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15. GITA
It is not aware of the difficulty that, if all good and evil should have emanated from God, and if there be ultimately no moral responsibility, and if everything in the world should have the same place in God, there is no reason why God should trouble to incarnate Himself as man, when there is a disturbance of the Vedic dharma. If God is impartial to all, and if He is absolutely unperturbed, why should He favour the man who clings to Him, and why, for his sake, overrule the world-order of events and in his favour suspend the law of karma. (p533).
"Morality depends only on motives
and not on
the action or its effect"
Acting in this way, one brings his actions as sacrifices to Krishna and therefore they do not generate karmic seeds:
"Consider all your acts as acts of devotion to me, whether eating, offering, giving away, performing austerities. Perform them as an offering to me. In this way you will be free from karma, you will be liberated and you will come to me" (9,27).
Modern Godmen in India: A Sociological Appraisal By Uday Mehta, Akshayakumar Ramanlal Desai
"They ascribe personality to the Supreme God but deny definite moral character to him. Consequently, the whole system becomes amoral. Then to bring in morality they have to assume an independent moral law the law of Karma. But it results in various inconsistencies. We have noted in their teaching that God is supreme cheater as well. He is not always honest and reliable. He can take incarnation as Buddha to deceive people."
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