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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS ROADS TO LIBERATION ACCORDING TO THE GITÄ
As has been pointed out above, the Bhagavadgitā expounds several pathways to liberation. Liberation is understood in terms of Godrealization. The three paths taught in the Upanişads are discussed in some detail and an attempt is made to harmonize them all. The author of the Bhagavadgitā is aware of the differences in the nature and equipment of the individual seekers. He does not dogmatically insist on one path only. He offers different paths and even makes a synthesis of all the paths. This shows that he was sensitive to individual preferences. At one place we read the following:
"Try to know Me. If you cannot contemplate Me, practice yoga. If you are not equal to this, try to serve Me by dedicating all your work to Me. If even this is found hard, do your duty regardless of consequences giving up all desire for
fruits."59 Elsewhere we are told the following:
“Some by concentration see the self in the self by the self; others by the samkhyayoga; and others still by the karmyoga, others yet, not knowing this, practise concentration, after hearing from others. They, too, being (thus) devoted on hearing
(instruction) cross beyond death.”80 We may now briefly discuss the three main paths described in the Gita. THE PATH OF KNOWLEDGE
Upanişads had broadcast the geat importance of knowledge. The Bhagavadgită continues the Upanişadic tradition and eulogizes knowledge as a valid path to the ultimate truth. Lord Kșşņa makes the following declaration to Arjuna : ;
"Even if thou shouldest be the worst of all sinners, merely by the boat of knowledge, thou shalt cross over all (thc 'sea' of)
evil."61 Thus the knowledge has the power of saving. It has the overriding power which supercedes all actions. “As a kindled fire burns firewood to ashes, so the fire of knowledge (jñānāgni) burns all deeds to
59. 60. 61.
Ibid., XII. 9-11. Ibid., XIII, 24-25. Tr. by K.T, Telang. Ibid., IV r. by F. Edgerton.
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