Only an endeavour made over a number of lives
effects
ultimate accomplishment.

The yogi who practises diligent meditation
is
well rid of all kinds of impiety
and
then attains to the final beatitude.
This is the way of attainment.

Setting out on the path of yog with but a feeble effort
and
initiated into it when the mind is yet restless,
he is admitted to the family of an accomplished teacher and,
with the undertaking of meditation in life after life,
he at last arrives at the point
called salvation-the state in which the Soul
is
merged into God.

Hence Lord Krishn sings in Bhagavad Gita:

“The yogi, who has purified his heart and mind
through
several births by intense meditation
and
thus rid himself of all sins,
attains
to the ultimate state of realizing God.’’

Lord Krishn teaches that the seed of this yog is never annihilated.
If we just take a couple of steps,
the merits earned from them are never destroyed.

A man of true faith can embark upon the ordained action
in every circumstance of worldly life.
Whether you are a woman or a man,
of whatever race or culture,
if you are simply a human being,
the
Bhagavad Gita
is
for you.

The Gita is for all mankind-for the man devoted to his family
and
the sanyasi,
the educated and the unlettered,
and
for everyone.
It is not only for that unique creature called a hermit (sadhu).

This indeed is Lord Krishn’s pronouncement.

Lord Krishn sings in Chapter Six, Verse 46 of Bhagavad Gita:

“Since yogi are superior to men who do penance,
or
men who follow the path of discrimination,
or
men who desire the fruits of action,
O Arjun,
you should be a doer of selfless action.”

A yogi, doer of selfless action, surpasses all ascetics,
men of knowledge as well as those of action.
So Sri Krishn’s final counsel to Arjun is that he should be a yogi.
This necessitates an appraisal of what all these types are.

The ASCETIC is one who practises severe austerities
and
mortification of the body, mind, and senses to shape the yog
which has not yet started flowing through him
like an unimpeded current.

The DOER is one who is engaged in the ordained task
after knowing it,
but who applies himself to it
without either making an appraisal of his own strength
or
a sense of dedication.
He is just engaged in the carrying out of an enterprise.

The MAN OF KNOWLEDGE,
follower of the Way of Knowledge,
is
engaged in the performance of the deed of yagya
only after gaining full understanding of the process from a noble mentor,
an accomplished teacher,
as well as with a clear appraisal and judgement
of
his own strength;
he holds himself responsible for both profit and loss in the undertaking.

The YOGI, doer of selfless action,
performs the same prescribed task of meditation
with a sense of total surrender to the adored one;
the responsibility for the success of his yog is borne
by
God and Yogeshwar.

Even when there are prospects of failure he has no fear,
because the God, whom he craves for, has taken upon himself
the task of supporting and upholding him.

All the four types of action are noble as such.
But the ascetic,
the man of penance, is still engaged
in
equipping himself for yog.
The doer, the man of action,
engages in action just because he knows that it has to be undertaken.
These two may fail,
because they have neither a sense of dedication
nor
a proper discernment of their assets and liabilities.

But the follower of the Way of Knowledge is aware of the means of yog
and also of his own strength.
He holds himself responsible
for whatever he does.

And the yogi,
the doer of selfless action, has cast himself
at the mercy of his adored God,
and
it is God who will protect and help him.

Both of these tread well on the path of spiritual salvation.
But the way on which the safety of the worshiper is looked after by God
is
the superior of the two.

It is acknowledged by Sri Krishn.

So the yogi is the most superior of men
and Arjun ought to be a yogi.
He should engage in the task of performing yog
with
a sense of complete resignation.

The yogi is superior,
but even better is that yogi who dwells in God through his Self.
The last words of Sri Krishn in the Chapter Six are about this.

Lord Krishn concludes:

“Among all yogi I think that one the best
who is dedicated to me
and
who,
abiding in the Self,
always
adores me.’’

Lord Krishn regards,
among all yogi-doers of selfless action,
that one as the best who,
immersed in his feeling of devotion,
always adores him.

Worship is not a matter of display or exhibition.
Society may approve of such display,
but god is offended.

Worship is a secret, private activity,
and
it is undertaken within the heart.
The ascent and descent of worship
are
events that belong to the Innermost seats
of
thought and feeling.

Metaphysical vision of Bhagavad Gita teaches
about a sacred spiritual path
which leads each soul
to the path
of
attainment
of
everlasting
Eternal Peace.

~Revered Gurudev Swami Adgadanand Jee Paramhans~
©
Humble Wishes.
~mrityunjayanand.