Bhagvad Gita Rahasya or Karmayoga Shastra VOL 02

SR No.: 011090
Original Sutra Author: N/A
Author: Bal Gangadhar Tilak, Bhalchandra S Sukhtankar
Publisher: R B Tilak Puna
Publication Year: 1936
Total Pages: 767
Language: English
Classification: Book_English
File Size: 74 MB

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GITA-RAHASYA OR KARMA-YOGA
and therefore, interpolating this doctrine or terminology of the Bhagavata into the Gītā is as improper as fixing the bark of a vata-tree on a pippala-tree. Saying that Release cannot be obtained unless one has Realised the Parameśvara, and that Devotion is an easy way for such Realisation, is fully acceptable to the Giiā. But the Gitā does not insist on this particular path, and says that the Spiritual Knowledge, necessary for attaining Release should be obtained by everybody by whichever path he finds easy ; and the most important issue in the Gitā is whether or not one should perform Action after the Acquisition of Knowledge (Spiritual Knowledge). Therefore, the Gītā starts with the consideration of the two paths of taking part in worldly affairs' and 'abandoning worldly affairs', which are both followed by the Birth-released (jivanmukta) in this world; and instead of naming the first of these two paths as 'Bhakti-Yoga' (the Device of Devotion), as has been done by the author of the Bhagavata, the Gītā retains the terminology of the ancient Nārāyaniya doctrine by referring to the Performance of Action with the idea of dedicating it to the Parameśvara' as Karma-Yoga' or 'KarmaNisthā,' and to the 'Abandonment of Action after Acquisition of Knowledge'as Sāmkhya' or Jñāna-Nisthā.' If one considers. the matter, after accepting this terminology of the Gitā, Devotion can never become a third independent Nisthā (path of Release) of the same grade as Knowledge, or Action. Because, no third position about Karma can now exist except the two affirmative and negative paths of 'performing Action' and 'not-performing, or abandoning, Action' (Yoga and Sāmkhya). Therefore, if one has to determine what Nisthā is followed by the Devotee, one cannot decide the matter by merely considering the fact that he follows the Path of Devotion; and one has to consider whether or not he performs Action, Devotion is only a means of reaching the Parameśvara ; and although Devotion may be called a 'Yoga' in the sense that it is a 'sādhana' (means), (Gi. 14. 26), yet, Devotion can never become an ultimate Nisthā. If, after the Knowledge of the Parameśvara has been acquired by means of Devotion, a man continues to perform Action, he is called a "Karma-nistha'; and if he abandons Action, he is called