Gita Rahasya -Tilak 350

Gita Rahasya -Tilak

CHAPTER XI RENUNCITATION AND KARMA-YOGA that is : "O Partha, there is not (remaining) for Me any duty which is Mine in this three-fold universe, nor is there (in Mo any desire to obtain) anything which has not been obtained by Me; see that I am also nevertheless performing Karma". The words, "na me kartavyam asti ", i. e., "for me, no duty has remained " in this stanza have been said with reference to the words, "tasyu karyam na vidyate.", i. e., "for him, there remains no duty”, in the former stanza ; and, therefore, it is quite clear that these four or fivestanzas bear out the proposition that, “though no duty may have remained as a result of the acquition of Knowledge, yet, and even for that very reason, one must perform all thee duties prescribed by the Sastras, with an unattached frme of mind”. Otherwise, His own illustration given by the Blessed lord for emphashising the doctrine enunciated in the stanza. “tasya karyam na vidyate etc.” becomes totally out of place ; and the impossible position of the enunciated doctrine being different from the illustration given, will arise. In order to get over this impossible position, the commentators, who follow the Renunciation school, interpret the word ‘tasmat’, in the sentence “tasmad asktah satatam karyam karma samcara”, in quite a different way. According to them, the main doctrine of the Bhagavadgita is that the scient must give up Action. But Arjuna was not a scient ; therefore-‘tasmat’- the Blessed Lord has enjoined him to perform Karma, But as I have already explained above, tie argument that Arjuna was still ignorant, after having heard the Gita, is incorrect. Besides, even though the meaning of the word ' tasmat ' may be thus stretched, the illustration about Himself given by the Blessed Lord, in support- of the main proposition, by the words “ na me partha.’ sti Imrtaiyam etc.", i. e., "I am per- forming Action, although no duty is left for Me for My own. benefit", cannot be properly explained in the same way. Therefore, the word ‘tasya’ in the sentence " tasya karyam na vidyate " must be considered important instead of the words- " karyam na vidyate " ; and when that is done, the sentence ' tasmad asaktah satatam karyam karma samacara " must be interpreted as meaning: "you are a scient; and, therefore, it is true that there is no Karma left for yon for your own personal benefit ;but, for the very reason that such Karma is not necessary for your own benefit, do whatever duties befall you according to the Sastras, with the feeling ' this fc not for me ', that is, with a desireless frame of mind ". In short, according to the Glta, the idea ' this is not for me ' does not become a reason for not performing Karma, and we have to draw the inference, that as Action is unavoidable