Gita Rahasya -Tilak
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CHAPTER XI
RENUNCITATION AND KARMA-YOGA
If it were to become impossible to perform Action as a result of Renunciation, that would be a different matter. But, not only is it possible to perform Action, in spite of Renunciation, but also, as we ourselves see, nobody can at any time escape Karma. Therefore, the true principle of leading one's life, from the point of view of Ethics, and. from the point of view of Release, is that the scient should, after acquisition of Knowledge, perform those very Actions,, which are performed by the ignorant with a Hope for Result, but looking upon advantage or disadvantage, happiness or unhappiness as one and the same [1] ; and courageously and enthusiastically, but with a pure Reason, that is, being renounced or indifferent in the matter of the fruit [2] and -with a peaceful mind, according to his own authority, and purely as a matter of duty [3]. This is the course of Action, which has been adopted by numerous Steady-in- minds (sthitaprajna), by devotees of the Blessed Lord, by parsons who have acquired the highest knowledge, nay, even by the Blessed Lord Himself ; and the highest goal of man consists in this Path of Energism (Karma-Yoga); and the Bhagavadgita proclaims in unquestionable terms that ultimate Release results from this ' Yoga ' on account of the worship of and meditation on the Paramesvara which it entails [4]. If in spite of this, some one intentionally mis-understands the matter, we must look upon him as unfortunate. Spencer did not accept the Metaphysical point of view. Yet, he has in his book called the Study of Sociology come to the conclusion, that since, even from the Materialistic point of view, it is not possible for a man to cause anything to happen at once in this world, and human efforts are fruitful, fruitless, or more or less fruitful in proportion to the way in which the hundreds of other causative things, which are necessary for it to happen, have happened previously, the wise man must go on performing his duties peacefully and enthusiastically, without entertaining any Desire for Result of Action, though the ordinary man is induced to perform the Action only by desire for the fruit— which is the same as what the Gita says[5] Even if it is thus proved that the scient must, so long as life lasts, desirelessly perform all the duties, which befall him in the course of life, having given up the Hope for Result, the subject matter of Kama- Yoga is not exhausted -unless it is explained why, and for what purpose, these Actions at all come into existence. Aud, therefore, the last and the most important direction of the Blessed Lord to Arjuna in support of the doctrine of Karma-Yoga is that: " lokasamgraham eva 'pi sampasyan kartum arhasi" (Gi. 3. 20), i. e., " even having regard to public benefit (lokasamgraha), you must perform these Actions". |
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References And Context
- ↑ (Gi. 2. 38)
- ↑ (Gi. 18. 26)
- ↑ (Gi. 6. 3)
- ↑ (Gi. 18. 46)
- ↑ "thus admitting that for the fanatic, some wild anticipation is needful as a stimulus; and recognising the usefulness of his delusion as adapted to his particular nature and his particular function, the man of higher type must be content with greatly moderated expectations, while he perseveres with undiminished efforts. He has to see how comparatively little can be done, and jet to find it worth while to do that little: so uniting philanthropic energy with philosophic calm" — Spencer's Study of Sociology 8th Ed. p. 403. ( The italics are ours). If, in this sentence, one substitutes the words 'maddened by the qualities of Matter' (Gi. 3. 29), or, 'befooled by Individuation (ahamkara)' (Gi. 3. 27), or, tha word 'fool ' used by the dramatist Bhasa (see p. 430 above — Trans.) for the word 'fanatic', and one substitutes the word 'vidvan' (scient) (Gi. 5.25) for the words 'man of higher type', and the words ' indifference towards the fruit of Action,' or 'abandonment of the fruit of Action', for the words 'greatly moderated expectations', one may almost say that Spencer has copied the doctrine of the Gita.