Mahatma Gandhi and the Bhagavad Gita: A Path of Non-Attachment and Nonviolence

One of the central tenets of Mahatma Gandhi’s philosophy was his interpretation of the Bhagavad Gita. While many individuals derive different meanings from this ancient Hindu scripture, it was Gandhi’s unique perspective that fundamentally transformed the way the world viewed the text. When one reads about Arjun listening to the Bhagavad Gita before the Kurukshetra War, contrasted with Gandhi’s nonviolent stance, it becomes clear that it is not the Bhagavad Gita itself but our interpretation and application that matters.

The Relatability of the Bhagavad Gita

The Bhagavad Gita presents a profound dialogue between Lord Krishna and the warrior Arjuna. The idea that sannyasa (renunciation) was not the only pathway to moksha (spiritual liberation) resonated deeply with Gandhi. As he himself dedicated his life to both seeking truth (Satya) and performing actions (Karma) without attachment to their outcomes, he believed that the Bhagavad Gita could be practiced in one's everyday life.

“Religion which cannot be practiced in one's daily life is not true religion,” Gandhi often stated. The Bhagavad Gita, he believed, was accessible to anyone, whether a scholar or an ordinary person. Its language was easy to understand, and its ethical teachings were practical in application. Gandhi observed, “The Gita is as easy to understand as it is to be followed by the common man,” emphasizing its accessibility and applicability.

Paths to Spiritual Liberation

The Bhagavad Gita offers various paths for spiritual seekers, including jnana (knowledge), karman (selfless action), bhakti (devotion), and raja (yoga of concentration). Gandhi emphasized that one could choose the path that suited their nature. His interpretation highlighted the ultimate goal of all these paths: performing actions with detachment and surrendering one’s ego to God.

For Gandhi, the Bhagavad Gita was not just a spiritual guide but also a practical ethical guide for living. He turned to the text for strength, solace, and moral-spiritual guidance during dark moments. He had memorized several shlokas (verses) and practiced these precepts to restore his mind’s serenity. He once said, “Earthly mother may sometimes fail or disappoint, but not this Spiritual Mother.” He also published anasakti yoga, his translation of the Bhagavad Gita into Gujarati, as a testament to its importance.

The Significance of Anasakti Yoga

Gandhi published the Anasakti Yoga on December 3, 1930, the first day of his famous Dandi March. This interpretation of the Bhagavad Gita was based on his personal experimentation and experience. Gandhi claimed that the Gita implicitly taught nonviolence through the principle of non-attachment. This nonviolent interpretation led to significant consequences, including his assassination by Nathuram Godse on January 30, 1948.

Godse criticized Gandhi for his belief in nonviolence, stating that Gandhi was “a violent pacifist who brought untold calamities on the country.” Godse believed that figures like Shivaji, Rana Pratap, and Guru Govind were more successful in their leadership and would have remained enshrined in the hearts of their people. He saw Gandhi’s efforts to bring Hindu-Muslim unity as futile, leading to Hindu suffering, and condemned his involvement in the Khilafat movement, which he believed disrupted national unity.

Despite these criticisms, Gandhi remained resolute in his belief that the Bhagavad Gita’s message of nonviolence and renunciation could guide individuals towards true freedom and liberation. His interpretation of the text continues to influence millions around the world, emphasizing the power of nonviolent action and spiritual practice in the pursuit of justice and peace.

Through his life and words, Gandhi exemplified the Bhagavad Gita’s teachings, showing that the application of these ancient wisdoms can lead to profound personal and societal transformation.