ETHICAL CONCEPTS IN GITA

The realization of the Supreme Reality through a life of righteous actions is the central well-knit theme of all the eighteen chapters of the Gita. Actions are to be
performed with the realization of Brahmajnana. To attain the Brahmajnana one is advised to make a diligent search through devotion, renunciation and selfsurrender.

From attachment desire springs from desire wrath arises, from wrath comes infatuation, from infatuation loss of memory and mind and finally from loss of mind he perishes. So liberation from all kinds of bondages is possible only by the realization of the Brahman or surrender unto the Lord and vice versa, the realization of the Brahman is only through the liberation from all kinds of bondages.

Actions are to be performed without any attachment to the fruit of the actions. This is one of the means of attaining Brahmajnana. Thus Gita emphasizes both on Karma Yoga and Gnana Yoga for the attainment of the Supreme Bliss, but yet Karma Yoga is superior to Gnana Yoga.

Here Karma Yoga simply means a mode of realizing the Brahman through devotional meditation on the name of God, and the practice of one’s own duties without any attachment. One will be blessed with Brahmayoga, which will lead him not only to moral success but also to the infinite spiritual joy and peace.

There is another way promoted by the Gita to attain the ultimate realization in life and liberation from the cycle of births and deaths, which is known as Karma Yoga (Path of activity). The Gita has described this way as the method of disinterested action (NishkamaKarma).

To attain moksa one has to be freed from the bondage to one’s own actions. So the Gita suggests the golden rule that actions should be done with the spirit of non-attachment to their fruits. Both the epics, itihasas have a bundle of ethical and moral codes and injunctions. The practical guidelines of the essential ethical ideals and thoughts of Hindu tradition.