Gita Rahasya -Tilak
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CHAPTER XI
RENUNCITATION AND KARMA-YOGA
Nay, it is the doctrine also of the Gita that it is the highest duty of every human being in this world to acquire this Knowledge. But, as the benefit of one's own Atman also includes exerting oneself to the fullest extent of one's abilities, for the benefit of the all-pervading Atman, the Gita goes further and says that the Realisation of the identity of the Brahman and the Atman ultimately resolves itself into bringing about lokasamgrah. Nevertheless, from the fact that -a particular person has acquired Knowledge of the Brahman, it does not follow that he, on that account, becomes capable of personally taking part in all the various vocations in the world. Both Bhisma and Vyasa were great Jnanins, and great devotees of the Blessed Lord. But no one says that Vyasa could have carried out the work of warfare as well as Bhisma; and even if one considers the gods, one does not find that the work of destroying the world has been entrusted to Visnu instead of Sankara. The state of being birth-released ( jivan-mukta) is the last stage of the mind 's freedom from objects of pleasure, and of an equable and pure Reason, and of Metaphysical excellence; it is not a test of excellence in Material vocations. Therefore, the Gita, has again preached twice in the same chapter that the Jnanin must, after acquisition of Knowledge, continue- to perform that business or duty for the universal welfare which is consistent with his. caste, and which he had been performing during the whole of his life consistently with the arrangement of the four castes, which has been based on inherent qualities, because, it is likely that he will be an adept" in that business alone; and that if he takes to any other- business, there is a chance of harm being done to society [1] This diverse capacity, which exists within every person, consistently with the god-given inherent natural, characteristics, is known as 'adhikara' ( qualification or authority) ; and it has been stated in the Vedanta-Siitras, that "yavad adhikaram avasthitir adhikarinam" [2], i. e,, "even if a man has acquired the knowledge of the Brahman, he must go on performing those duties, which are his lot according to his qualification (adhikara), so long as he lives, for the welfare of society". Some say that this injunction of the Vedanta- Sutras applies only to persons, who are really men of high authority; and if one considers the illustrations given in the commentaries on these Sutras, in support of the Sutra, it is seen that they are of Vyasa and other persons holding high: authority. But, the original Sutra makes no mention of the greatness or the smallness of authority.
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