The
purpose of the Gita: To dispel anti swadharma delusion
a Arjuna was not only speaking the language
of non-violence, he was also talking of sanyasa (renunciation of the world). He
was saying that sanyasa was preferable to the blood-stained kshatriya-dharma
(duty of the Kshatriya). But was this his swadharma (natural duty)? Was this in
keeping with his nature? He could easily have donned the grab of a recluse, but
how could he have acquired the mentality of a recluse? Had he gone to the
forest to live the life of a recluse he would have started killing the deer
there? The Lord tells him plainly, "Arjuna! You are saying that you would
not fight. This is an illusion. Your nature, which has been formed through all
these years, will compel you to fight."
Arjuna is finding his swadharma devoid
of merit. But even when one's swadharma is perceived to be devoid of merit, one
has to find fulfillment through its practice only. There can be no pride
attached to any particular swadharma. This is the maxim of development.
Swadharma is not something that is to be accepted because it is perceived to be
great or noble; nor is it to be discarded because it appears lowly. Swadharma
is neither great nor lowly; it is equal to one's measure. It is that which fits
one the best. Shreyan swadharmo vigunah (One's own dharma, even if it is devoid
of merit is the best for oneself), the Gita says. The word dharma here does not
mean a religion like Hinduism, Islam or Christianity. Every individual in fact,
has his own distinct dharma. Two hundred individuals sitting in front of me
here have two hundred different dharma, even my own dharma today is not what it
was ten years ago and my dharma ten years hence would again be different from
what it is todays says our Gurudev pt. Sriram Sharma Acharya has stressed that
- "as one's mind grows and develops through reflection and experience, the
old dharma gets sheer and one acquires new dharma. One should not do anything
in this matter obstinately."
b It does not do me good to practice
somebody else's dharma, even if it appears superior. I like sunlight. It helps
my growth. I worship the sun. But my rightful place is here on this earth. If I
leave the earth and try to get close to the sun, I would be burnt to ashes.
Compared to the sun, the earth may appear worthless; it may not be
self-luminous, still I should strive for self-development by staying on the
earth, which is my rightful place, as I do not have the strength to stand the
sun's powerful blaze. If someone were to say to a fish that milk is a medium
superior to water and therefore it should live in milk, will it agree? It can
survive in water only; in milk it will die.
c someone
else's dharma is not to be adopted even if it appears easier. Quite often, the
apparent easiness is deceptive. If someone is unable to look after his family
properly and gets fed up, renounces the world and becomes a sannyasi, it would
be sheer hypocrisy and such renunciation would also prove to be burdensome. His
passions will reassert themselves at the slightest opportunity. A man, going to
the forest because he is unable to discharge his household responsibilities,
would first build a small hut for himself, then he would erect a fencing to
protect it; and in the course of time, his involvement in worldly affairs will
increase with a vengeance. On the other hand, there is nothing difficult in
sannyasa if one is disinterested in worldly desires and ambitions. Indeed,
there are many sayings in the Smritis to this effect. It is the disposition of
one's mind that matters. It is that which decides one's dharma. To think of it
in terms of superiority or inferiority, simplicity or hardness is totally
irrelevant. What is important is that it should lead to true development and
genuine fulfillment.
d But the devout ask, "If sannyasa is
always unquestionably superior to the way of fighting, then why did the Lord
not make Arjuna a true sannyasi? Was this impossible for him? Certainly not. But would it have
done any credit to Arjuna? It would have offered no scope for Arjuna to exert
himself and excel in his efforts. The Lord gives us freedom. Let everybody make
efforts in his own way. Therein lays the charm. A child enjoys sketching
figures with its own hands; it does not like anybody else holding its hands for
this purpose. If a teacher just goes on rapidly solving all the mathematical
problems himself instead of letting the students learn, how would their
intellect develop? The teachers and the parents should only guide them. God
guides us from within. He does nothing more than that. There is no charm in God
shaping us like a potter. We are not earthenware; we are being full of
consciousness.
e From all this discussion, you must have
grasped that the purpose of the Gita is to remove the delusion that prevents us
from the performance of our swadharma. Arjuna was confused about his dharma. He
was gripped by a delusion concerning his swadharma. He himself admits it when
Krishna castigates him. The Gita's main task is to remove that delusion, that attachment.
The Lord asked Arjuna at the end of the Gita, "Arjuna! Has your delusion
gone now?" And Arjuna replied, yes,
Lord. The delusion has gone. I have realized what my swadharma is". Thus,
taking into consideration both the beginning and the end of the Gita, it is
clear that the removal of delusion is its central message. This is the purpose
of the Gita, as well as of the whole of the Mahabharata. Vyasa had said, right
at the beginning of the Mahabharata, that he was lighting this lamp of history
to dispel delusions in the minds of the people.
