Glory of the Gita

 

 

                                                   GLORY OF THE GITA

                                                               (  G V Kelkar )*

It is an interesting thing in the history of ancient and modern religions that there is invariably a two-fold division. These two-fold divisions have not been reconciled and it seems impossible that they will ever be reconciled. It is the glory and success of the Bhagavad-Gita that it has reconciled the two-fold division in the Aryan traditional faiths. No other religion has yet produced a great thinker like Bhagawan Shri Krishna who has been able to effect reconciliation of two faiths that developed in the Hindu Dharma.

     It is an amazing similarity of this two fold divisions in all great and small religions. It is or seems to be not only a problem of history of religions but a problem of human psychology also. Why this exactly two-fold division in the main religions of the world?

    In Christians there is the great schism of Roman Catholics and Protestants. They are not accepted in each- others churches; their differences are so fundamental that it seems impossible ever to bring about union. In Buddhism there is the equally fundamental division of Mahayana and Hinayana.  In Islam there is the irreconcilable division of Shias and Sunnies . Before speaking to anybody of these religions we have to be careful to ask them whether they belong to this or that group.

      In Jainism also there is the difference of Shvetambar and Digambar . Each section of these great religions regards the other as heretic or as not truly belonging to their faith. Their Mandirs, Masjids and Churches are separate and every one goes to prayer to his one or the other kind of place of worship.

    Lord Krishna proved unsuccessful in reconciling the Pandavas and Kauravas. He did his best to avoid a conflict, used all his powers of statesmanship for the reconciliation. But Lord Krishna shines with all his glory in the  theological  field , the field of Dharma. The reconciliation which he was unable to bring about in the earthly field, he has brought about successfully in the field of Arya Dharma. The Bhagavad Gita is a standing testimony for ages and ages to come, of Krishna’s power of spiritual reconciliation. This is bought about without displeasing any section but by stressing that in essence they are one and indivisible.

        In the Aryan faith and tradition we first meet with the vedic and Upanishadic beliefs set apart by the names Purva Mimamsa and Uttar-Mimamsa.  The one is ritualistic and the other is philosophical. In the philosophical section again arose the two-fold division of Sankhya and Yoga, or the knowledge of spiritual and action spiritual. Jnana and Karma were regarded as apart from each other as light and darkness.

        The Gita has selected good points of both: emphasized the necessity of both Jnana and Karma . It is childish, says Krishna, to regard them as separate, the wise men do not accept their separateness. He is the real seer who sees no difference in them and regards them as one.

          साङ्ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डित : ( Chapter 5- 4 )

       एकं साङ्ख्यं च योगं च य: पश्यति स पश्यति |  ( chapter 5- 5 )

       Krishna probably exhausts all spiritual ingenuity in this grand reconciliation.

       The same can be said about the reconciliation of Purva-Mimamsa and Uttar-Mimamsa. Gita does not reject the ancient Vedic ritual sacrifice- Yajna nor the Vedas. Both have according to Krishna emanated from Brahma the Supreme:

           ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविध: स्मृत: |

               ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिता: पुरा || 23||  ( chapter 17-23 )

            

       But the Lord Krishna gives us a broader meaning to Vedas and Sacrifices. He has listed sacrifices from the material to spiritual.

                द्रव्ययज्ञास्तपोयज्ञ योगयज्ञास्तथापरे |

                स्वाध्यायज्ञानयज्ञाश्च यतय: संशितव्रता: || 28||  ( chapter 4-28)

           He has also stressed that the meaning of both Veda and Vedanta is the  same ”  knowing  God “-     

                   वेदैश्चसर्वैरहमेववेद्यो

                 वेदान्तकृद्वेदविदेव चाहम् || 15||   ( chapter 15-15 )

       Thus like the essential unity of Sankhya and Yoga he has brought about unity of Veda and Vedanta in knowledge.

        Now we have not to ask a Hindu whether he is for Purva –Mimamsa or Uttar-Mimamsa. Nor are we or anybody has the necessity to ask whether he is for knowledge or for actions; whether he is for Sanyasa or Karmayoga. If asked, any Hindu will reply, “ Both are one and indivisible”. If anybody will like to tease him with pointing out the outward differences, Hindu with Gita as a firm shield in his hand will retort that “ It would be childish to stress these outward differences, in essence there is no difference”. This strength the Gita has given to every Hindu. Lord Krishna came not only to fulfill, but to unify, and to expand also the schisms which no other religion has done.

        This is the eternal glory of the Gita.

 

** ( This article  was written by Shri B V Kelkar, renowned writer, philosopher published in 'Hindu Vishva '  year Margashirsha 1890 .  Interstingly, I happened to read the article more than 60 years ago,  as a piece of paper folding stationery items and kept it so long ! )