Bhagavad Gita and the Indian Constitution: A Review of Obligations, Privileges, and Justice

The Bhagavad Gita informs the ethics, and the Indian Constitution declares the law in Indian society. Whereas the Gita gives moral directions, the Constitution offers legal provisions. To this extent, the finding that emerged in this paper was that the Preamble, the Fundamental Rights (Part III.[1]), and Duties, together with Gita’s verses, were part of making the Ethical-Legal System of India.

Lawlessness and Rectification:

Krishna and the Rule of Law in Bhagavad Gita, Ch. 4 Verse 7[2], Krishna declares:

‘It is written, where there is iniquity, anyone for it and a general wallowing in sin, I come down again.’

This message can be understood as an allegory of how the Indian Constitution treats social chaos and anarchy. Similarly, Krishna’s divine intervention means the highest goal of the people’s will, which is to reform injustices with the help of legal justice.

In the same way, the judiciary has been provided to protect Fundamental Rights enshrined in the Constitution. Similarly, Krishna’s appeal also indicates the balance wheel ‘law.’

Liberty and Imperfections: Action in the Face of Fault

The Preamble to the Indian Constitution guarantees citizens Liberty of thought, expression, belief, faith, and worship. This principle aligns with Bhagavad Gita Ch. 18, Verses 47-48[3], where Krishna advises:

“It is better to engage in one’s duty, even though one may perform it imperfectly than to engage in another’s duty perfectly.”

Krishna justifies that all human activities have inherent flaws to the extent that those flaws become the stepping stones toward evolution. Like this, the Constitution grants us freedom, informing us that mistakes are necessary for individual and societal growth. The liberty in the Gita and the Constitution is not a liberty from error; instead, it is a liberty to learn from mistakes and strive to improve as long as one does not harm others.

Equality and Brotherhood: Building the Foundation to a Harmonised Society

The Preamble grants equal rights and equal opportunities. This notion resonates with Bhagavad Gita Ch. 6, Verse 9[4], where Krishna says:

As is said: ‘Wise to those who are friends and foes, the pious, the sinners – he is more advanced.’

Krishna encourages us to view all individuals equally, transcending discrimination that our Constitution adopts and mirroring Krishna’s message: justice requires treating everyone impartially.

Fraternity and Service to Humanity: Promoting Dignity and Unity

The Preamble of the Constitution[5] Assures the dignity of the individual and promotes Fraternity. Krishna elaborates on this in BG Ch. 12, Verses 13-14[6], where he praises one who:

“Is kind, without envy, and serves all living beings without false ego.”

Just as Krishna’s devotee serves with a pure heart and clear mind, the Constitution fosters an environment where citizens, regardless of their backgrounds, work towards collective welfare, calling fraternity to become a call to transcend divisions and serve the greater good.

The Role of Fundamental Duties: Linking Duties to Rights

Fundamental Duties (Article 51A) [7]That talks about certain moral obligations that are compulsory for every citizen of the country. These duties can be juxtaposed with BG Ch. 3, Verse 20[8], where Krishna advises:

“Even kings like Janaka attained perfection by performing their duties. Therefore, for the welfare of society, you should perform your duties diligently.”

Krishna emphasizes the importance of performing one’s duties, irrespective of social stature, for the betterment of society. The fundamental responsibilities enumerated in the Constitution share this wisdom by encouraging the citizenry to do what is suitable for our nation as embodiments of the Constitution, respect its tenets, and maintain unity and protect the environment of our great country.

Understanding Human Behavior: Law and Psychological Dimensions

Compliance with laws is the legal imperative, and at the same time, it is a psychological and social need. For this reason, empirical evidence shows that culture, prevailing customs, and self-interest shape people’s behavior concerning the law. The World Bank’s 2015 repo[9]Rt on human decision-making points to fundamental principles like automatic thinking, social thinking, and mental models as essential to human process laws and obligations.

This psychological perspective helps us understand how the Bhagavad Gita and the Constitution both address human behavior:

• According to the principles of spiritual and moral faith of a country, which has come from Krishna’s teachings, people behave in a law-abiding way.
• We can signify The Constitution of India as the legal norms regulating society’s activity and providing every citizen justice, liberty, and equality that guides societal behavior.

The Universal Law: The Constitution and the Gita’s Teachings

As Swami Krishnananda [10]Insightfully stated, as obedience to a nation’s laws protects its citizens, obedience to the universal law—as explained in the Bhagavad Gita—protects a broader cosmic scale. This is a reminder that the law of the land governs countries, but the law of life governs living. The Bhagavad Gita presents cosmological justice as people who follow the path of dharma do not suffer from malaise as it threatens harmony in the individual and society.

In the same way, the Indian Constitution ensures that individual laws operate within a larger framework of universal human rights and ethical standards, as seen in the Universal Declaration of Human Rights (1948).[11]

Conclusion: A Call to Integrate Ancient Wisdom and Modern Governance

These two: ‘The Bhagavad Gita’ and ‘The Indian Constitution,’ educate us about the duties, rights, and justice for individual governance and duties and social justice, justice, liberty, equality, and fraternity amongst the people. But suppose we allow this wisdom to interlink with the legal provisions of the Constitution. In that case, it will help us to propagate the morality of responsivity and the creation of a society of one and for all. In the same way that an actualization of Plato’s Republic [12]or Gandhi’s ‘My Indian Dream [13]is based on ethical sensitivity and the law, a just society is developed. Thus, harmonizing with these humanity principles, we strive for and draw nearer to the framed Constitutional goals of justice, liberty, equality, and fraternity.

[1] India Const. pt. III.

[2] Bhagavad Gita Ch. 4, v. 7.

[3] Bhagavad Gita Ch. 18, vv. 47 – 48.

[4] Bhagavad Gita Ch. 6, v. 9.

[5] India Const. pmbl.

[6] Bhagavad Gita Ch. 12, vv. 13 – 14.

[7] India Const. art. 51A.

[8] Bhagavad Gita Ch. 3, v. 20.

[9] World Bank, World Development Report 2015: Mind, Society, and Behavior (2015).

[10] Swami Krishnananda, The Philosophy of the Bhagavadgita (2015).

[11] G.A. Res. 217A (III), Universal Declaration of Human Rights, U.N. Doc. A/810 (1948).

[12] Plato, The Republic.

[13] M.K. Gandhi, India of My Dreams (1947).