the
world
over,
so
that
on account
his
wish,
task unfinished.
am, therefore, now glad to announce that I have at
last
been
.able
this
volume
on
been
difficult
for
me
Mr.
B.
S.
Sukthankar,
who
of the
(sej
the
last
words
of
the
so that from the
aspirant from the
till they
destroy a
well
as
and Law,
enemies
it
meets
in
its
To
one, though
guide of the way to perfect happiness, here as well
as
hereafter.
It
Knowledge, Action,
it
has
the
one
can
claim
for
the
Gita, I
that—
it
eighteen
delusion,
my
reply
to
him
would
delusion
with
an
early
morning
recitation
of
support
you
in
your
these
verses
on
your
commentary
on
the
anil what
its working
worn extraordinarily well,
and it is
most
developments
of
spiritual
experience
and
LANGUAGE, AND
sufficiently
proves
that
greatness
of life he
close
know-
mind which, had he
great Sanskrit
scholar, a
powerful writer
and
incarnation
Maratha race,
are a
single-miaded-
Jiess
in
aim
of
unwavering devotion
to
the
thing
his
his
nothing for himself or
felt him to be of one
spirit and
.
which co-operation in self-sacrifice
of
the
political spirit with
the
tradition
and sentiment of the historic past and of both with the
ineradicable
religious
roots either
of the nation.
He
developed
a
language
and
a
spirit
needs
Tilak
the
Swadeshi
movement.
found
the
greatness
-of
of the
into the actual
divine
hand
than
suffering
for
a
cause.
.
a
power
the
an
uncrowned
king
xxiii
Mr,
paBt and hope for
up
the
better.
This
this
book
to
my
query
the Blmgvad Gita.
any support
There
has
not
pet theory
showing that
actor has achieved
Oxygen
or
Hydrogen,
or
composition
It
the
interests
the
law
of
duty,
is
the
combination
of
spiritual
science,
actual
be
doing
You should
That cannot
not you
mind
the
that
write
the
book.
At
the
or
in-
difference
to
the
world),
based
effect proved
any individual mode of
international
importance
and my
office client,
of
some
Marathi
poems
Magazines,
islagpur
Conference,
approached
work.
In
v
the
advice
of
Vidula
smoulder
regard
to
medium
could
be
Gita
to
of these classes
it
is
that
I
have
May to 14th
in spite
work
which
pages
and
was
placed
of
it
style
to
the
liberty
whatsoever
of the Journal
if necessary.
have inevitably crept
compilation
to
the
Paramesvara
and
the
original,
in
a
technical
philoso-
phical
word,
which
attention
is
drawn
to
the
tabular
it in
In
have translated it into English, for the convenience of the
reader
work).
SCHEME
OF
TRANSLITERATION
of
Parliament
and
(8)
Mahatma
Renunciation,
.spreads
out
of
explanation.
the
son
of
following
the
path
of
the
in spite of the fact that
there
are
in
accepted
expositions
of
the
Srimad
the
book
itself.
the
year
young
into
and English, I had occasion to read from time to
time
the
Sanskrit
Marathi on
the Gita,
(Jnana)
or
the
that the
the
work
of
writing
year
1908,
I
was
convicted
and
the
draft
of
this
suggested
themselves
to
me;
decide
which
portion
I
have
published
this
book.
Though
I
am
not
the
Knowledge
of
the
Glta.
At
the
he
should
or
should
not
of
the
exposition
made
present
day,
compared
most
important
doctrines
thus
doctrine of
explain
the
anterior
and
doctrines
of
the
common
reader
and
course
embo-
died
in
those
statements.
But,
as
importance,
scholars are of opinion
the
times
with
reference
to
the
applicable to.
means of this
exposition
appearing
in
the
different
chapters
of
the
Gita-
Rahasya.
extent
after his Reason
showing that the conflict
after
is
no
other
a
in
the
(Right Action). These commentaries are not now available
;
which
the
meanings
have
not
reasons.
But
the
Bhagavad-
by many,
Lord
was
impartially interpreting
end
of
they
have
principally
inclined
towards
In
my
the
Glta.
But,
and
those
Glta,
I
am
was
completed
in
the
Mandalay
written with
contained
corrections
and
deletions
in
many
places
months
more
would
But
Messrs.
Gogte,
Mr. Krishnaji
wait for
book.
Therefore,
feel grateful
to the
the work of
book
so
soon.
I,
of
is
turned
into
food for the though there may be a harvest in the
field,
I
once
more
of a raja-guhya ( the
Religion,
even
tho
pursuit
of
selfish
motives,
special
reference
to
the
subject-matter
CHAPTER
I-INTRODUCTORY.
The
the import of a
it
restraint
of
Desire
(Kama),
{dharma)
and
Immorality
The importance
of the
only
doctrine
).
desire as selfishness—
doctrine of Sight
enjoyment
of
Happiness ... ...
made,
by
habit
and
practice—
(?^to)
out
of
the
Imperceptible
(avyakta)—
innumerable
Spiaji^
of
in the organic
'Tanmatras'
in
the-
—
Matter and
Spirit—the
Isvara
(Paramesvara)
the
Paramesvara
as
given
of
because
Forms
are
illusory—
the
meaning
Brahman, clothed in Names
(sarira)
Brahman
(brahma-
nanda
without
separate
Philosophy
of
the
Absolute
Self—
and
a
description
though
of
the
word
doing
so,
it
of life
or
Karma-
according
to
Karma
desirelessly,
even
after
is
a
the state
—
of
the
'
that
doctrine
the
meaning
and
perfection
is
„
tegmti^g
Yo'ga
to ZH, for
?—nevertheless
Karma-Yoga
formulating
(acarasantgraha)
—the
Exposition
point of view
the two
Western doctrines
about
the
Cosmos
subject
GiTA or
—
before Buddha,
is for
Qualified Monism
of the present
Saka era—
and
its
growth
out
Christian
religion
is
not
a
Bhag.
Srlmad
Bhagavatapurana,
(Nirnaya-Sagara
Edition).
Bha.
Jyo.
Bliaratuja
Jyotth
Sastra
Hari,
Harivamsa;
as
the
third
chapter
according
Series).
Mun.
or
Edition).
to
the-
Apararlca
commentary
(Bombay
Edition)
English,.
have
been
the
deep
and
sacred
principles
SELF (Atman),
thereby
inspiring
the
mind,
bewildered
advice in
the highest
that
it
would
Glta,
clearly
reveals
the
excellent
say, cows, the
unpreceden-
ted
the
Not only
the end
and
Arjuna
the
original
Bharataj
yet
as
separated
from
the
Mahabharata
for
become
customary
to
to this work.
For
instance,
chapters in the
chapter.
kharida of
Yamaglta is of
kinds. The first is to be found in the seventh
chapter
in
the
381st
chapter
of
the
3rd
division
found
in
the
with the Hathayoga, and one finds it stated in it
that has
to
the
247th
chapter
of
Gita-dhyana
has
been
different
of
any
puranas,
disposition of
these
because it
contains a
co-religionists. The examination of a work is of two kinds
there is
If
one
meaning, the import,
the implied meaning,
was
language is used in it, to
what extent good
at the time when the work was written, whether the
ideas
in
they
are
borrowed,
etc.
—which
external
-commentaries
it
for
Buddhistic, and
must have
been no time
the
Sri Krsna
important
and
crucial
verses
when the
the
original
Bharata
was
expanded
which consists
of
the
Bhagavata
religion,
the
Mann
to
Iksvaku.
And
the
fight
contains the Glta
religion
of
monks
and
be the
most ancient.
available
effect
that
every
man
who
had
acquired
spiritual
knowledge
had
never-
work and:
in.
the
Bhagavadgita
acquired
pillars
came in
eonsiderc-d
the
extinction
of
the
existence, the particular
this
they
are
written
by
e.
788-820
A.D.''
The
Acarya
same
nature
of
Illusion
(maya)
doctrine,
Brahman
antogonistic
like
light
.and
darkness,
the
Rtnunciatioi
that
)
;
teaching
of
.doctrines
combination
of
on the Gits,
attempt
to
deprive
the
Gita
Renunciatory
doctrinal
form
was
made
parts
believed
to
have
been
it, in
brought
out
possible consistent with Sri
on
followed
by
he also, like
'
gross
at
doctrine
which
has
been
enunciated
by
the
Upanisads
of the Non-Dualistic
Bhagavata
religion
bltakti
(Devotion)
are
yet
the
doctrine
enunciated
substituting
Devotion
is
the point of
just tie
;
other
cults
which
Ego (jiva
can
be
Madhvacarya ;
-Efiig^
established
on
the
authority
these
sacred
books
are
means and
sparks of firo ; that
has
separated
(jlva) which
of the
such
the
Sarhkhya
philosophy
perfect
by
treating
existence
and
that
doctrines of
this school.
In order
easiest
of
the
means
by
which
realising
the
identity
Intangible
dealt
with
chapters of the Glta, the
Doctrine
and the Doctrine
and
not
is
possible
that
this
day
produced
a
Sarhkaracarya.
Then
why
should
difference between
by Sri Krsna
is correct
various kinds
saying that ghee
it. Just as
the
same,
quite clear
on
various
doctrinal
statements
as
might
;
;—
of
'any
particular
things
mentioned
in
the
above
verse
;
either
for
going
from
the
beginning
to
of
what
things
an
saying
each
time
same way.
Because,
in
or
the
fact
which
is
glorification
merely
or
the consideration
own
works,
then
what
when
which
in
their
opinion
wherever
the
number
of
the
authoritative
the third
preached
the
the old
moment,
come
and
cut
my
throat,
is steeped
cruel in heart,
follow,
he
surrendered
himself
to
Sri
If
we
purport of the teaching
your
duty
duties according
all these
; and
ultimately
asking
Arjuna
the
question
preached
Realisation
war must
necessity of
person like Arjuna.
terrible clan-
could
be
:
the
house
not
say
of
by his
status as
sin to link
Ethics based on the science of
the Brahman
this
respectable
scholar
to
communicate
that
information
lo
me
again
if
the
Gita
have
other
hand.
*
Arjuna
The
cases
world without a
which
he
was
then
Krsna
another
similar
was
history
known
as
Maya'.
Some
necessary
behave in worldly life ? If one
follows the ordinary commandments
them :
So
long
as
nets spread by
measure
commandments
become
highest,
in
the
world.
But,
assuming
for
the
commit
the slightest
compunction and
without considering
infants
{bhrfiiia-liatya)
is
considered
to
be
eyes
Does
not
in
the
Smrtis
(Maim.
5.
28 :
Prahlada
does
wholly
authori-
can
sufficiently
praise
the
worth
of
Truth ?
all
must
be
Santiparva
and
the
Anusasanaparva
you
who
are
deceived
(Ma.
Bha.
A.
215.
even by
all
laws
says
to
Arjuna
in
the
on
moral
authoritative
; why
as a sinner ?
the
law
morality, where
children,
or
madmen,
;
enemies
or
robbers,
or
of
Ethics
do good, I
subject
of
point of view,
texts (Sastra-s)
mean
the
is
saved by telling a lie, if, from the
practical point of view,
permanent, that is to say,
immutable
under
of Truth
account
he
would become cold,
a
promise
whioh
naturally
to
him
must
learn
them
been
subsequently
in mind in relation to the affairs of ordinary life.
Yet,
it
is
difficult
to
explain
how
If in a
money
nor
charity
excused for
like prowess
ciram
which
one
not
success, or for
in
the
Raghuvamsa
that
Dilipa,
while
offering
his
body
to
the five
than at
only
because
my
to
suffer
death,
I
will
be
as
happy
the
form
of
generous
Karua
in
the
form
he had
yet
he
should
he did
that:
to heaven and if
earth
(Gi.
2.
_vou
will
have
renown
to
sacrifice
one's
life
and
when
consider
the
question
of
the
having
Therefore, not
2);
and
that
between
the
Brahmin
ten
lecturers,
the
father
is
'.
disobeying
one's
father
son
or
a
priest,
121. 60).
in
belonging
to
the
on this
ill-
behaved
and
was
a
occasion Angirasa,
know-
ledge
to
should be
by
have
acquired
the
virtues
he should sit
and
may
relationship
between
father
and
son.
or
rules
of
proper
conduct,
disregards
it,
that
religion
will,
128
the
same
(kama
order
incarnations
every
now
and
then,
if you
restraint
on
these
powerful
'
he
said,
unrighteousness of
different
basis.
As
is better,
any place;
and in
done
so.
(Yajfia.
3.
41;
Chan.
1.
ence
between
other
preoept
or
for
not
arrived
at,
there
is
a
more
wealth
(art
ha),
the
words
others not
to enunciate
an illustrated
not
disciple
Sutras. Just
of Release)
of
Right
Action
(Karma)
practise
such
a
'yoga'
but
every
all
'KARMA'.
for reaching the
showing how the
the
performance
of
this
sacrificial
ritual
of the
of bondage to
any
independent
fruit
or
sacrificial ritual.
at the
These
ritual
prescribed
declared
to
be
lower
than
that
Upanisads
say
that
though
heaven
may
sacrificial
these
laid
down
the Gita,
Smrtis,
but
in
a
same
and the
Amarakosa has
in
the
following
sentence:
yogah
sahnakanoixji/a-dhyam-sai'Hgati-yiiktisu''
got'
most
four
or
five
places
has
it
been
'yoga'
means
'means'
of Renunciation
or
of
Release
{Moksa)
or
should
should
to
him
affected
by
the
sin
acquire
this
Yoga .
and
are
used
later
•on
given
to
,
he
has
in
the
beginning
about
this,
these
doubts,
in
the
Gita
as
Pali
Yoga .
Because,
the
works
emphatically
say
mode
of
show
3. 20). We
words
what
the
The
Blessed
Lord
ing the
conclusion of
the chapter
seem
to
in the samkalpa.
'yogas',
fioial
and
meaning
conveyed
by
the
word-couples
which
is
responsible
purely
when
the
and becomes
the
material
world
and
due
some
other
power
millions
of
independent
deities
in
all
gross
world,
examining
any
subject-matter
Upanisads-
For
Agni etc., and again
the consideration
of the form of the Isvam at the end of the
seventh
chapter
and
chapter of the
methods, our
Ha
wrote
a
very
important
book
on
this
element
invent steam-engines,
and
then
Metaphyseal
human race and
inefficient,
and
they
have
recently
revived
the
different,
words
determining the
goodness or
was
more
acquire
the
kingdom
or
material
him by what path
of view.
In the
as
in
the
canon
ailiuto
dliarmajijuUsu
etc.
but
the
word
'dharma
is
not
to
be
in
such
kings), 'praj
world
happiness,
in
and
in
many
places
bear
the
whole
burden.
Later
us
keep
that
thing
aside
particular caste had totally
had
not
very
low
stage.
There
are
we
must
not
castes may
must be acquired by
the
Materialistic
consider
philosophers,
bed-rock
of
known as
a limitation
been
promulgated. It is not necessary
to ask anyone
to eat, drink,
these
things
^
the
auftoritative than that
him
the
of
Rudra,
i
Brahmadeva
own
daughter
in
form
said
in
his
book
find
also
meet
all
possible
ontingencies
; and
thoughtful
venerable
persons
may
be.
It
is
of
gods ,
is
given,
way
for
determining
well-known
Greek
virtue,
has
come
to
the
conclusion (
and that
the king
Atithi, used
of the sword
he
remains
stiff,
Bhartrhari
and
all difficulties,
moment
the
discernment
between
the
duty
(dharmal
and
,
only,
say
j,o
;
of
Iful
points
one ways,,
i is the best way of all. This is what science
has
to
determine
for
us.
be
actually
same
purpose.
It
is
true
But
it cannot, on that account, be said that I shquld not
^consider them in this book ;
because, it is necessary to be
acquainted-with these other
yena
gatah
sa
panthah',
(Mkibkautika),
the
(adhyatmika),
sciences,
external effects
of things
narrowed,
intangible,
next-world
Proper
Action
(Karma-Yoga)
as.
means
modern
Western-
we
can
do
so.
a
large
quantity
flow, then on the sams principle,
we
discussion
of
get honey
sits,
works of
or
science
that
all
the
learned
persons
school
high-minded
philosophers
for
every
one.
.Although
the
Proper
Action
are
many,
.yet,
so
long
of
persons; and
or
faultless.
philan-
thropy;
only
own interest;
and
/that, that act by which this self-interest can be achieved
or
whereby
one
and enjoy
the empire
there
purely self-centred,
kill
selfish
doctrine
of
material
to
pleasures
may
be
to
every
one,
exposi-
for the
i
eel
pity
otheTS
are,
mould
of
selfish
physical
many followers of
love,
gratitude
by
follows
that
saying
come
into-
existence
selfishness is
to remove
it is,
not
loveTBy
Hobbes,
respectively
from
that
there
is
nothing
in
this
world
comprised in our
that
way,
later on.
I have
referred here
principle
that
'the
ordinary
tendency
of
human
beings
own
that
such
is
your
Action
or
Wrong
thing is
be performed,
that,
o
number'
tat
salytm
this
principle
what
unjust
(adharma).
But,
looking
upon
whioh
the
aot
which
gives
their
even
little
considera-
commits
a
crime
unintentionally
or
by
mistake,
it
is
legally
considered
some
other
purpose-
are
the
the
greatest
external
them
are-
proper;
and
it
is
enough
if
impossible
importance
and
has
shortcoming
of
the
then,
they
greater
in
determining
questions
morality.
both
self-interest
and
other's-
why
as
more
important
greatest
good
general
believe
that
pro-
duction
of
progeny
breaks
into
two
another.
In
willingly
helping,
and
therefore,
the
highest
new in the
prinoiple that, as
eighteen
with
whom
other's-interest
has
become
refer to
'humanness'. When
say
that
that
even
the
from the
happiness of
the first
in
the
enjoyment
Materialistic
on
times
better
than
material
wealth,
pleasures.
And
on
the
matter,
it
will
be
seen
my
highest
benefit,
the Atman lies
in the
no hope of obtaining
is wise prefers
in
all
circumstances,
that
happiness
or
unhappiness
is
inherently
Truth,
irrespective
of
considerations
argument,
or
elsewhere,
or other, his
in
inilfmnnrlont
the
moment
of
hirth,
and
as
be referred
that
suffering
_has_J>e£
thought,
referred-
being
unable
Upanisads,
it
has
Smrtis
treatises,
by Sri Samkaracarya is
and, if whatever
the total
for
Wishing
to
experience
again
something,
which
becomes
a
Thirst
(trsya).
But
if
Desire
is
distinguish between Thirst
be incorrect.
beautiful
in
it
the
beautiful
they
having had any previous Desire or
Thirst for it. With this purport in mind, it is stated in
the
warm
particular
activities
of
the
organs,
relative objects,
such as,
is stated
One does not derive the result of Abandonment by
abandoning
some Action
consist
of
the
destruction
with
the
question
whether it is possible for a man to experience the pleasure
of
happiness, if he
various
happiness,
e.
g.,
by
moving from a mattress of cotton on to a mattress
of feathers,
of life
appropriate
and
what use is
enjoyment
of
the
not
have
even
the
power
of
con
tinuaj-
unhappinessTpain_anf
r
happiness in life,
man
does
not
seem
to
in life, and
seen
that
ordinarily
people
a
bird
or
much store
Brahman),,
among
the
doers
84
the human life
suicide
we must,
unhappiness,
keep
aside
for
of
desire does
confusion
being
with
the
nature
of
his
subsequent
life,
or
of
un-
are
available
to
us
to-day
if some
day a
age
to
another
person
exchange
of the
Mahabharata that
the
Manu-Smrti
(Manu.
enjoyment
of
pleasure.
If
those
who
say
Saint
Tukaram :
total
possible
desires
for
entertain the
to
consider
only
That is the sum and substance of the words of
Manu:
be
acceptable
there
remains
no
measure
for
named
Abdul
Rahiman
the
third
opinions
of
ancient
is full
philosophers, I
for
the
.good
was
wholly
prosperity,
same
way,
Vidula
in
is
the
seed
of
all
future
prosperity,
Arjuna
to
him
Blessed
Lord
giving
up
all
kinds
of
for
a
or
activities of the
tu
caksusa ,
i.
e.,
Metaphysical
purely mental.
that
it
is
there remains
on to
anger or
root
of
Actions,,
Actions,
or
Desires
the
world,,
frame
of
mind,
without
entertaining
any
'
life,
even
give up
under
control
and
allowing
activities of
smu
buddhim
ca
manontare I
mano me
they
are
all
under
my
control
the'
statement
in
the
who
conquers
the
desiring
real superman.
The external
one
cannot,
escape
the
;
in
per-
that,
entire Effect
But the
of the
of
your
Action
according
to
the-
; it is not
sible that such result should be more or less, or
take
of
Renunciation—
1
And
above
stanza
may
some
persons-
are
likely
to
think,
that
possible
to
happiness, which has
the
true
greatness
or
appropriateness
same way as
opinion
that
to become a beast.
there is
dissatisfied than a
or the
is
common
to
man
and
beast.
controlled, that is, it
man becomes better
that that
happiness
desire for happiness,
as
happiness
of
the
Atman
is
every-
body.
the
happiness
of
this Upanisad
of Yama,
the
blessing:
of
Brahman-Realisation
material
opulence
I
shall-
may
ask
way
Indra
regained
his
kingdom
this world
Has that Bhagavan than
and Whose path
*jMnam
doctrine of the
is
Karma-Yoga
of the Glta.
And as the
jnanam
•with
aisvaryam,
or
of
ais
by
sum
total
or
Discontent
and
at
the
of worldly objects;
and that therefore,
science,
I
need
not
the
basis
highest
understood.
Some
this
way,
you
cannot
escape
accepting
the
totally
been
properly
the
Path
of
Renunciation
Yoga.
for
the
moment,
the
science
of
who
who
Tpsrforms
from
the
philosophical
point
like
philanthropy,
then,
before
explaining
or
Wrong
Action,
or
as
to
the
doability
or
and
whether
it
is
greater
than
that
enter
Nor
even-
act
of
deity
of
Justice
when
meaning
of choosing between
there is a
Conscience,
and
immediately
:
conflict
between
Self-interest,
and
philan-
thropy,
that
etc. are
writer
3s
a
proper
unrighteous-
ness
extend our
'
authority
to
order
us
to
dd
which
is
beneficial
to
'the
have
else having a
Conscience,
which
it
is
also
My
Conscience-
(manodevata)
when,
is
subsequently
Deity
India there was
a syena
the
being
on many
'One
should
do
by
using
ihe
expressions
'is
not
doctrines
of
'the
that
But
when
the
Materialists,-
in
mentioned
attach
be done
deity
in
the
shape
of
more
oivilised,
so
spontaneously
and
without
consideration.
referenoe
to
philosophers.
peaceful
mind.
But
white. The Mind
arrives at a
is
viwTaj. 'ksetra' means
are
there
numerous
activities
going
on,
every
moment
in
the
human
body.
The
first
outside.
each stroke
nor
do
we
hear
anything
and flowers
one
these
same,
organ called
or believing, or
particular
thing
at
;any
way.
It
between the Reason
the
vyavasayah,
at
a
decision,
and
the
Mind
(minor)
buddhih means the organ
attachment,
hate,
avarice,
arrogance,
the poor
fight if
at
a
the
Mind
first
contemplates
arise*
to
properly
arrange
all
the
impressions
the
perception, have sent
function
of
not
thought
Mind; they have differentiated
organs
of
is
conceive ideas (that is,
of the
is
;
therefore,
necessary
to
'
functioning of that
of doing
is
therefore),
Patafijala Yoga
commerce, war,
become
different.
The
for instance,
the case
discriminates
is good
discrimi-
the Mind
and the
arrange it
the
Mind,
but
of
one Atman
what
is
known
as
Self-
devoted
(atma-mstha)
buddhih.
When
the
vijavasayailfixka
iuddhih
has
have learnt
to act
mental control,
Desire, Intention,
or other
the
esoteric*
teaching
•(rahasya)
of
the
science
seethe
refers-
to
as
our
philosophers,
and
the Intuitionist
point of
view naturally
the
way
for
justifying
This
way
is superior
Action,
what
is
meant
the
view
to
explain
how
existence
of
the
Atman
in
the
examination,
and
the
principle
name of all
two elementary
these five organs
exist
or
caitanyam
in
the
in
Gross
Matter,
is
known
in
the
the Reason
not been
mentioned in
but
instead
of
them
ithe
six
'the
carried
Perception
as
hands,,
the
Mind'
and
the
the
organs
subsequently
receive
Because,
when
'cetatta'
or
the
5.
15);
and
the fact
there
is
no
such
individual
the
specific
intention
the owner
doctrine aside for
should we not look
conglomeration, as.
'the earth' instead
parlance 1 If it is not
disputed that
single
two
categories,
not
activated living
which is
more powerful
; that this
Power remains
which
they
are
at.
The
or
com-
ponent
parts
the
which knows
or controls
ascertained
by
considering
the
Mutable
and
the
Immutable
WHATEVER IS
has been made by
Western
philosophers
Body and the
the
as
much
information
understanding
the
mystic
import
laid
down
by
the
Badarayanacarya
has
Kanada,
the
may
laid down by the
the
Upanisads.
with
the
doctrines
laid
down
by
the
part
came
into
existence
how all
merely
for
more
qualities
and
air
are
fundamentally
different
from
each
other.
The
fundamental
the
entire
Atomic
theory
ancient
times,
the
Samkhya
philosophy
has
put
into
beings
Material
point
of
my
impercep-
tible
prakrti
(Matter),
I
Haeckel for
the
first time
was
expounding
easily
intelligible
'Samkhya'
acquired
could
not
doctrines,
it
becomes
necessary
Or. Takakasu
the
of
the
Royal
Asiatic
Society
of
Great
the
Santi-
ancient Samkhya
only
transformed
into
smoke,
ashes
a
new
thing
in
and
which
do
not
exist
in
the
karana
(cause)
smoke, or
be forgotten
that the
whereas
the
proposition
having
been
transformed
into
total of the
the
appears
to
have
that
the
see
the universe,
salkuryamda,
other
things
in
the
world,
the Samkhya
things
the
rajas
and
the
ignorant). Because,
to them the
found from the
things
spring
out
of
Matter
as
has
in constituents.
As the
not
exist
a
internal
warfare
constituents,
and
we
repressed,
they
do
not
fundamental
result
of
the
mutual
internal
warfare
all
touch, goes
that
it
ig
consistent
any part, and
im-
perceptible,
afterwards
perceptible; and
difference
between
the
Parabrahman
of
the
imperceptible
Matter
28
understood
as
but
only
meant,
'prakrti
has
also
in the
differentiation between
is
why
these
different
the Mind,
and
looking
at
last
chapter
as
the
ksetrajna,
or
doctrine
of
the
Sarhkhya
and
of
perceptible objects which arise out of imperceptible Matter;
and if you look upon the Isvara as qualitylass, then having,
legard
third
fundamental
entire universe
was created
on one
verse.
For
this,
it
is
m
changing
iam'Jt
:PirnBtitiien't3
abuistonirtise
Therefore,
everyone
must
by
itself
rajas, nor the tamas
progressive, or
has
extend the
placid, progressive, and
and
the
state
of
philosophy.
For
instance,
the
difference
between
Self
from
the
network
of
is
created
how the various
innumerable perceptible things
so
according
to
the
Ether
(akasa)
etc.,
came
into
2.
1);
illusory
Prakrti,
there
is
the
Mahabharata
primordial
elements
and
every
living
being
on
all
sides,
and
the living
and non-living
Darwin
and
upon
as
an
independent
entity.
come into existence out
and
Spirit
are
point of
the
question
of
heat
or
intensity
of
the
three
qualities
of
sattva,
rajas,
union between
Reason
is
the
first
name
on
But
although
Reason
is
which
the
words
imperceptible
like
Matter,
Sarhkhya philosophy.
Although
is
mercury
into
reason
of
by self
-consciousness say
Atoms
of
the
to
Ik
of
as there
world
is
called
making in
Individuation,
are
still
subtle
elements*
of the
second kind
of
substances
according
to
Sarhkhya
philosophy
is
the
ears
cannot
see,
the
•or
according
to
as a particular
or
of ways.
can
never
five
in
according
to-
Sarhkhya
philosophy,
Gross
Body,
yet,
the.
diversity
of
the
various
in
a
particular
portion
of
the
body
destroyed.
But
the
Western
existence
places
them
before
Reason
for
1
.3),
like
the
some
Sutras, that
if an
of
these
organs
is
fixed
at
5,
6);
and
Samkhya
and
is
i;he fundamental support of all living things; such is the
ancient gigantic
Brahmavrksa. By
the
Vedas,
(Parabrahman) is stated to be above and
the
branches
philoso-
phy
the form
called fundamental prakrti
•out of
of
Individuation.
explained
it
as
follows
'
the
Mind,
and
the
five
classification
Upanisads,
but
looked upon.
as independent.
According to
Prakrti
(i.
'
as
being
the
the
Gita
as
the
this,
one
will
have
to
say
mentioned
above,
Prakrti
is
advisable
not
to
create
such
a
conflict,
Mind,
and
classifi-
elements
of
the
organic
world
come
into
existence
on
the
one
hand,
and
the
five
only
fully
dealt
with
in
Vedanta
philosophy,
I
arisen, deal
air
and
elements
has
principally
the
quality
of
sound
:-
I
sprouts
come
H
After
is
not
to
In it, the
in their subtle forms.
aquatic
of
generations
will
have
to
be
counted.
the
idea
of
these
genera-
tions
in
the
churn
curds,
so
medium
itself
(2.
12)
the
body.
For
instance,
and
muscles
at
in
three
different
forms
existence
out
importance. Likewise,
it is quite
from
last
five
elements,
yet,
his
a result
elements which are
the
places the
same
way,
the
Atman
leaves
one
body
does
so
immediately
as myself.
which
is
intermediate
between
the
Subtle
Body
is,
the-
that.
the
eighteen
elements-
such
this Subtle
Body, made
are
eighteen
of
which
terminology
—according
to
being
disoaided,
been
given
in
Samkhya
philosophy
on
the
the living
the
Vedanta
to
a way
the
Samkhya
philosophers
Our
Uttarayana,
night
of
thousand
two hundred;
gods,
is
one
of
four
second half
kalpa,
Vaivasvata
and
up
now
going
the
Blessed
from
three
or
the
Saiva
or
Pasupata
Darsana,
the actual
eternal
Paramesvara,
the
above-
of
the
2. 2.
is contrary
created out of
Gita. I
have expressly
that one should
some element or
and
imperceptible
in
Samkhya
philosophy
as
who
and
are
innumerable
(though,
they
According
to
Samkhya
philosophy,
Matter
and
the
substances
are
extremely
different
and
independent
of
the
growth
of
the
logic by
a
thing
that
to
see
its
interior
of
or-
strength
of
everybody's
on a foolish
the
reach
of
universe
India
in
ancient
times
to
the
question
of
concentrating
the
mind,
is
beyond
Matter,
Immutable,
•that
is,
it
is
known
as
the
Paramatman
in
maintaining
the
whole
One,
that
mutable.
The
20; 11.
(Samkhya),
immutable.
See,
in
Glta,
ways.
That
further
that
the
Self
(jiva),
•commentatore
namely
the
vyakta
to the
eyes, it
of
phrases
in
various
Me
out
had
shown
shown
to
Imperceptible to
Para-
mesvara
the
of
all
sacrifices
all living
of living beings ;
on the other
qualities of
asat,
is
anything
measure
Chandogyopanisad
(3.
14.
1)
that
man
{purusa)
after death, according
Bhagavad-
glta
that
not
the
shape
'pratima' (icon). But all
sat (real)
(Rg.
10.
129),
than
the
largest
(Katha
2.20),
Parabrahman is something
iconical
or
words
neti,
neti ,
9), or
five
primordial
and
imperishable
(See
Ve.
Su.
3.
2.
22-30).
(Ma.
Bha.
Bhagavata
or
Narayanlya
religion
Parames-
vara
is
less or
(mams),
diverse
'knowledge
(vijnana)
and
joy
i.
e.
our
mind
gets
inferentially
other thing,
one
another
the dual
and
indefinite
Paramesvara
is
looked
It is not
imperceptible
Brahman.
as a
or
meaningless
exaggeration
Rsis,
who,
after
concen-
trating
their
perceptible
imperceptible
Atman
or
on Him,
andi
the true-
form of the
looking
the
Jlva
and
avidya
and
ajnana
qualities of
of opposite
qualities, such
which
are
qualities
-of
directions
or
earth
and
in
short,
we
this
difficulty
by
imagining
is
the
natural
tendency
of
the
fundamental
Root
of
Qualityful
eyes;
-part
Prakrti
immortal
element
of
the
world.
Therefore,
and
the
Moon
last
a
ancient
Bsislike:
duty
of
happiness
of
the
SELF 393
however much
beyond 1
ago,
and
the
same
state
of
things
is
Nay,
on
that
day
when
an
explanation,
given-
in
qualityful
creation
the
reasons
why
philosophy,
and
(commentaries)
of
Sri
Samkaracarya
on
them.
he has got
between the
the
world
might be visible to the ey s, yet, the relation of
causes
and
by means of the eyes, ears,
nose
able to
know what
different times,
although these
substance,
in
is,
really
and
Name and Form by
which we
only
one
homogeneous
substance.
known in
'satya'
by-
saying
'eaksur
w»
course
of
ordinary
should
not
Name and
Form, 'rupee'
;
that
is,
are
not
else
is
true
we
of synthesis
by means
of which
whatsoever
principle
underlying
who now
common
parlance.
When
we
that
though
it
is
(vastu4attm), which is
always
are destroyed ,
has been
different
reading
is
the
same.
When,
appearance, and not
be
buy
it
I
that, the
be illusory, and
been used in constructing
of various
or Space
considers
bangles,
anklets,
by
means
of
Maya.
Take
History,
Geology,
Electricity,
Chemistry,
how
a
which
is
known
as
'water'
acquires
various
coal-tar,
etc
of the'Real
went
to
Sanatkumara,
deals
gradually
All that
summarised
by
of
non-permanent
Atman
is
called
and
Fora-ed
(mmarupatmaka)
Cosmos
uncognisable
by
the
mani-
saitvika
not
Jfieya (the Knower,
is no Knower, then there is no world. which can
be'
known.
Looking
at
the
view,
the-
third
Jnata,
Jnana,
and
JfLeya
drops-
out,
the
foundation
been
immediately
(RealJ ;
the
prana
The
word
prana
was
being
oalled
satya,
'avidya' and
the
terminology
or
eyes
it is
the
word
'maj/a'.
or
those
who
are
even
afraid
external world,
these
various
objectB,
some
Eternal
Substance,
to
the
eyes
of the
Parabrahman.
The
same
than
(bhuman),
the
organs,
yet,
taking
come
are different in
is
been
stated
in
various
places
in
the
20
means of
by
self-experience.
We
also
see
it. For the same reason, hundreds of
years before
the rational
homogeneous,
immortal,
that:
that
thy body,
and
when
thou
hast
proved
soTg&Mfe
or
jnana
(Knowledge)
and
the
same
nature
as
the
Atman,
gome extent
either
of
not that
different
substances
after
duality
had
(Rg.
10.
129) ;
and
it
is-
stated
in
the
considers
one has
appeal-
to
Reason,
Therefore, although the-
so,
qualityless,
words,
else,
2. 3.
6). It
is, therefore,
that cit
that these-
the Brahman, as
philosophers
whioh this
way and when-
more
remain
any
difference
his eyes and
first
sight
seem
improper.
to see
eyes
(as
also
the
ears
Mind. It has
common
the
Atman
or
the
as soon
to
the
realisation
of
It is for
be feared
ot lamented
a
difference
the identity
free from
beatitude) is
admits by his
from
me
be
the
Parabrahman,
is experienc-
ing it,
I
that
Brahman
; and
then
he becomes steeped to such an extent in that state,
that
he
does
not
think
what
sleeping-
state
like
levitation
etc.
(Patarijala
Su.
3.
16-55)
him (Yo.
to
them,
unimportant; and
Brahman
Name-d
and
Form-ed
element
in
the
shape
) to
that
these
two
Elements
form
a
Unity
contain descriptions which
view,
somehow
or
other
perverted as
'tat
tentionally closes
the Upanisad
19
explained by
all
of
the
Non-
m
toto
from
higher importance
at
that
account,
to
for the
to a father, we can
say
the
of illusion,
Sun which
and the immense
say that the
which
here;
word or
for
proposition,
VedSnta
philosophy
gives
the
various
illustrations
seen
use of spectacles
But, this
relative appearanoe
of the
the
things are
to be
the
fact that a man or his organs come to an end,
we
cannot
conclude
end;
nor
•can
man sees
whioh
one
has
the universe,
possible, by
perceptible
real form
form,
by
reason
of
his
changing
the
Qualityless
the
Non-Dualist
the
Gita
(Gi.
vibrations
of air do not possess the quality of sound or colour,
nor
does-
the
qualities which are ascribed to it by one's organs as a
'result
of
one's
ignorance,
Parabrahman
are
beyond
the
above, must be
as to
seen*
if
the
qualityless
Brahman
in
into existence
'
is '
one,
homogeneous,
real,
this three-
known as
qualityfulness
'
t<
become
unfurled,
and
comes into existence
the Nyaya
school,
the
Vivarta-
Quality-
less
that
account
the-
(i)
the
objection
of
the qualityless
appearance
of
Maya
has
that
the
further
development
of
is by
external
universe
has beeri
is
beyond)
mean
false
or
unreal
; but
later
on,
been
used
here
only
to the eyes
become
fixed.
has
been
described
as
as
at the
easily arises
out of
When
word
elementary
meaning
to
(
or
possessed
but the
world denned
for the devices
the
perceptible
Name-d
and
of
all
the
above
the
philosophy
of
the
Absolute
Self
is
in
whose
every
action
the
principle,
there
ie
only
one
Atman
in
all
created
is
or, like courtiers in a drama,
say,.
Let
the
Atman,
and
he
alone
attains
Release,
and
not
discourses,
nor
by
intelligence,
;
'
by
anybody
with sense
described
ia
Knowledge,
which
is
of Release,
here, before
any religion,
unknowable
Fundamental
the
129th
).
instance, this
entire
universe
came
g.,
way,
asat,
nor
there
own power, without
the
beginning
the
word
'fat'
in
the
that,
been
ascertained
by
scients
by
transversely
{between)
them ;
and
-
ho
addha
veda
ka
iha
should not
asat,
mortal
and
immortal
light
and
to cover
to it
or which
mere repetitions
of this
and
immortal
etc.,
and
he
ultimately
interpreted
as
meaning
'nothing';
tcU,
there
the
imposing
becoming
the
indescribable
for
human
intelligence;
alone was in
question
by
great
surprise
that
TJpanisads,
and
given,
cl
e
according to
in
what
way
only
one
'SirhaBr
Mind
pei-pd-
1
being,
oorwfa'is
(fitmu-mf-rlm)
iided not be
Actions
't'o
r
non-permanent
independent
as
all
objects
fall
the
According to Vedanta,
the 'annamaya-kosa
When we pass this
across
kosa;
Reason,
that
describing
Samkhyas,
they
Action.
instead
of
Realising
the
Brahman, and also how a man has to live in this world in
order
that
Maya
(GI.
4.
6),
defined
out
of
the
imperishable
of
that MAYA
is the
of
Names
and
synonymously.
This
clothing
been
described
three-constituented Prakrti.
Samkhya philosophers
as
change
constantly,
it
But,
it
the
all-knowing Para-
eternal
Brahman
; or,
yajnah
not
look
upon
Prakrti
as
self-created
to get
rid of.
into that
after
his
Name-d
and
Form-ed
Forms in this
energy
which
will be
known
called
Brahman,,
and
distributively,
Jivatman.
Mahabharata
and
eternal,
that
is,,
perpetual;
but
be borne
Form-ed
body
(Manu.
4.
173;
Ma.
;
for
human
reason
to
laws
of
creation
are
the
laws
take
place
in
Names
and
Forms
mental Element which is at the root of or beyond
the
visible
world is
a free
before
by
him
desire
that the
principle mentioned
pre-destined
Karma
; and, if a man is, in this way, not free to do
or
not
to
should
effect
a
philosophy,
that
a
name
Effects of Karma
purely Materialistic
philosophy, one has to come to the conclusion that no man has
got any
making
the
Sun
a
particular
thing
a
person
is
fai
a
position
to
control
anything
be
except
imprisonment
and
and
as
our
poet
Shankara
says,
chapter
dealing
only
with
what
the
idea
of
Karma
is
eternal,
and
that
even
merely Names and Forms, that
there
is
clothed
by
Atman within the
of this
of .the.
incomplete.
It
is
not
suffer
way
as
an
individual
belongs,
reference to
(
theft
births,
is
some
Accumulated
others
lead
to
(Accumulated)
(Commenced
Action).
In
addition
doing
is
Being-suffered
its
commenced
to
suffer
none
of
I
divide
Karma
has
Actions
portion
of
Accumulated
Karma
which
has
left
one'B
hands,
he
will
necessarily
not
attain
Belease
(Ve.
Su,
From
divisions
is,
by
Mlmamsa
school
have
found
out
a
Karma
is
they should not be performed ;
and
as,
he automatically
;
the necessity
if one did not perform it, that is to say,
in
which
the
doer
does
the
and for the
the
sin
379
if
the
results
of
possible
the effects of
sophy has come
escaping the
giving
up
all
Action
be
performing
into
the
by
performing
meritorious
(knowledge) is the
the
Atman.
'VidyS', and the word
line
karma
and.
released
by
vidya ,
which
has
has
been
burnt,
wilt
also, there
1.
4.
10),.
3)
the Atman, is not
as
Karma,
can
there
Brahman-state.
otherwise,
one
will
thing.
It
will
(
aoquire
a
true
knowledge
the
Mababharata
man has
path
of
effort,
has to
everybody
by
to clear
But,
even
this
or
Renunciation
of
is very often confused.
question,
already
though
fundamentally
(personal
Jiva)
from
this
its own
that
whioh is received
result of its being
that of
mutual
warfare
by
true
atma-jnam
same way, the
philosophy
; because,
as
Desire
or
Will
is
in the-
himself,
has
again
apprently
inpregnable
Karma-world,
said
that
this
advice that
of that
doctrine, it
is said
oneself, and there
his good
Atman
is
Glta.
(See,
Mahaparinibbana-sutta,
2.
not accept the
efforts
Atman
in
all
created
of
organ
among
tendencies,
the Self,
and decide
are beneficial to the
and
the
Atman
is
free
its
implements,
make
one's
Reason
the form
the
Glta
that
when
practice
has
been
performed
come under
one's control
length
the
Atman ;
is
the
of
the
practice
of
Karma-Yoga
prescribed
the
Glta.
This
Karma-
Yoga
has
more
the organs is
gossiping
place ;
because,
for
that
life.
has
been
prescribed
in
order
one's
nature,
even
in
in
likely
to
practice of
the Karma-Yoga.
in one
there is no
not
but
should
continue
one's
result of
proposition,
not escape Karma (Action) in the form of drinking, eating,,
sleeping, sitting, etc. so long as his body lives,
and,
is not annihilated'
done
the
acquisition
perform
some
there
is
no-
of Vedanta
philosophy to
leave the Name-d
his
organs
itself
either
Karma
57),
i.
e.,
dedicate
all
Actions
to-
apply this
logical argument
another
person,
we-
do
Action
meanB
the
doer
the
aB follows
stated
the
Realisation
of
the
Atman;
(akriya),
performing
any
Action
and, therefore, man
33;
as a dependent on Matter
like
an
ignorant
and pure
the
principle
that
by fire.
Name
and
Form,
and
Name
;
man
alone
who
has
by
maintaining
an
Commenced
Karma,
will
become
desireful
(sakama),
their
has
become
really
Released
from
birth
that
moment,
that
is,
; and that other-
of this
states
that
of
man
will
be
perhaps
one
happen if
menced Karma of such a man is destroyed, and the
Commenced
Karma
comes
to
such a
necessarily
bhajate
mam
amnyabhak
be
mind
what
the
bondage
of
Karma
is;
of
Karma
doubts
known
as
'Mlmarhsa-Sutras'
or
the
'Purva-Miraarhsa';
and,
therefore,
the
ancient
Karma-kanda
occasions in this
described
'Jnana-kanda'.
Yet,
as
the
different
Upanisads
Sruti
religion;
because,
the
Vedic
men
performing
it
and
pleasing
the
of things
of
these
as
'aghast'
and
thatr
I
various
duties
(Karma)
Jnana-kanda,.
as
heaven
Action in
the shape
(Br.
4.4,
6;
Bha.
backwards
and
forwards
between
should
the
word
idamamuka.
devatiiyai
m
is
more
meritorious
sacrifice
into.
the
equable
Gi.
4
When
a source
that our
moving
first out
dhumradi
is
in the
the sphere
this
the
uttarayaria
six
months,,
must
work
acceptance ;
and
into
such
deep
that this Time-denoting
devayana and-
die, and without
Therefore,
perform
in
this
birds, beasts
etc., or
This
is
known
Release
is
attained
only
be
necessary
for
of
.
Sivagita,
The
where is
that it should
descriptions
up the Dualistio
he
Brahman and
created
things
has
disappeared,
them unified
'brahma
sampadyate ,
the
acquired
performance of
becomes
a
' raj
.na'
abandonment,
and
the
obtained
by
Abandonment
ot
Action,
all
which
pertains
to
the
perma-
the Paiamatman
two
-divisions,
two
divisions
of
the
Self
these,
couple
the
incur
shown
abandonment of
power
of
any
human being to stop it ; it is within the power only of
the
Paramesvara
to
the
keeping
the
Reason
rest
for
it will
even food
to eat
these Actions,
in this world of
objection,
that
though
it
may
merely
give
Karma
comes
to
world
is
obtaining
of
Release;
and,
as
is
stated
in
na
casti
on the
of
killing
his
desire
or
chapter
of
chapter
the stanza is,
entire
context
of
the
position
siti n of Knowledge,
remains, the
Blessed Lord
nanavaptam avaptavyam varta eva
efeai Sat
this
Impassible
position.
still
a seient;
to
be
adopted.
This,
is
the
Renunciation
of
your
own
giving
up
selfish
desires,
and
with
an
unattaohed
frame
of
to
the
sect,
in
of
the
Brahman,
their
Every
ordinary
human
his
activities
the
Isvara
with
the
feeling
that they
are of
the difference
who
has
become
steeped
in
is,
'sMi',
and
this
stanza
that
must
perform
all
extent
that
he
is
said
the
capital
of
advantage
or
disadvantage
(
to obtain
ME
or
the
INSISTENCE,
or
It
steeped
in
performing
Actions
merely
is
possible
to
is
fire, it will
anything,
of
svara,
in
the
advice:
Your
When one
goes on
reason
for
feeling
unhappy
about
the
impossible
strength-
cured
by
a
same dootor
a
different
matter.
But,
not
adopted by
numerous Steady-in-
a man to cause
go on
performing his
though
Glta
the scient must,
particular
function,
the
man
of
higher
little
can
be
done,
and
like
other
people,
people should
should make
a farce
of performing
Action, only
in order
when
Arjuna
was
people
will
sing
YOUR
disgrace
behave recklessly
as a
of .
self-amelioration
man
is
superior
to
the
other
those of
the
word
gods
etc.,
should
be
is
acquired
maintenance
and-
and to lay
belief is
the
world
always
see
castes,
for
promoting
universal
benefit,
Jnanin
need
not
for
indirectly,
if
and.
all
created
tavad rudkasamadhitvam
na bhavaty
people
(that
is
engrossed
Jnanin
of a saint-
Vaisyas
i
and
service
for
the
division
is
uniform
everywhere.
Greek
Philosopher
Plato
in
his
his life
i. e.
it is not proper that you should bemoan having to
perform
that
to characteristic
the Knowledge
of the Paramesvara. Nay, it is the doctrine also of the Gita
that it is the highest duty of every human being in
this
world
of
of the Brahman
world.
Both
Bblsma
and
Vyasa
the
work
of
to
Visnu
.instead
of
man
simultaneously
to
his
for
the-
railway
safety and with
exercise
the
large
or
small
authority
of
carrying
his intelligence,
will
in
the
scientific
verity
Therefore, a man
by the
the Smrtis, though sacri-
the stage of Realising
all
created
beings,
faults
in
this
in
the
previous
states
of
study of
According
to
their ancestors,
have to
Baghuvamsa
that
to the Path of
Sarimyasins
of
them,
the
advice
them,
his
previous stages
of life laid down by the writers of the Smrtis for the
successful
carrying
out
of
the
ordinary
the
as
in
the
ohapter
on
Release
(moksa)
in
the
'sau.
praifintikorogastamtrsnamtyajatahsukham ,
i.
e.,
until
the
fatal
body,
there
opanisads
the
Blessed
Lord
Renunciation.
This
path
of
four
steps,
This
writers
of
the
Smrtis,
consistently
with
on
three
states
of
life
is
the
sense
of
the
advice
capable
and
will
was
followed
by
Janafca
but
been
made later
of
in the
go on
of Karma,
that is
to say,
two paths
is
the
stated
both
in
What I
more
the
object
or
Visnu.
places Ganapati
and other
the
deity
worshipped
in
the
householder
should
be
because the
man
takes
Samnyasa,
kingdom and his wife
being the
and he has,
a
Energism as being productive
Sraarta
Sri
Samkaracarya
favoured
purport
laid,
persons
in
society,
the
stated
inthe
for
the
Mahabharata
that
but
Path,
the
path
of
performing
Actions
hypocritically
'(with
damblia),
statement
of
his
is
of
the
Upanisads
; and
thereafter,
perform
them
Knowledge
with
towards
purified
should not be performed
his
heart
Actions
must
nevertheless
be
kept
going
more
desireless,
these
actions
also
(etany
api)
should
this is
the important
speaking,
there
is
persons
-perform
as
It
is
true
that
the
Smrti
texts-
in
the
Brhadar-
is abandoned after the
proposition.
Nevertheless,
even
Sri
to
one's
performing
Actions
till
death,
according
thought
allowB
some
Jnanins
of duty, and
state
or
him that it
seventeenth
chapter,
and
that
the
Blessed-
Lord :
:
are
wrong.
fall
into
'
to the
which has
been preached
that is,
>(18.
2),
it is not that there is no Samnyasa unless a man
shaves
•takes a staff in his hand and goes about begging;
or, gives up
lives
in
the
properties of
man who
a
Sarimyasin.
It
tridandadisu yady
the
Renunciation
of
one
for
the
welfare
of
all
in
the
Therefore,
this
second
stage
of
Samnyasa
founda-
tion
of
all
should gradually
religion
of
ascetics
(Yatins)
is
Karma-
Yoga
Smrti, after
discharge these
attach
importance
Sarhnyasa,
found
is not
the
more
ancient
one,
This
is
the
Vedic
Karma-
Yoga.
This
gave
it
further
circulation,
His
religion
came
to
be
known
than
arabhya
karmaivt-
yuy.anvita.ru
Bhagavadglta is
poetio literature
that that
the
Karma-Yoga
in
its
relation
to
Metaphysics.
diverse,
It was,
principally
and
are
a
looked upon
Prasthanatrayl
two
acquire
if
it
is
said
to
which please the organs,
exist-
the
doer.
to
one
case
Karma
not
abandoning
Action
Know-
now
in
vogue,
some
persons
think
relating
to
the
pure
Karma-marga
supported
by
the
Mimamsa
school,
is
not
of
much
use
in
these
days.
with
reference
to
also
applies
per-
form
sacrificial
leading one's life,
the words
the
heaven-
producing
path
of
performing
Action,
with
religious
faith,
but
without
Knowledge.
It,
therefore,
becomes
necessary
to
use
two
is
ordinarily
used
as
meaning
'recoiling
paravrtta)
from
Karma'.
In
no
objection
to
the
same
•doctrine of
is
begging .
But
path. Nay,
.there is
highest
peak
of
the
Knowledge
of
the
Brahman,
and
had
or
cannot,
therefore,,
look
upon
—
located in
as
also
in
other
places.
stanza,
it
subsequently
merely
the
Brahman
enter
a
still
darker
darknesB
inferiority
of
pure
avidya
;
succeeding
'
possession
as
meaning
the
mortal
of
in
the
Vajasaneyr
is
a
part;
of
the
Janaka, and
and every
Actions
those, who do not
in
the
above
hymn.
Although
does not
follow that
there cannot
Bhagavadgita
words
doctrine
person to interpret this
disquisition
Btanza, he,
stanza: by
tapa (religious
adopted the
end of his
and honey
combination of Jriana
and Karma . These
the
includes
is
possible to
6,
have
Presidency
it is made
and
as
it
lays
a
speoial
emphasis
on
; and besides,
known as
It
is
to deal
should,
on
that
with an
of life (airamn) described
Glta advising Energismi
path of
There is no
Action
in
world
becoming
blind
and
being
destroyed
life, and so give
since it
excellent
and
acceptable
set
by
him
sought
by
was-
is
the
opinion
of
our
philosophers
look
upon
fe
risckijt;
Ethics
(3.
4J
that
the description
created
without Attachment,
(siddhavastha),
or
the
Brahml
state.
the
state
of
any
mental
control
.and
effort
this
ultimate
state,
does
not
Ethics
a particular
by
a
stainless
and
pure
desire.
not apply to
as-
diamond does not require to be polished, so are the
actions
limited
repeated
in
committed
by
those
who
Lord
into the
not
bound
by
rules
a
be tested
been
borrowed
from
the
Kausltskyupanisad.
Bat
a Brahmin,
the
ordinary
the
Bible
of his curse
the
sin
of
by the
be eq-ially
lawfully,
or in
general for
Lord should explain to
persons say
that the
remain in
in the
my
commentaries
on
the
translations
Action (G-1. 18.
not
of
persons
who
follow
the
Path
of
the
peace
of
mind,
is
it
up
Atman and
keep your
welfare of others, and
instead
of
falling
in
the
the Sthitaprajna,
and perform
ordinary
people.
has
reached
state of the Krta-yuga, but is one who has to
live in
a society
in this
their
own
the
rules
of
Right
and
Wrong,
applicable
to
and
of
Absolute-
of
equability
of
mind.
It
is
the
hearts
of
saints
equal
towards
account,
duties
them,
or
allowing
their
own
account
of
their
avarici-
and
persons,
the
ultimate
advice
of
Sri
Samaitha
is:-
Meet
perfection
fo
dharmo
nityah ,
i.e.,
Morality
is
immutability
of
Ethics
this
argument
is
after
•careful
consideration;
and
that
Ethics,
are
that.
on
a
an
undulating
originally undulating,
one
as
being
unavoidable,
they
also
mention
penances
for
acting
according
to
such
exceptions;
Jfianin (the
Steady-in-Mind scient)
permanent
varied in
the principal
does
not
;
on
the
world ;
and
(2)
by
has got to
whioh
•
principal
factor
and
determines-
attention to
the pureness
of the
the
external
result
desire-
sinful,
the
Reason,
the
external
results
of
the
Toga
of
(sama-buddhi) ;
and
Perform
all
your
Actions,
relying
on
the
Yoga
of
of the Action;
cause
that
one
charitable,
he
cannot
hypocritically
and
stability,
of considering only the
it wholly
believing that
view, an
have come
to the
own selfish interest. Even
by
Sri
Samartha
idea,
that
all
that he
is in
idam
brahma
Brahman —
Trans.),
that there is
Materialistic
principle
of
general
welfare,
arising
got to
idea
of
the
537
•created
things
; and
when
directed
by
When this
without
suffer
weigh
self-interest
against
other's-interest,
principle by
a
Reason. The principle
the Glta, in
of the
naturally
happiness, the
so
'nyam
praghatayet
I
towards others,
Even in
another Pali
(like
himself
(pecya
-pretya).
As
we
see
not
ideas have been
Indians
have
believed
of
Self-identification.
highest
the Manu-Smrti,
necessary
to
lay
of them;
not
destroyed.
It
is
clearly
stated
in
enmity
is
never
done
not the
that
according
and
Energism
are
to
be
(Manu.
6.
48),
regal
.science.
mixing
confusing
method
adopted
Glta,
one
can
clearly
of
is true that
of
Self-identification
or
giving
condign
punishment
to
persons be
'vasudhaiva lattumbalmm*
confusion of
mine-ness
(mamatoa}
unless
that
the
bondage
if I allow
of
rupees
an the
same manner
to law, no one
14;
9.
28;
but
when
in
return,
tarn
the
desire
of
preventing
the
predo-
minance
of
wrong-doers
instead
been
make
one's
mind
non-
inimical
account
of
his
(Ravana's)
ll
(Valmlki
Ra.
same
principle,
of religion (immorality)
he
behaves
towards
you;
nor
further
on
in
Satyanitadhyaya
of
following
words:
hand,
been
praised
be attempted
do
not
Viduraniti,
the
point
of
view ,
should
be
conquered
by
truth .
if the
counsel of
come
duty of
religious
treatises,,
immoral
puzzles
the decision
saint,
who
are
selfish
desires,
or
merely
on
one's
Bhagavadgita
that:
doer.
the entire
human race,
steps
less
(nirguna)
Brahman,
so
also
of
one's
family,
pride
of
one's
pride
of
one's
of
vasudliaiva
kutumbakam
(i.
e.,
the
up
this
ladder,
or
the
has
reached
the
topmost
stage
of
by
the
Realisa-
an
inherent
natural
light
ethically acquire
natural
right,
more
story of
wishes
to-
is-
never
has
become
equable,
experiences
no
dearth
ideal placed
identity
grades
reached the
basis of the
his
works
by
the
Greek
(i)
to
keep
t
