The Ethics of Gita is perfectionist. It arranges for and organizes the proper development of all aspects of man. In it devotion is also assimilated in knowledge and action.
Extreme important is the quality of self submission (atmasamarpana) in the Gita. All sins are destroyed if man takes refuge with God after relinquishing everything. Satya is accessible only after purification to one who has faith in knowledge (IV-39).
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Gita has preached this same doctrine of complete self submission and devotion to God in a number of ways among the other characteristic of the Gita, the major ones are the following:
(1) Synthesis of the good of society and individual:
Gita’s ethics has synthesized both social and individual interests. The individual is not inconsiderable but his soul and the universal soul are not two separate entities. All distinctions are the result of ignorance.
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The ultimate end is absolute perfection of the individual but this perfection can be attained only through consolidation of society and God realization
(2) Theory of division of labour:
Gita’s conception of the varna system is not only the equivalent of the modern scientific division of labour but it is superior in some respect because man does not become entangled hi actions because he fulfils his duty with the intention of God realization. In this way, Gita has also achieved a magnificent synthesis of spiritualism and social welfare.
(3) Synthesis of enjoyment and austerity:
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Gita’s theory of niskama Karmayoga is the supreme means not only from the spiritual viewpoint but also from the practical and worldly viewpoints. It has hi itself an expert synthesis of action and abstinence, enjoyment and asceticism.
Niskama karma does not admit of any probability of being deflected from one’s path and supplies the uninterrupted power for staying duty bound
(4) Divinization of passion:
In spite of the ideal of detachment Gita’s path is natural and integral. It preaches the Divinization and transformation of passions and not their repression, as was Kant’s contention.
(5) Directive of daily duties:
In view of the fact that the Gita contains a long description of duties concurring to a number of different natures of man, it must be admitted that it affords assistance in the understanding of daily duties.
(6) Based on sound metaphysics:
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The ethics of Gita is based on sound metaphysics. Although it is theistic, it does not encourage blind faith in any instance.
(7) Synthesis of determinism and freedom of will:
Gita has synthesized determinism and freedom of will. It is God who controls the result of action and the order of the world but in order to become a dynamic instrument of divine action after understanding this order and complete self-submission to God, it is essential to act with determination.
Becoming the instrument of divine consciousness implies action according to the internal consciousness because fundamentally the soul and God are identical. Thus true independence lies in divine transformation.
True, self-realization is in self-surrender. The one way of freeing the soul from its various limitations is social service and devotion to God.
(8) Universal message of the Gita:
The message of Gita is universally comprehensive and everlasting. In today’s atomic age when human society is grievously endangered by excessive materialism some of the messages of the Gita, like ‘niskama karmayoga’ have assumed an ever greater importance.
Gita treasures elements which can faithfully serve as motive to men of any society and any age. In India from ancient scholars like Samkara and Ramanuja men like Gandhi, Tilak and Sri Aurobindo have been inspired by it.
