________________
26
THE INDIAN ANTIQUARY
that the discharge of duty, which is done without any regard for consequences and without any selfish interest, loses its retributive power, and that oonsequently, for the doer thereof, the world no longer continues to be. According to this view, such kind of work therefore, is the same as the non-doing of work (incidental) to the path of knowledge.
The knowledge to be attained through the quietistic path of salvation is, in many passages of the Gita, described entirely in conformity with the Sankhya system, as (consisting in) differentiation between spirit and matter (XIII. 23, XIV. 19); and as a result of this differentiation, the release of the knowing man from the necessity of rebirth is stated irrespective of his behaviour (XIII. 23). This might be regarded as an isolated recognition of the genuine Samkhya ideal. In general, according to the standpoint of the Bhag., the knowledge that brings about emancipation is not confined (only) to distinguishing spirit and the matter, on the other hand, this recognition of difference might simply be regarded as a sine qua non of the knowledge of God, which primarily leads man in truth to the highest weal.
, jos ha toceres producte Divine prehin (the
joy and sorrow the deeds of tot 11. 14), and dedicatin
The other path of salvation-the selfless performance of duty-is preached in the Bhag., at every step in a great variety of expressions. The performance of duty would not generally lead to its goal so long as it is accompanied by any hope of the reward. One should do the ordained (duty) without attachment, in repose and equanimity (of mind), pervaded by a uniform sentiment towards everyone, treating alike the agreeable and the disagreeable, joy and sorrow, suodoss and failure, without any wish and without any personal interest whatsoever. The deeds of one, who acts in this state of mind, unconcerned with the ephemeral products of matter (II. 14), and entirely in accordance with the commands of Duty, and after the Divine pattern (III. 22), dedicating to God the fruit of all his actions [p. 51 ] such deeds do not lie within the domain of the law of recompense (IV. 22, 23; IX. 27, 28; XVIII. 12, 17). The injunctions that are laid down here, postulate the rejection of the performance of Vedic works ; this rejection being expressed without any reservation in the original Gita. All ceremonies, indeed, of the Brahmanical ritual entirely serve selfish wishes, and therefore stand in sharp contrast to the ethical ideal of the Gita. It is therefore said (XVIII. 66) " Leave off all holy observances," and at II. 42-45 is expressed open scorn at the reward of the Vede, which refers only to the material world, and can hold forth only the prospect of an ephemeral reward (cf. also IX. 20, 21). Indifference to what the Sruti teaches is likewise a condition precedent for the obtainment of salvation (II. 52-53). That there is pure Sankhya doctrine underlying all this insistence need scarcely be mentioned.
Whichever of the two ways of salvation one might betake oneself to, one must overoome the difficulties inherent in the constitution of one's nature. When it is said (III. 33) that “ beings follow (their) nature," and when at XVI. 1 and ff. there is a distinction made between men as those who are born to a divine inheritance of) nature, and those to a demonic one, this predestination is to be regarded as a working of the former larman. There is no word in the Gità of predestination as such ; on the other hand, the presupposition of moral freedom can be recognized as (pervading) the work quite through One is entirely at liberty whether he would or would not fight against the hindrandes that lie in the way of emancipation, and whether he would strive after a lower or after a higher ideal In the way of the realization of this last, innate ignorance (avidya)
