Duality (Dvaitam) - A Contemporary Telugu Story with two European Stories, by Vivina Murthy 9. S wants to pontificate now S – Gentlemen, J&K, Both of you raised some valid points but both of you have missed many other points. 1. How do you exactly relate the story of the good Brahmin and the story of Virat to the Bhagavad Gita? The first one by Volatair is a 250 year old short story; the second is a 90 year old longer story by Stefan Zweig while the other is a fundamental scripture for Sanatana dharma ranked along with Upanishads and is probably earlier in time only to the final Vedic scripture Sukla Yajurveda, perceived and brought down by sage Yajnavalkya. These two are among the latest scriptures of Sanatana Dharma and are about 5000 year old. (Puranas followed) 2. Gita summarizes diverse paths described in Upanishads and does not propose a unique path for liberation. Krishna’s main message in the Gita is “Choose a path suitable to you based on your innate tendencies”. The paths lead to the goals of human existence defined by the four purusharthas - dharma, artha, kama, and moksha. The first three goals pertain to this life and the fourth to the after-life. The fourth, of course, is the religious component which is inseparable from Indian philosophy. 3. The stories by the Europeans do not touch this aspect at all. The story by Voltaire is related to the Gita in the following way. The Brahmin was a follower of Jnana Yoga in a limited sense while the old woman followed Bhakti Yoga. Bhagavad Gita and the life of Krishna demonstrate the efficacy of Bhakti Yoga in Kaliyuga. Bhagavatam clearly demonstrates that Gopas and Gopikas attained mukti through bhakti while no Brahmin scholar was given moksha by Him for his bounded jnana in his sojourn on earth. In fact, the sages of Treta yuga had to unlearn what they learnt and it is supposed that they were born as Gopa-Gopikas. Arjuna was a commoner, he got into a dilemma in the battle field and Krishna helped him to choose the course of action. Krishna advocated Karma and Karma-Sannyaasa Yogas for him, with an undercurrent of Bhakti. His sage advice is “Tasmat yogi bhava Arjuna”. 4. Voltaire’s good Brahmin had not understood the Gita and may have had to wait for the next life to know about Moha-Mudgara (Bhaja Govindam) of Sankara. Mere scholarship, extensive study of literature and constant contemplation about them on the intellectual plane gives only information overload and depression. Voltaire observed the happiness of the old lady next door which showed the maturity of Voltair as a philosopher. Zweig remained a philosophy scholar without a useful philosophy of his own. French revolution, scientific revolution, Russian and Chinese revolutions have only confused ordinary humans, and distorted the goals of life, Zweig being no exception. He committed suicide unable to bear the pressure. 5. In the Virat story what was his svadharma? Is Virat by nature a warrior, a teacher, a trader, a labourer? Human beings according to the Gita are divided into four varnas, with differences arising from the combination of three innate qualities or tendencies. Let us assume here that Virat has sattva, rajas and tamas in such a way that he could play any role. But the story suggests that he failed as a warrior, as a judge, as an advisor, as a guru, and he only succeeded as a menial labourer. As soon as he discovered that he did something wrong in a role, he changed his job. He did not evolve to perfection in any of his chosen tasks nor did he show appropriate reaction for the result obtained. He was not convinced that his action was according to his dharma. In other words he was not convinced of his decision in any role. Essentially he shows his tamo-pravritti. 6. What is the relation between Krishna and Arjuna in the Gita? It is not because of his relationship as a cousin, Arjuna shared his dilemma with Krishna. It is not because he is considered a god, he looked for his guidance. He took him as a more than a guide or a philosopher (as a guru). A guru is not a teacher (upadhyaya) who teaches how to solve text-book problems which anybody can solve with a little effort. He is more than a research guide, who introduces the student to the area and guides him on problem selection as well as problem solving methodology, which works for the disciple. Each problem faced in life is a new and different one. Krishna introduced him to the broader area of goals of life, placed the specific problem in its context and suggested the appropriate solution in the particular context. Following dharma precisely means taking appropriate action at appropriate time, without blindly following a rule book. 7. How does Virat compare with characters of the Mahabharata – His name is from Virat-purusha, Narayana of Pusrushasuktam of Rigveda. Names of characters are very significant in Indian literature. Jagannath and Krishna are suggestive of the theme in the present story. Is Virat Arjuna? Definitely not. He changed his job every time he felt that he committed a mistake in his judgment or action. The Gita advises not to bother about consequences of an action while performing one’s svadharma. The Viswarupa scene gives a gentle reminder to a human being of the inconsequential nature of the action of an individual at an instant on the universe in the infinite cycle of time. The patron Saint of Telugu poets of the progressive stream Sri Sri sang “I also add a twig to the sacrificial fire of the world”. His twig has negligible and transient effect on the world. A twig can be replaced by the atomic weapon on Hiroshima tried by the USA, what was its impact? It is not the end of the world. Every country can have the weapon if it wills but it is of no consequence to the world dynamics. Indian philosophy defines a purposeful life as one in which one starts an inquiry about his self with the question “ko’ham? Who am I?” Krishna said this in the Gita and Ramana Maharshi advocated this in his teaching a century ago. 8. Virat misses two important and fundamental points of Sanatana Dharma. He uses his own judgment in every situation. How does he know that his judgment is right? In fact he learnt that it went wrong every time. He has no pramana, no measure for the validity of his decision. He has no guru, no Apta (well-wisher) who is trustworthy. In every situation, if somebody questions his action, he accepts the statement on face value and changes his sphere of activity. Psychologists say that human beings have only “bounded rationality”. He can only think of his losses and gains in material terms. Virat does not invoke God or his inner-self (antaratma). Inner-self is the seat of God as per the Gita. aham atma gudakesa , sarva-bhutasaya-sthitah aham adis ca madhyam ca , bhutanam anta eva ca (BG 10.20) I am the Self, O Gudakesa, seated in the hearts of all creatures. I am the beginning, the middle and the end of all beings. 9. Virat can be compared to Karna rather than Arjuna. Duryodhana gave Karna Anga rajya and Karna became a slave to the evil king lifelong, mistaking his surrender as showing gratitude. He did not heed to the advice of Krishna on the eve of war. Arjuna on the other hand approached Krishna as his Guru, got his doubts clarified and successfully came out of his despondency and could follow his swadharma. 10. The last sloka of the Gita is in fact the most important which a Westerner may find as a mere platitude. It is yatra yogesvarah krsno yatra partho dhanur-dharah tatra srir vijayo bhutir dhruva nitir matir mama (18.78) Wherever there is Krsna, the master of all yogis, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion. Sarvantaryami, Paramatma, Krishna is the antaryami of all beings. Establish union with him and your own inner voice can guide you to victory. Arjuna knows that and Karna did not get the message. 11. The author Stefan Zweig of the second story was exposed to Indian philosophy in bits and pieces, might have read the Song Celestial of Sir Edwin Arnold but he was confused by mixing up the societal issues like caste system as he saw in 20th century with the philosophical issues of the Bhagavad Gita. Virat in the story and the author in his real life have both the missed the point of the Gita completely and miserably failed in their lives. Arjuna survived the Mahabharata war. He was part of the ruling family for 30 years. His grandson Parikshit was crowned and he left home on his final journey (Mahaprasthana). Virat died a miserable death while serving as a dog-keeper of the king. His trajectory is not an ideal for any.
Posted on: Sun, 25 Aug 2013 03:16:02 +0000