Philosophy

Conclusions (Part 7)

Now, with the advent of democracy, our lives are full of constant turmoil. The king reigned over a kingdom that was subject to rule by a single ruler. Democracy, on the other hand, has many leaders. It is difficult to achieve consensus with multiple leaders - more so about wealth and its distribution. So, what is theoretically thought to be a multi-leader system practically results in anarchy.

Conclusions (Part 6)

But then, what is the use of lamenting over that? There is another side to this topic. We see this kind of admixture only among the rarefied urban population. Those who are wealthy or in prestigious positions or in seats of power are into mixed relationships for many reasons. These are the urban nouveau riche. If we leave them aside and look at populations of tribesmen and categories of poor people, we see resistance to the idea of this admixture. Such people have maintained the differences in clans and categories that have come to them from time immemorial.

Conclusions (Part 4)

What about the jñānī? He too has to perform karma but instructing him is not necessary. He performs karma without any guidance. Karma is imperative as long as the body exists. Life in the physical plane implies contact with the world. Even the most knowledgeable cannot escape it. If that is the case, what is so unique about a jñānī’s knowledge? The answer is that a jñānī’s karma does not result in individual results for him.

Conclusions (Part 2)

The Gītā is not a treatise with a limited outlook for one set of people. It is beneficial to the entire humankind. We firmly believe that the principles taught by the Gītā ought to be honoured by people of all countries, whatever stage they may be in. Their lives too would benefit from an application of the teachings of the Gītā. This treatise is for all humankind. This was not born only for the brāhmaṇas or the country of Bhārata.