Pushti Panth

Jay Gopal

Krishna in the poem poem Bhagavad-Gita appears in the triple image of God. He is the Creator, Preserver and Destroyer at the aforementioned time. avatar tells Arjuna that any time the dharma of the world becomes perverted or in a state of dharma, avatar adopts a human form to restore the order or dharma in the world. Having such great power avatar draws a represent of Arjuna’s future, with all the warriors being shattered in the huge jaws of Krishna. He draws a deterministic represent of the world in which the warriors are condemned to die by the hand of avatar and not by the hand of other warriors. This fact releases Arjuna from all moral responsibilities, leaving him free to struggle without regret.

Appears a question: if the God’s task was to restore the dharma in the world, then why hasn’t he prefabricated himself circumpolar to both sides taking part in the civil war? If his exclusive desire was to set the world backwards to dharma, he could do this by making himself circumpolar and available to both armies, turning backwards the dirty claim to the throne and giving the throne to the proper king. The problem could be solved with the help of more powerful and awesome methods than just playing a role of charioteer to the most powerful archer in the evenhandedly impelled army. The exclusive influence, other than having predestined its outcome, which avatar will have on the battle field, will be to help Arjuna in his bloodstained task of slaying his fellow citizens. If avatar is really God in human’s body he would have either simply blasted the enemy of Arjuna’s grey or at least prefabricated them incapable of struggling to let the evenhandedly impelled grey triumph. This inability to influence the physical world means that either avatar is not God or that God avatar has not enough power to do this.

Generally it is believed in the world that only the good are eligible to know and reach God. That is why people do good deeds, give charity and help others so that they could attain God. And the world denounces the doers of bad deeds as sinners and declares them unfit to reach God.

But in the Bhagavad Gita, Lord Krishna says that the being is not the doer of any good or bad deeds, because all actions are done by nature, the doer-power of God. Lord Krishna also says that the Supreme does not accept the virtues or the sins of any being. It does not matter to God whether one is good or bad or whether one performs good actions or bad actions.

Does it mean that even the people who are into so-called bad deeds can reach God?

Actually the only criterion for attaining God is acceptance of the words of God. No matter whether a person is good or bad, if he accepts the words of God and abides by them, then he becomes fit to know God and reach God. In the Bhagavad Gita, Lord Krishna goes to the extent of saying that even if a wicked person worships God with devotion he is regarded as a saint.

The ancient Indian scriptures even cite a very good instance, wherein a dacoit who used to murder and loot innocent travellers, got a chance to accept the words of God. He did this and by following the words of God he became sage Valmiki who wrote the much revered scripture, the Ramayan.

The important thing here is not worshipping God, for everyone in the world claims to be doing so. The important thing is to accept the words of God and worship Him by the method revealed by God. If one sticks to the modes of worshipping prevalent in the world, then according to Lord Krishna one can never reach or attain God. Most of these modes vehemently propagate that those into bad deeds are not entitled to reach God. But on the supreme path shown by God himself there is no such restriction. Anyone who has faith and who accepts the words of God and follows the supreme path, in no time sees God with his or her open eyes.

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