Karma Yoga Sastra -Tilak
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CHAPTER X
THE EFFECT OF KARMA AND FREEDOM OF WILL
The Brahman is not such a thing that it can be said to be in a particular place, and not to ba in a particular place [1]. Then, where is the necessity for the person who has acquired complete Realisation to go to the sphere of the Sun through the uttarayana, by these gradual steps, in order to attain the Brahman? "brahma veda brahmaiva bhavati" [2]. i. e., "that man who has realised the Brahman, has become the Brahman in this world ", . that is, wherever he is ; because, in order that it should be necessary for somebody to go to another place, the distinction between the one place, and the other place, which depends on Time or Space, must have remained; and these differences cannot exist in the final, that is to say, the Non-Dual and Supreme Realisation of the Brahman. Therefore, why should that man, whose permanent mental state is: " yasya sarvam atmaivu 'bhut" [3] or, "sarvam khalv idam brahma" [4], or "aham brahmasmi" [5], i.e., "I myself am the Brahman", go to another place for attaining- the Brahman ? He is always Brahmified (brahma-bhuta). As stated at the end of the last chapter, there are descriptions in the Glta itself, of such supreme scients, in such words as follows: — " abhito braham nirvanam vartate viditatmanam" [6], — since the man, who has given up the Dualistic " feeling and Realises the nature of the Atman, has not to go anywhere else for attaining Release, though he may have to wait for death in order to exhaust his Commenced Karma, the reward of Release in the shape brahma nirvana is always in front of him; or, "ihaiva tair jitah sargo yesam samye sthitam manah" [7] i. e., "those men, in whose minds the equa- lity of all created beings in the form of the identity of the Brahman and the Atman is fixed, have conquered both life and death in this world (without having to depend on the devayana .path)" ; or, "bhutaprthagbhavam ekastham anupasyati" , i. e., "that man for whom the diversity in the various created things has disappeared, and who has begun to see them unified (ekastham), that is, as of the same nature as the Paramesvara, has 'brahma sampadyate", i. e., ' gone and joined the Brahman' " [8]. |
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