Instead of providing skills needed for the sustenance of worldly, mortal life, the Bhagavad Gita instructs it’s votaries in the art and discipline that will surely bring them victory in the battle of life. But the war the Gita portrays is not the physical, worldly war that is fought with deadly weapons, and in which no conquest is ever of a permanent character. The war of the Gita is the clash of innate properties and inclinations, the symbolic representation of which as “war” has been a time-honoured literary tradition.
Only an endeavour made over a number of lives effects ultimate accomplishment. The yogi who practices 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.
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 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).
But a general concept has been propagated that Bhagavad Gita is only for that unique creature called a hermit (sadhu) or by reading and following the concepts of Bhagavad Gita, one is forcibly pushed in a life of total detachment or a Sanyasi. We never try to know and fully understand the principles of relinquishment and of renunciation. Total abandonment is renunciation, a state in which even will and merits of action cease to be, and prior to which there is only endless giving up of attachment for fulfillment of the spiritual quest. The deeds of avaricious men produce consequences that arise even after death. These consequences indeed persist through endless births. But the actions of those who have relinquished all-of true sanyasi (so called because they have given up all their possessions)-do not bear fruits at any time. This is complete renunciation the highest stage of spiritual seeking.
It’s very difficult task and may take very long span of time requiring a cycle of many births and rebirths and that too by practicing tough spiritual austerities.
There are few intermediate stages from the point of initiation to attainment of ultimate bliss which Bhagavad Gita very transparently indicates and let us know how God cares for essential needs of all types of his devotees at a time. Different stages with various states of mind are there in human life. And each such stage has an expectation from God.
And that is why,Lord Krishn sings in Bhagavad Gita:
“Four kinds of devotees,
O the best of Bharat, worship me:
the ones who desire material rewards,
the distressed , who aspire to know me,
those men of knowledge
the realized sages.”
Four kinds of devotees are there which cover all worshippers. There are first those who do the appointed task because doing it will bring good fortune, they are the doers of selfish action. There are, then, men who devote themselves to God because they wish to be liberated from grief. Yet other devotees long to have a direct perception of God. And, lastly, there are the wise men, the realized sages, who attained to the stage of reaching the supreme goal.
Material wealth is the means that sustains the body as well as all its relations. So riches and satisfaction of desires are first provided by God. Lord Krishn says that he is the provider of means, but his words suggest more than this. The really lasting wealth is made up of spiritual acquisition. This is the real treasure.
While a worshipper is busy toiling for material gains, God prompts him on towards spiritual achievements, because he knows that spiritual merits are man’s real wealth and that his worshipper will not always be contented with material acquisitions alone. So he also begins to bestow spiritual riches on him. Granting profit in the mortal world and support in the next world are both God’s burden. Under no circumstance does he leave the worshipper unrecompensed.
There are, then, worshippers with grief-laden hearts. There are also among worshippers of God men who wish to know him fully. Men who have attained knowledge of God by perception also worship him. Thus, according to Sri Krishn, four kinds of men are his devoted adorers. But of all of them the worshipper with the wisdom that comes from perception is the most superior. The significant point is, however, that this sagacious man is a devotee, too.
Lord Krishn sings:
“To the wise man of knowledge who worships me,
the one God,
with steady love and devotion,
I am the dearest, and so is he to me.”
Of all worshippers, they love God most who have been enlightened by perception and who therefore abide in him with single-minded devotion. This feeling is reciprocated, for God also loves this worshipper more than anyone else. This wise man corresponds to God.
HE adds further:
“Although they are all generous
they worship me with devotion,
the wise man of realization is-I believe-identical with me,
his supreme goal.”
All the four kinds of worshippers are portrayed as generous. But what charity have they shown? Does God benefit by a worshipper’s devotion? Do they give him something he does not have? Obviously, the answer to all these questions is a clear “no”. It is really God alone who is magnanimous. He is ever ready to save Souls from degradation. So generosity is also a quality of those who wish that their Souls are not debased. We have thus a case here of mutual charity. They are all, both God and his worshippers, generous. But, according to Sri Krishn, the worshipper endowed with knowledge is identical with him because that discriminating worshipper dwells in him with the faith that he is his sublime goal. In other words, he is God-he is within him. There is no separation between God and him.
Hence, The Bhagavad Gita is for all mankind-for the man devoted to his family and the sanyasi, the educated and the unlettered, and for everyone.
Bow down in lotus feet of revered Gurudev
imparting such learning to me.