Shrimad Bhagavad Gita (CHAPTER 6)

44. "Although he is lured by objects Of sense, the merits of his previous life indeed draw him towards God and his aspiration for yog enables him to go beyond the material rewards promised by the Ved.’’

If he is born in a noble or thriving household and is subject to the influence of sense-objects, the traces of virtuous deeds inherited from his previous life yet draw him to the way that leads to God, and even with inadequate endeavour, he is enabled to rise above the fruits mentioned by Vedic compositions and attain to the state of salvation. This is the way of achieving the ultimate liberation. But this cannot be within a single life.

45. "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.’’

Only an endeavour made over a number of lives effects this 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. Krishn also said before 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 Geeta is for you. The Geeta 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.

46. "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 Kurunandan, 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 Krishn’s final counsel to Arjun is that he should be a yogi. This necessitates an appraisal of what all these types areThe 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 a 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 the 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 worshipper is looked after by God is the superior of the two. It is acknowledged by 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 Krishn in the chapter are about this.

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

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.