Interpreting Bhagavat Gita and Puranas: Paths to Liberation

The Bhagavat Gita and the Puranas often present seemingly conflicting viewpoints on the paths to liberation. Yet, these contradictions are not contradictions but rather different insights that complement each other. This article explores these teachings, with a special focus on Ajamila's story and how it can be interpreted to align with the broader teachings of Bhagavad Gita.

Understanding Bhagavad Gita

Bhagavad Gita, a philosophical dialogue in the Mahabharata, presents three primary paths to spiritual liberation: Karma (duty), Bhakti (devotion), and Jnana (knowledge). Each path is distinct yet interconnected, with the ultimate goal being the same: enlightenment or Moksha. Krishna, the central figure in Bhagavad Gita, emphasizes that these paths are means to the same end, albeit through different starting points and dispositions.

The Story of Ajamila

Ajamila's story, as mentioned in the Puranas, provides a more anecdotal and accessible interpretation of Moksha. Ajamila was a sincere and dedicated practitioner of Karma, Bhakti, and Jnana for 16 years. However, his ultimate liberation came not from his years of practice but from a moment of total surrender when he mistakenly called out his son's name, Narayana, while dying.

Interpreting Ajamila's Experience

Ajamila's story is not contradictory but rather supplementary to the teachings of Bhagavad Gita. Here are some key points for interpretation:

Repeated Habits: The Puranas suggest that over a long period, Ajamila had repeated the name of the Lord trillions of times in his past births. This habitual practice made it possible for him to call out the name of Narayana at a crucial moment of death. Hidden Messages: Puranas often contain hidden subliminal messages meant for simpler minds. The story of Ajamila encourages simple folks to practice the name of the Lord as a daily habit, greatly enhancing the chances of Moksha at the end of life. Crucial Moment: The story highlights the power of a chintanam (thought) or smaranam (remembrance) about the divine just before passing away. Krishna underscores the importance of having the divine in one's final moments, emphasizing the anthima smrithi (last thoughts) as a crucial factor for Moksha.

Paths to Moksha: Karma Bhakti Jnana

Bhagavad Gita and the Puranas often present Karma, Bhakti, and Jnana as distinct yet complementary paths. Each path is essential for spiritual growth and liberation. Here's a closer look at these paths:

Karma (Duty)

Practicing karma involves performing one's duties diligently without attachment to the results. This path is characterized by performing actions with detachment and a sense of duty, without seeking personal gain.

Bhakti (Devotion)

Bhakti is the path of love and devotion to a supreme being, often embodied as Vishnu or Krishna. It involves regular prayer, chanting of mantras, and a deep emotional connection to the divine.

Jnana (Knowledge)

Jnana seeks to understand the true nature of reality, often leading to the realization of the Bhuma (ultimate reality). This path involves deep philosophical inquiry and often warns against attachment to the material world.

Modern Interpretation

While Bhagavad Gita and the Puranas present these paths as distinct, they ultimately converge into a unified path to Moksha. For a modern practitioner, the key lies in understanding that each path serves a specific purpose, and the path to be followed depends on one's nature and inclination. Just as a kitten relies on its mother to guide it, a devotee relies on God, as emphasized in the Varaha Charama Sloka.

The ultimate goal is to merge these paths into a harmonious whole, where one's actions, thoughts, and emotions are aligned with the divine. Whether one chooses the path of duty, devotion, or knowledge, the end goal remains the same: to achieve liberation (Moksha) through the interplay of these paths and a final surrender to the divine.

References:

Bhagavad Gita: The Song of the Lord, Chapter 3, Verse 37 Puranic Stories: Ajamila and the Charama Sloka of Varaha