The Bhagavad Gita is a timeless masterpiece, described by the renowned thinker Aldous Huxley as one of the most lucid and comprehensive summaries of “perennial philosophy” ever revealed. This spiritual classic has inspired countless interpretations—known as Bhashya in Vedic tradition—that seek to unravel the profound wisdom encapsulated in its 700 verses, or suktas (meaning “well spoken”). As this eternal wisdom calls for fresh perspectives during pivotal moments in history, it is no surprise that the Bhagavad Gita became a potent weapon in the hands of revolutionaries and nationalists during India’s struggle for independence.
The Bhagavad Gita has profoundly influenced intellectual traditions since the time of Sri Adi Shankaracharya, who composed the Advaita Bhashya on the Prasthanatrayi—the triad of the Upanishads, the Bhagavad Gita, and the Brahma Sutras. Following Shankara, Madhvacharya and Ramanujacharya, founders of the other two major schools of Vedanta, also penned their respective commentaries on the Gita. Over time, the Gita has been repeatedly reinterpreted and translated, as each emerging school of thought sought to establish its relevance by offering a fresh lens through which to understand this spiritual text. Consequently, the Bhagavad Gita has transcended its status as a Smriti (secondary scripture) and elevated itself to the level of Shruti (primary scripture).
Among the many interpretations that resonated during India’s freedom struggle are Srimad Bhagavad Gita Rahasya by Lokmanya Bal Gangadhar Tilak and Anasakta Yoga by Mahatma Gandhi, along with a groundbreaking translation by Annie Besant. Besant, the first woman to translate the Bhagavad Gita in 1893—the same year Swami Vivekananda delivered his iconic speech at the Parliament of the World’s Religions in Chicago—presented it to Western audiences as The Lord’s Song, a sacred text akin to the Bible or the Quran. Although Besant had not yet joined the freedom movement, her translation inspired many Indians who later became key figures in the fight against British rule. Meghnad Desai notes in his book Who Wrote Bhagavad Gita? that Besant’s translation may have been the version Aurobindo read while imprisoned in Alipore Jail in 1908. Aurobindo’s subsequent Essays on the Gita would go on to become one of the most profound spiritual and scholarly commentaries on the text.
Even before Besant’s work gained recognition, the Bhagavad Gita had already become a foundational text for the Indian independence movement, thanks in part to the commentaries of Swami Dayananda Saraswati and its influence on Bankimchandra Chattopadhyay’s patriotic novel Ananda Math. While Swami Vivekananda did not compose a formal commentary on the Gita, his frequent and eloquent references to its teachings in his speeches and writings have been compiled into a volume published by the Ramakrishna Mission. These contributions collectively underscore the Bhagavad Gita’s enduring role as a source of inspiration and guidance, both spiritually and politically, throughout India’s history.
Srimad Bhagavad Gita Rahasya and Lokmanya Tilak
Bal Gangadhar Tilak’s connection with the Bhagavad Gita began at the tender age of 16 when he would read verses from a Marathi translation to his bedridden father. His seminal work, Srimad Bhagavad Gita Rahasya, is widely regarded as the first comprehensive modern Indian treatise on the Gita. A scholar of extraordinary depth and a towering nationalist leader of India’s freedom struggle, Tilak viewed the Bhagavad Gita as a profound source of inspiration for the Indian masses. He sought to reinterpret its teachings within both spiritual and political contexts to reshape the destiny of the nation.
The monumental Gita Rahasya, originally written in Marathi, spans two massive volumes totaling 1,210 pages, including a 123-page index. Remarkably, Tilak penned this magnum opus in just 105 days (November 1910–March 1911) while in solitary confinement in Mandalay prison.
This work stands as a brilliant testament to Tilak’s profound wisdom and mastery of both Hindu and Western philosophy and theology. Divided into two parts, Gita Rahasya provides a thorough exploration of the Bhagavad Gita’s philosophical teachings. The first part delves into a scholarly analysis of the text, engaging with major commentaries while drawing comparisons with other religious scriptures, including the Bible. The second part offers a translation of the Gita.
Tilak interpreted the Bhagavad Gita as fundamentally a treatise on Karma Yoga, as indicated by the subtitle of his work. He emphasized that the Gita advocates for action (karma) in accordance with dharma, without attachment to the results. Through his interpretation, Tilak defended the ethical imperative of action and justified both selfless defense and offense when undertaken without personal interest or motive. His perspective on Karma Yoga championed the notion of duty-driven, selfless action, which he argued was central to the Gita’s teachings. Interestingly, we would later see Mahatma Gandhi aligning with Tilak’s interpretation, despite popular narratives contrasting Gandhi’s philosophy of ahimsa (non-violence) with Tilak’s more action-oriented approach.
Tilak’s Gita Rahasya remains a masterpiece, blending rigorous scholarship with an impassioned call to action, and continues to inspire generations of readers.
Anasakta Yoga and Mahatma Gandhi
In June 1931, Mahatma Gandhi wrote an introduction to the Bhagavad Gita in Young India, later incorporated into his commentary. He revealed that his first encounter with the Gita was in 1888–89 through Edwin Arnold’s translation. Like Lokmanya Tilak, Gandhi firmly believed that the sannyasa (renunciation) of the Gita did not endorse complete withdrawal from activity. “The sannyasa of the Gita is all work and yet no work. Thus, the author of the Gita, by extending the meanings of words, has taught us to imitate him. Let it be granted that, according to the letter of the Gita, it is possible to say that warfare is consistent with renunciation of fruit,” he wrote, offering a fresh perspective on the Gita that redefined India’s freedom struggle. Reflecting on its influence in his life, Gandhi stated, “After forty years of unremitting endeavor to fully enforce the teaching of the Gita in my own life, I have, in all humility, felt that perfect renunciation is possible without perfect observance of Ahimsa in every shape and form.”
Gandhi’s Anasakta Yoga stands out among his writings as the most fundamental exploration of his philosophy. In the second chapter, he sought to clarify his interpretation of Ahimsa (non-violence), dispelling ambiguities attributed to him by modern followers. “Even if we believe in non-violence, it would not be proper for us to refuse, through cowardice, to protect the weak. I might be ready to embrace a snake, but if it comes to bite you, I would kill it to protect you,” Gandhi explained, asserting the right to self-defense, whether for an individual or a nation. Delving into the Gita, he highlighted a crucial aspect often overlooked by commentators: “The question Arjuna asks Shri Krishna is not whether it is right to kill. His question is whether it would be right to kill his kinsmen.”
Sri Aurobindo, however, was critical of attempts to reinterpret the Gita as a text promoting non-violence, particularly during India’s independence movement. He strongly opposed what he saw as efforts to desensitize the spiritual essence of the text. Responding in 1923, long before Gandhi’s Anasakta Yoga gained prominence, Aurobindo remarked, “Non-violence is not in the Gita. If, as some people, including the Mahatma, say, the Gita signifies a spiritual war or battle only, then what of Apariharyerthe (inevitable circumstances) and Hanyamane (the body being killed)? What of the shoka—the sorrow for those who are dead? To me, such a reading seems the result of a defect in their mental attitude.”
Aurobindo’s critique underscored the complexity of the Gita’s message, challenging interpretations that framed it solely within the confines of non-violence. Both Gandhi and Aurobindo, in their unique ways, grappled with the Gita’s teachings, offering interpretations that reflected their philosophies while sparking debates that continue to resonate.
Bhagavad Gita and Revolutionaries
In Bengal, the influence of the Bhagavad Gita was more pronounced among the youth and revolutionaries than in any other part of the country. Khudiram Bose, the young Bengali revolutionary who was hanged at the age of 18, ascended the gallows with a Bhagavad Gita slung across his neck—a poignant testament to its impact. Meghnad Desai recounts that when the offices of the Dhaka Anushilan Samiti, the infamous revolutionary organization that waged violent resistance against the British, were raided, officers recovered dozens of copies of the Gita. This remarkable discovery underscored the profound influence of the Bhagavad Gita on revolutionaries during India’s struggle for freedom.
Among the notable contributions to Gita literature by leaders of the national movement are C. Rajagopalachari’s Bhagavad Gita and Kulapati K.M. Munshi’s Bhagavad Gita for Modern Life. Across all interpretations of the Gita by freedom fighters, one theme stood out—Dharma. Even after independence, interpretations of the Bhagavad Gita by scholars such as Dr. S. Radhakrishnan, Swami Chinmayananda, and Swami Ranganathananda shaped India’s national consciousness. These works became guiding lights for national reconstruction and played a pivotal role in India’s journey toward decolonization.
The global relevance of the Bhagavad Gita is reflected in the acknowledgment of its teachings by eminent diplomat and former U.S. Secretary of State Henry Kissinger. In his book World Order: Reflections on the Character of Nations and the Course of History, Kissinger highlights the ethical perspective the Gita can offer to the modern strategic world. He writes, “While Lord Krishna’s appeal to duty prevails and Arjuna professes himself freed from doubt, the cataclysms of the war—described in detail in the rest of the epic—add resonance to his earlier qualms. This central work of Hindu thought embodied both an exhortation to war and the importance not so much of avoiding but of transcending it. Morality was not rejected, but in any given situation, the immediate considerations were dominant, while eternity provided a curative perspective.”
The Bhagavad Gita continues to inspire humanity across generations, offering timeless wisdom that transcends the limitations of time. Its spiritual, philosophical, psychological, ethical, and strategic insights remain unparalleled, guiding civilizations toward peace and harmony. As long as human civilization endures, the Gita’s timely expositions will resonate. Let us hope the world continues to explore its immense potential to build a future grounded in wisdom, compassion, and equilibrium.
References:
The Bhagavad Gita by Annie Besant
Srimad Bhagavad Gita Rahasya by Lokmanya Bal Gangadhara Tilak
Anasakta Yoga by Mahatma Gandhi
Bhagavad Gita by C Rajagopalachari
Bhagavad Gita and Modern Life by KM Munshi
Bhagavad-Gita: The Song of God: Swami Prabhavananda and Christopher Isherwood
Essays on Bhagavad Gita by Sri Aurobindo
Who wrote the Bhagavad Gita by Meghnad Desai
World Order: Reflections on the Character of Nations and the Course of History by Henry Kissinger
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