Bhagavadgita -Radhakrishnan 59

The Bhagavadgita -S. Radhakrishnan

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INTRODUCTORY ESSAY
12. The Way of Action: Karma-marga


Work is not practised as a sadhana but becomes a laksana. Even when we accept the samnyasa drama, the duties of the other asramas are abandoned but not those of the samnyasa. The common virtues (sadharaiadharma) obligatory on all, such as the practice of kindness, are adopted. So work and liberation are not inconsistent with each other.[1]

The Gita takes up the various creeds and codes that were already competing with each other and transforms them into aspects of a more inward religion, free, subtle, and profound. If popular deities are worshipped, it must be understood that they are only varied manifestations of the One Supreme. If sacrifices are to be offered, they must be of the spirit and not of material objects. A life of self-control or disinterested action is a sacrifice. The Veda is of use but it is like a tank when compared to the widely spreading flood of the teaching of the Gita The Gita teaches the doctrine of the Brahman-Atman which the followers of the Upanisads seek and proclaim.

The yoga of concentration is useful but the Supreme is the Lord of yoga. The dualism of the Samkhya is taken over into non-dualism, for purusa and prakrti are the two natures of the Supreme Lord, Purusottama. He alone dispenses grace. He is the true object of devotion. For Him must all work be done. Saving wisdom is of Him. The traditional rules of dharma are to be followed because He established them and He upholds the moral order. The rules are not ends in them-selves, for union with the Supreme is the final goal. The teacher of the Gita reconciles the different systems in vogue and gives' us a comprehensive eirenicon which is not local and temporary but is for all time and all men. He does not emphasize external forms or dogmatic notions but insists on first principles and great facts of human nature and being.


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References and Context

  1. ↑ Mandana Misra in his Brahnnasiddhi mentions seven different theories about the relation of karma and jnana (i) The injunctions in the ritual part of the Veda tend to turn men away from their natural activities in the direction of meditative activity enjoined for the realization of the self. (2) These injunctions are intended to destroy desires through a process of enjoyment and thus prepare the way for meditation leading to knowledge of the self (3) The performance of karma is necessary to discharge the three debts rnatraya which is the essential prerequisite for self-knowledge. (4) The activities prescribed have a dual function (samyogaprthaktva) of leading to the fulfilment of desires expected of them and of preparing for self-knowledge. (5) All karma is intended to purify men and prepare them for self-knowledge (6) That self-knowledge is to be regarded as a purificatory aid to the agent, serving the requirements of the various activities prescribed in the karmakanda (7) Karma and jnana are opposed to each other.Mandana Misra is inclined to accept the views indicated in 4 and 5, The performance of rites is a valuable accessory to the contemplation on the content of verbal knowledge (sabda Walla) arising from the great texts (mahavakyas) of the Upanisads in bringing about the final manifestation (abhivyakti) of the eternally self-luminous light of atman. While the samnyasins reach realization of self exclusively through contemplative discipline with the performance of scriptural rites, the householders (grhasthas) reach the goal through the performance of rites, etc.