Gita Bhashya -Sankara 830

Shri Sankara's Gita Bhashya

(Sri Sankaracharya's Commentary on the Gita)

CHAPTER -18

Besides, one knows the scope of the figurative conception, namely, that this Devadatta is no lion, that this student is not fire. And, also the action which is done by the aggregate of the body etc., the figurative 'self, should not be deemed to be the action of the real Self which is the subject of the concept of "I"; for, indeed, any action done by a 'figurative' lion or fire cannot become an act of a real lion or fire, and no purpose whatever of a real lion or fire is served by the ferocity (of Devadatta) or the reddish-brown colour (of the student), since they lapse by serving the purpose of extolling (the respective subjects). Moreover, even the person who is so extolled knows that he is not a lion, or that he is not fire, and that the action of a lion or of fire (respectively) is not his; and similarly it would be more appropriate to have the cognition, 'The action of the aggregate of the body elc. is not mine, the real Self', instead of the conception, "I am the agent, mine is the action". And as to the doctrine that the Self acts, having his own memory, desire and effort as the causes of action, (we say that) such is not the case, since they (memory etc.) originate from false perception (mithyā-pratyaya, illusion). Memory, desire and effort, indeed proceed from the impressions generated by the experience of the fruits, desirable and undesirable, of action occasioned by false perception (illusion). Just as in the present birth, dharma and adharma, and the experience of their results, ate the result of the identification of the Self with the aggregate of the body etc., and of attachment and hatred and the like so also in the previous birth, and that prior to it, and so on; and it has accordingly to be inferred that samsāra, past and future, is without a beginning and the product of ignorance (avidyā). From this also, it is settled that the absolute cessation of samsāra is attainable only through the renunciation of all action, in the devotion of Knowledge. Indeed, since attachment to the body is of the nature of avidyā, on the removal of avidyā there cannot be (connection with) a body, and consequently involvement in samsāra.