The Untold Story of the Bhagavad Gita
Revealing
the True Intent and Spirit of the Bhagavad Gita in its Historical Context.
By
K.P.S. Kamath. Pkamath001@gmail.com
7. The Manifesto of Varna Dharma
In the previous chapter we studied
the gist of shlokas in the BG Chapter One related to Arjuna’s discomfiture. In
those shlokas Arjuna expresses Shokam (anticipatory
grief), Dwandwam (doubt about his
Karma as per his Guna) and fear of bad Karmaphalam (sin of killing one’s own
people). That chapter is very coherent, and it does not have any utterance
of prince Krishna. The Brāhmanic poet merely depicts Arjuna as a fallen
Kshatriya, who has become ignorant of his duty due to Ahamkāra (egoism,
self-centeredness), like Ashoka and his followers.
In the remaining
30 shlokas of Arjuna Vishāda Gita, Achyuta (prince Krishna), as the
counterforce to Lord Buddha, re-educates renegades fundamental principles of Varna
Dharma based on the Guna/Karma doctrine. Now let us rearrange in their approximate
original sequence the remaining 30 shlokas
of Arjuna Vishāda Gita, promoting Varna Dharma.
1. The poet shames renegade Kshatriyas: In shloka 2:1, the
Brāhmanic poet depicts Arjuna as suffering from the weakness of compassion for
his enemies on the battlefield, just as Ashoka did. He refers to Krishna as Madhusūdana (killer of demon Madhu) even
though Krishna never killed Madhu in the Mahābhārata epic. In Brāhmanic
mythology, demon Madhu attempted to annihilate Brahma and destroy the Vedas.
Vishnu rescued both and killed Madhu. The
hidden purpose of addressing Krishna as Madhusūdana was to hint that He, too,
would annihilate anti-Brāhmanic Buddhists such as Ashoka, and rescue Vedic
traditions (rituals and class system) from destruction by godless, rite-less
and classless Buddhism.[1] This epithet of Krishna is an
example of numerous secret codes in
the Bhagavad Gita. Also it credentials Krishna to offer renegade Kshatriyas the
Code of the Warrior (2:31-32, 37) as a remedy for their three maladies.
2:1: Sanjaya to Dhritharāshtra: Madhusūdana
addressed Arjuna whose tearful eyes were downcast due to overwhelming
compassion:
In the following
two shlokas, the poet chastises Ashoka and renegade Kshatriyas who were
abandoning their Kshatriya Dharma to join Buddhism as Bhikku. He declares that
their behavior is disgraceful:
2:2-3: Achyuta to Arjuna: Whence has this
ignoble, heaven-barring and disreputable timidity come upon you at this
dangerous moment (Vishamae Samupasthitam)?
Do not succumb to this cowardice! It does not befit you. Give up this
despicable feeble-heartedness, and stand up, O Scorcher of Foes!
2. Arjuna threatens to abandon Varna Dharma: In the following two
shlokas the poet makes Arjuna threaten to become a beggar (code word for
Bhikku) rather than defend himself when attacked by Bheeshma and Drona (read
Ashoka the Kshatriya, and Moggaliputta Tissa the Brāhmin respectively).
Addressing prince Krishna as Arisūdana (slayer of foes) credentials him as one
who would annihilate Buddhist monks –Arihant (a.k.a Arahant), as the Buddhist
monks were known.[2]
2:4-5: Arjuna: O Madhusūdana, O Arisūdana, how can I counterattack
with arrows Bheeshma (Kshatriya representing Ashoka) and Drona (Brāhmin
representing Moggaliputta Tissa) who are worthy of worship? It is far better to
live in this world by eating food earned by begging (read become a Bhikku) than
to kill these great sages. If I kill the Gurus with desire for worldly gains
(wealth, power and heaven), my enjoyment of wealth will be tainted with blood.
Note: Ashoka could
not enjoy his victory over his half brothers that he had to kill to gain his
kingdom, nor his victory over Kalinga, as they both were tainted with blood.
Around the time this shloka was composed, Ashoka had already become a royal
sage (Raja rishi) of great stature.
3. The poet offers remedy for three maladies
A. Remedy for Shokam: In the following shloka the poet tackles Shokam (grief). He tells Kshatriyas not
to be like Ashoka who grieved both for the dead and the injured on the
battlefield. In the previous chapter we deciphered secret codes in this shoka.
2:11: Achyuta: You grieve (like Ashoka) for those (enemies) who
should not be grieved for; and yet you utter words of (Buddhist) wisdom. The
wise (true Kshatriyas) grieve neither for the dead nor for the living.
B. Remedy for Dwandwam: Code of the
Warrior: The poet tackles Dwandwam
(doubt about one’s own Dharma) by means of the Code of the Warrior. He
tells Kshatriyas that whether they win or lose, they stand to gain something by performing their own
Dharma.
2:31-32, 37: Achyuta: Looking at your own
Dharma (Svadharmam), you should not waver (have doubt or Dwandwam about your
duty), for there is nothing more preferable to a Kshatriya than righteous war. Kshatriyas
who obtain such warfare that comes by good fortune are happy as they see it as
an open gateway to heaven. Slain you will gain
heaven; victorious, you will enjoy the earth. Therefore stand up and be
resolved to fight.
What if Svadharmam
were imperfect and Paradharma were more perfect? In the following shloka the
poet warns renegade Kshatriyas of the dangers of Para Dharma (Buddhism).
3:35: Achyuta: Though imperfect Svadharmam is better than Para
Dharma (Buddhism) well discharged. Better death in one's own Dharma (for one
goes to heaven performing one’s own Dharma, and enjoys his Punyam in one’s next
birth); Paradharma invites fear (of poverty and dishonor here on earth and
inferior birth hereafter).
In the following
four shlokas, the poet warns of personal consequences of abandonment of Kshatriya
Dharma.
2:33-36: Achyuta: If you refuse to
fight, then you will incur sin (earn bad Karmaphalam and go to hell hereafter)
for abandoning your own duty and honor. You will forever be infamous (here on
earth). To honorable men infamy is certainly worse than death. The great
chariot heroes (your peers) will consider you as one who fled the war out of
cowardice; you who were highly regarded by them will lose their respect. Your
enemies will also disparage your prowess and speak ill of you. What could be
more painful than that?
C. Remedy for fear of Karmaphalam: Before
tackling Arjuna’s fear of bad Karmaphalam, the Brāhmanic poet explains
the doctrinal basis of all Action
(Karma) in the following three shlokas:
3:5, 18:40, 3:33: Achyuta: None can remain
really action-less even for a moment, for everyone is helplessly driven to
action by the Gunas (force of natural disposition) born of Prakriti (Primeval
Nature). Neither human beings on earth nor Devas in heaven are free from the
force of the three Gunas born of Prakriti. Even a wise man (one who is well-
indoctrinated in the Brāhmanic doctrines) behaves in accordance with his
inherent nature (Prakriti); beings follow their Prakriti; what is the point of
repressing it?
In the following
three shlokas the poet explains how one’s Ahamkāra (egoism, individuality,
self-centeredness) deludes one into believing that he, and not his Guna, that
performs Karma. He reminds that behavioral
patterns deeply rooted in one’s own nature (Svabhāva) are impossible for
one to resist:
3:27, 18:59-60: Achyuta: The Gunas of Prakriti
perform all Karma (Action). Ahamkāra (egoism, I, mine) deludes Buddhi
(discrimination) of man and makes him think, ‘I am the doer.’ If deluded by
Ahamkāra you say, “I will not fight,” your resolve is in vain, for your nature
(Guna, Svabhāva) will compel you to fight. Bound by your own Karma ordained by
your nature, you shall helplessly do even against your own will that, which
from delusion (of your Ahamkāra), you refuse to do.[3]
Now the poet
reassures Kshatriyas that when they perform their Guna/Svabhāva-ordained Varna
Dharma (duty) without egoism they do not incur bad Karmaphalam (sin).
18:17: Achyuta: He who is free from the notion of Ahamkāra
(egoism), and whose understanding is not tainted –though he kills these people,
he kills not, nor is he bound (by his Karmaphalam).
4. Perform your duty as per Varna Dharma: Now addressing all people
of the land the poet describes the duties of four classes of Varna Dharma based
on the doctrine of Guna-Karma:
18:45, 41-44: Achyuta: Man attains highest
perfection (Samsiddhim) by devoting himself to his designated duty (as per his
Guna and Karma). Now hear me explain to you how man attains perfection by
engaging in his own duty:
The duties of
Brāhmanas, Kshatriyas, Vaishyas, and Sudras are distributed according to the
Gunas born of their own nature.
Serenity,
self-restraint, austerity, purity, forgiveness, and also uprightness,
knowledge, wisdom, belief in the Vedic doctrines and Brāhmin duties- these are
the duties of Brāhmins, born of their own nature.
Heroism, vigor,
firmness, resourcefulness, not running away from battle, generosity and
lordliness are the duties of the Kshatriyas born of their own nature.
Agriculture, cattle
rearing and trade are the duties of the Vaishyas, born of their own nature; and
action consisting of service is the duty of the Sudras born of their own
nature.
5. Never abandon your own Dharma: Now the poet pleads with people
of all classes never to abandon their own Varna Dharma however imperfect it
might be. In effect, he tells them that a known devil is better than the
unknown one:
18:47-48, 72: Achyuta: Though imperfect,
one’s own Dharma (Varna Duty) is better than the Para Dharma (Buddhism) well
discharged. He who performs his duty designated by his own Svabhāva (natural
disposition, Guna) incurs no sin (bad Karmaphalam). One should not abandon the (Varna)
Dharma to which one is born, though it is tainted with evil (such as Kāmya
Karma, animal sacrifices, and killing enemies in combat), for all undertakings
are tainted by evil as fire by smoke. Have you attentively listened to this
(discourse), O Pārtha? Has your ignorance born of delusion (engendered by your
Ahamkāra) been destroyed O Dhananjaya (Conqueror of Wealth)?
6. Arjuna surrenders to Varna Dharma: Arjuna indicates that he has
overcome his three maladies by being reminded of his duty as per Guna/Karma
doctrine:
18:73: Arjuna: My delusion (engendered by my Ahamkāra) is
destroyed. Through your grace, O Achyuta (the infallible), I have regained my
memory (of Svadharmam). Now I am firm (free from Shokam); I am free from doubt
(Dwandwam). I shall act (without the fear of incurring bad Karmaphalam)
according to your word.
These 77 shlokas
of Arjuna Vishāda, or what is left of it in the present text of the Bhagavad
Gita-Upanishad, form the Original Gita. The secret message to everyone in it was that they should
follow Arjuna’s example and not that of traitor Ashoka and his Buddhist followers,
and should not abandon their Varna Dharma.
7. Achyuta as counterforce to Lord Buddha: In Arjuna Vishāda Gita prince
Krishna is not a divinity but merely
a wise Yādava prince, champion of Brāhmanism whom the Brāhmanic poet refers to
as Achyuta (infallible, perfect one,
1:21). He is the counterforce to the Buddha who went by the epithet Thathāgatha (One who has gone thus
-attained perfection). Arjuna’s surrender is only to Varna Dharma (synonymous
with Brāhmanism) and not to prince Krishna. He merely acknowledges prince
Krishna’s Prasādam (grace). From the
beginning till the end of this episode Arjuna and Krishna remain equals. Why is
this the case? Well, the goal of Arjuna Vishāda Gita was to attack Ashoka and
Buddhism and strengthen Varna Dharma, not to glorify prince Krishna. It was Upanishadists
who converted prince Krishna into Upanishadic Guru in 2:7, and later to Lord of
beings in 4:6-8 in order to protect the Upanishadic shlokas from being
destroyed. Why in this episode prince Krishna and not a Brāhmin sage lectures
Arjuna? Well, at the time of creating Arjuna Vishāda (around 250 B.C.), Brāhmins
had little or no credibility. Besides, the best result could be expected only
when an infallible Kshatriya (Achyuta) enlightened fallen Kshatriyas about the
merits of performing their own Dharma.
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[1] In the course of evolution of the Bhagavad Gita, even
long after the composition of Arjuna Vishāda, Vishnu was still a minor deity,
the first among Ādityas (10:21). Toward
the end He would replace even Lord Krishna as Parameshwara. BG: 11:24, 30.
[2] Buddhist monks were known by this epithet to indicate
that they killed (Hant) their inner enemies (Ari) such as desire and
attachment.
[3] This is illustrated in the story of KarNa in the
Mahābhārata. His Guru recognizes him as Kshatriya when he does not react to the
sting of a wasp on his thigh in order not to wake up his Guru napping with his
head on KarNa’s lap. KarNa had lied to the Guru that he was a Brāhmin.