Gitar Dristanta

A strange and mysterious argument is being shown in favour of the session of the National Congress in London, taking shelter of the Gita. The supporters of the session, unable to show the possibility of real fruit in such a session, are asking the countrymen to adopt the desireless dharma (nishkama dharma) and equality regarding success and failure spoken of in the Gita. The London session is our duty (kartavya karma), therefore the duty should be performed without considering its result. We were pleased to see the plea of religion and the plea of the Gita in politics, and became hopeful understanding that it is the result of the attempt of the Karmayogin and the Dharma. But we were also alarmed seeing the possibility of error at the very root in such an interpretation of the Gita. To teach lack of foresight in the selection of the means of performing duty and indifference in the attempt to attain the objective is not the purpose of the doctrine of equality and the doctrine of desireless work of the Gita. It is necessary first to determine what is our duty; after that to perform the duty calmly, unmoved by failure, is the path approved by Dharma. Whether the London session is our duty or not, that is the dispute; in deciding that question we cannot abandon the thought of the result. In the determination of duty the decision of two distinct matters is necessary: first the objective, second the means. If the main objective is approved by Dharma—if it is a necessary limb of Dharma—then the thought of the result does not apply; that becomes our swadharma; death is preferable in the fulfilment of that dharma, but to abandon it and follow another’s dharma is a sin. For example, the attempt to acquire independence, the attempt to obtain self-rights, the attempt to accomplish the good of the country is the principal dharma of the nation, the swadharma of every worker-child of the country; even death is preferable in the fulfilment of that swadharma, yet to take shelter in the dependence befitting a Shudra and the selfishness proper to a slave-nature abandoning swadharma is a great sin. But it will not do for the means to be merely approved by Dharma; it is necessary that they be suitable for the attainment of the objective too. If, even after trying for the success of the duty with enthusiasm applying means approved by Dharma and suitable for the accomplishment of the duty which is a limb of swadharma, success is not attained, then to be unmoved in failure and to try firmly for the fulfilment of the duty again and again by all kinds of suitable means approved by Dharma even unto death—this is the equality and desireless work spoken of in the Gita. Otherwise the Dharma of the Gita, instead of being the dharma of the worker, the dharma of the hero, the dharma of the Aryan, would have been either a teaching supporting Tamasic inactivity, or the dharma of a fool lacking foresight. We have no right to the fruit of work, the fruit of work is in the hands of God; we have right only to the work. The Sattwic doer is free from egoism and attachment to the fruit, but efficient and enthusiastic. He knows that his power is God-given and driven by the Great Force (Mahashakti), therefore he is free from egoism; he knows that the fruit is determined by God from before, therefore he is free from attachment to the fruit; but efficiency, skill in the choice of means, enthusiasm, firmness, indomitable energy are the highest limb of the Power—that too he knows, therefore he is efficient and enthusiastic. The true meaning of the deep thought and teaching hidden in the Gita is comprehended by subtle judgment. Otherwise, if the distinct and distorted meaning of a couple of verses is taken, erroneous teaching is given and there is degradation in Dharma and work.