The one way to attain to Supreme Spirit is perfect intentness, the state in which a worshiper remembers nothing besides the adored goal.
Lord Krishn sings:
“O Arjun, a man of great penance,
a worshiper can know this form of mine directly,
acquire its essence, and even become one with it
by a total and unswerving dedication.”
Even knowledge is finally transformed into total devotion. Lord Krishn has said in Bhagavad Gita that no one besides Arjun had seen him before and no one would ever see him in the future. But he now reveals that by such single minded devotion worshipers can not only see him, but also realize him directly and become one with him. So Arjun is the name of such a wholly dedicated worshiper: the name of a state of mind and heart rather than of a person. All-absorbing love itself is Arjun.
Lord Krishn adds:
“This man, O Arjun, who acts only for my sake (matkarmah),
rests on and is dedicated to me alone (matparmah),
in complete detachment (sangvarjitah) and freedom from malice
towards all beings (nirvairah sarvbhooteshu),
knows and attains to me.”
The four essential requirements of the evolutionary discipline by which a man can achieve spiritual perfection or transcendence (of which human life is the means) are indicated by the terms: “matkarmah,” “matparmah,” “sangvarjitah,” and “nirvairah sarvbhooteshu.” “Matkarmah” means performance of the ordained act-the act of yagya. “Marparmah” is the necessity of the worshiper’s taking refuge in Lord Krishn and of complete devotion to him. The required action is impossible to accomplish without total disinterestedness in worldly objects and the fruits of action (sangvarjitah).
The last but not the least requirement is “nirvrairah sarvbhooteshu”: absence of malice or ill-will towards all beings. Only a worshiper fulfilling these four conditions can attain to Lord Krishn. It hardly needs saying that if the four ways urged are observed, the resulting state is one in which external war and physical bloodshed are simply out of the question. That is one more instance that the Bhagavad Gita is not about external fighting.
There is not one verse in the poem that supports the idea of physical violence or killing. When we have sacrificed ourselves through yagya, remember only God and no one else, are completely detached from both nature and the rewards of our action, and when there is no malignity in us towards any being, with whom and for what shall we fight? The four observances lead a worshiper to the stage at which he stands entirely alone.
If there is no one with him, who shall he fight?
According to Lord Krishn, Arjun has known him. This would not be possible if there were even the slightest touch of malice about him. So it is evident that the war waged by Arjun in the Bhagavad Gita is against fearful enemies such as attachment and repulsion, infatuation and malice, and desire and anger, that rise up in the way of the worshiper when he engages in the task of single-minded contemplation after having achieved an attitude of detachment to worldly objects as well as rewards.
Lord Krishn has pointed out the fourfold way, comprising observance of yagya-the ordained action, total dependence upon and devotion to him, detachment form worldly objects and rewards, and, lastly, absence of malevolence towards all. So it is obvious that there can be no physical war or bloodshed in the state of mind arrived at by following this fourfold way.
When a worshiper has dedicated all he has to God, remembers only him and no one else, is so firmly in control of his mind and senses that nature and its objects cease to exist for him, and when he is freed from all malignant feelings, the idea of his fighting an external war is simply impossible. To achieve the supreme goal by cutting down the dreadful enemy that the world is with the sword of perfect renunciation is the only true victory after which there is no prospect of any defeat.
~Revered Gurudev Swami Adgadanand Jee Paramhans~
©
_/l\_
Humble Wishes.
~mrityunjayanand~
