pity blights my very being; conflicting sacred duties confound my reason...I see nothing that could drive away the grief that withers my senses, even if I won kingdoms of unrivaled wealth on earth and sovereignty over gods” (Bhagavad-Gita, p. 30).

Torn between sacred duty and family ties, Arjuna is overcome with grief. Therefore, Arjuna calls upon the wisdom of Lord Krishna to help him search for wisdom that will lead to the truth.

Another perspective in which the battle scene can be from the context of the relationship between Lord Krishna and Arjuna. Arjuna invokes Krishna to help him decide where is the good in the present situation he finds himself in. However, even with the advice of Lord Krishna, Arjuna still sees his actions as unjustifiable. Krishna’s initial advice to Arjuna is that he should,

“Be intent on the fruits of action; avoid attraction to the fruits and attachment to inaction!” (Bhagavad-Gita, p. 36).

Therefore, Arjuna should silence the desires in his mind posed by the physical self and concentrate on acting for the good of his society. Lord Krishna further expands on the idea that it is essential and good to perform his warrior duties by stating that no one truly dies. Through samsara, the notion that one is born and reborn in and endless cycle justifies that Arjuna should act without despair. This concept is explored in the following quotation,

“If you think of its birth and death as ever-recurring, then too, Great Warrior, you have no cause to grieve! Death is certain for anyone born, and birth is certain for the dead...The self embodied in the body of every being is indestructible; you have no cause to grieve for all these creatures, Arjuna!” (Bhagavad-Gita, p. 33).

The idea that the soul transcends the limitations of the body through death and rebirth gives Arjuna a convincing perspective by which he can weigh his options. Embodied in the concept of the soul is Atman which, according to Lord Krishna, will never die. The destiny of the soul is to be born and reborn, therefore, Arjuna should not concentrate on the physical act of killing; through the transcendence of the soul, his kinsmen will never cease to exist. If one focuses on Atman, or the self, then he or she will realize that the spiritual self will transcend the physical limitations of the body. If Arjuna thinks that the soul transcends the limitations of the body through samsara, then he will be able to fulfill his duty by killing his relatives.

The Bhagavad-Gita has proven to be an important and essential piece of Hindu literature for many reasons. Great leaders and revolutionaries such as Mahatma Ghandi have used its concepts and ideals to bring about a positive change. Furthermore, the importance of reading a piece of literature such as this has a two-fold purpose. On the one hand, it is a great introduction for non-Hindus to get a glimpse of the many concepts contained within the rubric of the Hinduism as a religion. In addition, it provides a great story that expands on the contrasting notions of dharma and moksha in order discover a happy medium in which the two can properly coexist. The heart and soul of the Gita resides in the concern over action versus nonaction. The final conclusion found within the text is that one should do their own dharma. That is, one should act without attachment or desire to the fruits of one’s actions in order to escape the cycle of birth and rebirth.