Commentary on the Bhagavadgita : 40

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Tuesday, June 14, 2022. 20:00.

Discourse 45: The Sixteenth Chapter Concludes – "What is Proper and What is Improper in Our Life :

POST-40.

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Very few people have even heard of these names: dharma, artha, kama, moksha. These are the four feet, as it were, of the structure of human life. Ordinarily, from one's own reasoning, these ideas will not normally arise. The normal way of looking at things, the vision of things based on our independent thinking, is materially construed, sensorially oriented, and desire-filled. Thus, the necessity to consult and work according to the injunctions of the Shastras is considered here as imperative.

The necessity for material amenities is something well known to people. We require certain physical comforts, but we cannot have so much of it as would deprive others of an equal share of it in this world. If there is a specific quantum of physical facility in this world, we may proportionately divide it among people according to their needs, according to their status, and according to the relation that obtains between them and other people. But being contrary to the acceptance that others also have a need for similar appurtenances, disregarding the existence of other people and their welfare, would also be detrimental to one's own welfare. This is because a person who asks for too much may lose everything—like the person who wanted a golden axe and lost the iron axe also.

Therefore, dharma is supposed to be a restraining order, a principle of limitations set on the desires even for material need, and kama is the need for fulfilment of emotional requirements. Dharma puts a limit on our asking for things in this world, whether material or emotional, in the light of the ultimate aim of all beings, the liberation of the spirit, which is moksha. Hence, there is an internal organic connection among this four-faceted aspiration called purusharthas—dharma, artha, kama, moksha. This is something that can only be known from scriptures. We cannot think these things independently.

Yaḥ śāstravidhim utsṛjya vartate kāmakārataḥ, na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim: We will not attain perfection if we reject the scriptures completely, and try to work according to our own whim and fancy and predilections that change from moment to moment, according to the weakness of our rationality. Na sukhaṁ na parāṁ gatim: Such a person cannot be happy. A person who is totally independent in his behaviour, who cares not for the welfare of others, and who has no consideration for the injunctions of the great scriptures that are intended for the welfare of everybody, such a person will not reap success in this world, nor will it be possible for him to be happy in this world—na sa siddhim avāpnoti na sukhaṁ na parāṁ gatim.

“Therefore, O Arjuna, scripture is your final authority in matters of doubt.” The Manusmrti says that the Veda is the ultimate authority whenever we have any kind of dharma-sankata, or doubt in regard to a decision of what is proper and improper in our life. But if it is difficult to find an answer in the Vedas for the little difficulties that we have got in our life, what should we do? We must go to the Smritis, such as the Manu Smriti, Yajnavalkya Smriti, Parasara Smriti, etc., which go into greater details about the difficulties of human nature in a larger dimension than the Veda Samhitas. If we do not find a solution even there because these days there are some peculiar difficulties which Manu, Yajnavalkya and Parasara may not have thought of, what should we do? We should consider how great people, saints and sages, lived in this world. Like us, they must have also passed through tribulations and turmoils. We should look at the experiences of great saints and sages—Vaishnavas, Saivas, Saktas, or whoever they be—and see how they conducted themselves when they were confronted with problems of various kinds. That will be a solution for us. “What did that great saint do when he had this kind of difficulty? Oh! I see. I should behave like this.”

But suppose we have such a peculiar, fantastic difficulty whose solution cannot be found in the Vedas or in the Smritis, and even saints had not passed through that experience, then we should go to our Guru. If we do not have a Guru, we should close our eyes and ask the Atman, “What is good for me?” If we are honest and sincere and repentant, the light within will tell us what is good for us. However, mainly a Shastra is considered as a guide. See how illuminating the Bhagavadgita is! We like to read it again and again. We do not throw it away and say that we know everything. Nobody says that. What do we know? We cannot know anything which is not before our eyes. But realities are those which are invisible to the eyes. The real is invisible; and the visible cannot be regarded as real.

Hence, a Shastra is considered as a great pramana, an authority for us in matters of doubt concerning what is proper and improper. Kāryākāryavyavasthitau jñātvā śāstravidhānoktaṁ (16.24): The authority is Shastra. Karma kartum ihārhasi: “Knowing that there is a great guide for you in the form of a scripture, a Shastra, do what is proper, and engage yourself in right action.” This is the conclusion of the Sixteenth Chapter, called the Daiva Asura Sampad Vibhaga Yoga.

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Next-Discourse 46: The Seventeenth Chapter Begins – The Threefold Character of Faith

To be continued ....

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Srimad Bhagavad - Gita