Dr.

Desh Raj Sirswal

Assistant Professor (Philosophy),
P.G.Govt. College for Girls,
Sector-11, Chandigarh
http://drsirswal.webs.com
The Bhagavad Gita

.
 Table of Content

 Introduction
 Anasakta Karma
 Lok Samgraha
 Svadharma
 Relevance
 Conclusion
 Introduction

 The Bhagavad Gita , also referred to as Gita, is a 700–verse Dharmic
scripture that is part of the ancient Sanskrit epic Mahabharata. This
scripture contains a conversation between Pandava prince Arjuna and his
guide Krishna on a variety of philosophical issues.Faced with a fratricidal
war, a despondent Arjuna turns to his charioteer Krishna for counsel on
the battlefield. Krishna, through the course of the Gita, imparts to Arjuna
wisdom, the path to devotion, and the doctrine of selfless action. The Gita
upholds the essence and the philosophical tradition of the Upanishads.
However, unlike the rigorous monism of the Upanishads, the Bhagavad
Gita also integrates dualism and theism.
 Numerous commentaries have been written on the Bhagavad Gita with
widely differing views on the essentials, beginning with Adi Sankara's
commentary on the Gita in the eighth century CE. Commentators see the
setting of the Gita in a battlefield as an allegory for the ethical and moral
struggles of the human life. The Bhagavad Gita's call for selfless action
inspired many leaders of the Indian independence movement including
Mohandas Karamchand Gandhi, who referred to the Gita as his "spiritual
dictionary".
 Anasakta Karma

 The word karma is derived from the Sanskrit kri, meaning 'to do'. In
its most basic sense karma simply means action, and yoga translates
to union. Thus karma yoga literally translates to the path of union
through action. However, in Vedantic philosophy the word karma
means both action and the effects of such action. Karma yoga is
described as a way of acting, thinking and willing by which one
orients oneself toward realization by acting in accordance with
one's duty (dharma) without consideration of personal self-
centered desires, likes or dislikes. One acts without being attached
to the fruits of one's deeds.
 Krishna explains that work done without selfish expectations
purifies one's mind and gradually makes an individual fit to see
the value of reason. He states that it is not necessary to remain in
external solitude, or remain actionless, in order to practice a
spiritual life, since the state of action or inaction is primarily
determined in the mind.
 Lok Samgraha

 According to Bhagavad Gita the highest form of
Swajdharma (one's faith), concerned with a self-less duty
towards the rest. Each individual must discharge his or
her duty before passing the business of maintaining the
world on to those who follow. These duties may
collectively be labelled loka-samgraha, which could
etymologically be analyzed as ‘holding’ (from grah, to
grasp) ‘together’ (sam) ‘the world’ (loka), though David
Kinsley translates this as ‘support of the world’ and Tilak
as ‘universal welfare’. The renunciation or selfishness
action done for public good is called as Lokasamgraha.
 Svadharma

 Sva-dharma means literally "own dharma" and has been translated as "own
duty" and "particular responsibilities." Dharma is derived from the
Sanskrit root dhr, "sustain, support, uphold," and has a wide range of
meanings, including truth, cosmic law, reality, righteousness, correctness,
integrity, duty, and caste duty. The term Sva-dharma is a brahmanic
creation that came relatively late and applies especially to the meanings of
dharma as duty and caste duty. Thus it is duty according to one's caste
(varna or jati; see Social Castes), one's age group within the caste, and one's
stage of life (asrama). This system of social responsibilities is
varnasramadharma and the term is nearly synonymous with Sva-dharma.

 Every person has unique duties and responsibilities and this "own
dharma" or Sva-dharma is unique to that person because everyone has
different capacities for righteousness. This capacity is determined by one's
birth, which is a result of karma, actions in a previous life.
 Sva-dharma Continues

 Because of differing levels of purity between the castes, everyone cannot be
expected to meet the same standard of social behaviour. However, the
duties of the different members of the different varnas and asramas
interact and support each other. It is necessary to follow one's Sva-dharma
so that the carrying out of one's duties and responsibilities maintains
harmony in society and the world. Brahmanic doctrine holds that social
and cosmic harmony is dependent on following one's Sva-dharma at all
times.
 Interpretation of questions of dharma come from sruti, divine revelation in
the form of the Vedas; smrti, the sacred tradition of the Vedangas, the
Mahabharata and Ramayana, the Puranas, and the Dharma-shastras;
practices of the wise; and conscience, this having the least weight.
 Today Sva-dharma can be more liberally interpreted according to one's
personal understanding of the position reached in life and the best course
to take in the future to achieve the final goal.
 Relevance

 The philosophy contained in the pages of the Bhagavad Gita is today
considered relevant and essential to our understanding of ourselves even
in the western world. Leading business schools in the USA such as Kellogg
have included the Bhagavad Gita as an elective subject in their curriculum.
Terms such as ‘Karma Capitalism’, ‘Exit Plan’ and the likes are being
explained on the basis of the teachings of Lord Krishna and the message of
the Bhagavad Gita.
 The theologies based on the Bhagavad Gita as propagated in the world do
not, however, portray the true essence of the words of Lord Krishna. For
example, ‘Karma Capitalism’, a term derived from Karma Yog, is
understood to mean that when one does one’s work with sincerity, good
results follow. But Krishna never meant this by Karma Yog. Instead, He
said it time and again that we, the beings, are not the doers of action but all
actions are performed by nature. The being who mentally renounces all
actions to God, while performing those actions, is said to be truly engaged
in Karma Yog that unites him to God.
 Conclusion

 The message of Bhagavad Gita is that either you can perform
your actions with attachment thinking that you are the doer or
you can perform the same without attachment by thinking that
God/ Nature is performing the actions. This unattached
performance of actions has been called Yagya or Karma Yog in
the Gita. This unattached performance of actions is the true
Karma Capitalism, called Karma Yog in the Gita, which will not
only fulfill all desires but will also transform us and make us
one with God. The message of You Are God – The Bhagavad
Gita as never before in the modern world has become more
relevant than that at any time in the past.
 To read more follow the original text or text-book prescribed in
the class.
 References

 References:
 B.A.IInd Year(Notes), USOL, P.U.Chandigarh, 2012-
13
 Kedarnath Tiwari, Classical Indian Ethical Thoughts.
 S.N.Gupta, Ethics.
 Bhagvad-Geeta, Gorakhpur Press.
 

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Bhagavad Gita & Ethics: Introduction  Eki Movement or Bhomat Bhil
Movement under Motilal Tejawat
The Bhagavad Gita (literal meaning ‘the songs of the Lord‘) is one of the celebrated sacred works of Hindus. Considered as an
important piece of Smrti literature, the Gita is narrated by Sanjay to the blind king Dhritarashtra and it contains seven hundred
verses spread over eighteen chapters or discoverers.
Download PDF eBooks
The word ‘ethics’ comes from the Greek word ‘ethikos’. It refers to one’s moral character and the way in which society expects
people to behave in accordance with accepted principles. Most philosophers conclude that ethical failure occurs because of lack
of character.

In Bhagavad Gita, Krishna imparts to Arjuna wisdom, the path to devotion, and the doctrine of sel ess action. Krishna tells Arjuna
not only how to build character but also the root cause of ethical failure and how to avoid it.

Role of Bhagavad Gita in Administration: New Release:

Bhagavad Gita is one of the earliest texts in any tradition to emphasize that it is important not just to do one’s duty, but to do it in
a certain kind of way; i.e., with detachment.  The principle of world-welfare provides the basis for assessing the nature of an
administrator’s duty in a changing world, even when faced with competing duties as in the case of moral dilemmas.

Gita’s virtue theory also emphasizes virtues that are indispensable for righteous administration. Virtues such as  an unagitated
mind (anuvignamanās), rm mindedness (prajñā pratiṣṭhitā), disinterestedness (anapekṣas, udāsīnas), contentment with one’s own
duty (svakramaniratas), indi erence to pleasure and pain (samaduḥkhasusukhas) ,being the same towards friend and enemy
(samaḥ śatrāu ca mitre ca) and towards honour and disgrace (mānāpamānayos) allow an administrator to perform his/her duty in
most ethical manner.

Through the concept of dharma,  Gita also identi es the essential ideas and governing principles of our cultural life and
through karma yoga & jñāna yoga, also identi es course of action for man’s search for eternal which is the source of truth and joy.

The Bhagavad-Gita advocates a consciousness and a spirit-centered approach to the subject of ethics based on eternal values and
moral principles that should govern the conduct of administrators. The teachings, Krishna outlined to Arjuna form a system of
ethics that has withstood the test of time.

Few of the important teaching/concepts from Gita, that have direct role in administration have been detailed as under:

 
Desired personal qualities to cultivate:

Krishna outlines 26 qualities of a gentleman – to be merciful, obedient, truthful, equitable, saintly, magnanimous, mild-mannered,
clean, simple, charitable and peaceful. He should have surrendered to God and not be greedy or possessive but remain steady
and determined, free of the six bad qualities, not gluttonous, sober, respectful, humble, grave, compassionate, friendly, eloquent,
expert and concise.

In Gita, Krishna also outlines how to cultivate and maintain these qualities.   He says to maintain good character, we must
overcome kama, that is, lust or sel sh desire. Kama means not just sexual craving, but it simply refers to an overwhelming desire
for anything, such as lust for power. Greed, dishonesty and corruption are all byproducts of lust. To build character one must
control lust.

Discharge of duty without favour or fervor 

When Arjun got depressed by the sight of the warriors who were all his friends, teachers, relatives and refused to ght.  Krishna
using the concept of body and soul justi es the war and even killing of own people through art of discharging duties. He asks
Arjun to discharge his bounden duty without any regard for pain or pleasure which arises from it. Similarly in administration, it is
important that o cers occupying position discharge their duty without any consideration of personal a ection. Hence one should
rise above the pretty material interests and act with an unprejudiced mind devoid of all attachments. According to Bhagavad Gita
the highest form of Swajdharma (one’s faith), concerned with a self-less duty towards the rest.

Become Rajashri through Yoga

Bhagavad Gita desires an administrator to be a combination of a raja and a rishi i.e. synthesis of sel essness and saintliness. He
should not only discharge duties without considering feeling of personal a ection such as friend or relative but also should
behave like a rishi i.e. no consideration for personal gain. When one combines power and social responsibility with the strength
arising from character, clear thinking, dedication, and practical e ciency, one e ects in oneself this unique synthesis of the
rajashri. In the opening three verses of the Bhagavad Gita (4.1-3), lord Krishna also highlights Yoga as means to attain this stature
of Rajashri.

One has the right to work, but never to the fruit of work

There are four aspects to the de nition of work that Krishna articulates:

The doer has the right to work:

The doer has no control on outcomes/ fruits of action:

The doer has,no control on the root causes of the fruits of action:

There is no choice to revel in inaction:

Here Krishna advises Arjuna to detach from  being concerned with whether or not the duty  bound action is successful or what
rewards he will get, instead he should prepare himself to perform the action to the best of his ability. In contemporary times an
administrator has to  orients oneself toward realization of task by acting in accordance with one’s duty (dharma) without
consideration of personal self-centered desires, likes or dislikes. One needs to act without being attached to the fruits of one’s
deeds.

Sva-dharma & Loka Samgraha

Sva-dharma means literally “own dharma” and has been translated as “own duty” and “particular responsibilities.” Sva-dharma is
unique to that person because everyone has di erent capacities for righteousness. Loka-samgraha, which could etymologically be
analyzed as ‘holding’ (from grah, to grasp) ‘together’ (sam) ‘the world’ (loka), include  sel shness action done for public good.
According to Bhagavad Gita, the highest form of Sva-dharma (one’s faith) is performing  self-less duty towards the rest
or Lokasamgraha.

Conclusion:
The message of Bhagavad Gita is that either you can perform your actions with attachment thinking that you are the doer or you
can perform the same without attachment by thinking that God/ Nature(Prakriti) is performing the actions. This unattached
performance of actions has been called Yagya or Karma Yog in the Gita, which will not only ful ll all desires but will also transform
us and make us one with God.

 

 Administrative Ethics, State