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PAST PERFECT Ithamar Theodor in New Delhi

On the face of it finding a link between post-modernism and Bhagvad Gita seems as far fetched a as finding a flyover on the silk route but give Ithamar Theodor an ear, the connection looks imminent. A faculty at the Asian Studies Department, University of Haifa, Israel, Theodor was recently in the Capital to present a paper on the Bhagvad Gita's potential for the construction of global ethics at the seminar on "Religion and Culture in the Indic Civilisation", organised by the Indic Studies Network and Manushi.

"The combination of postmodernism and globalisation has challenged existing moral systems where notions of personal identity based on religion, nationality and ethnicity have come become less valid and more flexible," says Theodor. He says in the Gita the reality is hierarchical. "Through this I have tried to highlight the Gita's potential for the construction of global ethics." Elaborating on the point Theodor, who has working knowledge of Sanskrit and has translated the Bhagvad Gita from Sanskrit to Hebrew, explains, "There are three levels, the level of karma followed by dharma and moksha - just like a staircase. Now according to the Gita one can freely move between three levels without compromising on the level achieved. When Krishna was participating in the Mahabharat he had already achieved moksha but it was his dharma to see that the truth prevails."

Connecting it to the present-day world, he says, "We relate to the two levels as the world of dharma and the world of moksha. In the first level that of dharma, worldly happiness and prosperity are desired and are good. In the higher level, the value of worldly prosperity is rejected in favour of non-attachment to the world. In terms of being, the individual person does not perceive of himself any longer a human being but as an eternal spirit soul bound by the laws of karma and constantly flowing through samsara." This he equates with the global citizen. "The Gita's concept of moral uplift is based on an internal effort for personal growth, as opposed to an adherence to an external moral command or a social contract based on utilitarianism or pure reason. Here there is a constant flow of the individual jiva within the universal waves of prakriti."

He says glorifying simplicity can't be against the notions of capitalism for the Gita just propounds self-restraint. "Modern philosophy is collapsing because these days the feudalism is back in the form of all powerful multinationals," he adds.

ANUJ KUMAR

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