By
BS Murthy
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Chapter -4:
Practical Wisdom
This chapter of 42 slokas, known as
gjnaana yoga, Spiritual Knowledge, is replete with practical wisdom
as well.
So in this chapter as with the previous
one, there are interpolations galore. Slokas from 24 to 32 that are
of religious/ritualistic nature seem clearly out of context and character.
Prior to this seemingly interpolated body of eleven slokas, the
nature of the Supreme Spirit and the conduct of those who realize it are
dealt with. Thus, the discontinuity in the text brought about by the body of
these interpolative slokas would be self-evident. Among these is s24,
in which the nature of Brahman is described in terms of sacrificial fire,
the oblation, its ladle, and the sacrifice et al, an antithesis of
the Gita at any rate. And the other slokas of this group that
describe states of yogic practices may be enlightening in their own way
though out of context. But s34 that advises Arjuna to seek wise counsel is
irrelevant in the context of
the discourse fashioned to set his fears at rest in the
battlefield of Kurukshetra itself.
That brings us to the first of the
caste-oriented precepts in the Gita - chaatur varnyam mayaa srustam
(s13). The plain reading of this sloka would have us believe that
the Lord Himself created the four-caste system, of Brahman, Kshatriya,
Vaisya and Sudra, to suit the inclinations of a given soul towards certain
earmarked calling of social and spiritual life in this world. And then, as a
rider that is vague at the very best; Lord Krishna says that though He is
the author of it all, He should not be deemed as the doer. These so-called
caste characteristics and duties as well figure in s 41-s48 of the
concluding chapter, which are discussed therein.
It is imperative that we try to see
whether these solkas belong to the original text, or are mere later
day insertions, meant to sanctify the Aryan caste credo with the
underpinning of 'exclusivity of duties' through the venerated Gita. It
should not be lost on one that s11’s return of favour by the Lord is
juxtaposing to the stated detachment of His as espoused in s14. On the other
hand, s12 that is akin to s20,ch.7, itself an interpolation, and s13 do not
jell with the spirit of the philosophy.
Just the same, one school of thought tends
to view chaatur varnyam as a way of general differentiation amongst
men. However, this would not cut much ice since common sense suggests that
Lord Krishna would have been aware that this turn of phrase is likely to be
viewed in caste colours rather than in general terms. That being the case,
the Lord would have been circumspect in his word choices to convey his
scheme of things governing man’s birth if they aren’t as narrow as the Aryan
caste system propounds.
Or is the chaatur varnyam His real
will, whether one likes it or not? The answer could be found in the Lord's
averments as one reads on. The four types of beings the Lord identifies by
their nature and disposition are - the virtuous, the vile, the passionate
and the deluded. Isn’t the proposition that people of a given nature and
disposition could be bracketed into one single caste so absurd? After all,
even a given family provides many shades of human nature in its members,
won’t it? That being the case, could Krishna be so naive as not to know
about it! Above all, hasn't He declared in s 29 ch.9, ‘None I favour,
slight I none / Devout Mine but gain Me true’. Slokas like
chaaturvarnyam that would be encountered intermittently in the Gita are
but mischievous, if not malicious, interpolations meant to buttress the
Aryan caste prejudices and thus should be dismissed as such. However the
said slokas are versified in nonpartisan manner in this rendering.
1
Thus spoke the Lord:
Advice this to Sun I gave
Told he Manu
Ikshvaku thus got in turn.
2
Followed world My word for long
Lost which mankind in due
course.
3
It’s but love I nurse for thee
Made Me reveal this Secret
Wisdom Supreme I gave Sun.
4
Thus spoke Arjuna:
Born of now, how come Thou
Did Sun advise there for long!
5
Thus spoke the Lord:
Born all here times umpteen
Aware am I but know not thou.
6
Beyond the pale of birth ’n death
On My volition I take birth.
7
Wanes if good ’n vile gain reign
Know it's then that I come forth.
8
It’s thus I from time to time
Manifest here to uproot ill
And uphold well for public good.
9
Grasp who this true self of Me
Are bound to become one with Me.
10
So with who lead poised life
Reining in their base instincts.
14
Detached Am from what happens
It's this knowledge that frees man.
15
Men of yore all came to know
That's how one can free himself.
16
Aspects action, inaction too
Wont to puzzle the wise even.
17
Apart actions’ rights ’n wrongs
Inaction no less confounds man.
18
Grasping action, in non-action
Inaction in action, discern wise.
19
Whoso privy to this truth
Gives up wants all senses seek.
20
He that content leans on none
Resigned he lives in thick of things.
21
Mind if keeps thy greed at bay
It’s no sin thou meet thy needs.
22
One that truly well realized
Happy being with his share
Rids of envy from his mind
Easy he feels ever engaged
Treats he alike grief ’n joy
Wins ’n losses not to speak.
23
Acts of man to favour none
Grace they have of deeds selfless.
33
Better wise deeds than acts selfless
Wise thus strive to better themselves.
35
As ’n when thou this realize
In us both then world discern
And get rid of thy illusions.
36
Voyage by thy boat knowledge
Helps thee cross all seas sinful.
37
Fire as wood to ashes turns
So spark wisdom burns thy sloth.
38
None that betters this wisdom
Realize thou by
striving hard.
39
Hone thy senses steeped in faith
And thou be wise ’n freed of all.
40
Besides those who this doubt
Here as above
suffer uncouth.
41
Doubts at bay with analyzed thought
Detached deeds of applied knowledge
That’s how regardless wise all work.
42
Thus O Arjun,
Sever doubts with thy sword wisdom
And fight thy foes with all thy strength.
Ends thus:
Practical
Wisdom,
The Fourth Chapter
Of Bhagavad-Gita,
Treatise of self-help.
(cont...)
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