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)
The doctrine of the Gita is that mine-ness (mamatva} is the predominant factor in the Hope for Fruit; and that unless that feeling is given up, one cannot escape the bondage of sin or merit. But, though I may have no object to achieve for myself, I nevertheless commit the sin of helping evil-doers or undeserving persons, and of harming deserving saints and eve u society itself to that extent, if I allow some one to take that which he ought not to get. Just as, though a multi- millionaire like Kubera goes to purchase vegetables in the market, he does not pay a lakh of rupees for a bundle of coriander leaves, so also does the man, who has reached the state of perfection, not forget the discrimination as to what is good for whom. It is true that his Season has become equable. But, 'equability' does not mean giving to a man the grass, which is fit for a cow, and to a cow, the food which is- proper for a man; and with the same intention, the Blessed Lord has said in the Gita that that sattvika charity which is to be made as datavya, that is, because it is a duty to give, must be given, considering "dese kale ca patre ca", that is, considering the propriety of the place, the time, and the; deservingness of the person [1]. In describing this equable state of mind of saints, Jnanesvara has compared them to the earth. The earth is also known as "sarvasaha" (i. e., one who bears everything— Trans.). But, if this bearer-of-everything earth is given a kick, it proves its ' equability ' by giving to the kicker an equally strong counter-kick. This clearly shows how one can make a non animical (nirvaira) resistance, even when there is no enmity an the heart; and that is why it is stated in the chapter on Causality of Action above (Effect of Karma) that the Blessed Lord remains free from the blame of partiality (vaisamya), cruelty (nairghrnya) etc., notwithstanding that He deals with people .as: "ye yatha mam prapadyante tams tathaiva bhajamy aham" [2], i. e., " I give to them reward in the same manner -and to the same extent as they worship me". In the same way, in ordinary life and according to law, no one calls the Judge, who directs the execution of a criminal, the enemy of the criminal. |
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