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I am not an expert on Gita. However, I have been fortunate enough to hear and read Gita in its many forms and interpretations- Gita Saar, Bhagwat Gita, My Gita and now this, – Uncomplicated Gita by Ajit Rao. Each one claims to be the most authentic- original, and relevant. The 700 verses of the Gita delivered by Bhagwan Krishna is a simplified way to the treatise of life and living, the process of righteousness and the path of merging with the ultimate soul. How can that be complicated and be more simplified? However, we all know that the original Gita has remained a bit distant from the masses for its form and language. The Hindus who confirm to follow and even take an oath do not understand and imbibe the great book.
AJIT RAO’s UNCOMPLICATED GITA
Ajit Rao recognised this need and wrote the book UNCOMPLICATED GITA – with lessons for leaders and managers. A book for the modern reader who wishes short synopsis and quick fix understanding- totally simplified and uncomplicated. Something that the reader can easily understand in a language that the reader is comfortable in.
It is not a translation – but to me, a transcreation. It has not a verse-by-verse representation but a representative synopsis of the verses of each of the chapters. These are then followed by Ajit Rao’s simplified take on the subject, qualifying it as Uncomplicated Gita. Till this, all was okay. However, when Ajit Rao tries to bring his 30 years of corporate experience in building brands to draw out the lessons for the leaders and managers, he loses ground. The lessons seem forced.
However, the writer Ajit Rao knows what he was targeting. He tells you straight that this is for the first-time reader modern reader of the Gita. It being for the busy corporate executive is slightly an over-reach.
HOW TO READ UNCOMPLICATED GITA
As a reader, you can read the simplified, uncomplicated Gita verses at the start of each chapter. Maybe skip this and read Ajit Rao’s take on the chapter and its salient points, along with minor lessons for corporate leaders. Or if you are so busy and not really in for Uncomplicated Gita but the corporate learners, go to the end of the book and read the few pages.
I recommend that you take your time and slowly read the verses first and get into the mould of deep-diving into the philosophy and thought process. Once you have done that, go chapter by chapter and read one at a time- Ajit Rao’s take on the learnings. Don’t rush as the subject matter seems iterative and repetitive; the words and the yoga – periods and definitions may cloud your mind. Give it time to do justice to the thought process. There is enough in there to make you rethink. And suppose you take even one, two or three things out of the learnings and imbibe them in your daily routine. In that case, I think the author Ajit Rao would have succeeded in his mission of initiating the first time readers into the beauty of the lessons of the Bhagwat Gita.
NET-NET
BHAGWAT GITA was never complicated. It is one of the most simplified forms of knowledge and the right path delivered by Bhagwan Krishna but delivered to the intellect of Arjuna and Sanjay. At the right place, right time and right order. Ajit Rao has attempted to simplify the uncomplicate Gita for the most common denominator, and he succeeds in the process. Though the basic format of iterative, repeated, relearning and empathises, summaries and synopsis remain, one can not avoid it.
Go ahead and read it- with patience- indulgence- purpose in a Sattvic mode. It will be good even if you have read and heard Gita before.
However, if you are too busy- then just read chapter 9- Raja Vidya Guhya Yoga- The secret royal knowledge, the power of devotion.
SOME EXAMPLES from Uncomplicated Gita
DHARMA- Page 38
Page 38. Dharma literally means ‘That which sustains’. Dharma is a kind of sum total of concepts such as justice, duty, virtue, religion and the right way of living. Another way to understand Dharma is to see it as “one’s purpose on the planet and life”…. Dharma is all about purification ( conquering the undesirable thoughts, expressions and actions) of the mind in life’s journey.
LADDERING OF SENSES- PAGE 51
Arjuna, the senses are so powerful that even they can forcibly sway the mind f even a discerning person who practices self-control.
Those who control and subdue their senses and focus their minds in me are established in perfect knowledge.
Thinking of sense objects, a person develops an attachment to them. From such attachments, arise desire, and from desire, anger arises.
From anger comes the clouding of judgement, and the clouding of judgement leads to the confusion of memory. When the memory is confused, the intellect gets destroyed, and when the intellect gets destroyed, one is completely ruined.
ON ACTION ACROSS PAGES AD CHAPTERS.
Action must be conducted with complete focus, spirit and energy. It must be performed as a matter of duty … The mind must control all its senses, and all faculties must be focused only on the action.
Any action imprisons the individual unless done as a sacrifice. It must be performed as a gratitude, an offering to the divine. It must be performed for the greater good and not with a selfish mindset.
Action must be performed as a role model, as advising or educating or chiding the ignorant on the right action is futile. Ignorant men will be inspired by watching you perform actions with discipline.
Not to be concerned with the results or fruits of the action. Controlling the action is completely in your control, however, the outcome is not in your control. ( this is also what most people will recount about Gita- without understanding the foundation of the thought)
Every person must act based on his Dharma ( his duties), in line with the natural tendencies. The duties born of our nature are easy to activate with a disciplined mind.
ACTION, FORBIDDEN ACTION AND INACTION. PAGE 96
Performance of prescribed duties is considered action (morally right). Actions that are not in line with the scriptures are forbidden actions ( morally wrong). While actions that are performed without expectation of rewards are inaction.
THE MULTIFORM OF DIVINITY PAGE 201
Living beings perceive the supreme divinity in three ways. As Brahman (for those who wish to attain the supreme through knowledge), the formless energy. As Parmatma, the mega soul ( for those who meditate and contemplate) and as Bhagwan ( for those who reach the ultimate through devotion), the personal God can take any form the devotee wishes.
SATVIC, RAJAS AND TAMSI.
Across uncomplicated Gita, the differences and meaning and the importance or impact of the three forms of Sattvic, rajas and tamas are clarified. Here is one such example for Charity – and here Ajit uses the verse from Gita and later explains it in his take on the chapter.
Charity given to a person who deserves it, simply because it is one’s duty to give, without expecting anything in return at the right time and pace, is said to be Sattva ( goodness).
Charity that is given with reluctance and with the hope of returns or expectations of rewards is said to be in the mode of Rajas ( passion).
Charity given at the wrong place and wrong time to an unworthy person with contempt and without respect is said to be in the mode of tamas ( ignorance).
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