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1178
GITA-RAHASYA OR KARMA-YOGA
should, therefore, be performed desirelessly, and having given up the Hope of Fruit. The Gitä does not countenance the doctrine of the Samnyāsa school, that all Action is faulty and, therefore, such as ought not to be performed (See Gitā. 18. 48 and 49). The Gītā advocates the samnyāsa (Renunciation) of only kāmya (desireprompted) Actions. But, from this it would follow that since all the ritual and rites laid down by the Scriptures are 'kāmya' or 'based on desire ' (Gi. 2. 42-44), one must necessarily renounce them: and if that is done, the Cycle of Yajñas (yajñacakra) will come to an end (Gi. 13. 16), and the world will run the risk of being devastated. Then, what is to be done? The Gītā answers this question by saying that although the Scriptures have prescribed the performance of Yajñas, Charity etc. for obtaining heaven, it is not that these very Actions cannot be performed desirelessly, and for universal welfare, with the idea, that performing sacrifices, or giving gifts, or performing austerities is one's duty in this life. (See Gi. 17. 11, 17, and 20). Therefore, just as other Desireless Actions are to be performed according to one's status in life, so also should Sacrifices, Charity and other Actions be performed, giving up the Hope of Fruit, and without Attachment; because, such actions are always "pavana", that is, purifiers of the mind, and increase one's generosity. The words "etāny-api"="even these", used in the original text mean :-"yajña, dāna, and other acts also, in the same way as other desireless actions". When, in this way, these Actions are performed, giving up the Hope of Fruit-or from the devotional point of view, only with the idea of dedicating them to the Parameśvara-the wheel of the world continues to roll; and, as there is no more any Hope of Fruit in the mind of the doer, these Actions do not obstruct Release; and all matters are properly settled. And this is, indeed, the final and definite doctrine of the Karma-YogaScience with reference to Actions. (see my commentary on Gītā. 2. 45). As this difference between the Path of. Karma of the Mimāṁsā school and the Path of KarmaYoga of the Gītā has been clearly expounded by me in the
