Guidelines of Good Life

In the course of explanation of sankhya and yoga, Gita lays down very useful guidelines for good life. These could be followed by everyone irrespective of religious and philosophical affiliation. These guidelines are given while describing sthita-prajna, gunatita, and bhakta. The ideal man envisaged by Gita is described while depicting these three. The main features of an ideal man delineated here are elaborated throughout Gita. The concepts of Daivisampat and Asurisampat also bring out these features. Chapters 16th, 17th and 18th lay down detailed guidelines in respect of food, action, speech, and thought. We may notice a few points here.

The most important point for a man to function as a good man and a good member of society is the refinement of his emotions. He has to lift himself from animal level to human level. Passions, anger, hatred, greed etc. have to be tamed and the mind has to be directed in the right direction. Therefore, Gita repeatedly states that one should develop equanimity of mind and should not give room to wrong emotions. ‘Indriyaani niyamya’, Advestaa sarvabhutaanaam’, ‘Nirvairah Sarvabhutesu’, Sukhaduhkhe samekrtva’, Siddhi asidhyoh samo bhutvaa’ and many other similar observations of Gita hammer the idea that one should not allow his emotions to have a sway over his reason. Gita puts the characteristic of such a person as ‘one who does not provoke any one nor himself is provoked by any one’ (Yasmaan na udvijate lokah lokaat na udvijate cha yah). This is the foundation of all good conduct.

Such taming of emotions requires good analysis of the nature of men and matter. Therefore, Gita elaborately analysis the saattvika, raajana, and taamasa nature of men and matter. Enlightenment, activity and dullness are the three important aspects of man. These are reflected in the behavior, food, thought, attitudes, actions, purposes, associations, ambitions and all other aspects of life. These are all minutely analyzed in Gita. This analysis helps one to interospect and improve.

With the correct understanding of the nature of men and matter, and taming of emotions, one is qualified to pursue an active and meaningful life. Work is life. One has to discharge one’s duty courageously and faithfully. ‘Yogah karmasu kausalam’. 

The philosophy of action propounded by Gita has three important aspects: 

1. Do your duty courageously and faithfully. 
2. Do not transgress into other’s duty. 
3. Do not withdraw from your duty out of the fear of failure, incompletion or any other extraneous consideration.

These guide-lines laid down in Gita are universal and very simple to imbibe. The spiritual and theistic framework in which these guidelines are laid down has enriched their appeal much more.

The entire teaching of Gita is beautifully summed up in a Gita verse:

mathkarmakRith mathparamah madhbhakthah saNgavarjithah | nirvairah sarvabhootheshu yah sa maamEthi pANdava || XI-55 

Reference: Gita Bhashya & Tatparya

Philosophy of Duty

One is enjoined to perform one’s duties only; but not with the expectation of results. No duty be undertaken with the motivation of results. Nor, one should be indifferent towards one’s duty on the ground that he is not interested in the results (II-47).

This philosophy of duty is a turning point in Indian cultural history. It is directly in contrast with the view of vedavaadaratas mentioned above. While the Vedavaadaratas or those who went by superficial meaning of the Vedas insisted that deeds are to be taken for the respective results, the philosophy of duty held by Gita insists that deeds that are svadharma be undertaken as svadharma without the motivation of results. Performance of one’s duty in dedication to God with deep devotion is an end by itself and not a means excepting the knowledge and grace of God. 

This theory of deeds is known as nishkaamakarma theory or nivrttakarma theory as against kaamykarma theory of mimamsakas. 

Three important points are involved in this theory: 
1. One has to undertake one’s duty because it is a duty. 
2. Results should not be the motivation for undertaking any deed. 
3. None should give up or be indifferent towards his duty on the grounds that he is not interested in the results or there are no results. Such performance of duty has to be in dedication to God with deep devotion to him. 

This is the Gita theory of Nishkaamakarma. 

Reference: Gita Bhashya & Tatparya