Contents
Shri Sankara's Gita Bhashya
(Sri Sankaracharya's Commentary on the Gita)
CHAPTER -4
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On the other hand, he who, unlike the person spoken of before[1], has realised his identity with Brahman, the innermost actionless Self abiding in all, even before engaging in any action; and who, by reason of having rid himself of all desire for seen and unseen objects of pleasure, finds no use in action aimed at securing them and renounces action with its accessories, merely doing what is necessary for maintaining the body;-such an ascetic, steadfast in devotion to Knowledge, is liberated. To teach this, the Lord says: On the other hand, he who, unlike the person spoken of before, has realised his identity with Brahman, the innermost actionless Self abiding in all, even before engaging in any action; and who, by reason of having rid himself of all desire for seen and unseen objects of pleasure, finds no use in action aimed at securing them and renounces action with its accessories, merely doing what is necessary for maintaining the body;-such an ascetic, steadfast in devotion to Knowledge, is liberated. To teach this, the Lord says:
21. Rid of desires, mind and body controlled, andall possessions relinquished, he, by performing mere bodily action, does not incur any evil. Rid of desires, i.e. all desires have departed from him; mindand body controlled, the inner sense (antah-karana) and the external aggregate of causes and effects (i.e. the body and the external senses), have both been subdued by him; and all possessions relinquished, the totality of enjoyable objects have been abandonedby him; he (such a person), by performing mere bodily action, i.e. action needed for the bare maintenance of the body, and eventhat devoid of attachment, does not incur any evil, that which isundersirable, evil (pāpa), and virtue (dharma) as well, because even dharma is undesirable for one who seeks liberation (moksa),as it brings about bondage. |
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References and Context
- ↑ i.e. one disinterested in the welfare of the world etc. (A)