Spanning three millennia, the ancient Bhagavad Gita and the modern Indian Constitution form two powerful cornerstones — one shaping timeless wisdom, the other steering the nation’s future[1]. The Gita is considered the embodiment of ‘Dharma,’ which motivates us to perform our duties in the light of selflessness. Simultaneously, it absorbs the present spirit of justice and liberty used in the Constitution. Mahatma Gandhi always lived up to the ideals of the Bhagavad Gita when he declared, “When doubt haunts me, and I see not one ray of hope, I turn to the Gita[2].” Similarly, the Constitution prescribes moral leadership and integrates people inside India by reaffirming the same sentiments.
Bhagwat gita: a source of timeless wisdom
Caught amid the Mahabharata War at Kurukshetra, Arjuna was troubled by the prospect of slaying his kin and revered guru. The Mahabharata War was one of the most extraordinary occurrences in the Indian mythological world, wherein two groups of cousins, the Pandavas and Kauravas, battled for the throne of Hastinapur. Heaving under the pangs of sorrow, he once considered leaving the battlefield. At this moment, it was that the charioteer, Shri Krishna, intervened with wisdom and guided Arjuna to discharge his duty[3].
Similar to Arjuna, we all face inner battles and need guidance. Krishna turns out to be the Sarathi for Arjuna but shows that even with divine support, humans have to act independently. This journey unfolds as we strive to align with Dharma, which is ‘duty’ or ‘righteousness’- the central approach of the Bhagavad Gita. A Sarathi is a guide who helps others navigate through the turbulent phases of life, forcing them to meet their inner weaknesses and win the battle against those weaknesses. The central teachings of the Gita have been well summed up in the following words of Annie Besant:
“It is meant to exalt the aspirant of the lower grades of renunciation. Where things are renounced to the mother heights, where desires are dead, and where life is given up to the calm and ceaseless contemplation, while his body and mind are actively engaged in performing the duties that come to him in the way of his life[4].”
The Bhagavad Gita teaches people how to achieve their obligations in all walks of life, including governance and social responsibility, leadership, and sustainable development. Instead of promoting renunciation, it promotes detachment while performing one’s obligation. And then comes a life of significance and fulfillment. It also guides living by Dharma and keeping equanimity under adversity. It provides for a balanced engagement with detachment. Ultimately, this paves the way for enlightenment and inspiration, offering valuable insights for modern times.
The preamble and the gita: shared values of justice and liberty
The Preamble of India’s Constitution begins with “We the people of India,” which personifies inclusiveness and equality and represents unity in diversity. As the supreme law, it informs governance and citizen rights issues and even reflects on power dispersal. In the Bhagavad Gita, Krishna says, “Vidya-vinaya-sampanne brahmane gavi hastini Shuni chaiva shvapake cha panditah samadarshinah”, emphasizing that a wise man, through his knowledge, sees all beings alike-be it the Brahmin, or cow, or elephant, or dog, or the dog-eater-a single essence, melted into one.
Illusion of justice
The Preamble of the Indian Constitution hails justice in all its forms, social to economic to political Krishna teaches Arjun in Chapter 4, Shlokas 7-8, “yadda yada hi dharmasya, glanir bhavati bharata, abhyutthanan dharmasya tadatmanam srijamyaham,” and promises to restore Dharma at every step where injustice prevails. Thus, both emphasize the requirement for re-establishing equilibrium and poise and, therefore, each highlights the resemblance between the two ideals of justice- the one of equity advocated by the Constitution and the other of Dharma taught by Krishna.
Equality of status and opportunities
The Preamble’s goal of “equality of status and opportunity” comes as a perfect fit with Gita’s message in Chapter 6, Shloka 9, which states, “suhrinmitraryudasinmadhyasth dveshbandhushu sadhusvapi ch papeshu sambuddhirvishishyate,” and asks for equally treating everyone, including enemies and others. Similarly, the Constitution promises equality before the law for all.
The gita and fundamental duties: aligning personal and national responsibilities
Article 51A of Part IV of the Indian Constitution defines the fundamental duties of citizens. It begins with, “It shall be the duty of every Indian citizen.” Krishna says, “Karmanaiv hi samsidhhimasthita janakadayah loksangrahmevapi sampashyankartumahrsi,” while Shloka 16 in the same chapter states, “evam pravartitm chakram nanuvartaytih yah aghayurindriyaramo mogham partha sa jeevati[5]”.
Thus, it becomes within the fold of saintly kings like Janaka of Mithila, who attain enlightenment, provided they diligently discharge their duties. He further warns one to act to benefit society and sustain social order. He writes in another verse, “O Partha! Those who abandon the duties prescribed by natural law, seek after personal indulgence, live fruitless lives, and are burdens to society.” The Bhagavad Gita and the Constitution regard the fullness of being irrespective of status or position. In this sense, the message of law to its part, as well as the spiritual point of view, is that every human being has to fulfill his duties toward society and, if not fulfilled, lessen and lose the value of life.
Conclusion
Timeless values of justice, fairness and freedom unite in the wisdom of the Bhagavad Gita and the framework of the Indian Constitution. The Constitution’s tenets of equality and justice, forming the core of India’s socio-political structure, find a semblance of expression in the dharma-oriented Gita lessons. While citizens’ duties are codified in the Constitution, the Gita encourages selfless fulfillment of duty by synthesizing traditional knowledge of the law with contemporary legal principles[6]. This beautiful balance reminds us of the fact that both of these texts are trying to improve society’s welfare and human behaviour. Together, they produce a sacred alliance between practice and philosophy in any country’s development, including India.
[1] Ranganathananda, S. (2000). Universal Message of the Bhagavad Gita: An exposition of the Gita in the Light of Modern Thought and Modern Needs. Advaita Ashrama (A Publication House of Ramakrishna Math, Belur Math).
[2] Chandra, R., Ranjan, M., & Ranjan, M. (2022). Artificial intelligence for topic modelling in Hindu philosophy: Mapping themes between the Upanishads and the Bhagavad Gita. PLoS One, 17(9), e0273476.
[3] Sen, A. (2019). Amartya Sen-The Argumentative Indian _ Writings On Indian History, Culture And Identity-Penguin Books Ltd (2005). pdf.
[4] PARAMAHANSA YOGANANDA, Autobiography of a Yogi (SELF-REALIZATION FELLOWSHIP 1946).
[5] A.C. BHAKTIVEDANTA SWAMI PRABHUPADA, Bhagavad Gita As It Is, 261-263 (1972 EDITION).
[6] Chhibber, P., Ostermann, S. L., & Verma, R. (2018). The State as Guardian of the Social Order: Conservatism in Indian Political Thought and Its Modern Manifestations. Studies in Indian Politics, 6(1), 27-43.
Author: Jaskeerat Singh and Jahnavi Choubey are 2nd year BBA LLB (Hons.) at School of Law, Christ (Deemed to be University, Bangalore)
