Non Violence Of Mahatma Gandhi Gita

Here's a comprehensive summary of the provided text, "The Non-Violence of Mahatma Gandhi & Gita" by Ruth M. Weil:

The article explores the profound influence of the Bhagavad Gita on Mahatma Gandhi's philosophy and practice of non-violence (ahimsa). Ruth M. Weil positions Gandhi as a significant figure in India's cultural heritage, drawing upon eternal truths rather than succumbing to historical relativism, much like ancient Indian seers. Gandhi himself stated that he merely applied these eternal truths to daily life.

Weil highlights the Gita as one of the texts Gandhi held in highest esteem, alongside the Bible and the Koran. Gandhi believed the Gita's philosophy supported his creed of non-violence and served as his guide during moments of doubt. He considered himself a devotee of the Gita and a firm believer in karma, attributing any personal shortcomings to his own defective devotion rather than the Gita's ideals.

Gandhi's adherence to the Gita's concept of a sthitaprajna (one with a steady intellect) is evident in his actions. He maintained his composure amidst turmoil, even during communal riots, advocating love and brotherhood. Remarkably, he met his assassination with the calm of a sthitaprajna, folding his hands, uttering God's name, and embracing death with a smile, mirroring the Gita's description of someone undisturbed by sorrows, desires, passion, fear, and rage.

The author delves into Gandhi's conception of God, which was heavily influenced by the Gita. Gandhi defined God as Truth, Love, ethics, morality, fearlessness, the source of Light and Life, conscience, and even the atheism of the atheist, emphasizing God's omnipresence and transcendence. This aligns with the Gita's portrayal of God as the source of life and light, yet beyond the material realm. Gandhi's understanding of God as "all things to all men" resonates with the Gita's diverse interpretations. He also accepted the concept of avatara (divine incarnation), using Krishna's words in the Gita to support his optimistic belief in the vindication of truth.

Weil further examines Gandhi's allegorical interpretation of the Gita. He viewed the epic as a description of the eternal battle between good and evil within the human soul, with Duryodhana representing baser impulses and Arjuna representing higher ones. Krishna, in this interpretation, is the "Dweller within," whispering to the pure heart.

A central theme is Gandhi's adoption and interpretation of Karma Yoga, the principle of acting without attachment to the fruits of one's actions. Gandhi, however, clarified that renunciation of fruit does not mean indifference to results. One must understand the expected outcomes and the means to achieve them, acting with full commitment but without personal desire for the reward. He believed this path of unselfish action leads to truth and ahimsa.

Weil notes that while Gandhi believed the Gita supported ahimsa, he acknowledged that the text wasn't primarily written to establish it, suggesting ahimsa was already an accepted duty. Gandhi interpreted the Gita's message as focusing on achieving a balanced state of mind, free from passions. However, he later qualified his defense of ahimsa in the Gita, stating that perfect renunciation is impossible without perfect observance of ahimsa in every form.

The author discusses Gandhi's distinction between the divine and mortal man. He saw Krishna as the Lord of the Universe, capable of creation and destruction, but cautioned against mortals "aping Krishna," as humans are prone to error and lack omniscience and omnipotence. Gandhi believed only God is competent to punish, as humans cannot know Absolute Truth.

Gandhi drew upon the Gita to support his ethic of karma, specifically the verse "In whatever way men resort to Me, even so do I render to them." He interpreted this to mean that one should respond to anger with gentleness to escape punishment.

The article also addresses Gandhi's understanding of varnashrama dharma (the caste system) as found in the Gita. While his emphasis on varna was misinterpreted, Gandhi believed in the equality of all men. He viewed varna as a functional division for service, unrelated to status. He interpreted varna in the Gita, based on gunas and works, to also include hereditary and traditional callings, as long as they were ethically sound. Weil critically suggests that Gandhi's interpretation of varna might be more aligned with tradition than the Gita's occupational division.

Finally, Weil contends that Gandhi's allegorical interpretation, while convincing, might overlook the Gita's unique context as a call to action during a warrior's crisis. She argues that the Gita's setting suggests an acceptance of warfare if it's necessary and just, and a soldier's duty can be considered divine even with killing. Despite this potential divergence, Weil concludes that Gandhi's understanding of the Gita, though an interpretation, is legitimate and appealing, and his life serves as a testament to its sincerity. The article acknowledges the diversity of Gita interpretations due to its rich and synthetic nature.