The Dawn of Wisdom
Those who come to realize the true identify of God after performing
many austerities, after acquiring that supreme knowledge become purified and
devoid of all passions like anger, fear and attachment. They are devoted unto
the Lord and have completely surrendered to Him. Thus they attain Him and are
liberated from the fetters of life.
Lord Krishna now
proclaims, “Whoever worships Me in whichever way, I reach out to him in the same
way, every path leads unto Me.”
The message of Gita is Universal because it is not
restricted to any religion or nation. The Supreme Lord cannot be narrow minded
so as to prescribe one particular path for all and doomsday for others who do
not follow that path. Gita is liberal
as it proclaims that all paths are ways and means of reaching out to God if that
path is followed sincerely. As the manifold rivers and streams coming down from
mountain ultimately converge into the vast ocean, so also various paths
prescribed in various scriptures and by various holy men converge into God. Sri Ramakrishna Paramhansa had further
illustrated this using a simple day to day example. A mother has five children
at home. When she cooks fish she cooks dishes according to the taste, preference
and disposition of every child. For one she cooks a fish curry, for another a
fried fish, for yet another soup and so on. In a similar way, because of various
cultural dispositions, taste and preferences people worship the Supreme Being in
different ways, but all these ways are means of reaching out to Him.
In this world, people seek for rewards through sacrifices and
actions intended for various gods. The fruits come easily as these myriad gods
are verily the various forms of the Supreme Being who grants the wish
fulfillment. It is the Lord who created the system of castes based on the
qualities of nature and the disposition towards action. Even though He is the
Lord of every action and quality, He is not limited by qualities and above all
actions. Though all actions are directed to Him and He controls all actions, He
is not attached to actions, nor does He desire the fruits of the actions.
Whoever knows this true nature of Him will not be bound by the fetters of
action.
If lesser gods are propitiated they have the power to grant
boons for fulfilling material desires. But they cannot grant liberation or
freedom from Karma, because they themselves are not liberated. Every action has
its origin in God and is directed towards God, knowingly or unknowingly. If all
actions are consciously directed towards God without desiring the fruits, they
lead to liberation from bondages. Caste system is a system based upon qualities
of nature and disposition towards specific types of action. A Brahmana is one of Sattvik nature while a Kshatriya is predominantly Rajasik. A Vaisya is a mix of Rajasik and Tamasik nature while a Sudra is predominantly Tamasik. Therefore whosoever is Sattvik can be treated as a Brahmana, while one who is Tamasik, a Sudra. Sattvam stands for knowledge, Rajas for activity and Tamas for ignorance (of the spiritual
truths). Gita also postulates in a
later chapter as to how action can be categorized into these three qualities. A
Brahmana is disposed towards Sattvik form of work like worship and
knowledge accumulation, a Kshatriya
towards Rajasik form like warfare and
protection of the weak, a Vaisya of
mixed nature like agriculture and trade, while a Sudra is disposed towards predominantly
Tamasik form of work.
The liberation seeking ancestors knew the Lord’s true nature and
worshipped Him in this way through oblations. Their actions were dedicated
towards God and this should be the ideal way of working for all who are seeking
deliverance.
Lord Krishna now tells
Arjuna, “Even wise men and sages are
perplexed on the subtle differences between action and inaction. I shall teach
you those actions by which you will be free from all sins.”
The path of action is mysterious and deep. It is therefore
necessary to discriminate and understand action, improper action, and inaction
and the subtle differences that exist among them. Lord is now poised to teach Arjuna that very lesson.
What is right and what is wrong? What are virtues and vices? What
actions should one perform and what should not be performed? What is better, to
renounce active life and become a mendicant or to live a life of actions? These
are questions that trouble even the wise and learned. Some prefer inactive life
over active life, while the very purpose of existence for others is dynamism.
Actions are there in inactions while inaction rests in action. One
who is able to perceive this truth, is harmonious with God and nature and is
able to grasp the entire concept of action.
It is possible to act in perfect stillness. One who has
perfected this act is a master Yogi. That person is not perturbed even under
intense action and can remain free from desire. Another may not be engaged in
action but the action is inherent as even the inaction is intended for general
welfare and is directed towards God.
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