In the Introductory Essay of The Bhagavad Gita, Dr. S. Radhakrishnan talks about two prevalent Christian thoughts imparted by St. Augustine and Pelagius relating the issue: whether a man as a fallen creature is to be saved by the grace of God - or he can make something of himself by contributing his own efforts.
Pelagius believed in free will, questioned the doctrine of original sin, and asserted that men acted of their own moral effort.
Augustine disputed the Pelagian theory and taught that Adam, before the Fall had possessed free will, but after he and Eve ate the apple, corruption entered into them and descended to all their posterity. None of us can abstain from the sin of our own power. Only God’s grace can help us to be virtuous. Since we have all sinned in Adam, we are all condemned in him.
Yet by God’s free grace, some of us are elected for heaven - not because we deserve it or we are good, but because God’s grace is bestowed on us. No reason except God’s unmotived choice can be given as to why some are saved and others damned. Damnation proves God’s justice because we are all wicked. That in spite of it, some of us are saved shows God’s mercy.…...
St. Augustine and Calvin adopt the view of universal guilt”. (Introductory essay Page 6/3)
The view that we cannot win the grace of the Lord by our own efforts, Dr, Radhakrishnan says, results in an intense emotional pietism.
The doctrine of grace - of special election creates confusion; as to why God would randomly bestow his grace upon some - while all others are damned. That some people receive God’s-mercy and others receive God’s-justice.
This shows favoritism and injustice - and such a concept conflicts with the general trend that God loves all, and that all are equal in God’s eyes.
Somehow, this Christian point of view - St. Augustine's theory about the Salvation entered in some of the traditional Indian ideologies as well.
Though the grace of the Supreme Lord is required in attaining the Moksha, our own effort is also needed to rise towards higher consciousness.
Bhagavad Gita describes three paths or methods called Yoga to deserve God’s grace - Gyan Yoga, Bhakti Yoga, and Karm Yoga - the path of knowledge, worship, and action or service, respectively.
But No Reaction (fruit or reward) can be achieved without an Action - the Karma.
Lord Krishna Says:
Naadattay kasyachit paapaṁ na chaiva sukṛitaṁ vibhuḥ
(Bhagavad Gita 5- 15)
The Omnipresent God does not look at the sinful or virtuous deeds of anyone.
Meaning - the Supreme Lord does not reward or punish anyone for their good or bad deeds.
Their own actions generate reactions - their Karmas bear the fruits accordingly.
This notion - that Salvation or Moksha can only be achieved by God's or someone's grace - shows favoritism and injustice, and it conflicts with the general belief that God loves all - that all are equal in the eyes of God.
'Rajan Sachdeva'
Pelagius believed in free will, questioned the doctrine of original sin, and asserted that men acted of their own moral effort.
Augustine disputed the Pelagian theory and taught that Adam, before the Fall had possessed free will, but after he and Eve ate the apple, corruption entered into them and descended to all their posterity. None of us can abstain from the sin of our own power. Only God’s grace can help us to be virtuous. Since we have all sinned in Adam, we are all condemned in him.
Yet by God’s free grace, some of us are elected for heaven - not because we deserve it or we are good, but because God’s grace is bestowed on us. No reason except God’s unmotived choice can be given as to why some are saved and others damned. Damnation proves God’s justice because we are all wicked. That in spite of it, some of us are saved shows God’s mercy.…...
St. Augustine and Calvin adopt the view of universal guilt”. (Introductory essay Page 6/3)
The view that we cannot win the grace of the Lord by our own efforts, Dr, Radhakrishnan says, results in an intense emotional pietism.
The doctrine of grace - of special election creates confusion; as to why God would randomly bestow his grace upon some - while all others are damned. That some people receive God’s-mercy and others receive God’s-justice.
This shows favoritism and injustice - and such a concept conflicts with the general trend that God loves all, and that all are equal in God’s eyes.
Somehow, this Christian point of view - St. Augustine's theory about the Salvation entered in some of the traditional Indian ideologies as well.
Though the grace of the Supreme Lord is required in attaining the Moksha, our own effort is also needed to rise towards higher consciousness.
Bhagavad Gita describes three paths or methods called Yoga to deserve God’s grace - Gyan Yoga, Bhakti Yoga, and Karm Yoga - the path of knowledge, worship, and action or service, respectively.
But No Reaction (fruit or reward) can be achieved without an Action - the Karma.
Lord Krishna Says:
Naadattay kasyachit paapaṁ na chaiva sukṛitaṁ vibhuḥ
(Bhagavad Gita 5- 15)
The Omnipresent God does not look at the sinful or virtuous deeds of anyone.
Meaning - the Supreme Lord does not reward or punish anyone for their good or bad deeds.
Their own actions generate reactions - their Karmas bear the fruits accordingly.
This notion - that Salvation or Moksha can only be achieved by God's or someone's grace - shows favoritism and injustice, and it conflicts with the general belief that God loves all - that all are equal in the eyes of God.
'Rajan Sachdeva'
This is really a profound and thought provoking question. One of the views is that God's grace can't be earned, otherwise it will not be grace, it will be a transaction, give and take. As such, the grace of God is unconditionally and equally available at all times to each and everyone however it requires an open mind to receive it. What has been hidden from the wise and the educated has been revealed to those with an open mind. I look forward to your comments and clarification Rajan ji. Thanks.
ReplyDeleteThank you, Sanjeev ji, for your input.
DeleteYou said: "However, it requires an open mind to receive it'.
First of all, this also sounds like a condition - a give and take transaction.
Because we will not receive the grace unless we keep our minds open.
Second, Whose responsibility is to keep the mind open?
Does that also depend only on God's grace or on our efforts?
If having an open mind also depends on God's grace, then that also makes Him bias and unjust.
The Christian belief is that anyone who accepts Jesus as a savior becomes a recipient of God's grace - that no one can become worthy of God's grace unless he accepts Jesus as his savior. Which makes God's love and grace conditional.
The Sanatan philosophy - Vedanta, Sankhya, and Buddhism - is based on Karma.
Although, there is a concept of God's Grace in these ideologies as well, but that grace depends on one's Karma - not on God's random choices.
I think the karma is most important and then for complete success grace of God is equally important.
ReplyDeleteSuch a thought provoking excerpts can only come from a Graceful person like Rajan Ji.
ReplyDeleteI think trying to get answers is human tendency, it is better we don't have answers or concept of UNKNOWN may weaken in our minds. No wonder, answers may or may not come, but questions never end.
Thank you, Vishnu ji.
DeleteTruth is always bitter and hard to accept and swallow. That is why, when it comes to Unknown, it is said that ignorance is bliss - Sometimes anyway.
No one may have the perfect answers - That is why, even after thousands of years of exploration, it is still called Unknown.
Graces Comes With Karma
ReplyDeleteExactly. We can say that Grace is an outcome of Karma
DeleteYou have very vast knowledge and command on mission’s philosophy.
ReplyDeleteReally you are enhancing faith of saints
Thank you