THE BHAGWAD GITA: A
ROADMAP FOR MENTAL WELL-BEING
Dr. Deepa Vanjani, Head, Department of English, P.M.B.G.
Science College, Devi Ahilya Vishwavidyalaya,
Indore
“यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानंसृजाम्यहम् ॥ परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥“ ( Bhagwad Gita: 4.7)
In this shloka, Lord Krishna states
that he shall descend whenever there is decline in righteousness and rise of
irreligion, in order to destroy evil and establish dharma. The Bhagwat Gita, a part of the
epic Mahabharata, is a sermon Krishna delivered
to Arjuna on the battlefield of Kurekshetra. The treatise
unfolds a deep philosophy of the soul’s immortal nature, of Karma and right action, Sankhya and Yoga. The knowledge imbued
in the Gita is so profound that it has been interpreted by many and needs
several readings before one grasps the subtle layers of meanings embedded
within the text. The principles enshrined in it are for everyone, irrespective
of religion, race, and nationality; for they are life principles
that unfold practices of right deeds, right thoughts, humility, righteousness and
many more. In a world torn by war, in times when mental health has become a
global challenge with loneliness, depression and anxiety impacting lives, the Gita is a refuge, a book that
answers many complex questions. It is therefore that it is an integral part of
Indian culture. One needs to view it not just as a religious text, but as a
handbook that deals with multifarious facets of life.
Keywords: Krishna, Dharma, righteousness, Karma, life principles,
mental health.
“ The Geeta”, said Mahatma Gandhi, “ Is the
universal mother”( p. XI).
The Bhagwad Gita (B.G.) has its
origins in a very remote past. The sermon Lord Krishnadelivered to Arjuna in
the battlefield of Kurekshetra
is preceded by an earlier version:
श्रीभगवानुवाच
इमंविवस्वतेयोगंप्रोक्तवानहमव्ययम्।
विवस्वान्मनवेप्राहमनुरिक्ष्वाकवेऽब्रवीत्॥१॥(BG, 4:1)
The shloka can
be understood
asfollows :Lord Krishna delivered this Yog or
relationship to the supreme, to the Sun god Vivasan, who then passed it on to
Manu, the father of mankind, who then gave it to his son Iksvaku. The Brahma-saṁhitā and the
Mahabharata both trace he history of the Bhagwad Gita. The version which
Krishna delivered to Arjuna is some five thousand years ago while the one given
to Vivasan even before the birth of Manu, it’s estimated date
goes back to about two million years ago.
This ancient
text permeates Indian life and has impacted yogis, seers, philosophers and
laymen alike. The Bhagwad Gita begins with
the word Dharma which shouldn’t be interpreted as religion. It includes in its ambit duty, just deeds, ethics , and life
management.:
धर्मक्षेत्रेकुरुक्षेत्रेसमवेतायुयुत्सवः। ( BG 1:1)
It is thus that
one needs to go into its many layers to be able to apply its principles to contemporarychallenges.
Answers to
Mental Health Issues in the Bhagwad Gita
Hamlet, the protagonist in William Shakespeare’s tragedy Hamlet: The
Prince of Denmark, suffers due to his dilemma, to the extent of becoming
delusional, unable to perform his duties or to take action to avenge his father’s murder, as ordained by the ghost
of senior Hamlet. This mental afflictionaffected Arjuna, the
warrior Pandava, who refuses to fight his kinsmen in the battle of Kurekshtra.
He lays down his arms when the warring armies of the Pandanavs and the Kauravas are facing each
other in the battlefield. It is Lord
Krishna who awakens him from his delusional slumber and inaction, showing him
the path of Dharma ( righteousness) and Karma (
action ), manifesting himself in his divine form. Arjuna’s faye could have been akin to
that of Hamlet’s. In the presentscenariomental health has
become a challenge, especially in the post- Coronatimes. The
penetration of AI and digitaltechnology in human lives
has risen manifold, setting in an isolation and individualistic mindset. The
Bhagwad Gita has answers.
First, let us
look at some factors which become causal in afflicting mental health:
·
Procrastination
·
Inaction
·
Indecisiveness
·
Physical health
·
Financial problems
·
Relationships
·
Calamities, both natural and man mad
If we consider
these points, and apply them to the Bhagwa Gita and the solutions it offers, we
need to begin right at the beginning:
1.
Arjuna Builds a Case
Standing
between the warring armies, Arjuna loses the desire to confront his kinsmen. He
tells Krishna that his body quivers, he cannot hold his bow, that he sees the
futility of fighting his clansmen, that it is evil to indulge in the killing of
his brothers and teacher and other elders.
1.1.
Inability to Transcend the Individualistic Ego
This is his inaction, going against his ‘
Dharma’ for Dharma means that which is one’s true nature . It also shows his
individualistic ego consciousness which doesn’t let him see the larger picture
of the war being a necessity as both families are upholding their own
principles. He has a limited vision created by own ego which causes mental
confusion. After having put forth all his points, he makes the ultimate
statement that he would not fight.
During this
entire monologue, Krishna is silent.
Krishna’s
solution:
Krishna delivers to Arjuna a solution that is
loaded with wisdom:
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे |
गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: || ( BG 2.11)
“You have grieved for those that should not be
grieved for; yet, you speak words of wisdom. The wise grieve neither for the
living nor for the dead.”
The sense of dejection is born when one views
life as being bound with physical limitations. Going beyond these is the way
one experiences liberation, as also clinging to sensory perceptions:
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदु:खदा: |
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत|| ( BG 2:14)
Overcoming failure or pain is a choice a person
can make by coming to realise that nothing can remain the same, all sensory
perceptions and experiences are also impermanent. Everything has a beginning
and an end.
Krishna adds that only the one to whom
pleasure and pain are the same, is not afflicted by these impermanent experiences.
1.2 त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥ २० ॥ ( BG 4.20)
2.
Life Management
Skills:
2.1.
Steady
Mind:
दुःखेष्वनुद्विग्नमनाःसुखेषुविगतस्पृहः।
वीतरागभयक्रोधःस्थितधीर्मुनिरुच्यते॥( BG 2:56)
Interpreted as : To
be ‘ sthitpragya’, a mind and consciousness that is
unwavering, contributes to making right decisions which is must for successful
business practices
Krishna, in chapter 2, advises Arjuna to have a
steady mind. This firm and unwavering mind is a remedy for the indecisiveness we are faced with today. The Flying
Officer of the National Cadets Core Air Wing Unit of PMBG Science
College opines, “ The Bhagwad Geeta is the ultimate teacher.
There is no answer that’s not found in it, no problem for
which there is no remedy.”
2.2.
UpholdingWhat is Right:
परित्राणायसाधूनांविनाशायचदुष्कृताम् |
धर्मसंस्थापनार्थायसम्भवामियुगेयुगे || (BG 4:8)
This can be interpreted as - Lord Krishna emphasises the
annihilation of evil and establishment of Dharma. Following the right path,
upholding Dharma in one’s business practices, can build a strong personality and nation. Here one must focus on the necessity of weeding out evil and upholding what is right. Treading the
wrong path for short term gains and selfish interests or for harming others
is not the right way. It is bound to have some sort of repercussions.
2.3.
Knowledgeas the Ultimate Weapon
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ ( BG
4.42)
Therefore, the doubts which have arisen in your
heart out of ignorance should be slashed by the weapon of knowledge. Armed with
yoga, O Bhārata, stand and fight. The darkness of ignorance can be
dispelled by the light of knowledge and knowledge is power. This power is the
stepping stone to success.
3.
Overcoming
Conflicts:
3.1 त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: |
काम: क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् || (16:21)
There are three gates leading to the hell of
self-destruction for the soul—lust, anger, and greed. Therefore, one should
abandon all three.
Interpreted as: Greed, mentioned in this verse,
is the gateway to hell. Consumerism, exploitation, over use of resources are
all results of greed which have given rise to health and environmental hazards.
The more a person gets enmeshed in greed and lust, the more possibilities of
being digressed from the right path. Similarly, unfulfilled desires give rise
to anger. In as way it’s a trap man creates for himself.
Greed
generated by desires becomes obsessive. This creates familial and
societal disruption, apart
from personal obsessive disorders and conflicts. Practising
self-control is the mantra we get here.
3.2ध्यायतोविषयान्पुंस: सङ्गस्तेषूपजायते |
सङ्गात्सञ्जायतेकाम: कामात्क्रोधोऽभिजायते || ( BG 2: 62)
While
contemplating on the objects of the senses, one develops attachment to them.
Attachment leads to desire, and from desire arises anger.
Interpreted as: Excessive
attachment to objects gives birth to desires. Desires make a vicious cycle in
which one loses discretion of right and wrong which leads to corrupt practices.
This makes the social order collapse in the long run. Desires never end,
chasing them is an endless marathon. There is one thing after another, then
dissatisfaction and frustration and mental chaos.
The obsession resulting from greed is akin to the obsession
with sense generated desires, which in turn lead to crimes. Humans have this hubris-nemesis
syndrome.
3.3.तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मन: |
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत || (BG
4:42)
Therefore, with the sword of knowledge, cut
asunder the doubts that have arisen in your heart. O scion of Bharat, establish
yourself in karmyog. Arise, stand up, and take action!
Interpreted as: Knowledge has the capacity to destroy doubts. For an
unwavering mind, karma( action) is important and therefore vanquishing doubts
that assail us with the potent weapon of knowledge, an individual needs to keep his attention on his karma or
actions.
4.
Humility as the Ultimate Gift
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति य: |
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा || ( BG
5:10)
Those who dedicate their actions to God,
abandoning all attachment, remain untouched by sin, just as a lotus leaf is
untouched by water.
These are deep philosophical viewpoints.
Krishna has encapsulated in this philosophy some very potent remedies which in
a way are the guiding principles of life. The thing is that man has sort of
lost track of these. It is time to find one’s way back to the fundamentals.
Everything begins with the kind of thoughts we nurture. Our thoughts make us.
Krishna’s philosophy works on thoughts and if reinforced time and again these
can be great learnings.
5.
Dealing
with Procrastination:
अयुक्त: प्राकृत: स्तब्ध: शठो नैष्कृतिकोऽलस: |
विषादी दीर्घसूत्री च कर्ता तामस उच्यते || ( BG 18:28)
Ignorance is a tamsic trait, one that leads to
sloth, deceit and procrastination. The word ‘ dirghsutri’ deserves attention
because it has been interpreted as been akin to procrastination.
A questionnaire based
on questions related to the Bhagwad Gita and its relevance and its relation to
mental health was floated among students from various colleges as well as working
professionals. The graphical representation of the questions gives an insight
into mindsets, problems most people face and the embeddedness of the Gita into
the Indian way of life.
1. Which among these are challenges that concern you most?
2. Have
you read any sholka/ chapter of the Bhagwad Geeta?
3.Which are the
major factors contributing to mental health issues?
4.Have you felt
depressed in the recent past or experienced moods swings for long periods of
time?
5.Are
youngsters facing mental health challenges in the present scenario?
6.
Which do you think is a greater problem,
financial difficulties or physical conditions?
7.
This question
was related to a Shloka from the Gita and the answers received were analytical
ones which have been summarised as follows:
|
Lमात्रास्पर्शास्तु कौन्तेय भारत
of
happiness and distress. These |
||
|
This shloka from
the Bhagavad Gita (BG 2.14) is a profound teaching on
equanimity and resilience in the face of life's inevitable ups and downs. It inspires us to develop
resilience and equanimity, understanding that life’s dualities are natural
and temporary. By tolerating these fluctuations with a calm and composed
mind, |
Suggestions:
Ø Some shlokas of the Bhagwad Gita can be
included in the syllabus at school level right at an early age.
Ø They should be interpreted for the benefit of
students and projects or field works can be included for practical enforcement
of these learnings.
Ø The purpose is building healthy minds and
strong characters. If our youngsters can be channelised right from an early
age, a number of complexities arising from social media, drug abuse, anger and
depression can be curbed.
Even Albert Einstein was inspired by the Gita
and he strongly believed in the power of spiritualism. For him religion and
science coexist. So even in this world of rapidly revolving technology and
scientific discoveries, uplifting the spiritual quotient can serve as a panacea
for many ills societies are suffering from.
References:
· Swami Mukundananda.( 2014). Bhagwad Gita – The
Song of God. Retrieved from
https://www.holy-bhagavad-gita.org/index
· Swami Prabhupada, ABS.(1972). Bhagwad Gita As It Is. Bhaktibedanta
Book Trust International. Los Angeles. Retrieved from https://vedabase.io/en/library/bg/4/advanced-view/#bb1146
· Swami Chinmayananda. (2000). The Holy Gita. Mumbai. Chinmayananda
Book Trust