Gita Rahasya -Tilak 364

Karma Yoga Sastra -Tilak

CHAPTER XI RENUNCITATION AND KARMA-YOGA Just as extremely small wheels are necessary along with large wheels in order that any machine should work properly, so also is it necessary that the authority of common-place persons. should be exercised properly and fully in the same way as the- authority of superior persons like Vyasa and others, in order that the immense and ponderous activity or mechanism of the Cosmos should continue to work in a properly regulated manner. Bacause, if potters do not manufacture pots or weavers do not weave clothes, the maintenance of society (lokasamgraha) cannot be satisfactorily carried out, even if the king protects society properly ; or, if the most insignificant pointsman or cabinman in a railway administration does not properly perform his duty, it will not be possible for the- railway train to rush along with safety and with the speed of wind, both during the day and during the night, as it now does. Therefore, it follows from the above argument advanced, by the writer of the Vedanta-Sutras, that even an ordinary person, and not only superior parsons like Vyasa and others — whether such ordinary person is a king or is a poor man — must not, after acquisition of Knowledge, fail to exercise the large or small authority of carrying out public welfare, which. " has properly befallen him ; but should, so long as life lasts, execute that authority desirelessly, and as a matter of duty, to the fullest extent of his powers and his intelligence, and as far as circumstances will permit. It is not proper for him to say that if he does not do it, somebody else will ; because, in that case, not only does one man fall short in the performance of the total work of society, and thereby society lose its aggregate power, but, as another person cannot do that particular work as well as a Jnanin, the general welfare of society suffers to that extent. Besides, as has been mentioned above, the mental frame of other people is also disturbed by the example of Abandonment of Action by a Jnanin. It is- true that the followers of the Samnyasa school sometimes say that when one's own Atman has obtained Release, by the Mind having been purified as a result of Karma, one should be satisfied with that ; and without caring if the whole world goes to dogs, one should neither perform lokasamgraha, nor cause it to be performed — " lokasamgrahadharmam ca naiva kuryan na karayet" Ma. Bha. Asva. Anugita. 46 39. But, it becomes quite clear from the justification which they advance about the life of Vyasa and others, or from the advice given by Vasistha or Pancasikha to Rama or Janaka to go on performing their duties of maintaining and uplifting society- according to their authority till death, that the doctrine of the Samnyasa school is one-sided, and is not a scientific verity which will stand firm at all times. Therefore, it must be said that one should not pay attention to this one-sided advice, and that the only path which is excellent and is consistent with the Sastras is to continue Action beneficial to society, so long as life lasts, even after having acquired Realisation, and with due regard to one's own qualification, following the illustration of the Blessed Lord Himself.