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

Page 19

DETAILED CONTENTS OF VOLUME I
its being suffered ("prārabdha karmāṇāṁ bhogād eva kṣayah")the Doctrine of Naiskarmyasiddhi' (Release by refraining from Action) of the Mimamsa School, is not acceptable to the Vedāntists-there is no escape from the Bond of Karma, except by Jñana (Knowledge)-the meaning of the word Jñāna -the Embodied Atman is free to acquire Knowledge (p. 389), but as it does not possess implements for doing so, it is to that extent dependent-even the most trifling Action, performed for obtaining Release is not wasted-therefore, success will be obtained sometime or other by hard workthe nature of the Destruction of Karma-one cannot escape Karma, but should give up the Hope of Fruit- the bond of Karma is in the Mind, not in the Karma-therefore, whenever Jñana is acquired, Release is the only possible result-the importance, nevertheless, of the hour of close of life (p. 400) the Karma-kanda and the Jñana-kanda-the Yajña prescribed by the Śrutis, and that prescribed by the Smrtis-the state of a householder involving the performance of Action-its two divisions into Knowledge-full and Knowledge-less Actiondifferent ultimate states accordingly-the Devayana and the Pitryāna paths-whether these words indicate the time of death, or deities-the third path namely, the path to hell-a description of the condition of one who is Free from Re-birth (jivanmukta) p. 359-415.
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CHAPTER XI.
SAMNYASA and KARMA-YOGA. (Renunciation and Karma-Yoga.)
The question of Arjuna as to whether Samnyasa or KarmaYoga was the better course-similar paths of life according to Western philosophy-synonyms of the words 'Samnyasa' and 'Karma-Yoga-meaning of the word 'Samnyasa '-KarmaYoga is not a part of Samnyasa, but both are independent of each other-the confusion created in this matter by commentators-the clear doctrine of the Gita that the path of KarmaYoga is the better of the two-the perversions made by the commentators belonging to the School of Renunciation-the reply to the same-Arjuna cannot be looked upon as Ignorant (ajñāni), (p. 432) -the reason given in the Gita why KarmaYoga is superior-from times immemorial, the course of conduct
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