Page 108 - Wisdom Unfurled
P. 108

upholding righteousness. The Lord assures His dear associate that He will save him from the consequences of all sin following from such action. Really speaking, the problem of Arjuna got magnified in his mind due to bandhupriti, fond attachment to the relations, who literally bind as the root word implies and the fear of losing them in the fight caused the weakness in his heart, hridaya daurbhalyam and his quoting the sastras in the defense of his proposed abstention from fight was derided by the dear Lord as ‘mouthing wise utterances, prajnavadanscha bhashase’. A person who has totally surrendered has virtually no feeling of ego and idea of doership and ownership; he lives in a forgetful state living and moving in the consciousness of his Master. He does everything thinking that it is his Master’s command and it is his duty to obey it, thus ceasing to form any samskar. At this stage there is no discrimination in his mind as to what is vice or virtue. We find a telling example in the life of our Master, when He felt He was instructed to walk through a street where women of easy virtue were living. The Master was in a state of oblivion and felt that He was merely executing His Master’s instructions and He did not have any right to evaluate the appropriateness of the instruction. There remained nothing of His own, the body idea, the idea of buddhi, the discriminative intellect telling what is right and wrong and the idea of separate self. In such a condition neither virtue nor vice gets attached to the action nor the consequences of such an action attend the ‘performer’ of the action, the agency for the action being perceived only by others, the ‘performer’ being really inactive though acting, from the point of view of samskar formation. This is the principle of inaction in action as cited in the Gita.
God is the Ultimate moral authority, the samavarthi, the real upholder of justice and balance as held by all pious persons and thus when His will alone Is being carried out by His servant who has surrendered his all to the Lord, whatever is being done can only be right in the real sense of the term. The point to note here is that in the process of descent, the soul has added layers upon layers including those created by crude forms of ahankar, desires, emotions and feelings, the five vikaras (kama, krodha, moha, lobha and ahankar) and the three ishanas (dhana, dara and putra) play their own parts enmeshing the soul in darkness and ignorance.
The way of deliverance from this quagmire lies in forming the will to regain the original condition, adopt right spiritual discipline and adhere to the path of virtue as laid down by one’s Master who has traveled the path. In the path of ascent, the soul with the help of the Master’s grace, casts away the coverings of the cruder variety and surrenders itself totally to the Supreme Master arriving at the position where its actions are not governed by notions of right or wrong as commonly understood. In fact such noble souls who have
































































































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