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"His disciple who is at that time merely an observer and all action in his mind and body precedes from the Divine will alone.
This is the ultimate culmination of Nişkáma Karma as preached by Śrīkņşņa. KARMA AS A MEANS TO PERFECT REALISATION
ACCORDING TO GĪTĀ The Gitā insists in various ways on the importance of Karma. It goes so far as to say that in ancient days there were great persons like Janaka of Videha who attained to perfection through Karma alone. The word used by Gitā is Samsiddhi. The statement saysı in plain words that the perfect siddhi of Janaka and others rested on Karma and Karma alone. The words Samsiddhi in the Gītā seems to convey a very high idea, as we know that in normal course knowledge or perfect illumination is attained by a man after the lapse of a series of lives spent in concentrated practice. This knowledge is of the nature of Jñana and when it reveals itself in the life of a man he surrenders himself unconditionally to the will of the Divine 2
The true test of knowledge is destruction of ego and its result is the act of sincere surrender to the will of God. This is prapatti. The prapatti or surrender to the Divine will puts an end to all egoistic activities on the part of the Ātmā and ends in the realisation of the supreme idea which is described as Pasāgati. It is stated that a man after the attainment of perfection in various births attains the Parăgati.
This shows that some Supreme samsiddhi in the language of the Gita is the one way to supreme realisation. Karman as a way to Sainsiddhi is certainly a path to the realisation of the supreme idcal. Samsiddhi is therefore, more or less on a line with know. ledge so that Karma as a knowledge is supported by Śrīkņşņa. 1, Bhagavad GII ( III. 20 ) Fairla fe aftfahrerat 577141169: 1 2. Ilid. (VII. 19)
वहूनां जन्मनामन्ते शानवान् मां प्रपद्यते । 3. Ihid, ( VI. 45 )
अनेकजन्मसंसिद्धः तत्र याति परां गतिन् ।
