As the tariff war initiated by Trump continues to escalate, how might we view this through the lens of the Bhagavad Gita? One helpful approach is the acronym C.A.R.—Calm, Adaptable, and Responsible. This offers a spiritual framework to respond thoughtfully to socio-political turbulence.
Calm
The Gita reminds us that the world is a place of conflict, which is one of the main causes of the distress that frequently characterizes the world (8.15). From the psychological level, where the three modes (gunas) are perpetually in conflict (14.10), to the sociological level, where communities and countries clash, tension is a constant. Whether conflicts are fought with weapons or tariffs is incidental. What matters is the mindset with which we face them.
In the Mahabharata, during the ill-fated gambling match, a conflict broke out among the Pandavas, with Bhima wanting to attack Yudhishthira for having staked Draupadi and subjecting her to humiliation. Rather than panicking at his two older brothers at odds with each other, Arjuna stayed calm and reminded Bhima that his aggressiveness toward Yudhishthira was increasing the joy of Bhima’s arch-enemy, Duryodhana, who was delighted to see the infighting among the Pandavas. On seeing the truth of Arjuna’s words, Bhima pulled himself together and gave up his anger toward Yudhishthira.
Gita wisdom urges us to not unrealistically expect the removal of all conflict, but to consciously respond to conflict guided by higher awareness, so that a better state—temporary, though it may be—can emerge. The Gita (2.56) states that a person of steady wisdom is not disturbed by upheavals but remains calm amidst joy and sorrow. So, the first point is: don’t get agitated.
Conflicts will have consequences, but we can choose not to be overwhelmed. Instead of demanding a calm world, we need to become calm within an uncalm world.
Adaptable
Being calm is not meant to further passivity; it is meant to facilitate adaptability.
All actors—individuals, political groups, nations—are pursuing their own interests. As the world shifts from globalism toward nationalism, COVID-19 served as a wake-up call about the reality and relevance of borders. First it was germs that had to be blocked; now it’s immigration being debated. The ideal of a borderless world is facing real-world resistance. Let’s avoid premature conclusions about what will happen; we don’t know what the future holds, but neither does our anxiety-prone mind.
In the Mahabharata war, on the fourteenth day, Arjuna’s horses became so exhausted that they could no longer draw the chariot; and he had to get off the chariot to allow them to rest and recuperate. While he was chariot-less, he was attacked by thousands of enemies springing on him from all sides. No longer having a moving chariot to protect him, Arjuna was forced to adapt — and he was fast to adapt. Calmly thinking of the best weapons to use for holding his opponents back, he resourcefully did what was necessary for as long as was necessary — till his horses recovered and he resumed his victorious assault.
To enable us to apply this principle of being adaptable, the Gita recommends intelligence in the mode of goodness (18.30) as our guide for sound decision-making. Such intelligence centers on seeing things holistically, not fragmentally based on what triggers the strongest emotions in us, be they positive or negative — and using that holistic vision to make wise choices. In that spirit, let’s observe changing global trends without panic or prejudgment. Opportunities may narrow—jobs, travel, even legal immigration. But we can still pursue what is best for us among the available options, even if those options shrink due to factors beyond our control. The essence of being adaptable is to change our driving question — not, “Why is this happening to me?” but “How can I make the best of what is happening?”
Responsible
This revised question is the essence of the third element in the C.A.R strategy: responsibility. Let’s focus on our choices, not our circumstances — and play our part, however large or small, in shaping the world around us.
The Gita (18.35) disapproves the ignorance of a hopeless, resigned mindset. Resignation is not renunciation; it is self-deception. The Gita (3.20) praises King Janaka, who attained perfection through responsible action. Instead of giving in to helplessness, we can take charge. This is what Arjuna did when he found on the thirteenth day of the war that his dear son, Abhimanyu, had been brutally killed by six great warriors ganging up. Accepting what couldn’t be changed — the death of his son — he took on himself the responsibility to change what he could: the course of the war by handing the Kauravas the most morale-shattering defeat of the entire war on the next day.
While the specifics of our situation may be substantially different, the underlying principle reminas the same. Rather than worrying about what we can’t change, we can start working on what we can change. Even small actions—votes, voices, and values contribute to loka-sangraha—the maintenance of the world. Let’s not wait for everything to become ideal; let’s help shape a better reality through informed, dharmic choices. Even if our choices don’t succeed in making the world better, they can help to make our corner of the world better.
The spirit of detached action
Ultimately, the Gita emphasizes detached dutifulness —being committed to work without attachment to results (2.47). This perspective empowers the C.A.R mindset:
Detachment helps us stay calm, no matter how events unfold.
Detachment makes us adaptable, because we’re not rigidly tied to one outcome and are open to seeing how we can make things work, rather than complaining how things are not working the way we had wanted them to.
Responsibility grounds our commitment, ensuring we don’t drift into apathy or disengagement.
Conclusion
So, whether the world shifts toward tariffs or treaties, nationalism or globalism, our focus remains steady: becoming calm in chaos, adaptable amid uncertainty, and responsible even when our influence feels limited.
By anchoring ourselves in the Gita’s wisdom, we don’t just watch the world change—we become conscious participants in shaping its course.
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14.10 Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.
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