Tilak and Gandhis BhagavadGita

Class: Modern Interpretations of Bhagavad-Gita

Student: Maddy Jean-Claude Durr

Tutor: Anuradha Dooney Bhaktivedanta College (2010-11) 13/03/2011

Maddy Jean-Claude Durr

Modern Interpretation of BG

Tilak and Gandhis BG

Contents
Introduction ................................................................................................................................ 2

Body ........................................................................................................................................... 2

Conclusion ................................................................................................................................. 5

Bibliography .............................................................................................................................. 6

Maddy Jean-Claude Durr

Modern Interpretation of BG

Tilak and Gandhis BG

Introduction
There are a lot of different opinions on the origins and meanings of the BhagavadGita. The historical placing itself is questioned by many scholars and its definite meaning is speculated on by many philosophers. (Klostermaier, 2007, pp. 74-5) The conversation of Krishna and Arjuna on the battlefield of Kurukshetra is deep and intricate, and it covers a wide range of thoughts. This essay aims to look at two famous interpretations of the Bhagavad-Gita which focus on the doctrine of action. Bhagavad-Gita arguably focuses on Karma-Yoga (action), Jnana-Yoga (knowledge) and Bhakti-Yoga (devotion), which commentators argue about, considering which of them is the concluding and ultimate path mention in the Bhagavad-Gita is. The commentators selected here consider the main essence of the message of the Bhagavad-Gita to be the concept of Karma-Yoga. The first of the two commentators selected is Mahatma Gandhi (1869-1948), an active nationalist in Indian history. (Flood, 2001, p. 259) His non-violent protests caught the attention of many in Indias historical push for independence. (Flood, 2001, p. 259) The second commentator selected here is Bal Gangadhar Tilak (1856-1920), another heavily active nationalist in a similar time era as Mahatma Gandhi. (Doniger, 2009, p. 27) His reputation seemed to be that of an extremist from the view of outsiders. (Nehru, 1988, p. 63) The essay hopes to draw out how the Bhagavad-Gitas many themes can be focused on to draw out very similar conclusions (in this case, that of action) and can otherwise be used to support a variety of completely opposing ideas (in this case the possibility of violent or militant nationalism and non-violence, passivism). Mostly I would like to look into how the interpreters introduce their Bhagavad-Gita interpretations, some of their very fundamental ideas that they propagated in their lives and how these conclusions coincided with the outsiders perception of their sociopolitical regimes in Hindu/Indian Nationalism.

Body
Tilaks Bhagavad-Gita commentary the Gita Rahasya is not a very systematic text and he prefers to present his work in chapters based on different philosophical aspects that he finds important as opposed to the books natural flow. Tilak lends himself to the belief that the text is a real story (or at least that its not an allegorical rendition). He takes the Bhagavad-Gita on its own and also in its greater context in relation to the outside story of the Mahabharata in this light. (Tilak, 1935, p. 2) Like many previous commentators, Tilak claims that his opinion is not a biased one but totally objectionable. Simultaneously, He has also claimed in this context that he has realized the original purport of the text. (Tilak, 1935, p. xxiv) This is a nice gesture to be made on behalf of Tilak but it would appear from an outside perspective that his agenda was very much Hindu/Indian nationalism and that the interpretation of Bhagavad-Gita as a book of action would instantly lead support to an ambition in this tapered direction. (Klostermaier, 2007, p. 442) Although he claims to bring a fresh light to interpreting the Bhagavad-Gita, it would not seem too stretched to suggest that 2

Maddy Jean-Claude Durr

Modern Interpretation of BG

Tilak and Gandhis BG

perhaps he was indeed trying to put the Hindu/Indian stance behind a text that the Christian, British settlers had been trying to dig into for so long. In this light, Tilak disagreed with scholarly dates offered by outside scholars for crucial periods of Indian history. (Klostermaier, 2007, p. 20) In stating his own lack of prepossession of ideas in his reading of the text, Tilak also notes that the Christian mind was prejudiced in this regard. In stating his lack of conflicting prejudices he seems to hint his lack of appreciation of previous outsider commentaries, an interesting point to note in regards to later discussed matters of Hindu/Indian nationalism. (Tilak, 1935, p. xxiv) Tilaks concept of Karma-Yoga was decided as his ultimate means of service to God or oneness with the deity. He considered this doctrine of action as the unifying principle that should always be performed. (Tilak, 1935, pp. xxv-vi) Jnana-Yoga and Bhakti-Yoga were definitely there in the Bhagavad-Gita but devotion and knowledge, he considered, were nothing without the impetus of action. One could act in devotion and one could act in knowledge but without such action these separate concepts were not really a viable medium to practice within out lives. (Tilak, 1935, p. xxv) In Tilaks introductory statements to his text, compiled from speeches, he very much derides the concept of complete material renunciation as a path allocated by Bhagavad-Gita, although there are many statements in the Bhagavad-Gita which could lend support to such a path. He concludes that Action alone must be our guiding principle [] (Tilak, 1935, p. xxvii). In this way, Tilak suggests that the ultimate religious goal, whether supported by the concept of grace or not, was only achievable by our own personal efforts, and not simply some spiritual, sentimental dependence on the figure of God. HE has willed that self can be exalted only through its own efforts. (Tilak, 1935, p. xxvii) In the religious world, where grace and ones personal endeavour for salvation are concerned, this kind of connotation is a very definite categorization for Tilaks set of beliefs. This statement is interesting in the greater Hindu diaspora because in the Hindu religious context, the debate of grace and personal endeavour were two definite stances in theological approach, which arguably could change the set values of any man. (Klostermaier, 2007, p. 211) Naturally, in this light, we see Tilak as a man of his own actions, not stemmed down by any binding beliefs.

Gandhis Bhagavad-Gita commentary The Bhagavad Gita According to Gandhi is based on lectures that he delivered to his followers in his ashram, for a period in 1926 where he withdrew mostly from his political activities. This time was over thirty five years later than Gandhis original acquaintance with the Bhagavad-Gita. (Gandhi, 2000, p. 10) He chose not to comment on many verses and thus his commentary seems rather selective. The book itself has a systematic format, chapter by chapter with the original texts flow (whether or not Gandhi actually spoke it in a systematic way). Gandhi admits that, in the efforts of translating the Bhagavad-Gita, he isnt a fully competent linguist in this regard, which might take away from his essential grasping of the texts ultimate conclusions and intricate concepts. Gandhi considered the Bhagavad-Gita to be a spiritual reference book, something that was appropriate for assisting one in their approach to daily conduct, although he considered that no one could perfectly live up to the ideal expectations of the Bhagavad-Gita. 3

Maddy Jean-Claude Durr

Modern Interpretation of BG

Tilak and Gandhis BG

(Gandhi, 2000, p. 15) Gandhi suggested that the previous commentaries of the BhagavadGita definitely had their place but still suggested that all Gujarat people should read his commentary (his version originally appearing in Guajarati, his native language). (Gandhi, 2000, pp. 15-6) Gandhi personally did not take the Bhagavad-Gita as a historical text, nor did he see the larger context of the Mahabharata as a historical rendition. (Gandhi, 2000, p. 16) Gandhi considers the figure Krishna in the text of Bhagavad-Gita to be imaginary, based on the authors own devotion, whether such a person actually existed in real history or not, outside the context of the Bhagavad-Gita. (Gandhi, 2000, p. 17) Gandhi was noted for being a man that was not so much concerned with ancient Hindu mythology so it is not so surprising for him to have such a peculiar view. (Flood, 2001, p. 261) Gandhis personal opinion of the text was that it was actually an allegorical rendition, based on the conception of humans inner struggle in life, as opposed to a real story book or set of factual events and conversation. (Klostermaier, 2007, p. 75) Gandhi seems to have an obvious opinion about the original author of the Bhagavad-Gita and is perhaps openly not running in line with the original purpose of the text but perhaps this is not of his ultimate concern. (Gandhi, 2000, pp. 16-7) Gandhi strings the main teachings of truth and non-violence from the Bhagavad-Gita. (Gandhi, 2000, p. 22) In the Bhagavad-Gitas doctrine of achieving true renunciation, Gandhi propounds knowledge as the key. In regards to the efforts of knowledge, Gandhi suggests that the Bhagavad-Gita insists that knowledge will come with devotion. Ultimately though, Gandhi will end up saying that devotion without action is not really a proper example of true devotion and thus action becomes the outstanding principle. (Gandhi, 2000, pp. 19-20)

Scholars agree that both Gandhi and Tilaks doctrines taught through Bhagavad-Gita were ultimately propounded as Karma-Yoga, and this doctrine of action was expressed most obviously in the realm of religious nationalism and the struggle for Hindu/Indian independence. (Knott, 2000, p. 38) The religious text that was used by other Hindu religious paths was now to be used for the Hindu/Indian nationalist cause, making its way into the socio-political realm. (Klostermaier, 2007, p. 146) In terms to both of their approaches to this nationalistic endeavour, Tilak is more than often referred to as an extremist, whereas Gandhi, although heavily influential and thought provoking, was seen as moderate man in his seemingly non-violent endeavours. (Nehru, 1988, p. 63) Tilak was seen as an outstanding extremist in the Nationalist circles. (Zavos, 2002, p. 7) He amassed a large amount of attention in the nationalist scene but he also managed to receive a very large amount of criticism for his sharp schemes of action. (Klostermaier, 2007, p. 75) Like the great scene of the Bhagavad-Gita, Tilaks nationalism campaigns were often enough leaning towards the militant nature. (Doniger, 2009, p. 27) Although there are certainly violent connotations in the Mahabharata and Bhagavad-Gita, some scholars considered it an ambiguous stretch of interpretation of Bhagavad-Gita or the former text to formulate it into such a mainstream plan as a just means of action in common affairs. (Doniger, 2009, p. 283) 4

Maddy Jean-Claude Durr

Modern Interpretation of BG

Tilak and Gandhis BG

Gandhis use of the Bhagavad-Gita and his whole socio-political campaign was on the other side of the spectrum, though also highly successful. Gandhi opted for a passive resistance from the British oppression of India. (Flood, 2001, p. 259) Gandhi saw the self, God and the truth as one. He took this as an argument that we should practice non-violence and this whole paradigm reflected in his various campaigns. He used Bhagavad-Gita to support this whole campaign but discovering non-violence within the Bhagavad-Gita itself was an ambiguous task to say the least. (Flood, 2001, p. 260) Although Gandhi was pushing so much in the struggle for Indian independence, he considered that there was no real victor of a campaign based on violence. (Lipner, 2002, p. 187) Its a sad irony to note that Gandhi, who spent a life in pursuance of non-violence, died a violent death. (Flood, 2001, p. 262)

Conclusion
The Bhagavad-Gita is a text filled with so much wonderful, thoughtful depth and therefore so many people dive into it to bring out what supposed jewels they consider to be of value. It seems from the selected subjects (Gandhi and Tilak) that there are some great similarities in their contributions but also some very vast differences. They both profess Karma-Yoga as the ultimate, a stance of difference from many others. At times, it does not seem they draw their arguments from the full context of the text, although they would claim they stem from the Bhagavad-Gita. For a book with a subject not directly linked to nationalism, it is interesting also to note how they could bring an otherwise religious book into this realm, and at the same time consider their regimes to be an ultimately religious endeavour. For the part of differences, the two took two very different approaches to their similar nationalistic branch in their doctrine of divine action. The decision of violence or nonviolence, in the terms of the Bhagavad-Gita, are both very hard to define as definite approaches to the texts purpose and both of the commentators have stemmed out in either of these directions. Krishna never instructs Arjuna to be passive in battle, to support the suggestion of non-violence, and to otherwise draw out the context and apply it to an urge to take up violence would also be a stretch considering Arjunas unwillingness to fight and the previous context of the Mahabharata. It is also interesting to note that one author took the text literally and the other took it allegorically. This is a great look into the light of Hinduism, where no exact stretch of faith or ultimate ideal rule one out of the Hindu umbrella, and that ones take of the history and mythology of Hinduism do not render one any less Hindu than the other. Tilak took to the mythology in a historical passion but Gandhi stepped out of this realm, though still supporting so many aspects of historical Hinduism. The versatility of the Bhagavad-Gita so nicely reflects the versatility of Hinduism, ready to be stretched out to support such an abundance of culture and views, but it would be wrong to then oppose the original text for such ambitions because the original text perhaps has a totally different reason for existence.

Maddy Jean-Claude Durr

Modern Interpretation of BG

Tilak and Gandhis BG

Bibliography
Doniger, W. (2009). The Hindus: An Alternative History. New York, NY, United States of America: The Penguin Press. Flood, G. (2001). An Introduction to Hinduism. Cambridge: Cambridge. Gandhi, M. K. (2000). The Bhagavad Gita According to Gandhi. (J. Strohmeier, Ed.) Berkeley, California, United States of America: Berkeley Hills Books. Klostermaier, K. K. (2007). A Survey of Hinduism (Third ed.). Albany, NY, United States of America: State University of New York Press. Knott, K. (2000). Hinduism: A Very Short Introduction. New York, United States of America: Oxford University Press. Lipner, J. (2002). Hindus: Their Religious Beliefs and Practices. London: Routledge. Nehru, J. (1988). Jawaharlal Nehru: An Autobiography. New Delhi, India: Oxford University Press. Tilak, B. G. (1935). Gita Rahasya (First ed., Vol. 1). (B. S. Sukthankar, Trans.) Poona, India: Tilak Bros. Zavos, J. (2002). The Emergence of Hindu Nationalism in India. New Delhi, India: Oxford University Press.