THE PHILOSOPHY OF GEETA AND ITS EMBODIMENT IN THE INDIAN CONSTITUTION - BY Adv. Shivesh Kumar Srivastava
THE
PHILOSOPHY OF GEETA AND ITS EMBODIMENT IN THE INDIAN CONSTITUTION:
Author: Adv. Shivesh Kumar Srivastava
Delhi HC & District courts.
Email: shiveshshrivastawa@gmail.com
Mob. NO.: 9780918451
“Role of
Geeta and Its philosophy in establishing an Egalitarian Society”.
Abstract
Those civilizations have always
sustained which never passed through a Zero-thoughts stage, the reason
being that thinking has been fundamental to fundamental thing for human
existence. Therefore, liberty to think,
also, has been an ever-existing freedom. However, for an egalitarian society,
it’s the thoughts of being equal that leads to Equality, and such
thoughts come from a sense of being one or part of one. This is why, the
Freedom of thoughts and expression has been ever recognized, as in Indian
constitution too, and has been the base of how a man would be or a society
would be.
Indian Constitution envisages the egalitarianism
among its masses, in respect of Status and Opportunity and many others,
supposing it to flourish within and result into Unity and Integrity of
nation. Hereby, constitution confers responsibility upon both the stakeholders
of the nation, i.e., Governance system & Public, to discharge
their respective constitutional & citizenry duty/obligation in
achieving the constitutional vision of equality. Such vast duties in the
public interest should necessarily be understood from the angle of philosophies
contained in Shri Bhagwad Geeta for its nature of being extremely broad and
enlightening one.
The concepts which Shri Bhagwadpuran
teaches us i.e., of Nishkam Karma and many more, are of eternal
Nature. The philosophy of Karma and Dharma explained through
its various Shlokas, enlightens the individual to place primacy to their duties
(karma?y-ev?dhik?ras te m? phale?hu kad?chana) and be
compassionate, have equal view and thoughts of wellbeing about
all the creatures of the universe (sarva-bh?ta-hite).
The philosophy of Yoga, KarmaYoga, GyanYoga etc. and Tyag
(Sacrifice) inspires individual to not to be excessively possessive
about the materialistic world, but to sacrifice dearest to dear things for proper
performance of the Duty/ Karma and Dharma.
Further, Shri Bhagwad Puran inculcates that thought process and pure
conscience among individuals which if followed, in its truest sense, will
ultimately lead to the formation of a world of idealistic principle like Peace,
Justice, Equality (?tmaupamyena sarvatra sama? pa?hyati yo ’rjuna; sukha? v?
yadi v? du?kha? sa yog? paramo mata? | | 6.32 | |) and Fraternity and
many more, as its Shloks indicates.
Thus, rather than laying down any
express framework of any particular kind of society, it explains that
elementary knowledge which makes the individual to think about their duties as
per Dharma. Such duties include duties toward oneself, family,
society, country, nation, and ultimately toward entire universe. A Duty
performed in righteous (Dharmapurvak) manner toward everyone in
society shall never lead to the Inequality and injustice.
Therefore, author intends to analyse
those elementary enlightening words of Shri Madbhagwad Puran which professes
and propounds or constitutes the essence of egalitarianism in the relative
perspective of the Constitutional vision of our constitution and further
attempts to emphasize the role of philosophy, contained therein, in inculcating
sense of equality among individuals.
Key words: Zero thought -stage;
Egalitarianism; Status and Opportunity; Unity &Integrity; Stakeholders of
the Nation; Governance system & Public; Constitutional & Citizenry;
Constitutional Vision; Eternal nature; Equal view; Thoughts of Wellbeing;
Proper performance;
Egalitarianism
& Constitution of India.
Right from the preamble to the
provisions and spirit of the Constitution, egalitarianism, that was envisioned
by the framers, has coloured every part of it with deep shade of its limitless
philosophies and scope. The
Egalitarianism which essentially requires equality for people in terms of
rights and opportunities had been the front line thinking among the makers
specially at the time when the country was going through an unprecedented
chaotic and riotous situation due to differences among creeds, colours and
religions. The assumption of equality by the fore-fathers was heavily
influenced by and in accordance with that elementary philosophy of equality
preached in shri Bhagwad Puran when God teaches the “Individuals to see
true equality of all living beings and realise the pain and happiness of others
as if they were their own”[1].
The golden thread of constitutional
spirit as much equality is concerned begins from the Preamble wherein the
Citizens of India pledges to make India a "Sovereign, Socialist,
Secular, Democracy and Republic" Nation and to achieve “Liberty,
Equality and Justice” for themselves and unity & integrity of
nation wherein the fraternity was supposed to breath every minute and flow
through every corridor of society.
The Sense of making India sovereign
in itself requires the citizens to be United which would further require the
absence of differences in national interest. Public with no point of differences
in the terms of national development, places itself on an equal footing and
thus enroot seeds of egalitarianism. Indian historical legacy has proved
to be Karma oriented under the guidance of Dharma. The members of the
constituent assembly also heavily stressed on the self-conferred duties upon
citizens and thus equally made every people duty-bound to make the bright fate
of the country.
By envisioning Secularism[2],
it was intended to make a nation where in although state shall not be concerned
with any religion, but existence of every religion should be made possible with
the intention of Sarva Dharma Sambhav as preached by Mahatma
Gandhi. It’s rightly said that “Indian Secularism Oscillate between Sarva
Dharma Sambhav and Dharma Nirpekshta.[3] The
Equal respect to the view and sacred practices of others is another step toward
egalitarianism. It’s to be noted here that Secularism established neutrality
among religions. But Dharma is far different from Religion. Dharma
“literally means “to Uphold, support and Nourish”. It is System of rule
of law. Dharma is for establishment of stable society and preserve the social
order and progress and prosperity of humankind.[4]
Further Democracy, which centres
people at nucleic place of political philosophy, provides a flattened ground
for development of fraternity and sense of looking one with same eyes and same
views. Democratic thoughts inculcate among people view of holding equal status,
dignity, place in the society and opportunities.
As observed by Hon’ble supreme court
in Minerva Mills “Democracy is not an empty dream. It’s a meaningful
concept whose essential attributes are recited in the Preamble: Justice,
Liberty, and Equality”[5].This
simple philosophy directly connects people at ground to the people in
governance and make the governance duty bound to treat everyone equal in its
view. It’s here that sense of egalitarianism flows from top to bottom and
vice-versa, but it flourishes only at ground levels.
With this vision of democratic
structure, the framers opted for republic system, wherein the head of the state
being representative of entire country, will not hold the chair for ever but
will keep on changing making room of opportunity for every other brothers. Such
system treats every one equal as much opportunity to hold the chair is
concerned.
The philosophy of Egalitarianism was
further nourished by including extremely wide concept of liberty, equality, and
justice. The liberty one side opens the door of diversity in thoughts,
expression, belief, faith and worship and other side is checked by the
systematic barrier to not to lead to inequality. The concept of Equality in
constitution requires state to provide Equality before law and Equal
protection of law.[6] Both the concept being exceptionally broad
mandates the state to be duty bound to treat its citizens with equality with no
possible space for inequality. These equality provisions were mandated to
create a new class of egalitarian society.[7]
The concept of equality being exceptionally dynamic in its nature marches from
past to present and present to future changes, issues and challenges and thus
can’t be matter of a confined interpretation.[8]
Conclusively it can be said that the constitutional framers used both the
expression of equality ex abundanti cautela so that every
possibility of inequality could be eventually excluded.[9]
The concept of Justice
envisioned in the constitution covers broad spectrum of equality and even more
than that. The framers put their goals to achieve Social, economic and
Political Justice, which in the simplest term means to excludes every possible
or apprehended injustice. The social justice has been found to be complementary
to the concept of equality.[10]
Social justice accords the opportunity for every citizen to develop their
personality in every facet of human life and thus putting them on equal
footing. The economic justice
essentially promotes the distributive justice which in its depth was intended
to remove economic inequalities. By envisioning it under the constitution the
framers intended to make Right to equality a meaningful aspect of practical
life of all the citizens.[11]
The Political justice under constitution ensures the strengthening of the
Democracy at grassroot level. By the slogan of One man one vote, Dr. Ambedkar
envisioned the equal place of every citizen in framing of a democracy and
contributing to strengthen it. With such endless vision of a country of
above-mentioned philosophies, the constituent assembly put their content &
intent in the constitution, the reflection of which can be seen in the
preamble.[12]
But, every concept, philosophies
contained in the constitution concludes itself only on two points, i.e. Duties
and Principles, other way say Karma and Dharma. The
Fundamental right establishing the basic principle of human life and their
essentials and Directive principles making one to realise their duties, are
reflection of these two conclusions. The fundamental rights chapter is
collection of those basic principle of human life and society which are
essential for their sustenance as human being.[13]
The constitution confers duties upon
both, the highest constitutional Authority and
upon ordinary citizens[14]
too, be it in context of Authority on
President to declare war/peace, or Citizen’s duty to maintain peace and public
order, of prohibition from discrimination[15],
prohibition of discrimination in equality of opportunity[16]
their voting duties, or duties mentioned under fundamental duty chapter[17],
duty to remove inequalities in income, status facilities and opportunity[18],
and under many others provision of part IV. Further by mentioning functions of
the various authorities, constitution conferred a vast duty upon them, which
was supposed to be discharged in a scrupulous manner, in a way so that
constitutional visions could be attained.
To achieve such a public welfare
vision, nationalistic visions, the performance of such duty need to be
discharged with bonafide intention, without any selfish motive, without a greed
for gain, and many more. In and all the duties need to be performed as Nishkam
karma, as propounded in Bhagwadpuran.
It’s said that the intellectual
patiently listens the words of knowledge and then implements it.[19] The treasury of philosophy in Geeta about
performance of duty in its purest form is the eternal learning which ought to
be adopted in public life. The lord asks, in the Bhagwadgeeta, to be Karma
Yogi (informally one fully engaged with Karma/Duties) with further
direction that result of is not within
your rights.[20] Karma
yogi, neither hates anyone nor desires anything[21],
his only path of life is to perform his duty/karma. Such elementary philosophy
of impartiality and non-discriminatory nature inculcate among individuals the
sense of being one and sense of equality. Thus, it’s really pertinent to
explore the words and shlokas in the Puran which reveal this inherent and
fundamental cause leading to equality.
Elementary
Philosophy of Geeta & Sense of Equality.
The sense of Being one or part of one
is an unrebuttable reason for achieving equality. When lord Krishna says “that
he is the only reason behind the existence of this entire universe, everything
rests in him”,[22]
it reflects that this world with endless diversity has its origination from one
almighty which, meaning thereby, makes us to traces our origin in one cause,
one reason. The Equality is sown hereby.
The scripture teaches the profound
philosophy of unborn soul, which always remains in the purest form.[23]
Soul within the body is neither destructible, nor it can be burnt, shredded nor
affected in any way. [24]
It’s only the body of the creature that changes, not the soul.[25]
The philosophy on the face of it, teaches the Oneness of every creature,
and lays down foundation for equal treatment of everybody, equal dignity toward
everybody. The truest form of Equality before law, the law of god, law of
nature, law of almighty, is reflected in this philosophy.
The God says, everybody goes to him
and becomes fully absorbed to him upon leaving their body at the time of death,
provided they have understood the divine nature of God and become fully free
from worldly consideration, like attachment (Raag), fear, anger
etc.[26],
[27]
No worldly classification like caste, race, etc. has been put therein the
philosophy, it’s concerned only about Jiva. The
conditions put in the shlok is for the purest form of welfare of everyone. The history is evident of the
facts that even the greatest civilization and empire have fallen down and
vanished along with its last piece of evidence because of the presence of
greed, fear, attachment (Raag), lust and demerit like these. The
scripture says to the extent that these demerits are like the gates leading to
the hell of self-destruction and therefore these should be abandoned.[28]
The scripture promoting the
importance of wisdom has always placed Gyani (Gyani)(intellectuals) at the superior
place. The one with true knowledge (Gyan), with the eyes of
divine learning, always looks at everyone equally.[29]
In contemporary world the intellectuals must take a heavy learning from the
philosophy contained herein. The policies of inequalities, and attempt to
promote enmity by the superior class is completely inconsistent with the sense
and spirit of this philosophy of equal view in Bhagwadpuran.
The sense of being one
is a very extreme in-depth doctrine which need to be understood by the
exploration of true knowledge in Righteous manner. It’s the responsibility of
intellectual giants to make this depth concept easy for the common people.
Further, the script goes ahead to lay
down that everyone must see that god existing in every individual.[30]
The god is seated in every individual in the form of soul. That soul in its
purest form is nothing but the God. [31]
To make every living being equal, the philosophy has given more than sufficient
reason by envisioning god seated in every being. The materialist factor that forces the
superior class or individual to make discrimination becomes non-existent, when
this doctrine is invoked. The equality provisions, available in various
jurisdictions, granting equal status makes two classes, one ruling class and
another its subjects. State is obliged to not to deny the equality before law
and equal protection of law.[32]
However, this doctrine places everyone at one footing. No such classification
of superior inferior should exist in the view of this concept of looking God
seated in everyone. However, in societal
interest a governing structure becomes necessary. But the divinity of
individual must always be kept in consideration. By both citizens and ruling
class too. The equality provision is god
made in as much as every living being originates from one and gets absorbed in
one i.e. the almighty.
The Puran further lays down that Lord
Krishna itself says that “it is God that lies in the hearts of every
individual. It’s he who is source of memory, knowledge and also of
forgetfulness. It’s he who is known by all the Vedas and it’s also he who knows
the meaning of Vedas.”[33]
By saying so the scripture teaches to every individual their divine importance,
their duty and their end too. Every living being is one form of God. It’s the
divine form of living being, which in itself consist of depth aspect which
required to be studied. Further, it says that the path of life of living beings
should be the path of knowledge, which means that “Right to Education” is also
inherent part of living being particularly for human. And the end goal of all
the knowledge is to know that almighty who created everything. Such a vast and eternal philosophy, does not
leave any space for things like Inequality and Injustice.
The above-mentioned philosophy of
sense of being one or part of one must be taken by every individual into
serious consideration and be implemented in his daily life. It’s only this sense that could be reason
behind establishment of egalitarian society. The individual need to follow the
path of Yogi, as described in the Geeta. The Yogis who look upon all—well-wishers,
friends, foes, the pious, and the sinners—with an impartial intellect.
The yogi who is of equal intellect
toward friend, companion, and foe, neutral among enemies and relatives, and
impartial between the righteous and sinful.[34]
Such personality is considered to be distinguished among humans.
Above-explained philosophies of
equality and equal view for every living being ultimately constitute a pure
internal conscience of the Individual to have that sense of being part of one.
The liberty of thoughts and faith granted under constitution, if directed and
enjoyed in the tune of the principle propounded under the Bhagwadpuran, will
certainly lead to the establishment of egalitarianism. The philosophies therein
insist from their heart to follow the path of knowledge and do what Gyani
Jana have
been preached to do by the Lord Krishna. it invokes the people to perfrome
their worldly duties, coming out of negative factors like greed, lust, anger
etc., which could ultimately lead to the social justice, . The perfromance of
dutuy in the Nishkam manner will end up the race of being more huge than your companion and
thus leading to the economic justice. To let the equality prevail in the
society, it’s necesary that the duty-circle (Karma Chakra) be
completed in the righteous manner (Dharma Purvak). The
scritpure ask the Individual to the the strongest follower of and have deep
knowledge of Dharma. Even the god says that he incarnates again and again when
the dharma gets defeated.[35],[36]
Implementation of Geeta’s Philosophy in Contemporary world.
Today’s contemporary world has both
kinds of forces prevailing herein, good forces and ill
forces too and both at its apex extreme. The evil forces are causing a
lot to the world community, the repercussion of which is sometime controlled,
sometime managed and sometime left uncontrolled and unaddressed. Good forces are
working to counter the ill-forces, but not with the equivalent intensity. However,
the satisfactory part is that majority is on the side of good forces.
The result of this extremely unbalanced
equation is that today’s society is suffering a lot than any time ever before.
The daily news and incidents are evidence of it. The enhancing crimes,
ecological crisis, environment crisis, particularly water crisis, droughts, air
pollutions, etc. political instability
or crisis, unsatisfactory association of pubic with governance, daily occurring
incident of riots and protests in one or another part of world, communal
homicide, human lynching, scams, etc and many more are the evidences that the
world community is either not having any principle or philosophy-based life or
if it’s having then it’s either confused with or extra conscious about its more
than required principles or philosophies.
It’s for such time that scripture
like Bhagwadpuran and many more, which has been source of a stable life and
learning for centuries, is required to be studied and abided by the society,
individual and lession of that elementary knowledge establishing equality and
welfare of the human kind and of every living being needs to be implemented in
the society in equal manner.
The philosophy contained in Geeta
teaches us to see every living being with God seated in them at their heart.
This leaves no reason for being cruel to one person by another.
The Karma impacts
everyone as per its nature, but the divinity inside everyone needs to be learnt
about and respected. It needs to be
understood that the creator of the universe, always remains in everything
whatever forms the part of this universe. To be respectful to that almighty one
should have compassion with nature. And thus, protection of ecology and
environment is also preached in the scripture.
The Bhagwadgeeta is worldwide taught
and studied for its significance of the humanistic value. The adoption of the
principle of it would lead to the preservation of the those degrading
diminishing human value.
Today when the inequality and
ignorance, in respect of status, opportunity, income etc is prevailing, the
teachings of Bhagwadpuran can be pathbreaking, if studied and adopted by the
individuals. The absence of inequality
will prevent the communal incidents from taking place. The way the number of
heinous crimes is scaling up, be it against individuals or ecology or governance,
it’s proved that the morality level of the individual as well some group has
slept down to the extremely low level.
To combat the situation, one branch reform is not at all sufficient. The
change need from the root level i.e., the internal conscience of the
Individual. Without achievement of its purity with the eternal principles, the
systematic measures are not sufficient to control the crimes. Such principles
mentioned in the scriptures like Bhagwad Geeta and many more attempt to bring
the reform at that level.
Conclusion
& Suggestion.
A country and society are made and
constituted by its inhabitant, peoples and by the environment thereof. System
and governance are very secondary things. And individuals are made by their own
thoughts[37] and
source of thoughts lies in the Philosophies, which are contained and propounded
by the scriptures like Bhagwadgeeta and many more like this.
Therefore, to constitute and form a
society, country of highest ideology, the inhabitants thereof must necessarily
have ideal thoughts, must perform their duty in the ideal manner, must abide by
ideal principles (Dharma). Similarly for egalitarian society,
member of that community must have egalitarian thought like sense of being one
or part of.
To achieve the highest extreme of
success and develop its personality to its fullest extent is the fundamental right
of every one. But such success must not be at the cost of someone’s pain and
suffering.
Person, from person to a Society, and
from society to a nation, the patriotic imagination which philosophers like Chanakya
made, the fundamental basis of such societal formation can only be the thought
process, nothing else.
Scriptures shapes the thoughts of the
individual, belief of the individual, faith of the Individual. Such a shape of thoughts that
ensures nothing but the welfare of the living being, society, country, nation,
ecology and ultimately the universe.
The achievement of Egalitarianism is sine qua non but only in
respect of fundamental things like humanity, dignity status etc. Because, Karma
results according to the extent and intention with which it is performed. So,
one can have a lot and one nothing as result of their respective Karma. It’s
not the fault of anyone but of the doer itself.
Absence of inequality does not lead
to the Equality, rather it’s absence of unsatisfiable race among few Haves and
many Don’t haves that leads to the persistently prevailing unending inequality.
Bhagwat Puran expressly gives solution to this unsatisfactory element when it
says that nothing is yours, all belong to the one that’s god, the almighty.
Rather than getting into race of
achieving more, one should engage in Nishkam karma, serve the “order of
the time”, contribute to the Time-cycle (Kal chakra), universal
cycle (Shritshti Chakra). Doing so is like serving mandate of the
god. Then, one will be able to see that
almighty in everyone and everything, which will be the best method to achieve
egalitarianism.
Therefore,
the bonafide discharge of its duty in Nishkam manner and in
Righteous manner dedicating everything to that almighty and taking every
inspiration from him is the only way to achieve true equality.
[1] ?tmaupamyena
sarvatra sama? pa?hyati yo ’rjuna ; sukha? v? yadi v? du?kha? sa yog? paramo
mata? || 6.32||, Bhagwadgeeta, Shlok 32,
Chapter 6.
[2] Added by
42nd Amendment of the constitution; 1976
[3] H M
SEERVAI, Constitutional law of India, 4th Ed. P. 1259
[4] Varna
parva; Mahabharat, verse-58 ; chapter 69
[5] Minerva
Mills Ltd. & Ors. V. Union of India; AIR 1980 SC 1789
[6]
Art. 14, Constitution of India.
[7] E P
Royappa v. State of TN; AIR 1974 SC 555
[8] i.b.i.d
[9] “Right to
Equality and Indian supreme court”, J K Mittal, The American journal of
Comparative law., Vol. 14, No.3, PP 427
[10]
Air Indian statutory corporation v. united labour union; AIR 1997 SC 645
[11] Suresh
kumar & ors. Dalmia cement (Bharat) ltd. & Anrs etc. V. Union of India;
SC; 25th April 1996
[12]
“Preamble is a key to mind of the framers.” - Sajjan sing v. State of
Rajasthan; AIR 1955 SC 845;
[13]
Maneka Gandhi v. Union of India: 25th January 1978; AIR 1978
Sc 597
[14] Part IVA,
Fundamental Duties,
[15] Article
15 of the constitution of India.
[16] u/a 16 of
constitution of India.
[17] Chapter
IVA, Article 51A of the constitution of India.
[18] u/a. 38,
Constitution of India
[19] ?r?yat??
dharma-sarvasva? ?rutv? chaiv?vadh?ryat?m ; ?tmana? pratik?l?ni pare??? na sam?caret
(PadyamPuran 19/355)
[20] karma?y-ev?dhik?ras
te m? phale?hu kad?chana; m? karma-phala-hetur bh?r m? te
sa?go ’stvakarma?i|| 2.47 ||; Bhagwadgeeta,
Shlok 47 Chapter 2 .
[21]
jñeya? sa nitya-sanny?s? yo na dve?h?i na k??k?hati; nirdvandvo hi
mah?-b?ho sukha? bandh?t pramuchyate || 5.3||; Bhagwadgeeta, Shlok 3 Chapter 5.
[22] matta?
paratara? n?nyat kiñchid asti dhanañjaya; mayi sarvam ida? prota? s?tre ma?i-ga??
iva || 7.7||; Bhagwadgeeta, Shlok 7, Chapter 7.
[23] naina?
chhindanti ?hastr??i naina? dahati p?vaka?; na chaina? kledayanty?po na ?ho?hayati
m?ruta? ||2. 23||; Bhagwadgeeta, Shlok 23, Chapter 2.
[24] i.b.i.d
[25] antavanta
ime deh? nityasyokt?? ?har?ri?a? ; an??hino ’prameyasya tasm?d yudhyasva
bh?rata || 2.18||, Bhagwadgeeta, Shlok 18, Chapter 2.
[26] janma
karma cha me divyam eva? yo vetti tattvata? ; tyaktv? deha? punar janma naiti
m?m eti so ’rjuna || 4.9||; Bhagwadgeeta, Shlok 9, Chapter 4.
[27] v?ta-r?ga-bhaya-krodh?
man-may? m?m up??hrit?? ; bahavo jñ?na-tapas? p?t? mad-bh?vam ?gat?? ||
4.10||; Bhagwadgeeta, Shlok 10 , Chapter 4.
[28] tri-vidha?
narakasyeda? dv?ra? n??hanam ?tmana? ; k?ma? krodhas tath? lobhas tasm?d etat
traya? tyajet || 16.21||; Bhagwadgeeta, Shlok 21, Chapter 16.
[29] vidy?-vinaya-sampanne
br?hma?e gavi hastini ; ?huni chaiva ?hva-p?ke cha pa??it?? sama-dar?hina?
||5.18||; Bhagwadgeeta, Shlok 18, Chapter 5.
[30] sama?
sarve?hu bh?te?hu ti?h?hanta? parame?hvaram ; vina?hyatsv avina?hyanta? ya?
pa?hyati sa pa?hyati || 13.28||; Bhagwadgeeta, Shlok 28, Chapter 13.
[31] upadra?h??numant?
cha bhart? bhokt? mahe?hvara? ; param?tmeti ch?py ukto dehe ’smin puru?ha? para?
|| 13.23||; Bhagwadgeeta, Shlok 23, Chapter 13.
[32] See.
A. 14 of Constitution of India.
[33] sarvasya
ch?ha? h?idi sannivi?h?o , matta? sm?itir jñ?nam apohana? cha ; vedai?h cha
sarvair aham eva vedyo , ved?nta-k?id veda-vid eva ch?ham || 15. 15||;
Bhagwadgeeta, Shlok 15, Chapter 15.
[34]
suh?in-mitr?ryud?s?na-madhyastha-dve?hya-bandhu?hu ; s?dhu?hvapi cha p?pe?hu sama-buddhir vi?hi?hyate ||
6.9||; Bhagwadgeeta, Shlok 9, Chapter 6.
[35] yad?
yad? hi dharmasya gl?nir bhavati bh?rata ; abhyutth?nam adharmasya tad?tm?na? s?ij?myaham
|| 4.7||; Bhagwadgeeta, Shlok 7, Chapter
4.
[36] paritr???ya
s?dh?n?? vin??h?ya cha du?hk?it?m ; dharma-sansth?pan?rth?ya sambhav?mi yuge
yuge || 4.8||; Bhagwadgeeta, Shlok 8, Chapter 4.
[37] “we
are what our thoughts have made us, so take of what you think. Words are
secondary. Thoughts live, they travel far.” – Swami Vivekanand.
*All English translation of Shloks from Bhagwadgeeta taken
from https://bhagavadgita.io/