The Misinterpretation of Bhagavad Gita: Women as Vaishyas and Shudras According to Bal Gangadhar Tilak and Other Scholars

The Bhagavad Gita, a sacred Hindu scripture, has been the subject of extensive scholarly analysis, with various interpretations and critiques over the centuries. Prominent among these are the works of scholars like Bal Gangadhar Tilak, who have challenged certain verses to present a more comprehensive and inclusive understanding of the ancient text. One such verse, which has garnered significant attention, is verse 9.32 of the Gita. This analysis explores the context and implications of this verse, as well as the broader historical and cultural context of the Bhagavad Gita's composition.

Historical Context and Compositional History

The Bhagavad Gita, originally part of the Indian epic Mahabharata, is believed to have been composed during the 11th to 16th centuries during the period of Muslim rule in India. This context has led scholars like Bal Gangadhar Tilak to argue that the text's promotion of casteism was not reflective of the spiritual teachings it purported to convey. The verse in question, verse 9.32, has been subjected to particular scrutiny due to its apparent relegation of women and the lower castes to a position of disadvantage.

Analysis of Verses 9.32-33

Verse 9.32: The verse states, 'of women and Vaishyas and Shudras, sin is the reason why they are born.' This has been interpreted to mean that these groups, due to their societal status, are born into a life of sin or inferiority. Verse 9.33: The next verse elaborates on this, stating that 'of Brahmins, there is no sin if they are of pure conduct.'

According to Bal Gangadhar Tilak and other scholars, this interpretation is problematic and not reflective of the core teachings of the Gita. Tilak's commentary, along with the Gita Press Gorakhpur publication, provides alternative understandings of these verses that challenge the casteist interpretation.

Interpretation through Devanagari and Sanskrit

The Gita was written in a specific script, Devanagari, which was developed in the 11th century. Prior to this, the text existed in oral and older written forms. This historical development is crucial to understanding the text's evolution and interpretation.

Moreover, the use of terms like 'Vaishyas' and 'Shudras' in the Gita has been opened to scrutiny. The Gita Press Gorakhpur, a well-respected publication, offers a more nuanced interpretation of these terms, suggesting that they do not necessarily denote a social or moral inferiority. This interpretation is further supported by the extensive historical and cultural context of the text's composition.

Implications and Criticisms

The implications of verses 9.32-33 are profound, particularly in the context of a text that is often revered for its spiritual and philosophical teachings. Critics argue that these verses promote societal division and hindrance to social progress. Tilak's work stands as a critique of these verses, emphasizing their incompatibility with the broader teachings of the Gita.

Marginalizing women and lower castes through verses like these is seen as a form of social control, justified through religious texts. This interpretation aligns with the wider historical context of the period, which saw the development of caste-based hierarchies and the solidification of social stratification.

Counterarguments and Evidence

Some proponents of the traditional interpretation, often referred to as modern Hindu apologists, claim that verses such as 9.32-33 are misunderstood and that they support the notion of social stratification. They argue that the text's use of terms like 'Vaishyas' and 'Shudras' is simply a reflection of the societal norms of the time and does not imply a moral or spiritual inferiority.

However, evidence cited by scholars like Tilak and the Gita Press Gorakhpur suggests otherwise. The text's promotion of the idea that one's dharma (duty) is determined by birth is seen as a form of oppression. The virtual impossibility of altering one's role in society is a comment on the rigid social structures of the time, which these scholars argue are not reflective of the true spirit of the Gita.

Conclusion

The Bhagavad Gita, with its complex and nuanced teachings, has been subject to a variety of interpretations. Verses like 9.32 and 9.33, which highlight the position of women and lower castes, have been deeply scrutinized. Bal Gangadhar Tilak and other scholars argue that the traditional interpretation of these verses perpetuates a caste-based hierarchy that is contradictory to the text's core teachings.

By critically analyzing the verse and its context, it becomes evident that the Bhagavad Gita, when understood in its broader and original context, promotes a more inclusive and spiritual approach to dharma. It challenges the socioeconomic and ideological frameworks that have been historically attached to it.

As modern readers and scholars, it is essential to engage with the text with a critical and open mind, examining both the traditional and alternative interpretations. By doing so, we can uncover the true essence of the Bhagavad Gita and its timeless wisdom.