Contents
Shri Sankara's Gita Bhashya
(Sri Sankaracharya's Commentary on the Gita)
CHAPTER -3
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It might be said: It is from a consideration of the necessity for (performance of) the works prescribed in the Śruti that the declaration is made precluding moksa for grhasthas (house-holders) through mere Knowledge dissociated from works prescribed by Śruti. Here, action prescribed by Smrti for grhasthas is disregarded, as if it did not exist;[1] and it is (accordingly) denied that moksa cannot be attained (by them) through mere knowledge. This is also wrong; for, how can men with intelligence accept that moksa through Knwledge associateed with smārta-karma (Karma prescribed by Smrtis) is precluded for the grhasta alone and not for the other āśramas? Further, if , in the case of samnyāsins,[2] smart akarma can be associated (with Knowledge) as the means to moksa. then, combination (of knowledge) with smarta-karma alone need bo prescribed for the grhasta as well, and not with śrauta-karma (Karma prescribed by Śruti). It might now be said : Then, let it be that combination (of Knowledge) with both śrauta-karma and smārta-karma is the pres cribed means for moksa in the case of the grhastha only ; but, as for samnyāsins moksa is attainable through Knowledge associated with smārta-karma alone. If it be so. then a heavy load of śrauta and smārta karmas will have been laid on the grhastha's head, involving a variety of exertion, and very troublesome in nature. |
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References and Context
- ↑ The works prescribed by Śruti are pre-eminently necessary. Without them, works prescribed by Smrti, though present (along with Knowledge) are as good as non-existent. Hence the reference to Knowledge as 'mere Know ledge'. (A) Vide note 6 in Chapter II
- ↑ ūrdhva-retas: One who lives in perpetual celibacy, with his sex-power raised upwards.