Gita Sāra 3- स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्

 

Arjuna's doubts persist despite Shri Krishna's teachings on renouncing attachment and the alleviation of delusion-induced sorrow. The fear of sin lingers within him, particularly concerning the potential harm inflicted upon loved ones. While this righteous war promises merits, it also presents the possibility of engaging in sinful actions. Arjuna ponders the suffering these unrighteous acts may bring in the afterlife. Thus, he questions whether embracing the pure path of Sanyasa, dedicated solely to righteousness and devoid of any taint of sin, would be superior to participating in a mixed battle of righteousness and unrighteousness. The doubt about renouncing all actions and leading a monastic life in the forest continues to trouble Arjuna's mind.

For this reason, Shri Krishna shows the path of selfless action or the path of devotion (Bhagavata Dharma). Just as attachment is the root cause of sorrow, by renouncing attachment, sorrow's source is uprooted. Similarly, we need to examine what is the root cause of sin and eliminate it. It is not merely through inflicting harm that sin arises. It is when we harm others driven by our own selfish desires of attachment and aversion.When performing actions with detachment, guided by the notion of duty, which is prescribed in the scriptures and beneficial to the world, even if incidents of harm occur, sin does not take hold. At that time, there is no opportunity for any mental distress. Shri Krishna also says selfless action, emphasizing the absence of desire, where even if actions are started with a resolve but abandoned in the middle due to unavoidable circumstances, there is no loss incurred for what has already been done.

Thus, even if one resolves to perform virtuous actions driven by love for the Divine, without any desire, and initiates them but abandons them midway due to unforeseen circumstances, it does not result in any loss for what has been done until that point. It is so simple, yet its rewards are immense. With even a little effort, one can achieve great outcomes. Even the smallest action, performed with a pure heart, becomes the cause of ultimate bliss. The concept of Karma has sparked diverse opinions among many. Some claim that karma is mystical and only relevant to the ignorant, while the Mimamsakas advocate for the pursuit of Yagnaya Karmas and the attainment of heavenly pleasures driven by the desire for celestial rewards. However, Shri Krishna teaches that every individual, regardless of their knowledge or ignorance, should engage in selfless service as an expression of devotion to the divine.

Amidst the multitude of paths, some individuals follow the path laid before them without questioning, believing that all paths lead to the same ultimate destination. However, this approach trivializes the truth. Two contradictory statements about the same matter cannot both be true. If we obtain the same outcome from both, it would be akin to claiming that liberation can be achieved through falsehood as well. By placing truth and falsehood on an equal footing, we undermine the sanctity and significance of truth itself. Consequently, our ability to seek truth in the world becomes weakened. Thus, it is profoundly logical that Lord Krishna proclaimed the path determined by oaths as the path of truth. This notion is echoed in the Ishavasya Upanishad, which deliberates on Vidya (knowledge) and Avidya (ignorance). It emphasizes the importance of discerning between genuine knowledge and illusory knowledge, and actively choosing the path of true knowledge. Therefore, instead of regarding akarma (inaction) and kamyakarma (desire-driven actions) as the sole means to attain supreme liberation, we should recognize Nishkama Karma Yoga, as advocated by Shri Krishna in the Gita, as the guiding star illuminating our path.

श्रीमध्वेशकृष्णार्पणमस्तु

✍️-Ashutosh Prabhu 

To be continued.