Lord Krishna's Views on Women in the Bhagavad Gita

The Bhagavad Gita, a dialog within the epic Mahabharata, offers insights into various aspects of life, including societal roles and moral duties. One of the most discussed topics is Lord Krishna's views on women. This article delves into Lord Krishna's teachings on women, emphasizing his principle of equality and the removal of prejudices.

Guidance and Equality in the Bhagavad Gita

The Bhagavad Gita emphasizes the importance of understanding true righteousness and seeing every human as equal under the divine principle. Lord Krishna encourages the principle of unity and equality, stating, 'I AM equal to all beings. There is no one for Me to dislike or favour. I AM to anyone as he is to Me' (Gita 9.29).

Furthermore, Krishna suggests that devotion leads to a mutual connection, 'If you worship Me in devotion, you are in Me and I AM in you' (Gita 9.29). This interconnection is crucial for understanding Lord Krishna's view on equality and equality of spirit.

The Controversial Verse: 9.32

One of the most discussed verses is Gita 9.32, which has been interpreted in various ways. Traditionally, it has been seen as suggesting a hierarchy among human beings, but recent interpretations argue that it actually promotes equality and inclusivity.

According to the Bhagavad Gita, the original scripture, 'O son of Pritha! Taking refuge in Me women Vaisyas Sudras and likewise men who are of socially oppressed birth attain to the highest spiritual goal.' Here, 'Vaisyas Sudras' refers to groups that historically faced social discrimination, suggesting that these individuals can also achieve the highest spiritual goals.

Contextual Understanding of Social Oppression

The context of Gita 9.32 is important for a correct understanding. The Bhagavad Gita acknowledges the existence of societal structures but emphasizes that these should not be a barrier to spiritual progress. The verse is a response to the social prejudices of the time, particularly those surrounding women and lower castes.

For instance, in verse 9.29, Lord Krishna states, 'God does not view people through the social lens since all people are the same to Him.' This aligns with the Upanishad verse, 'He pertinently had no delight. Therefore he who is alone has no delight. He desired a second. He became as large as woman and man in a close embrace. He caused that self to fall into two parts. From that arose husband and wife.' This indicates that the divine principle is beyond any social barriers and recognizes the innate worth of all beings.

Furthermore, the Bhagavad Gita explicitly supports this view:

'All can attain moksha,' as noted in the Srimad Bhagavata Purana, 'In different ages many beings with Rajas and Tamas predominating in them - Asuras, Rakshas, beasts, birds, Gandharvas, Apsaras, serpents, Siddhas, Charanas, Guhyakas, Vidyadharas and among human beings unqualified persons like women, Vaisyas, Sudras, and outcastes - all have attained to My being by the power of holy association alone.'

A Call to Action

The Bhagavad Gita promotes a philosophy of belief and action that transcends social barriers. Lord Krishna encourages all to seek spiritual enlightenment regardless of their status. The passage in the Srimad Bhagavata Purana emphasizes the need to help those who may have been socially oppressed, particularly women and Sudras. 'But ignorant persons like women and the Sudras who have had no facilities to hear about the Lord’s excellences and take His name deserve to be pitied and helped by personages like you.'

Interpretation and Acceptance

Just as Lord Krishna encouraged Arjuna to act on his own judgment, the Bhagavad Gita teaches that one should not accept interpretations blindly. Both the Bhagavad Gita and Hindu scriptures advise that one's conscience should be the ultimate guide. As Gandhari said, 'on this entire teaching, do as you think fit.'

Therefore, if one feels that the interpretation of Gita 9.32 is problematic, they are encouraged to interpret it in a way that feels authentic to their own understanding and conscience. The practice of yoga and devotion is about connecting with the divine principle within oneself, and this connection is not limited by social boundaries.

Conclusion

The Bhagavad Gita, through its teachings on equality and the true nature of commitment, challenges the traditional views of societal hierarchies. Lord Krishna's teachings aim to remove artificial barriers and encourage a universal ethical and spiritual practice.