Contents
Shri Sankara's Gita Bhashya
(Sri Sankaracharya's Commentary on the Gita)
CHAPTER -4
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Nor is false knowledge worthy of comprehension, as also the object awakened in the memory by that (false knowledge), which is unreal. Also, from the non-entity, viz., the non-performance of obligatory rites, the positive entity of sin (pratyavāyā) cannot arise,-as has been stated: "Of the un-real, there is no existence "[1]. Śruti also says: "How can existence come out of non existence?"[2]. That existence can arise out of non existence has thus been denied; still, to maintain that from non existence a real object can spring up is to say that non-cxistencc itself is existence and vice-versa; and this is improper, being opposed to all reason. Besides, Scripture cannot prescribe any action which is un profitable, because all action involves trouble, and what involves trouble is not taken up intentionally as a duty to be performed[3]. And, by not performing the obligatory rites, falling into hell is to be suffered; so that, in either case-performing or neglecting (obligatory duties)-the Scripture is presented as the source of harm and therefore unprofitable. Moreover, there is inconsistency of approach in (first) admitting that obligatory rights produce no fruit and then declaring that they lead to moksa (liberation). Therefore (it is established that) the meaning of "he who can see inaction inaction, etc."is as learnt (in our tradition); and the verse has been interpreted by us accordingly. This perception of inaction in action, and vice versa, is glorified as follows:- |
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