Concept of Salvation in the Quran and Gita and its impact on practical life

Professor Touqueer Alam Falahi [1]

Concept of Salvation in the Qur’an and Sunah

According to the Qur’an and Sunnah, if a person continuously works for the eternal and final welfare of the Hereafter and may make himself deserving of the rewards and privileges in the afterlife, then the blessing of God’s grace is bestowed on him. He will live in Paradise, get eternal abode, and enjoy all other blessings. Sometimes, such fortunate people also get bounties and success in this world. This is the comprehensive concept of success and falah in the light of the Qur’an and Sunnah; this wholesome success and well-being can be attained only when its inevitable conditions are fulfilled in practical life. Below, we are giving a brief overview of the factors and the practical way of living to attain this success and real well-being

1-Firm Belief and Right Perspective(īmān w īqān):

Faith is first among the factors of salvation and, success without it, no action is acceptable in the sight of Allah. A person who acts without faith will be deceived in the Hereafter, just as a traveler is deceived by mirages in the desert when thirsty. Doing action without faith is a severe and deadly deception. Allah declares in the Qur’an:

وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمَآنُ مَاءً حَتَّى إِذَا جَاءَهُ لَمْ يَجِدُهُ شَيْئاً وَوَجَدَ اللَّهَ عِندَهُ فَوَفَّهُ حِسَابَةَ وَاللَّهُ سَرِيعُ الْحِسَابِ

And the example of those who disbelieved is like a mirage in a waterless desert, which the thirsty man mistook for water, but when he reached there, he found nothing, but there he found Allah present, who provided him with water. The account has been paid in full and Allah does not take long to take account.^{1 [i]}

Hundreds of verses in the Holy Qur’an mention faith in Allah as the first condition for success and salvation.² Those who follow the teachings and instructions of the Qur’an must have faith; for those deprived of it, the first requirement for attaining success is to be equipped with faith.[ii]

The importanceof the faith is also measured by the fact that the Qur’an emphasizes that believers should place great value on īmān and protect and strengthen it.

The Qur’an says: [iii]

يَأَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَبِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَبِ الَّذِي أَنزَلَ مِن قَبْلُ

O you who believe in Allah and His Messenger, believe in the Book that was revealed to His Messenger and the Books that were revealed before him.⁴

The importance of faith and belief can also be gauged from this hadīth of the Prophet, in which the five pillars of Islam have been enumerated, and faith and belief are mentioned as the first pillar.⁵ The other four pillars are salāt (daily prayers), zakāt, fasting, and Hajj. The secret of validity of these four practical pillars rests on the first pillar, i.e., faith and belief. Without imān, prayer becomes exercise, zakāt becomes a means of advertising wealth, fasting becomes hunger or death, and Hajj is considered an entertainment tour and picnic.

Belief in Allah can only be authentic if one believes in His Absolute Being, attributes, and powers.⁶ A person should believe in the absolute Oneness of God and that He is unique in His attributes and authority^.7Despite Allah’s Will, if the whole world wants to harm someone, it cannot; similarly, without Allah’s Will, none can be of benefit.⁸

If faith is involved with polytheism, then faith becomes valueless because the Holy Book of Allah describes its abomination. The Book of Allah describes polytheism as a great injustice ⁹ and declares it to be an unforgivable sin.¹⁰ It says the abode of this great crime’s perpetrator is hell.¹¹ Likewise, belief in the doctrine of Nabuwwat (belief in the authenticity of Prophet Muhammad and earlier prophets) and the Hereafter are essential to faith in Allah. If these requirements are not fulfilled, belief in Allah becomes doubtful because one negates the source of guidance, the divine revelation, and the Hereafter. It implies denial of the Divine Justice in the form of the Day of Judgement.

The Good Deeds

Performing righteous deeds is the second condition for attaining true and universal welfare. Just as the greatest action, without faith, is not credible and acceptable to Allah, in the same way, without action, faith cannot be authentic. Suppose someone has accepted the words of Muhammadﷺ from his heart, in that case, the impact of this faith should be reflected in the form of good deeds, which are the essential requirements of the Kalima Tayyaba.

If a person professes faith but does not act according to this faith, this makes his sincerity doubtful. Those who profess faith without action are disobedient in the sight of Allah. The behavior of such people has been firmly condemned by Allah, and the Qur’an says:

O you who believe, why you say something you do not do.¹²

A good deed done with the blessing of īmān, is called in the the Qur’an, as ‘amal-e sālih or the righteous action; it finds acceptance in the sight of God. If there is true faith, but according to it, the good action is not produced, it is contradictory. Thus, faith and action both are necessary. In the Holy Qur’an, the glad tidings of welfare and prosperity is wherebver given, to the individual and the group^, it is conditioned by righteous deeds along with faith.¹³ It is said in one place:

Whoever does a good deed, whether male or female, as long as he is a believer, We will grant him a good life.¹⁴

So whoever does a good deed, if he is a believer, his work will not be discredited, and we are recording (his good deeds).¹⁵

Only righteous deeds beautify one’s personality. With his personality, the home, society, and the world of humanity become prosperous. As a result, even this life of a few days in this world becomes happy for him, and he is filled with the eternal joys of the hereafter. Happiness is work. In the following verse, righteous deeds are also presented as the key to success:

And whoever does good deeds from the remembrance of Allah or a woman and he is a believer, they will enter Paradise, and they will not be wronged.²⁶

And whoever does good deeds, whether male or female, provided that he is a believer, such people will enter Paradise. And their rights will not be violated in the slightest.²⁷

Judgment in the court of Allah will be based on righteous deeds. Community and regionalism, lineage, and attribution to a powerful elder are all factors that will be useless in the market of the Hereafter because each person will be responsible for his actions. If the balance of righteous deeds is heavy in the scale of action, he will get with all kind of pleasures. Otherwise, he will get painful disappointment, and the bottomless pit (of hell) will become his abode.This explanation of one of Maulana Maudūdī about the Qur’ani verses is appropriate. He says:

So, the welfare of a person in the Hereafter depends entirely on whether the positive aspect of his life’s achievements prevails over the negative aspect, and even after bearing losses, something is saved in his account.¹⁸

A person whose negative results nullify all the positives, will be like a bankrupt businessman whose entire capital is wasted in meeting losses and paying demands.

Good intention or sincerity:

Sincerity is an indispensable and influential factor for achieving success and salvation.

In authentic sources, this hadith is recorded in the chapter on sincerity of intention.

The Prophet (peace and blessings of Allah be upon him) said: “validity or otherwise of the deeds is dependent on intention; every person will get what he intended. Each person will be rewarded according to his intentions. Therefore, whoever intends to seek the worldly success or marry a woman will get what he intended.¹⁹

Sincerity is the soul of deeds. In the Holy Qur’an, the people of faith are advised to make sincerity and piety their motto in prayer. In one place, the Prophet, peace be upon him, is addressed, and through him, the entire Muslim Ummah is encouraged to adorn their actions with this jewel of sincerity. God says:

We have sent down to you the Book with the truth, so worship Allah sincerely. So beware, pure obedience is the right of Allah only.²⁰

The comprehensive meaning of worship is to give practical proof of obedience and submission to Allah in every field of life and everywhere. ²¹ In occupying this place of worship, the servant of God should only keep in mind that his every action should be for God or that no action will be committed that will become a source of displeasure to God. Obediece in his life will be not for the self, community, territoriality or gaining power; the obedience will be devoted to Allah.In the five-day prayers, the covenant between God and the devotee is renewed more or less fifty times, that worship will be done only to Him.²³ A sincere devotee declares allegiance to the real God by breaking away from false deities, declaring:

I turn towards the Lord who has created heavens and the earth I am not one of the polytheists..²⁴

He does not consider anything other than Allah in any aspect of action or life. He declares the attainment of the Lord’s will as the goal without being caught in the trap of any fear or greed, without caring about any other person:

Say, O Prophet! My prayer, sacrifice, life and death are for Allah, Lord of the Worlds.²⁵

The second aspect of sincerity and devotion is that every work of a believer and every action is only for the sake of the Lord. Seeking fame, material gain, fame or position and sectarian thought, or demanding wages from the society does not find a place in his heart. The pleasure of the Lord of the worlds is the only thing that preoccupies his mind and his tongue. He declares by his tongue and actions. I do not ask reward from any one except God.²⁶

If there is a spirit of sincerity in good deeds, then the smallest deed becomes of great value in the eyes of Allah. A good deed deserves a reward of at least ten times, a maximum of seven hundred times, and even more, if it pleases Allah. A hundred times, an increase in reward is due to mere sincerity and purity, which is guarantee of the the success of his deeds. Those who are active in this world with the asset of sincerity, Allah’s special grace and reward is given to them, and they become close to the Divine presence. ²⁸

Taqwā: Piety or Fear of God:

Fear of God triggers a great revolution in the lives of individuals and nations. The secret of Islam’s universality, lies in making taqwā the touchstone of superiority, nullifying all differences and distinctions of color, race, region, community, creed, and sect. The Qur’an clearly declares:

O people! We created you from a male and a female and then made other communities within you so you may know each other. Indeed, in the sight of Allah, the most honorable among you is the One who has higher in Taqwa and piety. .²⁹

. Taqwā is an important issue among the important teachings and instructions that the Messenger of Allah ﷺ gave to the children of Islam on the occasion of the last Hajj. While trampling all kinds of superficial differences and distinctions under his feet, the Prophet ﷺ made piety the standard of honor and superiority. He declared:

O people, Listen indeed, your Lord and your father are one; listen! An Arab has no superiority over a non-Arab, nor does a non-Arab superiority over an Arab, white over a black, or black over a white, except for piety and Taqwā.³⁰

The law of the government, the pressure of the society, the baton of the police, and the fear of the tyrant rulers can be effective in the light of day, in the open and on the highways,. But in the darkness of the night, in a forest away from the population, inside a closet, or inside the four-walls of a private house, if any law can be effective and ensure good deeds this is the law of God and fear of an omnipresen-omniscient God. This is when piety or fear of God rules the hearts. It changes a person from within.

Taqwā is not a specific manifestation or action, but an inner quality of aperson wherever he lives. If he has a sense of responsibility and righteousness rules his heart, all his life become subject to God’s will. Be it religious and social affairs or political and economic fields, educational and cultural affairs or spiritual and material issues, similarly, be it home or market, mosque or madrassa and office or field and, in every life case and everywhere, manifestations of piety, and obedience to Allah and His Messenger appears in the form of good action.

Taqwā is a decisive factor in worship, worldly transactions and the moral conduct. The Holy Qur’an states in many places that the purpose of prayers is to develop the qualities of holiness and righteousness.³¹ Taqwā is a means of success, and salvation. That is why at many places the Qur’an emphasises obtaining this wealth and adorning our lives with it. Strong orders have been given about it.³²

The importance of taqwā and piety can also be gauged from the fact that in the Book of Allah, where humanity is ordered to worship God, the purpose of this is declared as gaining taqwā.. It is said:

O people, worship your Lord, the One who created you and those before you, that you may be righteous.³³

Islam’s magnificent edifice is built; on five pillars; fasting is is one of the pillars. The purpose of the fasting (Sawm) is also declared as a mean of cultivating taqwā. Allah says:

O you who believe, the fasting is prescribed for you, as it was written for those before you, so that you may become righteous, ³⁴

Life after death is the real life. If the concern of this life prevails real sense begins. The importance of purity is well understood from this verse, which encourages righteousness at the beginning and end so that the Hereafter, will be blessed in every way. And be safe. It is said:

O you who believe! Fear Allah, and everyone should be concerned about what he does for tomorrow and fear Allah.³⁵

The result of a pious life is good in this world; in the immortal world also the fruits of this life will be blessed. A believer who is steadfast on the path of taqwā, gets unexpectedly happiness and prosperity. In several Qur’anic verses, the pious get the good news of meeting with the Great success both in this mortal life and in the eternal life after death, as a result of piety.³⁶ The bounties are described in the following verses:

Its entrance flows from beneath it, for them whatever they will, and God rewards the pious.

For such righteous people, there is good even in this world and the home of the Hereafter is certainly better for them. What a beautiful home for the pious. They will enter in Garden of eternal abode, into which, rivers flowing down; everything will be, there according to their will and desire. Allah rewards the pious (in this manner). To the e devout whose souls are in a state of purity, when the angels seize them, they say, peace be upon you, go to your Paradise, a areward`of what you were doing.³⁷

A pious person is entitled to the blessings of both this world and the Hereafter. In this connection, Allah, the Exalted, has declared:

Listen! There is no fear or sorrow for those who are friends of Allah, those who believe, and those who adopt an attitude of righteousness. Good news is for them both in this world and the Hereafter. God’s words cannot change; that is a great success.³⁸

Concept of Salvation in Gita:

Before studying the Bhagvad Gita, we should realize that here it is not a scholar a philosopher who is an expert in external or material sciences and arts and a pioneer in solving problems in a scholarly way, but a mentor and a spiritual Guide whose soul is characterized by all the qualities and perfections of light. Be and want to make your readers or addressed devotees aware of the reality of the soul and desire salvation. Delive ance from these words of Radhakrishnan Why the teachings of the Gita play an essential role in attaining salvation, or mukti can be seen from the fact that in the Gita The greatness of the Gita about Damakti can be estimated as follows:

The Gita stands midway between a philosophical system and a poetic inspiration. We need the unlimited suggestiveness of the Upanishads here since it is a deliberately intellectual solution to the problem of life. It is designed to meet a situation complicated by troubles of conscience and confusion of mind.⁴⁷

This endless cycle of birth and death and death and birth can be extinguished. The Gita determines three methods: knowledge, Karma, and bhagati. These are the three valuable assets for attaining salvation or mukti scattered in various chapters of the Gita. The term Gyan Marg, Karam Marg, and Bhagati Marg refer to these three methods of attaining salvation or Moksha. Known from these three methods of salvation are briefly described below:

Gyanmarg and Gita:

The only reality or reality of the entire universe is the Supreme (Brahman), immutable and eternal. The human soul is similar to Brahman in that it is firm and similar in its attributes. The image of change and change established in our hearts and minds results from ignorance of the reality of things. This is because the changes and incidents that the objects undergo are temporary, and due to them, the absolute authenticity of the objects is not undermined. Under his Gyan Marg, the thought that the only reality of the universe is Brahman and the human self is burnt and the only reality of the soul should be understood with all its spiritual and luminous attributes.

Undoubtedly, the essence of any religion or way of life lies in its spiritual aspect. It should also be said that spirituality. The concept is different in all thoughts and religions. The essence of Hinduism lies in the freedom from all the restrictions imposed by nature. Although h, according to Hindus, acquiring worldly means and resources is practically a high and lofty goal, it is also a fact that Hindus consider knowledge more essential and dear than wealth and wealth. And in the same way, they think ignorance is worse than poverty and deprivation. According to Gita, there are two types of sciences. One is related to intellect and understanding, while the other links to consciousness and intuition. It is also referred to as both material and spiritual sciences.The Upanishads have divided these two types of knowledge into (divine wisdom) and (worldly knowledge), respectively.⁴⁸

According to the Gita, ignorance does not mean that a person has been deprived of higher knowledge and has not bowed his knees to an expert in material and contemporary sciences or that he is not compared to other intellectuals and philosophers in terms of intellect and philosophy. Also, I grade.We need to be more reliable. Ignorance here refers to a lack of spirituality or insight. The Gita emphatically advocates that selfish feelings also deprive consciousness and perception of the reality of objects. This blindness or lack of understanding and spiritual blindness can be eradicated simultaneously when the body and soul are treated with purity and the candle of spiritual insight is lit in the world of hearts. To achieve this goal, put aside emotions and desires and engage the mind in the search for truth. Insight and intuition are the keys to seeing things in their true nature. Arjuna could not see the truth with his naked eyes. Therefore, they request Shri Krishna to grant them spiritual strength and insight, which will remove the veil from their eyes, reveal right and wrong, and allow them to act on the battlefield. May the blessing of peace of mind and peace come upon doing it. So, on Arjuna’s request, Shri Krishna says

All this Daya is filled with, consider it immortal. It is one’s power to eradicate this immortality. These bodies of the ever-abiding, formless, immortal soul are called mortals. There are, O Arjuna! So fig t… In this way, the soul or Atma cannot be cut by fire, fire cannot burn, water cannot dissolve, and wind cannot teach. This Atma cannot be cut, cannot be burned, cannot be swallowed, cannot be taught; it is eternal.What place is its reach strong, memorable, and ancient.⁴⁹

Awareness and awareness of the reality of things is the capital that is a sufficient prescription for the seeker of salvation. This precious wealth can be found only by controlling one’s passions and desires and making one’s heart the seat of the memory of the Immortal Being. The importance of knowledge and its as to who is worthy, these verses of the fourth chapter of the Gita guide us in this regard:

Among all papi, if there is even the greatest papi, he will cross all the papi by the boat of Gyan. A man who is confident, alert, and in control of his senses attains enlightenment and complete peace immediately after attaining enlightenment. Does it? Gamble is ignorant (la ilm), lacks faith, and is plagued by doubts and doubts; it perishes. For a person caught in doubt, it is neither Lok nor Para Lok; he is not Sikh anywhere.⁵⁰

It is wisdom not to get caught in the trap of temptations and temptations, to cling to this immortal entity, and to keep oneself free from the resulting actions. See all of this verse in this regard:

The Gyanis know actions born out of desire as Sannyas. Charges for total works a wise man calls renunciation.⁵¹

According to Hindu philosophy, the secret of the highest goal of life lies in the spiritual knowledge that a person possesses within himself.⁵²To be aware of the clear, transparent, eternal, and immortal soul, the knowledge of the reality of the soul cannot be obtained by separating the matter. When the soul is mixed with matter, not only is its transparency and luminosity impaired, but due to its mixed relationship with matter, the soul become burdened. The ceaseless course of transmigration is only for those who are ignorant. The man, however, who has divested himself of all passions and knows himself to be Brahman at once becomes Brahman, and no bondage of any kind can ever effect him and thus, such a person cannot qualify himself for salvation from the cycle of Avagman. According to the teachings of the Gita, only one who understands the difference between matter and spirit is a giant. That person deserves to be mukti or liberated from the chain of avagana. The thirteenth chapter of the Gita presents the philosophy of the difference between matter and spirit, the result of which is that one who knows the difference between matter and spirit is aware of the reality of the soul and thus knows well the supernatural entity Brahman. The teachings are:

Both matter and spirit have no origin and also know that the changed forms and attributes are produced from matter. One who knows soul and matter with characteristics in such a way that he is not reborn in whatever state he may be.⁵³

There will be this chapter mentions the difference between matter and spirit, attributes, and perfections are noted. If a person adorns his life, he will face the fundamental goal of enlightenment. What are the attributes and essentials of the original entity present in the various aspects of this chapter? Or See below:

Non-conceived of One’s being, giving up the thought of display, not harming others, austerity, serving One’s Guru, purity, firmness, self-restraint, unconcern for the consequences of actions, freedom from arrogance, life, Sensitivity to death, old age, disease, suffering, and evils, abandoning false love for son, wife, and home, etc. Assembly and Absence of desire to join, eternal connection with spiritual knowledge, and the habit of looking within oneself, all this as if the person whose life is adorned with all these qualities is the real one and that is the person who lives and dies and It is called Gyan. What I am against is ignorance.⁵⁴

He frees himself from this endless cycle of life and death. On the contrary, the young person is devoid of qualities and perfections, as if he cannot detach himself from the material realms, and such a person is an Agyani in the eyes of the Gita and is deprived of the blessing of Mukti or salvation. It is as if a person fully aware of the nature of the soul is a giant, freed from all needs, sufferings, difficulties, comforts, and comforts, becomes endowed with the qualities of Brahman, and then, for him, the series of births and deaths. He becomes extinct, thus enriching himself with the wealth of salvation or mukti. On the contrary, one who is ignorant of all the attributes of a pure and transparent soul and is devoid of these attributes is deprived of the blessing of knowledge, so Mukti or salvation cannot come to him. The echo of this thought can be heard in these texts of a great Hindu intellectual:

“The ceaseless course of transmigration is only for those who are ignorant A wise man, however, who has divested himself of all passions and knows himself to be Brahman at once becomes Brahman, and no bondage of any kind can ever effect him”⁵⁵

The endless series of Avagman is only for the ignorant (unacquainted with the reality of the soul). However, a wise man who transcended his passions and desires and made himself a Brahmin would naturally become a Brahmin and then no one’s bond or burden affects it.] In short, Gita’s concept of enlightenment is that of a person who knows the soul’s luminous, eternal, and mortal reality and realizes himself in all aspects. Deprived of material realms until he resembles Brahman, he is a Gyan, and for such Gyans, the path to salvation and success becomes easy and pleasant.

Karma Marg and Gita:

Karma is called work or action. In Hinduism, these actions form a code or rule based on which good or bad effects and results are created in the present and future life. On the other hand, this principle of Karma pertains to other creations.⁵⁶

All Hindus agree that a person faces good and bad consequences because of good and bad deeds. He retakes birth in this world to become two and four until he becomes aware of the reality of the immortal and eternal soul and acquires divine attributes. Then, he is freed from the cycle of birth and death. As the concept of avagana is not found in the Vedas, the philosophy of Karma has not been made meaningful and stable by relating it to this life so that we can get rid of sufferings and difficulties from performing sacred acts like sacrifice and others. The de and for good fruits and results existed in the minds and hearts of the devotees of the Vedic era.⁵⁷

In the light of the principle of Karma, nothing in the world is uncertain and unprincipled. What I sown is reaped. It brings good fruit, and bad patches cause lousy fruit. Even a person who places in his mind the specific thoughts and worlds related to a particular and determined task is his own conscious choice. There are consequences. Dr. Radharishnan explains the importance of the theory of Karma as follows:

“There is no doctrine so valuable in life and conduct as the Karma theory. Whatever happens to us in this life, we have to submit in meek resignation, for it is The result of our past doings. Yet the future is in our power, and we can work with hope and confidence.”⁵⁸

At the time of the Gita’s composition, various ideas regarding sahih Karma or good action were in vogue. According to the Vedas, Karma consisted of performing rituals and traditions; according to the Upanishads, right action was defined as the search for truth. The Buddhist view was to renounce all Karma, and the god-worshiper view was that God Was to be worshipped. The Gita paces all these thoughts and ideas in its verses.

The Gita contains verses on two aspects of Karma. For one thing, when a person becomes aware of the fact of the light and immortality of the soul and becomes utterly detached from his duties and responsibilities, this is called Karma Sannyas. Such a person is an ascetic who has no meaning for the world and the people of the world and remains absorbed in himself. The second aspect is that performing duties and responsibilities is encouraged so that we are not concerned with the fruits or results of our actions and activities and other engagements. Actions performed without any thought of reward or fruit are called renunciation, and one who performs them is called Tiyagi. Sannyas and see these verses of the Gita related to renunciation.

The practice of renunciation of meritorious (desire-born) actions is known as Sannyas. And giving up the idea of compensation for all works is called renunciation by wise men.⁵⁹

The Gita does not encourage Karma Sannyas, but it is emphasized in places, and seekers of salvation are encouraged to do Karma. These aphorisms of the Gita discourage Karma Sannyas and describe it as glory against courage and bravery. See this verse:

One does not experience laziness by initiating Karma, and one does not get salvation by merely leaving Karma externally.Therefore, acting with intention is better than not acting. Event e work of your body cannot go on without Karma.⁶⁰

Yes, it has been emphasized in the Gita that in the performance of karmas, there should not be any greed or pleasure or concern for pleasure and fruit and result, while one can be blessed with the blessing of Mukti. Results are highly valued for the work done without needing action and beyond compensation expectations. These verses are thought-provoking about selfless action:

Beyond doubt, the pure-minded and wise do not detach themselves from work that creates difficulties and do not attach themselves to manageable tasks.

It is only possible for a living being to give up work partially. But who gives up the idea of compensation for work is called Tiyagi.⁶¹

The following two verses also encourage doing unpaid work:

Digya, Dan, and Tap’s work is to be included but to be done. The distinction between Yagya, Dan, and Tapa.

They are the cleaners of man. This work should also be done without the thought of desire and compensation.

There is no choice without grace. One who does not understand this, or who takes the thought of recompense in his heart, or who is outwardly good and desirable and inwardly reprehensible, such a person is, in the language of the Gita, a fool, a self-harmer and a stray from the path of salvation. The same facts are highlighted in these two aspects:

One cannot live even for a second without doing Karma. Every man is compelled by the qualities born of nature.

A person who restrains the benevolent senses but considers the impulses of these senses with mind is ignorant and ignorant. He is called who works in vain.⁶²

In the light of Gita’s teachings on Karma, it is inexplicable that the wise and successful are those who act. He should not lose his life in performing his duties and should not isolate himself from the world, but he should continue to do good while avoiding all kinds of evil thoughts, bad habits, and bad deeds. The works of Yagya, Dan, and Tapa give evidence of deshi vanamak; yes, do not make them ineffective and hurt by concern for the result and desire for compensation so that the path of salvation and success is disturbed.

Bhakti Marg and Gita:

Love and affection for God and non-affiliation with God are prominent in religions. If it’s said, it will not be out of place. This close relationship with God is the most incredible honor for a devotee or devotee. This heart-to-heart connection and commitment manifests this faith and belief. Basira is in the heart of a devotee. In Hinduism, feelings of love and devotion towards God have been important since ancient times. Since then, it has been considered the primary source of a solid and stable relationship with God in Hinduism, fully expressed for the first time in the Bhagavad Gita. Theological and polytheistic ideas and philosophical thoughts in this collection of sermons and instructions Shri Krishna gave. Along with thoughts, pure and stable faith in God and love are the most essential means of salvation. The immense devotion, love, and unconditional enthusiasm for God in the Gita are also expressed in these texts:

“In Hinduism, enthusiastic devotion and passionate love addressed to one particular. Deity, usually Vishnu (or Krishna) or Shiva. It is joined in particular in the Bhagavad. Gita.⁶³

Factors such as the desire of the creator or the search for a supernatural entity, mental concentration, and contemplation are present in the Upanishads andThese are undoubtedly preludes to the emotional love, devotion, and devotion to God in the Gita. The Gita emphatically advocates that love and devotion to God cannot be meaningful and fruitful without the concept of a personal God endowed with all attributes; instead, it cannot garner the pure garb of Bhakti. On the other hand, it becomes difficult for a devotee or devotee to achieve the goal, and he does not get the presence and companionship of God.

Bhakti is a common method of worship and an easier means to salvation than Gyan Marg and Karma Marg. In this way of worship, one must prove complete submission to God by renouncing One’s selfish desires and interests. Bhakti is belief and consciousness of God’s eternal power, wisdom, and all-goodness, with a holy and self-sacrificing heart and conscience in remembrance of Him. Mentioning good qualities to others, glorifying Him with other persons and persons, and performing all actions and activities as a service to the Supreme Being are the main ingredients of this most essential and simplest form of worship, all of the above.⁶⁴

A devotee, being characterized by attributes, used to express his feelings of love and devotion in the presence of the real God If so, it is as if he purges himself of the spirit of self-importance and expresses his helpless weakness. When he gets out of the cage of self and selfishness and goes to the highest level of Bhakti, he goes to the shelter of this incredible and immortal being and becomes safe and free from all comforts. On the other hand, he surrenders himself to this being. It makes me worthy of the pleasure of the superior. It is as if full recognition and expression of One’s weakness and incapacity, unconditional love and devotion, faith in the greatness of the greatest and immortal being, and showing recognition and admiration from different dimensions are indispensable factors for a Bhagat without which Bhakti cannot exist. It becomes a very worthless and soulless, relatively meaningless and useless formality. Through this kind of emotional love with God, the door of worship is open to everyone, special and general, and every unique and available seeker of truth and salvation can come to the shelter of the immortal being through it. The verses of the Gita themselves speak on this truth.

I am the same among all living beings; neither friend nor enemy exists. Which remember with devotion

Do, they are in me. I am a so among them. Even if a man of lousy behavior remembers me with one heart, then he should also be considered a good person because now his

Knowing with confidence that my devotion never perishes is the letter of counting.

Then there is Parth! Those who are sinful bodies and women, Vaishyas and Shudras who take refuge in me, may they cherish the Supreme Gati

Then, what do the good Brahmins and Raj Rishis, who are my devotees, have to say? So remember me by taking birth in this mortal and Sikh-less world. I felt heart. Be my devotee. Do yag a for me. Say he does to me. He will find me by merging the Atma with me by disappearing in me.⁶⁵

Expressing devotion and love to the Most Holy, Greatest, and Immortal Being and all other obstinate and resisting actions and persons Being a seeker for His mercy and grace without needing and caring is an act by which a devotee goes into the mercy of his God, all difficulties are removed, and then there is mourning for a devotee and a lover. It goes a d, and then Parma that becomes his. His fact is expressed in these verses of the Gita:

By offering all the karmas from my heart, I became absorbed in me, and with the help of discernment and intellect, I felt a heart in me. If you put your heart in me, all the mountains of difficulties will be overcome by my grace, but only if you are proud. If he does not listen to me, he will perish.

O`Bharat!, so take refuge in it by all means. By His grace, a very peaceful state of salvation will be attained. Be dedicated to me, become my devotee, do yagya for me, name me, then you will get me. This is my faithful vow, so I love

If you leave all dharmas and take refuge in me, I will free you from all sins. Don’t be sorry.⁶⁶

They are not expressing feelings of love and affection towards God, not being full of love for Him, dying out of adoration either physically or mentally, and saying this heart attachment and connection in front of others despite the Immortal Being. A child is not worth suffering. Such a person is detestable and is deprived of the love and grace of the Greatest and Immortal God. A true one, on the contrary Bhagat deserves Ishwara’s favors and affections. These truths are apparent in these verses:

He who is not Tisavi, is not Bhagat, who does not want to listen, and who hates Me, he will never have this knowledge.

But I will undoubtedly acquire this hidden knowledge, which I will give to my devotees, because of my param bhakti.

There is no one dearer to me than him among the human beings, and there is no one dearer to me than him on this earth.⁶⁷

The teachings of the Gita are the epitome of salvation. Knowing the Immutable, Immortal, and Supreme God with all His Attributes, avoiding selfishness and greed, and keeping the mind focused on the truth is the real Gyan, which leads the Gyan to the path of salvation. It takes away being engaged in activities without expecting all the desires and motivations and results of actions and duties, which is the natural grace that leads to salvation. It paves the way for and shows love, devotion, and heart attachment to the immortal God without regard for everyone. This is actually of crucial importance in the teachings of the Gita and plays a central role in the attainment of salvation.⁶⁸

Conclusion:

In the galaxy of religions and religions, the religion of Islam is the supreme blessing given by Allah Almighty, which emphasizes practice more than theory. If actions are not accepted in the sight of Allah without the correctness of belief and ideology, it is also suitable and correct without actions. The meaning of faith does not remain. Therefore, belief and action are both Necessary. And on this basis, it is possible to attain salvation in Islam. Iman w iqan, righteous action, sincerity or goodness, piety or fear of God in the Quran. These factors are mentioned in the Qur’an al-Majeed as factors that, if human lives are refined and beautified, then in the form of Hasina, human beings in this mortal world will be the bearer of God’s pleasure, the bearer of the love of the Messenger, responsible and accountable, benevolent beings and reformation. He spends his life as a great leader of society because even the timid mortal becomes a mark of heaven, and the eternal success of eternal life after death also becomes written destiny. It is as if after getting rid of the burning flames of hell in the afterlife, the gardens of Eden become his destiny, and the permission of Allah’s pleasure and pleasure becomes possible, as well as majesty, glory, health, well-being, and wealth. Wealth is also found in this world in the form of beauty.

To understand the concept of salvation presented in the Book Gita, which is practically revered among the pioneers of Hinduism, it is necessary to know with certainty that the teachings and instructions of the Gita He is a researcher, it is different from an intellectual or a philosopher who wants to solve problems in a scientific and research way. Still, in each line of this Book, it seems that a murshid and scholar is talking to him who is characterized by all spiritual qualities and perfections, and his readers or the addressee is desirous and aspiring to guide the devotees on the path of Mukti and Salvation by making them aware of the reality of the soul. According to the Gita, awareness of the existence of things is actually the most valuable asset that becomes the focus for the seeker of salvation. This capital can only be attained by making one’s heart the seat of the memory of the Immortal Being and by controlling one’s emotions and desires. Gyan Marg gives awareness of the reality of things and the immortal soul, Karam Marg gives sound effects and results on present and future life, and similarly Bhagati Marg ignites love and attachment to God. These three factors, mentioned in detail in the Gita, are the triple jewel in Hinduism. If the e three factors are adopted and one’s life is adorned with them, the Gita guarantees its followers that the reality of a pure and transparent soul will be revealed to them, and their relationship with God will be strengthened. And in both worlds and worlds, they will enjoy the highest level of pleasure. If the Holy Qur’an promises its believers the eternal joys of eternal life and by making human society a cradle of peace and harmony, it also guarantees the success of this mortal world to its leaders. The Gita, in its unique way, gives its devotees the lives of their lives. It teaches the manners of grooming so that even in this world, they can live in peace and harmony and the spirit of the soul. After becoming conscious and aware of transparency and immortality, one can enjoy pleasure in life after death.

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[1] Dean Faculty of Theology, Aligarh Muslim University, Aligarh