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CHAPTER XI
RENUNCITATION AND KARMA-YOGA
There is a well-known treatise in the Madras Presidency
known as Gurujnana-vasistha-Tattvasarayana, which is sub
divided into three parts, namely, Jnana-kanda, Upasana-
kanda and Karma-kanda. I have stated before that this work
is not as old as it is made out to be. But, although, it might
not be ancient, yet, as it accepts the position of the combina
tion of Jnana and Karma, it is necessary to mention it in this
place. As the Vedanta in this work is Non-Dualistic, and
as it lays a speoial emphasis on Desireless Action, the doctrine
supported by it may safely be said to be different from the
doctrine supported by Sri Samkaracarya, and independent.
This doctrine is known on the Madras side as 'Anubhava
dvaita ' ; and really speaking this is only an imitation of the
Karma-Yoga in the Gita. Yet, it is stated in it, that this
conclusion is arrived at by all the 108 Upanisads, instead of
supporting it on the authority of the Gita ; and besides, it also
includes two new Gitas, namely the Rama-gita and the Surya-
gita. This book will correct the impression some persons
have, that accepting the Monistic (advita) theory amounts to
an acceptance of the Abandonment of Action; and it will
now be clear from the authorities given above, that the
statement that the Desireless Karma- Yoga is supported only
by the Samhitas, the Brahmanas, the Upanisads, the Dharma
Sutras, the Manu and Yajnavalkya-Smrtis, the Mahabharata,.
the Bhagavadgita, the Yoga-Vasistha, and lastly by the
Tattvasarayana, but is not acceptable to the Srutis and the
Smrtis, and that the Srutis and the Smrtis support only the
Path of Renunciation, is without any foundation whatsoever.
I have so far proved that in order to carry on the
activities of the mortal world or for universal welfare, the
simultaneous combination of Dasireless Action, according to
one's own qualification, with Release-giving Knowledge, is
necessary according to the -Gita: or as has been stated by the
Maratha Poet Sivadina-kesari : "that man who has attained'
the highest ideal, attending also to his worldly activities I
such a man is good indeed, he is good indeed II " ; that this
Path of Karma-Yoga has been in vogue from ancient times,
and was accepted by Janaka and others ; and that it is also
known as the Bhagavata religion, because, it was extended
further and revived by the Blessed Lord. It is now necessary,
from the point of view of general welfare (loka-samgraha),
to deal with the question of how the scients, who follow this '
path, carry on their worldly activities simultaneously with
the acquisition of the highest ideal of man. But, as the
present chapter has been lengthened out to a considerable,
extent, I shall deal with this subject in the nest chapter
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