A Short History of Religious and Philosophic Thought in India: 13. - Swami Krishnananda.

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Saturday 03 October 2026, 18:12.
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Bhagavadgita & Hinduism
A Short History of Religious and Philosophic Thought in India -13.
Chapter 4: The Bhagavadgita-1.4
4. Incarnations of God
Swami Krishnananda

Post-13

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4. Incarnations of God:

God incarnates himself in the world, whenever there is decline of righteousness and rise of unrighteousness, for the purpose of the protection of the good, the vanquishing of the wicked and establishment of justice in every age.

The theory of divine incarnation has been a controversial issue in the philosophy of religion and has been one of the intriguing questions in theology. It is impossible metaphysically to interpret to the mind of man the divine secret of the movement of spiritual force in the world. When a solution is attempted, the Avatara reveals itself as the answer of God to the needs of man. There is an internal bond of inseparable relation between the relative and the Absolute, and the descent of God on earth is the pressure of the power of truth forcing itself into the realm of the relative when the harmony of this bond and relation gets dissipated by centrifugal psychic energies that seem to run counter to the integrating centripetal call of God to all manifestation. The descent of God as the Avatara is said to be for the ascent of man to his divine home. As the health-giving forces of harmony in the body perpetually wage a war with the disease-producing toxins, the universal balancing power of the Absolute introduces itself as a corrective element amidst the disturbing forces of darkness. The Avatara is a perpetual activity of God who manifests himself at every juncture or critical situation (Yuge, Yuge) in the life of the world. The Avatara is the recurring reminder of God to man that it is impossible for the undivine to triumph over the essential goodness and divinity immanent in creation.

5. Secret of Right Action:

The Bhagavadgita is the classic treatise on the science of right activity, called karma yoga. Krishna exhorts Arjuna to engage himself in the performance of duty, by regarding pleasure and pain as well as success and failure as equal, for the purpose of rightly directed work is not the achieving of any result for oneself but discharging the duty of cooperation with the law of the Universe. The merit that a right action produces never perishes in time, however small it be, and even the least effort done in the direction of righteousness is capable of saving one from the danger of falling into the bondage of life. One should, for this purpose, go beyond the pairs of opposites like pleasure and pain, by centring oneself in purity of thought achieved through a care-free life of the establishment of consciousness in the Universal Self.

One's duty is only to act and not covet the fruit of action. The secret of right action is in so conducting oneself that there is neither regard for the result of the action nor is there total abstinence from action. But the non-regard to the fruit of action is not to be interpreted as callousness to the performance of duty and a carelessness towards its method and purpose – that would be another form of selfishness – for karma yoga is 'dexterity in execution' and 'balance of mind' in the performance of action. Lest this science of action should be mistaken for mere prudence of behaviour and shrewdness in conduct, Krishna adds that all action is to be done after fixing oneself in yoga and detaching oneself from any ulterior motive behind it. And yoga is the equanimous settling of oneself in the consciousness of God.

No one would gain anything by trying to cease from action, because no one can remain without action even for a moment, as everyone is forcibly driven to it by the properties of Prakriti whose very nature is to evolve increasingly into higher levels of being. There is no point in maintaining an inactivity of the body while the mind and the senses are engaged in the quest of their objects. It is true karma yoga when one engages oneself in outward action in keeping with the way of the world, while the mind and the senses are under perfect control. The purpose of work is not the achievement of any selfish end but participation in the cooperative activity of creation. Society everywhere lives on cooperation, the mechanism of the body works on cooperation, the world is an embodiment of mutual cooperation, the solar and stellar systems have their meaning in cooperation, the universe with all its contents is a dramatic scene of an all-round cooperative process. This marvellous system of the universal government becomes intelligible in the concept of the Virat-Purusha or God as the Cosmic Person described in the Purusha-Sukta of the Veda and the Vishvarupadarsana of the Gita.

The responsibility to work is said to cease only in the case of him who is satisfied with the Self and delights in the Self and is contented with the Self. For him there is nothing to achieve and it is immaterial whether he does anything or not, as he has absolutely no dependence on anything in the world. This extraordinary condition of non-action propounded in the Gita is not to be taken as a licence for inactivity of any kind. For the so-called inaction of the knower of the Self is the highest form of action. Noteworthy is the qualification 'he has absolutely no dependence'. It is humanly impossible for anyone not to depend on the world for something or the other, and man depends on society for his sustenance, on his relations for timely help, on the government for his protection, and on the bounties of Nature for his very existence. The state of consciousness to which Krishna refers in this description of the sage delighting in the Self is not any conceivable bodily condition, but is the state of the transcendence of individuality in Universal Being. Naturally, work ceases to have meaning in Universal Consciousness. But work cannot cease in the case of anyone who feels that he exists in a world.

The great wisdom of action is expressed in the immortal enunciation of its technique that the wise one should engage himself in action outside without attachment inside, in the same way as the ignorant one does it with attachment; nor should the wise one condemn the erroneous acts of the ignorant, because such condemnation would, instead of educating them, mislead them into a state of dispiritedness and lack of zest in life. The duty of the wise is to encourage the ignorant and not to rob them of their faith, for the educative process is a rise from the lower to the higher understanding and not an outward compulsion. What mars the spirit of right action is selfishness in the form of passion, anger and greed. Freedom from these psychological diseases is real spiritual health. Real action is not bodily movement but inner volition born of desire. One who is freed from it does no action, though he is apparently engaged in it in the ordinary sense. The action which tends to the consuming of individuality in the sacrifice of God-consciousness melts away and does not bind the doer thereof. When one beholds the diversity of beings as rooted in the One, he attains to the Absolute, then and there.

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6.Universal Religion
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