Hajarimalmuni Smruti Granth

Author(s): Shobhachad Bharilla
Publisher: Hajarimalmuni Smruti Granth Prakashan Samiti Byavar

Page 1025

७२ : मुनि श्रीहजारीमल स्मृति-ग्रन्थ
of the law of karma, or its equivalent--this verse, for example: "In whatever way men resort to Me, even so do I render to them." (4:11) -- he said :
"If it be true that God metes out the same measure to us that we mete out to others, it follows that, it we would escape condign punishment, we may not return anger for anger
but gentleness against anger."18 The varnashrama dharma, as found in the Gita, was an integral part of Gandhi's socioindividual ethic. Though his insistence on the necessary role of varna was misinterpreted and misused by the social reactionary, it is true that his understanding of varna is the weakest spot of his whole philosophy. Gandhi's life and words are proof that he believed implicity that all men were born equal. His acceptance of the classical fourfold division of varna was based on a functional division for service and, in his eyes, unrelated to status. The basis of varna in the Gita, gunas and works, Gandhi interprets not solely as the character and ability with which one is born, but makes one's varna synonymous with the varna into which one is born : "The law of varna is nothing, if not by birth."20 Thus Gandhi interpreted varna as 'the following on the part of us all of the hereditary and traditional calling of our forefathers, in so far as the traditional calling is not inconsistent with fundamental ethics, and this only for the purpose of earning one's livelihood."21 Gandhi explained the importance of varno on the grounds that the humble acceptance of one's father's profession easily ensured one's livelihood, and by thus minimizing the energies used to create material wealth varna maximized one's energies for "spiritual pursuits". 22 Though admitting that qualities attached to varna can be acquired, he said: "We need not, ought not, to seek new avenues for gaining wealth. We should be satisfied with those we have inherited from our forefathers so long as they are pure.'23 Gandhi's interpretation of varna, in my humble opinion, does not correspond to that of the Gita, but rather reflects an unseemly obeisance to the bequest of the past. Varna in the Gita is not a tribal, but an occupational division, and one's varna does not necessarily correspond to the varna into which one is born.?! Gandhi's emphasis on self-denial and the minimization of one's material needs was undoubtedly partially generated by his mission to minimize the suffering of the people. The role Gandhi chose to play was a difficult one; the distinction between religious and political motives is not always clear. Any other criticisms of Gandhi's understanding of the Gita must center around his allegorical interpretation of the Gita. In my opinion the peculiar setting of the Gita defies mere allegorical interpretation. Unlike the Upanishads which are dialogues between a forest dweller and an aspirant, the Bhagavadgita's message is occasioned by a moral, spiritual, intellectual, emotional and conative crisis in the life of a warrior, a man of action. The setting and resolution of the problem emphasizes the intersection of the timeless with time, and marks a distinct shift from Upanishadic speculative philosophy to practical religion. If the Kauravas are not solely the lower impulses in man, and the battlefield not merely man's body, then we must conclude that the Gita accepts warfare, if the battle is a necessary one and demanded by a
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