Social Action And The Gita

Here's a comprehensive summary of the provided excerpt from "Social Action and the Gita" by Jagdeva Singh:

The author, Jagdeva Singh, begins by expressing a personal struggle between the impulse to act and the urge to refrain, often turning to the Bhagavad Gita for guidance but finding it insufficient. He then turns to the core dilemma faced by Arjuna in the Bhagavad Gita, where Arjuna, a renowned warrior, is paralyzed by the prospect of fighting his own kinsmen and elders on the battlefield of Kurukshetra.

Singh highlights Arjuna's breakdown as a refusal to fight, which Krishna, his charioteer and guide, finds uncharacteristic and contrary to his Kshatriya (warrior) duty. The author questions whether Arjuna is truly free to refuse his societal obligations, especially after leading followers. Arjuna's reluctance stems from his belief that the battle will lead to the moral and spiritual ruin of his clan and society. He declares he'd rather die than fight his own relatives, viewing the battle as being fought for selfish ends.

Krishna, initially, appeals to Arjuna's sense of duty and Kshatriya tradition. When this fails, he shifts to a spiritual and philosophical explanation, emphasizing the immortality of the soul (Atman) and the perishable nature of the body. However, Arjuna remains unmoved. Krishna then broadens his argument, socializing Arjuna's problem and presenting the Gita's teachings as a profound philosophy applicable to all humanity, offering a way to escape the consequences of actions.

The central teaching Krishna imparts is the concept of performing one's duty (karma) without attachment to the results. Krishna states that one cannot remain inactive, and thus one should always be engaged in prescribed actions but without desiring their fruits or becoming attached to inaction. Arjuna eventually agrees to fight, seemingly finding a solution to his predicament.

However, Singh immediately questions the Gita's approach, raising critical points:

• The definition of duty: Who determines what one's duty is, and how is it decided?
• Freedom of choice: Is an individual truly free to choose a vocation, or are there constraints? Krishna, according to Singh, bypasses these crucial questions.
• Social context: Singh argues that the Gita oversimplifies the individual-society relationship. Virtues are seen as social, meaningful only within a societal context.
• The caste system (Caturvarnya): The author criticizes the Gita's foundation on the four-class socio-economic system, which he sees as divinely ordained and immutable. He believes individuals are born into this system, their station determined by past karma, and must reconcile with it. This, he argues, is a rigid, ad hoc explanation not universally applicable.
• Dogmatism and Authoritarianism: Singh contends that Krishna's statements are dogmatic and authoritarian. He argues that the system prescribed by Krishna is not universally applicable, citing the diversity of socio-economic patterns in primitive societies and across the globe.
• Lack of choice and reliance on Shastra: Singh points out that Arjuna's eventual agreement is not due to logical conviction but to his helplessness and Krishna's demonstration of divine power (Visvarupa Darshana). Arjuna's ultimate statement of obedience is attributed to Krishna's grace, not a genuine change of heart about the morality of the fight.
• Krishna's actions vs. teachings: Singh highlights a discrepancy between Krishna's teachings and his actions. He notes Krishna's involvement in the killings of Bhishma, Ashvathama, and Karna, which seem to contradict the principles of the Bhagavad Gita.
• The final verse: The author interprets the Gita's concluding verse as emphasizing physical strength and diplomacy over spiritual detachment.

In conclusion, Singh asserts that the Gita, with its specific cultural and socio-economic context, may be inadequate for the modern world. He suggests that contemporary society needs to develop its own "shastra" – a new code of conduct – based on universal principles like equality, human dignity, cooperative coexistence, shared prosperity, and the pursuit of truth, rather than adhering to a rigid, culturally bound scripture.