Gita's message of Godlessness and Materialism

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Gita's message of Godlessness and Materialism [Chapter XVI Slokas

7-18, 23, 24]: Commentary by Rajaji (Bhagavad Gita by C.

Rajagopalachari, Published by Bharathiya Vidya Bhavan)

 

WHILE it is true that whatever may be the form of worship God is

reached, the Gita condemns godlessness and materialism in no uncertain

terms, describing the materialist code of life in language that seems

almost to refer to present-day affairs. The materialist does not admit

that there is anything in itself right or wrong.

 

Men born with evil tendency know neither What is right to do to

achieve a good object, nor what is right to abstain from doing to

avert evil; neither purity nor truth, nor even right behavior is

found in them. XVI7

 

The materialist theory of life is stated thus:

The, universe is not based on truth; it is not supported by any

spiritual law; it is not ruled by God; life is brought about by the

coming together of matter, by the attraction of desire, and nothing

else; thus these men aver. Godlessness leads to false ideas of

progress and civilization, exploitation and war. Holding this view of

life, these conscienceless men of small understanding undertake fierce

deeds and become enemies of the world and lead it to destruction.

Seeking to fulfil unstable desires, moved by vanity, self-conceit and

pride, holding to evil ideas obstinately through delusion, they engage

themselves in action with impure resolves. Giving themselves over to

unnumbered cares until death, regarding the gratification of desires

as the highest object, believing firmly that there is nought else in

the world.

Held in bondage by a hundred cords of hopes and expectations,

given over to lust and anger, they seek by unlawful means to hoard

wealth for gratification of sensual desires. XVI12

The pride of power and possessions, be it of the individual, the

group or the nation, and the destruction and anarchy which it leads to

are described below:

"This has been acquired by me today, this purpose I shall gain;

this wealth is mine, and this also shall be mine soon." XVI13

"I have destroyed this enemy; and others also I shall slay. I

rule, I command pleasures, I am successful, I am strong, I am born to

be happy." XVI14

"I am wealthy, well-born; who else is there. that is like me? I

will perform sacrifices, I will give alms, I will enjoy." Thus

deluded by ignorance. XVI15

Agitated by numerous thoughts, enmeshed in the net of delusion,

and addicted to the gratification of desire, they fall into foul

hell. XVI16

Pride of race and the vain glory of so-called culture or

civilization, or even philanthropy cannot save them from the end to

which the sins on which it is all founded must take them.

Vain, stubborn, intoxicated by wealth and pride, they go in name

through the performance of sacrifices for ostentation, contrary to

rule.

Given over to self-conceit, hunger for power, insolence, carnal

desire and anger, these malicious ones hate God in the bodies of

others and in their own. XVI18

Not listening to the inner voice and debasing oneself or doing injury

to others is equivalent to hatred of God, for He abides in the souls

of all men and, indeed, suffers through them. See also XVII6, quoted

in the chapter p. 92.

 

Any code of life based on the satisfaction of mere desire leads to

destruction. In deciding what is good and right, let men be guided by

the experiences of those who have gone before. The inheritance of

knowledge that good and wise men have left behind as the result of

their search for God and Truth is Shastra. It is right that each

generation of the human race should build on ;.he foundation of the

results of the toil of previous generations. Otherwise we must be

engaged like Sisyphus rolling the stone up for ever.

He who disregards the ordinances of the Shastras and follows the

promptings of desire is not on the road to the highest goal, nor can

he attain spiritual power or worldly happiness. XVI23

Therefore, let Shastra be thy guide in determining what ought to

be done, or what ought not to be done. Guided by what has been

declared by the ordinances of Shastra, you should engage yourself in

work in this world. XVI24

 

Conclusion:

Rajaji correctly points out that why we need to understand the

distinction between "right and wrong,good and evil,joy and

sorrow' etc. from authoritative sources. A spiritual person at the end

may be able to discard all distinctions at the time of liberation.

However, he/she needs the guidance and manuals to pursue the life with

the goal of eternal universal happiness. The Gitacharya stresses the

importance of the "discriminating intellect - (vivekam)" to steer the

life on the path of virtue and wisdom.

 

regards,

 

Ram Chandran