Book Reviewed: The Political Philosophy of the Bhagavad Gita by A.V. Rathna Reddy

Political thought reflected in the Song of God In the ancient Indian political system, there was no distinction between an independent state (or a kingdom) and the practice of Vedic Dharma. Both were strongly aligned into one strong political philosophy. One of the earliest political philosophers in human civilization was Chanakya (Kautilya or Vishnu Gupta) known for his classic treatise called “Artha-shastra,” a scholarly text about economics, government, and the society. It provides an account of the political science for a kingdom, policies for foreign affairs, and economics of the state. An example of a code of law in ancient India is the Manusmṛti or Laws of Manu. In Manusmṛti 12.125, it states that “He who thus recognizes in his individual soul (Atman), and the universal soul that exists in all living beings becomes equal-minded towards all, and enters the highest state, the Brahman.” In Hinduism, there is no such thing as heaven, or hell, and there is no sin as taught in Abrahamic faiths. Bhagavadgita teaches dharma, karma, bhakti, and jnana-yoga (spiritual knowledge). Following the principles of dharma and doing one’s duties without seeking the fruits of actions will lessen the desire for material possessions. An individual is given an opportunity to free one’s soul from the redundancy of the cycle of life and death, then find unification with Pure Consciousness, the Cosmic Creating Entity. Bhagavadgita is the sacred scripture of Hinduism. It is known for its philosophical teachings, the social and political significance. During the Indian independence struggle, social thinkers like Mohandas Gandhi, Sri Aurobindo, Bal Gangadhar Tilak, and Dr. S. Radhakrishnan were influenced by its teachings. Gandhi spearheaded his movement by speaking the truth about British occupation in a non-violent manner, restrained by self-control, and resisting colonial rule with civil disobedience for Indian independence. The essence of Krishna’s teachings is found in second and third chapters of the Bhagavadgita. With the right understanding, one does not need to renounce actions, one must only renounce the desire (karma) for the result of the action (fruits of actions). Therefore, acting without desire rewards of such actions would be a self-purification. Bal Gangadhar Tilak was deeply influenced by these teachings. He convinced himself to stay the course and fight on for Indian independence, anything less would be renouncing the actions, and giving up his responsibilities in despair like Arjuna on the battlefield of Kurukshetra. Indian political and spiritual leaders were receiving the same message from Krishna as Arjuna was. The author offers the message of Bhagavadgita and discusses its relevance in political science, but his arguments are diffused and broad. The last chapter that is entitled “Conclusion” look like summaries of each idea of Bhagavadgita that does not connect from one paragraph to another. The book could have focused more on the impact of the teachings of the Sacred Song on Indian political leaders during the freedom struggle. That would have demonstrated its role in a political struggle without invoking the faith system or proselytize its beliefs on people of other faiths. Historically, India welcomed other faiths, Zoroastrians, Jews, Muslims, Christians. It accepted and greeted the birth and growth of Buddhism, Jainism, and Sikhism on its land.