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CHAPTER XV
CONCLUSION
(UPASAMHARA)
Injunctions like 'Do not cause death', 'Do not steal', 'Speak the
truth' (satyam vada), Act righteously (dharmam cara) etc. are of
this kind. These injunctions or courses of conduct are definitely
laid down in the Manu-Smrti, and other Smrtis, and in the
Upanisads. But as man is a rational animal, he is not
satisfied with such didactic injunctions, and he naturally feels a
desire to understand the true reason why they were laid down ;
and he naturally thinks over and finds out the eternal and
fundamental principle at the bottom of these rules of conduct.
Going to the bottom of worldly morality in this way, and
finding out the underlying fundamental principles, is the
purpose of PHILOSOPHY (Sastra); and merely putting
together and mentioning the rules, is known as AGARA- SAMGRAHA.
The code of rules of conduct (acara-samgraha)
relating to the Path of Action is to be found in the Smrti
texts; and the Bhagavadgita contains a conversational or
Pauranika, but philosophical (sastriya) disquisition on the
fundamental principles of that code. Therefore, it is more
proper to say that the subject-matter of exposition in the Gita
is THE SCIENCE OF KARMA-YOGA (Karma-Yoga-Sastra),
instead of saying that it is KARMA-YOGA; and this word,
that is, SCIENCE OF YOGA (Yoga-Sastra) has been used in
the Gita in the concluding portion of every chapter showing
the end of the chapter. This Science of Karma-Yoga in the
Gita has been called the Science of Proper Conduct (sadvartana),
the Science of Good Behaviour (sadacara), Philosophy of
Ethics, Critique of Ethics, Elements of Ethics, the Science of
Duty, the Discernment of Right and Wrong, or the Science of
Sociology, by Western philosophers, who either do not believe in the life after death, or consider it as inferior.
These are merely Materialistic names ; and their way of criticising is
also a purely Materialistic way. Therefore, the majority of
the persons who have read the books of such Western writers
think that Morality or Ethics has not been dealt with in any
work in Sanskrit literature. The most profound philosophy in
India is the Vedanta philosophy ; and if one considers our
modern Vedanta works, they are seen to be principally
indifferent about worldly affairs. Then, how can we find in
them any consideration of Karma-Yoga or of Ethics ? This
subject-matter cannot be dealt with in books on Grammar, or
on Logic ; and in the Smrti texts, one cannot find anything more-
than a code of religious precepts.
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