Gita Rahasya -Tilak 324

Gita Rahasya -Tilak


samnyasah karmayogas ca nihsreyasakaravubhau I

tayos tu karmasamnyasat karmayogo visisyate II [1]


I have, in the last chapter, considered in detail the position that there is only one way, in which one can escape the toils of eternal Karma, by Realising by personal experience the Parabrahman, which exists homogeneously in all created things ; as also the questions whether man is or is not free to< Realise that immortal Brahman, and how he should perform' the transient affairs or Actions in the Maya-world in order to- obtain that Realisation ; and I drew the conclusions, that bondage is not the characteristic feature of Action, but of the Mind; and that, therefore, by performing these Actions with a pure, that is, with a disinterested frame of mind,, after having by means of mental control gradually reduced the Attachment which one has for the result of the fruit of Action, the Realisation of the Atman, in the shape of an equable frame of mind, gradually saturates the corporeal organs, and complete Release is ultimately obtained. In this way, I have answered the question as to what is required to be done as being the means for acquiring the highest of ideals in the shape of Release, or the perfect state

"kriyayogo viyogas capy ubhau mokasya sadhane |

tayor madhye kriya' yogas tyagat tasya visisyate II ".

according to the philosophy of the Absolute Self. We have now to consider the most important question, whether after having thus broken the bondage of Karma and fully Realised the Brahman, as a result of the purification of his Mind arising from his having acted in this way, that is, from his having performed Desireless Actions according to his own capacity and status, a scient or Steady-in-Mind ( sthitaprajna ) should subsequently, that is, when being in the state of a Perfect (siddha), continue performing Action, or, looking upon himself as one who has performed all that was to be performed,

because he has acquired all that was to be acquired, consider all Actions in the world of Illusion as useless and inconsistent with Knowledge, and totally give them up ; because, logically speaking, in such a situation, both the positions of totally abandoning Action (karma-samnyasa), and performing those Actions upto death with a desireless frame of mind (karma- yoga), are possible; and, as it is more convenient to chalk out one's course of action consistently with that mode of life which is the better of the two, from the very beginning, that is to- say, while one is training onself ( sadhanavastha ), no Metaphysical exposition on Action and Non-Action becomes complete, unless one comparatively considers both these modes of life.


References And Context

  1. " Renunciation (samnyasa) and Energism (karmayoga) are both nihsreyasakara, i. e., productive of Release ; but out of the two. Adherence to Action (karma-yoga) is superior to the Renunciation of Action (karma-samnyasa)". The meaning, in "which the word ‘samnyasa' used in the first line is to be taken, becomes clear from the phrase ' karma samnyasa ' used in the second line. These questions and answers from the Gita are found adopted at the beginning of the fourth chapter of the Ganesagita, and there, the present verse has been given with a slight verbal difference as,.
  2. Gita 5. 2.

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