Gita Rahasya -Tilak
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CHAPTER X
THE EFFECT OF KARMA AND FREEDOM OF WILL
Although, it has in this way been proved that (i) the Realisation of the identity of the Brahman and the Atman is the most successful method for escaping the bonds of Karma, and acquiring the metaphysically perfect state of Realising that there is only one Atman in all created beings, and that (ii) it is within the control of everybody to acquire that Realisation, yet, we must also remember the second fact, that even this independent Atman cannot get rid of this mill-stone of Prakrti round its neck in a moment. As, though an artisan is very skilful himself, he cannot do anything without imple- ments, and he has to spend sometime in repairing the imple- ments, if they are not in proper condition, so also is the case with the personal Self. It is true that the personal Self is free to give to the organs the inspiration to acquire Knowledge ; yet, scientifically, it is fundamentally quality less and isolated, or, as stated above in the seventh chapter, it has eyes, hut is lame [1] ; and therefore, it does not possess the implements which are necessary (e. g., the wheel, to a potter, etc. ) for doing a particular Action according to a particular inspiration. The Body, the Reason, and the other organs are evolutes of Matter. Therefore, the personal Self has got to bring about its own Release, through the medium of the bodily organs etc., which it has got according to its Commenced Action (prarabdha-karma). As the Reason is the most important organ among the bodily organs, the personal Self ( Jivatman ) has to first inspire the Reason, if it has to get anything done by any of the organs. But, having regard to one's inherent tendencies, which depend on previous Action, it is not certain that this Reason will always be pure and suttvika. And there, fore, in order that this Reason should be released from the meshes of three-constituented Matter, and become introspective- sattvika, and Self -devoted ( atmanistha), that is, such as will listen to the dictates inspired by the Self, and decide to perform only such Actions as are beneficial to the Self, one has to practise Renunciation (vairagya) for a considerable length of time. Even then, hunger, thirst, and other corporeal needs and those Accumulated (samcita) Actions, for the consequences of which one has begun to suffer, do not in any case leave one till death. Therefore, although the Atman is free to give to the corporeal organs the inspiration to perform Actions favourable to Release, yet, as all the subsequent Actions have to be performed through Matter, as a result of the superimposition of a corporeal body on the Atman, it (the Atman) is, to that extent, dependent, like a carpenter, a potter, or other artisans ; and, it has first to purify its implements, namely, the corporeal organs etc., and to keep them under its control[2]. |
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