Gita Rahasya -Tilak 15

Karma Yoga Sastra -Tilak


Coupled with the Non-Dualistic philosphy there is another proposition of the Samkara doctrine relating to the mode of life, that, although it is necessary to perform the Actions pertaining to the state of a householder in order to acquire the capacity of realising the identity of the Brahman and the Atman by the purification of the mind, yet it will be impossible to obtain Release unless one discontinues those actions later on and ultimately gives them up and takes up samnyasa (asceticism); because, in as much as Action (karma) and Knowledge (jnana) are mutually antogonistic like light and darkness, the knowledge of the Brahman does not become perfect unless a man has entirely conquered all root tendencies (vasana) and given up all Actions. This second proposition is known as the Path of Renunciation ( nivrtti-marga ), or because in this path one ultimately gives up all Actions and remains rsteeped in Knowledge or Realisation it- is also called " sai'unyasa-ni&tha" (the Path of Renunciation) or "jrlana-nidha' ( the Path of Realisation ).

It is stated in the SarhkarabMsy: on the Upanisads and on the Brahmasutras that not only th Non-Dualistic philosophy hut also the Path of Rtnunciatioi that is to say, both the aspects of the cult of Samkara hav been preached in those books ; and in the Bhasya on the Glta, . definite conclusion has been drawn that the teaching of th Bhagavadgita is the same[1] ; and as authority for that. 1 has quoted such sentences from the Git a a,s " jPanatjiah san karmuni Ihisma-sut kurute " i. e., " all Action {karma) is redue to ashes in the fire of jnana "[2] and "sarm hirnuikML Partita jiiaiie jxjrisantapyaie " i.e., " all Actions culminate i Realisation (jiianaj " [3] In short, the Siir±arabhL=y has been written in order to show that the teaching of the GM is consistent with that particular Yedie path which — aftt proving it to he the most excellent one — was recommended "nj Sarhkaraearya, after he had refuted the Buddhistic .doctrines : and further, to show that the Glta is net in favour of the combination of Knowledge with Action, which was prescribed by the previous commentators: and to show that the Blesssd Lord has in the Glta preached to Arjuna the dc-etrine of the Samkara cult, that Action is only a means of aocjalring Knowledge and is inferior and that Release is ultimately obtained only by Knowledge combined with Renunciation of Action. If there had been any commentary on the Gita before the date of Samkaracarya, interpreting it as favouring Asceticism, such a commentary is not now available.


References And Context

  1. ( GI. Sam. Bha. Introduction; ai> Brahnia-Su. Sam. Bha. 2. 1. 14 )
  2. (Gi. 4. 37)
  3. ( Gi 4. 33 ).