Srimad Bhagavadgita-Rahasya OR Karma-Yoga-Sastra -Bal Gangadhar Tilak
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CHAPTER XII
THE STATE AND THE ACTIVITIES OF THE SIDDHA (PERFECT)
Besides, it is stated in the description itself of the Sthitaprajna, that "he moves about among the objects of pleasure, keeping control over his organs", that is, he performs Actions desirelessly [1]; and, in the stanza which contains the word 'nirasrayah' occurs also the description, "karmany abhipravrtto'pi naiva kimdt karoti sab", that is, "he is free from and untouched by all Actions, though he performs them". The same argument must be applied to the use of the word 'aniketah' in the twelfth chapter ; because, in that chapter, after having praised the abandonment of the Fruit of Action (not the Abandonment of Action), the Blessed Lord has gone on to describe the characteristics of His devotees, in order to explain what peace (santi) is obtained by performing Action after abandoning the Hope for Fruit (phalasa) ; and in the same way, a description has been given in the eighteenth chapter, of a person who has been merged in the Brahman, in order to explain how peace is obtained by performing Actions without being attached to the Fruit of Action [2]. It, therefore, becomes necessary to come to the conclusion that these descriptions are not of persons who follow the Path of Renunciation, but of Karma-yogins. It is not that, the Knowledge of the Brahman, the peace of mind, the Self-identification (atmaupamya), or the Desirelessness of Mind, of the Karma-yogin Sthitaprajna, is different from those .of the Samnyasin-Sthitaprajna. As both are perfect Knowers of the Brahman, the mental frame and the peace of mind are the same in either case ; but the one is merely engrossed in Peace (santi), and does not care for anything else ; whereas, the other is continually bringing into use his peace of mind and his Self-identification in his activities of ordinary life, as occasion arises. This is the important difference between the two from the point of view of Karma. Therefore, that Sthitaprajna, whose personal conduct has to be taken as an example for determining what is right and what is wrong in ordinary life, must be one who performs Action, and not one who has abandoned Action or is a beggar (bhiksu). The sum and substance of the advice given to Arjuna in the Gita is, "it is not necessary to give up Action, nor can you give it up ; but. Realise the identity of the Brahman and the Atman and keep your pure Reason ( uyavasayatmika buddhi) equable like that of a Karma-yogin, so that your Practical Reason '(vasanatmika buddhi ) will thereby also become pure, mine less, and saintly, and you will not be caught in the bondage of Karma"; and that is why in explaining to Jajali the principle of Ethics embodied in the stanza quoted at the beginning of this chapter, namely, "that man who, by his Actions and by his speech, is continually engrossed in the welfare of others, and who is always a friend of others, may alone be said to have understood what morality (dharma) is", Tuladhara has mentioned Karma, side by side with Speech and Mind, and even before mentioning them. |
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