Gita Rahasya -Tilak 751

Srimad Bhagavadgita-Rahasya OR Karma-Yoga-Sastra -Bal Gangadhar Tilak

CHAPTER 4 SRIMAD BHAGAVADGITA यस्य सर्वे समारम्भाः कामसड़्कल्पवर्जिताः। ज्ञानाग्निदग्‍धकर्माणं तमाहु: पंडितं बुधा: ।। 19 ।। त्‍क्‍त्‍वा कर्मफलासंगं नित्‍यतृप्‍तो निाश्रय: । कर्मण्‍यभिप्रवृत्‍तोअपि नैव किंचित्‍करोति स: ।। 20 ।। निराशीर्यतचित्‍तात्‍मा त्‍यक्‍तसव्रपरिग्रह: । शारीरं केवलं कर्म कुर्वन्‍नाप्रोति किल्बिषम् ।। 21 ।। Translation:-(19) He, whose samarambhah (that is, Actions) are devoid of the Desire for Fruit, is referred to by Jnanins, as the learned man, whose Actions aie reduced to ashes in the Fire of Knowledge. Description:-[This clearly shows that, "karma (Action) is reduced to ashes by jnana", is not to be understood as directing Abandonment of Action, but the performance of Action, having abandoned the Desire for Fruit. Similarly, the meaning of the words ‘sarvarambha-parityagi ', — that is, 'one who gives up all arambha or activity', — which appear later on in the description of the devotee of the Blessed Lord, is also made clear by this. Now the Blessed Lord makes the same meaning more explicit as follows — ] Translation:-(20) (The man) Who, having given up the Attachment for the Fruit of Action, is always happy and nirasraya [that is, one who does not possess a Reason, which has taken 'shelter' (asraya — Trans.) in the means of obtaining the Fruit of Action, by wishing to do a particular Action, for a particular result] is (said to be) doing nothing whatsoever, though he may be engrossed in performing Actions. (21) When a person, who gives up the asih (that is, the Desire for Fruit), who regulates his Mind, and who has become free from all Attachments, performs Actions, which are merely sarira (that is, performed by the Body, or only by the organs of Action), he does not incur sin. Description:-[Some commentators interpret the word 'nirasraya ' in the 20th stanza as ' one who has no home ', that is, a Samnyasin ; but that is not correct. The word 'asraya' may be interpreted to mean 'house' or 'home' ; but what is meant in the present place is not the ' home ' of the person who does the act, but the ' home ' in the shape of ' a motive for the act which he performs ' ; and what is meant is, that there should be no such 'home ' ; and the same meaning has been made clear in the words 'anasritah karmaphalam' ; and the same meaning has also been adopted by Waman Pandit in his Marathi commentary on the Gita known as the Yatharthadipika. Similarly, the word 'sarira' in the 21st stanza does not mean the Action of begging alms sufficient for the maintenance of the body, etc. The true meaning of the words 'kevalam sariram karma' is consistent with the description contained later on in Chapter V that, "Yogins, that is, Karma- Yogins perform all Actions merely by their organs of Action, without entertaining any Attachment or Desire in their minds ". It is true that the organs of Action perform the Action, but as the Mind is equable, the person who performs the Action, does not incur either sin or merit]