Eternal Aliveness – In Gita Verse 18.3 Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.
The Bhagavad Gita, Verse 18.3, offers a sophisticated examination of the concept of renunciation. There exists a divergence of opinion among scholars: some contend that all forms of fruitive activities are inherently flawed and should be renounced, while others insist that acts of sacrifice, charity, and penance should never be abandoned.
O Arjuna, various scholars interpret the renunciation of lustful deeds as Sannyasa, whereas others perceive the renunciation of the fruits of all actions as the true form of renunciation. A particular school of thought posits that all actions are inherently flawed and therefore warrant renunciation. These sages argue that any action, regardless of its significance, has the potential for fault. For instance, even the act of breathing can result in the death of microorganisms, and walking can crush small bacteria. Consequently, they advocate for a state of non-action as the ultimate goal, believing that true freedom is achieved only when one ceases to engage in any form of action.
Krishna provides a comprehensive and inclusive perspective, integrating various viewpoints and acknowledging the validity in each. The Bhagavad Gita encapsulates the essence of all Indian scriptures, rendering it a timeless and universal text. Its teachings have profoundly resonated with numerous individuals, including the German philosopher Schopenhauer, who was deeply moved by its harmonious integration of seemingly opposing ideas.
Hindus have not referred to Krishna as a complete incarnation without reason. Mahavir, in contrast, appears somewhat incomplete and one-sided. If everyone were to emulate Mahavir, the world would face significant disruptions, potentially eliminating the possibility of future Mahavirs. Krishna, on the other hand, represents a complete and balanced figure. Buddha and Mahavira are akin to the final rungs of a ladder, suspended without connection to the ground. They embody purity but are intensely wary of imperfection. Krishna, however, embraces all, including impurities.
In my view, true purity is inclusive of impurities. Purification that excludes impurities is not genuine. What value does purity hold if it cannot withstand and transform impurity? If nectar is destroyed by poison, it is weaker than poison and thus, of little worth. True nectar should be able to consume poison and convert it into nectar. Krishna has seamlessly encompassed all visions without any hindrance.
While the renunciation of lustful activities and the fruits of actions are valid paths, they are not the only ones. There are also actions, such as sacrifice, charity, and penance, that should not be renounced. These actions serve to rectify past wrongs and bring balance to life. For example, if one has caused harm, engaging in acts of service and charity can help restore equilibrium.
Yagya, or sacrifice, refers to actions performed for the greater good rather than for personal gain. Building a hospital or a university, for instance, benefits the entire community and exemplifies the spirit of Yagya. Krishna acknowledges that different individuals may resonate with different paths, and all paths ultimately lead to the same destination.
The Bhagavad Gita serves as a comprehensive source of varied teachings, much like a chemist’s shop stocked with an array of medicines. It is incumbent upon each individual to select a path that resonates with their personal nature and situational context. Krishna, a proponent of diverse perspectives, endorses a balanced approach that integrates both action and renunciation.
By becoming an instrument of the divine and permitting oneself to be guided by a higher power, one can adeptly navigate life’s complexities with a sense of purpose and fulfilment. This alignment ultimately leads to true freedom and enlightenment.
Religion cannot be a mere belief, tradition, or accepted dogma. It is a deeply personal journey that must be discovered and experienced individually. True knowledge comes only through personal realisation.
Religion, much like love, has a beginning but no end. The moment one is ready for the impossible, the impossible becomes possible. The moment one is ready to take the leap, the miracle happens. In this leap, one loses oneself and simultaneously finds oneself for the first time. The states are lost, the identities are lost, the names and forms are lost. There only remains the original source of all.
The rishi explains that there are three states, all of which emerge from and ultimately dissolve back into this fourth state. However, the fourth state itself remains constant, unaffected by the transitions of the other states. It stands as the eternal knower, embodying the core of existence and vitality.
The fourth state, as elucidated by the sages, represents an eternal principle that neither originates from anything nor dissolves into anything else. This state is the very essence of life and eternal aliveness.
Krishna asserts that once one attains eternal aliveness, their actions will naturally be characterised by sacrifice, charity, and penance.
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