VALUES ENSHRINED IN BHAGAVAD GITA AND VALUES PROPOUNDED BY HINDUISM- PROFESSIONAL ETHICS AND HUMAN VALUES

VALUES ENSHRINED IN GITA

Introduction:

Ashtadasha puraneshu vyasasya vachana dwayam.

The gist of all 18 puranas is summarized in two sentences by Sage Vyasa.

“paropa karaya punyaya

Paapaya para peedanam”.

Essence:          If you do good to others, it is punya (merit)

If you do bad to others, it is peedanam (sin)

 In other words if you do good things to others so that they are happy and they get benefited by your acts, it would be termed as "upkar" and gets you punya. If you do bad things to others so that they suffer misery and sorrow at your hands, it is termed as "peedanam" and gets you paap (sin).

Sage Vyasa was son of Sage Parasara and fisherwoman Satyavati. It was Vyasa who is believed to have penned most Holy Scriptures originally, if not all. Holy scriptures include 4 vedas, 4 upa vedas, 8 vedangas, 18 smritis, 18 puranas, 18 upa puranas, 108 upanishads and two itihasas and  Mahabharata.

The Bhagavad Gita contains words of wisdom and practical teachings that contain the answers to the conditions of the present-day individual. It is a message addressed to each and every human individual to help him or her to solve the vexing problem of overcoming the present and helps in progressing towards a bright future. This Holy Scripture is not just an “old scripture”, nor is it just a book of “religious teachings”, nor even a Hindu holy book. It transcends the boundaries of any particular religion or race, and is actually divine wisdom addressed to mankind for all times, in order to help human beings face and solve the ever-present problems of birth and death, of pain, suffering, fear, bondage, love and hate. It enables man to liberate himself from all limiting factors and reach a state of perfect balance, inner stability and mental peace, complete freedom from grief, fear and anxiety. Within its eighteen chapters is revealed a human drama. This is the experience of everyone in this world, the drama of the ascent of man from a state of utter dejection, sorrow and total breakdown and hopelessness to a state of perfect understanding, clarity, renewed strength and triumph.

The Bhagavad Gita is a dialogue between Lord Krishna and Arjuna, narrated in the Bhishma Parva of the Mahabharata. It comprises eighteen discourses of a total of 701 Sanskrit verses. A considerable volume of material has been compressed within these verses. On the battlefield of Kurukshetra, Sri Krishna, during the course of His most instructive and interesting talk with Arjuna, revealed profound, sublime and soul-stirring spiritual truths, and expounded the rare secrets of Yoga, Vedanta, Bhakti and Karma. If all the Upanishads should represent cows, Sri Krishna is their milker. Arjuna is the calf who first tasted that milk of wisdom of the Self, milked by the divine Cowherd for the benefit of all humanity. This milk is the Bhagavad Gita. It solves not only Arjuna’s problems and doubts, but also the world’s problems and those of every individual. He who drinks the nectar of the Gita through purification of the heart and regular meditation, attains immortality, eternal bliss, everlasting peace and perennial joy. There is nothing more to be attained beyond this.

The Bhagavad Gita is a gospel for the whole world. It is meant for the generality of mankind. It was given over five thousand years ago by Lord Krishna to Arjuna. The world is one huge battlefield. The real Kurukshetra is within us. “The battle of the Mahabharata is still raging within. Ignorance is Dhritarashtra; the individual soul is Arjuna; the indweller of our heart is Lord Krishna, the charioteer; the body is the chariot; the senses are the five horses: egoism, mental impressions, senses, cravings, likes and dislikes, lust, jealousy, greed, pride and hypocrisy are our dreadful enemies”.

Harmony in the Gita: Man is a composite of three fundamental factors, namely, will, feeling and cognition. There are three kinds of temperaments—the active, the emotional and the rational. While there are three Yogas—Jnana Yoga for a person of enquiry and rational temperament, Bhakti Yoga for the emotional temperament, and Karma Yoga for a person of action. Each one is as efficacious as the other.

The Bhagavad Gita formulates the theories of the three paths without creating any conflict among them. It harmonizes most wonderfully the philosophy of action, devotion and knowledge. All three must be harmoniously blended if you wish to attain perfection.

One should have the head of Sri Shankara, the heart of Lord Buddha and the hand of King Janaka. The three horses of this body-chariot—action, emotion and intellect—should work in perfect harmony. Only then will it move smoothly and reach the destination safely and quickly. Only then man can rejoice in the Self, sing the song of Soham (self pride), be in tune with the Infinite, hear the soundless voice of the Soul and enjoy the sweet music of the eternal Self.

Gita comprises of 16 discourses. As Arjuna became very downhearted; Lord Krishna’s opening remarks in the second discourse, which speaks of the immortality of the soul, open his eyes and gives him strength and courage. Arjuna then learns the technique of Karma Yoga and renunciation (dejection) of the fruits of actions. He learns the methods of controlling the senses and the mind and practicing concentration and meditation. This is followed by a description of the various manifestations of the Lord in order to prepare him for the vision of the Cosmic Form. Arjuna experiences the magnificent Cosmic Vision and understands the glorious nature of a liberated being. He is then given knowledge of the Field and the Knower of the Field, the three Gunas and the Purushottama. (Note: Three gunas include- Sattava- indicates purity and illuminating, Rajas- passionate and Tamas- Darkness or born of ignorance).  His knowledge is completed by an explanation of the divine attributes, the three kinds of faith and the essence of the Yoga of renunciation.

Just as a student is coached in a university, Arjuna is coached by Krishna for the attainment of knowledge of the Self in the spiritual university. Arjuna had various kinds of doubts; Lord Krishna cleared them one by one. He pushed Arjuna up the ladder of Yoga from one rung to the next. Eventually, Arjuna placed his foot on the highest stair, attained the supreme knowledge of the Self and exclaimed in joy: “O my Lord! my delusion has been destroyed. I have attained knowledge through Thy Grace. I am firm. All my doubts have now vanished in total. I will act according to Thy word”.

Values Enshrined in Gita:

SOUL IS ETERNAL:

Chapter 2 :16

Naasato vidyate bhaavo naabhaavo vidyate satah;

Ubhayorapi drishto’ntastwanayos tattwadarshibhih

The unreal has no existence. The Real never cease to be (never ceases to exist). Men possessing this knowledge of truth fully know both these. That which exists cannot go out of existence and that which does not exist cannot come into existence. All that which exists we find it in different of manifestation, place, shape, name and so on. This verse indicates that the mental tranquility can accumulate only through right interpretation of life which involves knowing what is Real and what is un-Real. The distinction between these two is dealt here. Therefore the men of knowledge and wisdom have known the implications of these - the Real  and the Un-Real, the Self and the Non-Self, which in combination is called The  World.

Through this verse Lord Krishna addresses Arjuna who is grieved by thinking that the warriors will die. So, the Lord explains that the real never dies and the unreal never exists as it is continuously dying (changing).  Therefore it is not wise to grieve.

DUTY MINDEDNESS (COMMITMENT)

Chapter 2 : 47

Karmanyevaadhikaaraste maa phaleshu kadaachana;

Maa karmaphalahetur bhoor maa te sango’stwakarmani

There are four aspects to the definition of work that Shri Krishna articulates:

(a) The doer has the right to work

(b) The doer has no control on outcomes/fruits of action

(c) The doer has, no control on the root causes of the fruits of action

(d) There is no choice to revel in inaction

Hence one has to do their duty and be detached from its outcomes. They must not be driven by the end product, and enjoy the process of reaching the goal. Man can train himself to know and to practice that, says the Karma-Yogi. When the idea of doing Good becomes a part of his very being, then he will not seek for any motive outside.

            This applies for everyone. We have to do what we are supposed to do, without expectation of outcome. We may donate, help or serve others. Never expect people to remember what you have done, praise you or applaud you.

Know the true nature of action and inaction and how actions bind us to the world and cause suffering. Know that it is not actions but the desires and the attachment behind our actions which are responsible for everything. Do not seek to escape from your responsibility because not doing obligatory duties is bad karma. Hence on has to do actions without desires, without attachment and without seeking the fruit of actions, as a sacrificial offering to God, accepting Him as the True Doer and yourself as a mere instrument.

ATTAINMENT OF KNOWLEDGE:
Chapter of 4:34

Tadviddhi pranipaatena pariprashnena sevayaa;

Upadekshyanti te jnaanam jnaaninas tattwadarshinah.

One must know that by long prostration, by way of questioning and by serving the Wise men who have realized the Truth of life, we must attain knowledge. Serve them selflessly and gain knowledge of supreme. In a student life knowledge must be attained from the right source. One has to struggle for this and should continuously pursuit the ways of acquiring it, hold on to it and gain knowledge. As it is said that “Knowledge is POWER, Knowledge is the Key to success and Knowledge empowers who seeks it”.

SEEK GOOD AND DO GOOD

Chapter 6: 40

Paartha naiveha naamutra vinaashas tasya vidyate;

Nahi kalyaanakrit kashchid durgatim taata gacchati.

A person who seeks to do good, who does good and who seeks the welfare of others cannot get bad in return, even if he believes in God or not, ie, his belief in God doesn’t matter.  So our actions dictate what we get in our life. A person who does good will always reap good. Hence one has to watch his actions and must strive to be good and take care of people around.

STRIVE FOR PERFECTION (PERFECTION)

Chapter 7: 3

Manushyaanaam sahasreshu kashchidyatati siddhaye;

Yatataamapi siddhaanaam kashchinmaam vetti tattwatah.

Among thousands of men, only one person strives for perfection; even among those successful strivers, only one person knows ME in essence. Persons who seek perfection in any task has to do hard work. Many want the things to be done perfectly without understanding the approaches that are chosen. Analysis of path chosen in a task, hard work, and self assessment will help one to attain perfection. But to be successful in the task also requires continuous pursuit, excellence in the task and sustain interest. Very few individuals posses this trait.

CONFLICT MANAGEMENT

Chapter 8: 26

Shuklakrishne gatee hyete jagatah shaashwate mate;

Ekayaa yaatyanaavrittim anyayaa’vartate punah.

 The bright and the dark paths of the world are thought to be eternal; by following one path (the bright path) a person goes not to return again, and by the other (the dark path) he returns. The bright path is the path to the god taken by devote. The dark path is taken by those who perform sacrifices or charitable acts with the expectation of rewards.

            Life is always a conflict between light and darkness. The path of light releases us from rebirth and later causes rebirth. Those who are lost in the path of ignorance are subjected to rebirth. Hence one has to live in the day of illumination and walk in the path of knowledge. In our day today life activities also we have several options. Those which are right and just, while those which are wrong. One has to choose right path of light and for this self evaluation is required. A self-knowledge person can distinguish the path to be taken during any conflicts that arise in life.

REPENTENCE:

Chapter 9: 30

Api chet suduraachaaro bhajate maamananyabhaak;

Saadhureva sa mantavyah samyagvyavasito hi sah.

Even a bad man with bad conduct if follows me with sincerity, he would be considered as a righteous person, for he is on the right path. That is if a sinner has transformed and serves God with undivided devotion, he is regarded as righteous and thoroughly rehabilitated. One has to repent genuinely, change his heart and prevent repetition of the past. Anyone, who has deviated from the right path, should set himself right to receive the fruit for his works. This can also be interpreted as self correction, back dedication to duties and not repeating mistakes from the past.

Cultivate the quality of Sattva or purity so that one can experience true love for God and know the true meaning of devotion, surrender and sacrifice. Restraining mind and senses, focusing mind on work, accept mistakes and drawbacks if any and move ahead with duties. Such an individual who truly accepts his mistakes and does not repeat it again will be truly rewarded and recognized by everyone.

TRY TO BE THE BEST

Chapter 10: 30

Prahlaadashchaasmi daityaanaam kaalah kalayataamaham;

Mrigaanaam cha mrigendro’ham vainateyashcha pakshinaam.

“I am Prahlad among the demons; among the reckoners I am time; among beasts I am their king, the lion; and Garuda among birds.” Prahlad was the only worshipper of God among the demons. Reckoner is a calculating device, and time is the most important one that is to be calculated. It is considered to be the biggest destroyer and also healer. Lion is most majestic animal and it lives life with pride. Garuda is eagle, which always tries to fly high, faces storms and has keen vision. Therefore one must have all these qualities in life. We have minds that can think and in what so ever field we may be we must choose right action and right profession so that we can use our natural talents and skills.

WAYS TO ATTAIN SELF DESCIPLINE

Chapter 16: 21

Trividham narakasyedam dwaaram naashanamaatmanah;

Kaamah krodhastathaa lobhas tasmaadetat trayam tyajet.

Three are the gates of hell, which are destroyers of the soul. They are lust, anger and greed; therefore, these three must be renounced. Where there is desire, anger is a natural outcome. The constant flying of an individual's thoughts towards an object of gratification is called 'desire,' and when the steady flow of these thoughts of exaggeration and possession are deflected by some obstacle, the refracted thoughts are called 'anger.' When disappointed in desire-gratifications, a storm of revolt rises in the mind, as a consequence of which anger soars up to toss, wreck and sink the boat of life. In an undisciplined man, there can be no satisfaction at any time; even when his desires are satisfied he is unhappy, because his appetite for enjoyment is thereby sharpened and he hungers for more; if the desires are throttled, the disappointment brings into him anger, and he suffers the consequent wretchedness. If this logic about the action and interaction between desire, anger, and greed is accepted, then we are forced to accept Krishna's conclusion in this stanza: "THEREFORE ONE SHOULD FORSAKE THESE THREE."

LIBERTY THROUGH SELF REALIZATION

Chapter 18: 63

Iti te jnaanamaakhyaatam guhyaad guhyataram mayaa;

Vimrishyaitadasheshena yathecchasi tathaa kuru.

Lord Sri Krishna says to Arjuna “I have told you everything; you are now in a position where you can understand things for yourself; and now, as the result of understanding what I told you, do what you think is the right thing.” That liberty is still given in the last stage. Knowledge is more secret than secrets of all. Understanding life and ones actions to be taken in life involve self realization and presence of subtle mind. Arjuna was asked to think and reflect over what all were told by Lord Sri Krishna. He leaves the decision to Arjuna and does not impose on him. Arjuna is free either to accept or reject it. In the same way in our life also we get to see many things, lessons taught by life. How we accept them and move ahead matters. We are taught of good and bad, right and wrong paths and it is up to us to choose what we have to do. Students also must be shown their way, but how they accept and implement it is out of their own free will. No one can impose on anyone. Everyone must be given that chance to realize what they are supposed to do, and in doing so enable to make them to take up responsibility for their own destinations.

FULLFILMENT OF DUTEIS

Chapter 18: 73

Nashto mohah smritirlabdhaa twatprasaadaanmayaachyuta;

Sthito’smi gata sandehah karishye vachanam tava.

Arjuna confesses “All my doubts and doubts and difficulties and perplexities are gone. I shall now rise and perform my duty.” Arjuna confusions have ended as if he were woken up from a state of unconsciousness. This statement of Arjuna is not a mere meek acceptance of the arguments of Sri Krishna. It is an affirmation of regaining and recognizing his own real nature on account of the awakening of the hero in him as well as his confirmation that the phobia which conquered his mental makeup temporarily has vanished. The awakening of wisdom is the end of ignorance. In this state all vacillations of the mind, doubts and despairs, dejections and hesitations, fears and weaknesses disappear. It is our duty to live in the spirit of this verse and remember that we seek not our own will but the will of Him who sent us. We are born to perform our duties in this world. Situation of dilemma, confusion may arise, still one has to resolve them using eternal knowledge and continue to perform his tasks.

Conclusion: The central teaching of the Gita is the attainment of the final blessedness of life—perfection or eternal freedom. This may be achieved by doing one’s prescribed duties of life. Lord Krishna says to Arjuna: “Therefore, without attachment, constantly perform action which is duty, for, by performing action without attachment, man verily reaches the Supreme”.

VALUES PROPOUNDED BY HINDUISM

Basic human values propounded by Hinduism include:

1. Satyam: Speak the truth. Here, truth must be tempered with kindness and compassion when needed. If the truth causes harm, when it may sometimes do, it is better not to say it. For example, it is sometimes better not to reveal to a terminally ill patient the terminal nature of his illness. This depends upon a variety of circumstances including the personality of the patient. Individual circumstances, and no general rule, must decide which truth must be tempered in which manner. Our great Texts are full of many discussions, illustrations, stories, etc., on this very point. It is said, "Satyam Brooyat, Priam Brooyat", i.e. the truth and the pleasant truth should be spoken. There is a saying that if a person speaks truth at all times, in all situations, not fearing the consequences, over a period, his vaak (words) become shuddhi (true) and because of the power of truth whatever he says also becomes true (vaak siddhi).

2. Ahimsa: Path of nonviolence. This does not mean vegetarianism, for there does not appear to

be any reason for destroying plant life if animal life is not to be sacrificed, too. One reason a vegetarian gives for not eating meat is that meat comes from violence " Himsa"; Then, if taking life is cruel, why does he eat at all? After all, even plants have life and also feel pain as well as pleasure. In India, cows are milked by first using their calves to begin the flow of milk from the udder. As soon as the first few drops of milk begin to emerge, the milkman forcibly drags the calf away and collects the milk to sell, is this Himsa. Rather, Ahimsa means not doing violence beyond that bare minimum without which we ourselves cannot survive. Gandhi got us freedom by path of nonviolence. Andhra Pradesh was born because of fast unto death by potti sriramulu.

3. Asteyam: This means not taking that which does not belong to one. "Stena" means "stealing"

Myself. No one must be greedy or selfish.

4. Daya: Compassion and sympathy for all living creatures. Hinduism is a "religion" of love,

kindness, mercy, selflessness and rendering assistance to the needy even at great cost to oneself.

5. Kshanti: This is an amalgam of related virtues the combined virtues of patience, forgiveness and tolerance and withstanding suffering.

6. Arjavam: This refers to simplicity, straightforwardness and absence of deceit. One must be open and free from hypocrisy.

7. Madhuryam: Possessing sweetness of disposition and a pleasing and pleasant personality. He is not rude or impolite and comes across as a balanced and likeable person.

8. Dama: This is self control, i.e., the control of passions. One must not allow his improper impulses to the get the better of him. He does not surrender to the demands of his sense organs to perverse limits.

9. Dana: This means to give, to teach, to distribute, to share, to purify and to protect.

10. Akalkata: This means being free of sin. Sin is the reaction to an action. The above mentioned nine values prevent a person from committing a bad deed. This value of Akalkata prevents one from reacting negatively to perceived evil. It does not mean being proactive in remedying the wrong. It merely means not being judgmental and condemning somebody without a full appreciation of the facts and circumstances. It means not adopting a superior, virtuous "holier-than-thou"  (self righteous) mental attitude.

Reincarnation and the law of Karma:

Apart from these basic humanistic values, the Hindism believes in reincarnation and the law of karma. These two concepts are interlinked:

The law of karma says that one reaps as one sows.

Reincarnation is the principle of rebirth and there is no way other than acceptance of this principle of reincarnation by which all human phenomena can be rationally explained.

Acknowledgement: To Pandit Arjun an Neo Vedantist, Visakhapatnam, who has contributed to material preparation.