rīmad Bhagavad Gītā 20 страница

Sri Krishna proceeds to explain the root-cause of the perdition of the one of demoniac nature: — trividhaṃ narakasyedaṃ dvāraṃ nāśanam ātmanaḥ | kāmaḥ krodhas tathā lobhas tasmād etat trayaṃ tyajet || 21 ||

21. Self-referent desire, anger and greed — this is the threefold gateway to Naraka, ruinous to the Self. Therefore one should abandon these three.

Commentary

Those three negative emotions:— self-referent-desire (kāma), anger (krodha) and greed (lobha) constitute the triple gateway to purgatory for those of demoniac disposition, and are destructive of the Self (ātman). The nature of these three has already been explained. 'Gateway' (dvāra) means the path or the cause. Therefore, since they constitute the cause of the extremely dreadful condition of Purgatory (naraka), one should wholly renounce this triad — selfish-desire, wrath and greed.

etair vimuktaḥ kaunteya tamo dvārais tribhir naraḥ | ācaraty-ātmanaḥ śreyas tato yāti parāṃ gatim || 22 ||

22. One who has been liberated from these three gates to darkness, O Arjuna, practices what is beneficial to the Self and hence reaches the Supreme State.

yaḥ śāstra vidhim utsṛjya vartate kāma kārataḥ | na sa siddhim avāpnoti na sukhaṃ na parāṃ gatim || 23 ||

23. Whoever disregarding the ordinances of the Scriptures, acts under the influence of personal desire, attains neither perfection nor happiness, nor the Supreme State.

Commentary

One who rejects the injunctions given in the Vedas and follows the direction of one's own wishes, does not achieve any form of perfection relating to the hereafter, nor finds the slightest happiness in this world, nor the attainment of the Supreme State. If there is no striving for perfection or happiness how can one expect the Supreme State? — such is the meaning.

tasmāt śāstra pramāṇaṃ te kāryākārya vyavasthitau | jñātvā śāstra vidhān-oktaṃ karma kartum ihārhasi || 24 ||

24. Therefore, let the Śāstra be your authority for determining what should be done and what should not be done. Having learnt what is enjoined in the Śāstra, you should act .

Commentary

Hence, the Śāstra is to be regarded as the only authority in deciding what ought to be accepted and what ought to be rejected. You should try to understand, neither more nor less than what constitutes the Truth and act according to the injunctions of the Śāstras. The Highest Truth which is revealed in the Vedas is the Supreme Being; and the Vedic ordinances which are supplemented by the instructions of the Dharma-Śāstras, the Epics (Ramayana and Mahabharata) and the Puranas, are the acts which are the means for reaching Him and for pleasing Him. Having learnt them, you should accept them alone and act accordingly.

hariḥ oṃ tatsat

iti śrīmad bhagavad gītāsūpaniṣatsu brahma-vidyāyāṃ yoga-śāstre

śrī kṛṣṇārjuna saṃvāde daivāsura -sampad-vibhāga-yogo nāma

ṣoḍaśo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna

Ends the sixteenth discourse entitled

“The Division between the Divine and the Non-Divine”

Chapter 17 t

Śraddhā-traya-vibhāga Yogaḥ

The Three Classifications of Conviction.

Summary of the Teaching

n the [previous] chapter, after expounding the division [of beings] into two classes — Divine and Non-divine, it was revealed that the knowledge of Reality and the means for acquiring it have their source in the Vedas alone. Now [in this chapter] it will be taught that whatever is not enjoined by the Scriptures is ineffectual, because it is ‘non-divine’, furthermore actions enjoined by the Scriptures are categorised into three kinds according to the Gunas. The definition of what [exactly] is established in the Scriptures will also be given.

Arjuna, unable to understand why works not enjoined by the Scriptures are futile, sincerely asks about the different kinds of results, in terms of the three Gunas, arising from works such as sacrifices that are not enjoined in the Scriptures, but are done with conviction: — arjuna uvāca ye śāstra vidhim utsṛjya yajante śraddhayānvitāḥ | teṣāṃ niṣṭhā tu kā kṛṣṇa satvam āho rajas tamaḥ || 1 ||

Arjuna said

1. What is the position O Krishna of those who disregard the injunctions of the Shastra, yet worship with conviction (śraddhā)? Is it Sattva, Rajas or Tamas'?

śrī bhagavān uvāca trividhā bhavati śraddhā dehināṃ sā svabhāvajā | sātvikī rājasī caiva tāmasī ceti tāṃ śṛṇu || 2 ||

The Blessed Lord said:

2. Threefold is the conviction of embodied beings, inherent in their own nature, classified as Sattvic, Rajasic and Tamasic — listen to the teaching about it.

Commentary

The conviction (śraddhā) of all embodied beings arises from their natural disposition (svabhāva) — one's own character. Śraddhā is the peculiar state or predilection (ruci = taste) caused by past habitual tendencies (vāsanas). One develops a conviction in accordance with one's natural taste. For ‘conviction’ (śraddhā) is defined as enthusiasm for a certain method by which one believes one will achieve one's desired goals.

Vāsana (habitual pattern formation), Ruci (taste) and Śraddhā (conviction) are the characteristics of the Self which arise from it’s identification with the three modes of Material Nature. The three Modes (Gunas) are the different states of the body, the senses, the mind and sense-objects. These states arise in one through the subtle impressions caused by association with Gunas in sense experiences.

These three Modes of Material Nature can only be established from their effects. Habits, taste and convictions originate from personal experiences with the external world comprised of the three Modes. Thus conviction is categorised as being in the mode of Goodness, Passion or Ignorance — now listen.

sattvānurūpā sarvasya śraddhā bhavati bhārata | śraddhāmayo’yaṃ puruṣo yo yacchraddhaḥ sa eva saḥ || 3 ||

3. The conviction of each person, O Arjuna, is in accordance with one's character. A person consists of conviction, and whatever one's conviction is, that verily one is.

Commentary

The meaning is that one's efforts are directed towards projects that reflect the predominant state of one's mind. The term 'character' (sattvānurūpa) used here includes the body, senses and other things already mentioned. A person consists of conviction, — in other words one is the product of one's conviction; that verily one is; — one becomes an embodiment of that particular kind of conviction. The purport is this:— the attainment of results is mainly dependant on one's convictions, if one has conviction in doing an act of virtue, one will obtain the fruit of such actions.

yajante sātvikā devān yakṣa rakṣāṃsi rājasāḥ | pretān bhūtagaṇāṃścānye yajante tāmasā janāḥ || 4 ||

4. The Sattvic types worship the gods. The Rajasic types worship Yakshas and Rakshasas, and the others, classified as Tamasic, worship Pretas and the host of Bhūtas.

Commentary

Those who are predominantly in the Mode of Goodness worship the gods. In other words, the conviction that the worship of the gods leads to supreme joy, unassociated with suffering is categorised as Sattvic in nature. Those in the Mode of Passion worship Nature Spirits (Yakṣas) and Protectors (Rakshasas). The others, who are in the Mode of Ignorance, worship disembodied spirits (Pretas) and the hosts of elementals (Bhūtas). The conviction associated with Passion brings about limited joy intermingled with suffering, while the conviction arising from Ignorance gives rise to extremely limited joy verging on suffering.

Thus there are varying types of results regarding the worship and other acts which are enjoined in the Scriptures and are done with conviction . However, no happiness whatsoever will result from the performance of charity, tapas (self-discipline) and sacrifices etc., not enjoined in the Scriptures and therefore in violation of Krishna’s teachings. In fact only calamity results from them. Sri Krishna proceeds to explain this more fully.

aśāstra vihitaṃ ghoraṃ tapyante ye tapo janāḥ | dambhāhaṅkāra saṃyuktāḥ kāma rāga balānvitāḥ || 5 ||

5. Those who practice severe self-discipline (tapas) not enjoined by the Śāstras, through ostentation and egoism, and impelled by the force of passion and attachment;

karṣayantaḥ śarīrasthaṃ bhūta-grāmam acetasaḥ | māṃ caivāntaḥ śarīrasthaṃ tān viddhyāsura niścayān || 6 ||

6. These foolish people, torture the material components of their bodies and Me also who dwell within the body — know them to be non-divine in their faith.

Commentary

‘Those who engage in self-disciplinary programs not enjoined by the Scriptures even though they may be intense’ — is a statement representative of all sacrifices and other religious works not enjoined by the Scriptures and which demand much exertion. They are undertaken by arrogant and self-centred practitioners and are motivated by sensual desire, attachment and passion.

The Threefold Classification of Food.

Now, Sri Krishna, resuming the topic under discussion, elaborates on the categorisation of sacrifices and other works enjoined by the Scriptures according to the Gunas. To begin with, He categorises food into three kinds because food is the basis for the development of Sattva, Rajas and Tamas as declared by the Scriptures:—

'For the mind my dear, consists of food' (Cha. Up., 6.5.4) and

'when the food is pure, the mind becomes pure' (Cha. Up., 7.26.2).

āhāras-tvapi sarvasya trividho bhavati priyaḥ | yajñās tapas tathā dānaṃ teṣāṃ bhedam imaṃ śṛṇu || 7 ||

7. The food which is preferred by each, is threefold, as are the sacrifices, self-discipline and philanthropy. Now listen to their differentiation.

āyuḥ sattva bal-ārogya sukha prīti vivardhanāḥ | rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sātvika priyāḥ || 8 ||

8. A diet which promotes longevity, intellectual alertness, energy, health, pleasure and cheerfulness and those that are succulent, nutritional, substantial and agreeable, are preferred by Sattvic people.

Commentary

Intellectual alertness (Sattva) — in this context the term 'Sattva' means mind, and refers indirectly to the power of thinking. For the Sattva Guna promotes the development of learning, as previously declared:— 'From Sattva knowledge arises' (14.17).

At the time of ingestion the Sattvic foods in themselves cause pleasure. They are succulent — full of sweet juices. Nutritional — full of oil. They are substantial — that is produce long lasting effects. They are agreeable — they are presented in a pleasing manner.

kaṭvamla lavaṇāty-uṣṇa tīkṣṇa rūkṣa vidāhinaḥ | āhārāḥ rājasasyeṣṭā duḥkha śokāmaya pradāḥ || 9 ||

9. Foods that are bitter, sour, very salty, very hot, very sharp, astringent and heating, are all dear to Rajasic people, they produce pain, discomfort and disease.

Commentary

Sharp foods are those which are difficult to take due to being icy cold, or extremely hot. Astringent things are those which cause the feeling of dryness in the eater. Heating foods are those which cause burning sensation.

yāta-yāmaṃ gata-rasaṃ pūti paryuṣitaṃ ca yat | ucchiṣṭam api cāmedhyaṃ bhojanaṃ tāmasa priyam || 10 ||

10. Foods which are stale, tasteless, foul, putrid, left-over and impure, are loved by Tamasic people.

Commentary

Stale (yāta-yāmam) — that food which has been left standing for more than three hours. Tasteless (gata-rasam) — that which has lost its natural flavour. Foul (pūti) — emitting a bad smell. Putrid (paryuṣitam) — fermented over a long period. Left-over (ucchiṣṭam) — the food that remains after have being eaten by persons other than Gurus, parents or elder siblings. Impure (amedhyam) — that which is unfit for offering in sacrifice or worship. The meaning is that, being unfit for offering in worship, they cannot become prasādam.

The Three Grades of Spiritual Practice.

aphalā-kāṅkṣibhir yajño vidhi dṛṣṭo ya ijyate | yaṣṭavyam eveti manaḥ samādhāma sa sātvikaḥ || 11 ||

11. The Sattvic yajña (sacrifice) is one that is offered by one without a desire for reward and with the conviction that it should be performed as enjoined in the Śāstras.

Commentary

The act of worship considered to be in the Mode of Goodness is offered by those desiring no reward, with the firm conviction that it ought to be performed for its own sake — simply as adoration of the Lord and according to the injunctions of the Scriptures, ie., with the prescribed texts, right materials and proper rituals.

abhisandhāya tu phalaṃ dambhārtham api caiva yat | ijyate bharata-śreṣṭha taṃ yajñāṃ viddhi rājasam || 12 ||

12. That yajña which is offered, O Arjuna, with an expectation of reward and for the sake of ostentation, know that to be Rajasic.

vidhi hīnam asṛṣṭānnaṃ mantra-hīnam adakṣiṇam | śraddhā virahitaṃ yajñāṃ tāmasaṃ paricakṣate || 13 ||

13. That yajña which is not based upon Scriptural authority, with unsanctioned offerings, devoid of the recitation of mantras, lacking in gifts of appreciation and faith—that is considered to be Tamasic.

Commentary

That yajña is considered to be in the Mode of Ignorance, which is not authorised by the Brāhmaṇas of learning and good conduct, with unsanctioned offerings (Asrstanna) — in which the offerings consist of substances not sanctioned by the Scriptures; which is performed without the chanting of mantras; and in which no gifts of appreciation are distributed [to the officiating priests & gurus] and in which there is no sincere devotion.

The Threefold Division of Tapas (self-discipline)

deva dvija guru prājñā pūjanaṃ śaucam ārjavam | brahmacaryam ahiṃsā ca śārīraṃ tapa ucyate || 14 ||

14. Adoration of the gods, the twice-born, the preceptors, the enlightened ones, purity, rectitude, chastity and non-injury, these are said to be the physical disciplines.

Commentary

purity — through ablutions in sacred water; rectitude —harmony of thought and action; chastity — avoidance of considering others as mere objects of pleasure; noninjury — avoidance of causing pain to any being — these constitute the Tapas (selfdiscipline) of the body.

anudvega-karaṃ vākyaṃ satyaṃ priya-hitaṃ ca yat | svādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyate || 15 ||

15. Speech that does not cause distress and which is true, agreeable and beneficial, and also the recitation of the Vedas are called the verbal disciplines.

manaḥ prasādaḥ saumyatvaṃ maunam ātma vinigrahaḥ | bhāva saṃśuddhir ityetat tapo mānasam ucyate || 16 ||

16. Peace of mind, benevolence, silence, self-restraint, perfect mindfulness — these are called mental disciplines.

Commentary

‘Peace of mind’ — the absence of anger, desire, delusion, pride, greed: ‘benevolence’ — being devoted to the good of others; silence — control of expression; ‘selfrestraint’ — focusing one thought flow on the object of contemplation; ‘perfect mindfulness’ — the avoidance of reflecting upon subjects other than the Self — these constitute the self-discipline (Tapas) of the mind.

śraddhayā parayā taptaṃ tapas tat trividhaṃ naraiḥ | aphalākāṅkṣibhir yuktaiḥ sātvikaṃ paricakṣate || 17 ||

17. This threefold self-discipline, practiced with firm conviction by those who desire no reward and are devoted — is called Sattvic self-discipline.

Commentary

‘and are devoted’ — that is, with the conviction that it is to be done as adoration of the Supreme Being.

satkāra māna pūjārthaṃ tapo dambhena caiva yat | kriyate tad iha proktaṃ rājasaṃ calam adhruvam || 18 ||

18. Discipline, practiced with ostentation for the sake of gaining respect, praise and reverence, is considered to be Rajasic. It is unstable and transient.

mūḍha-grāheṇa ātmano yat pīḍayā kriyate tapaḥ | parasyotsādanārthaṃ vā tat tāmasam udāhṛtam || 19 ||

19. That self-discipline which is practiced with foolish obstinacy by means of self-torture or in order to injure another is declared to be Tamasic.

The Three Kinds of Charity

dātavyam iti yad-dānaṃ dīyate’anupakāriṇe | deśe kāle ca pātre ca tad-dānaṃ sātvikaṃ smṛtam || 20 ||

20. The charity that is dispensed from a sense of duty, to one who does not reciprocate, at the proper place and time to a deserving person — that is said to be Sattvic.

yattu pratyupakārārthaṃ phalam uddiśya vā punaḥ | dīyate ca parikliṣṭaṃ tad-dānaṃ rājasaṃ smṛtam || 21 ||

21. But that which is given as a consideration for something received or in expectation of future reward, or grudgingly, is considered to be Rajasic

adeśakāle yad-dānam apātrebhyaśca dīyate | asat-kṛtam avajñātaṃ tat-tāmasam udāhṛtam || 22 ||

22. That gift which is given at the wrong place and wrong time to unworthy recipients, without due respect and with derision, is considered to be Tamasic.

Commentary

So far, the classification based on Guna differences of yajñas, austerities and gifts as enjoined by the Vedas have been described. Now the definition of the same Vedic yajñas etc., is given according to their association with the Praṇava (the syllable AUM), and as signified by the terms Tat and Sat.

oṃ tat sad iti nirdeśo brahmaṇas trividhaḥ smṛtaḥ | brāhmaṇas tena vedāśca yajñaśca vihitāḥ purā || 23 ||

23. “Aum Tat Sat” — this threefold expression designates Brahman. By this were the Knowers of brahman (Brāhmaṇas), the Vedas and yajñas ordained in the past.

Commentary

“Om That Truth” — denotes the Brahman. Here the term Brahman refers to the Veda. It is the secondary meaning of the term, and here alludes to the ritualistic portion of the Veda in which yajñas and similar rituals are prescribed. The mantra “Om Tat Sat” is used in these Vedic rites. The relevance of Om is that it should always be used at the commencement of the recitation of Vedic hymns. The syllables Tat Sat indicate that these rituals are worthy of esteem. The term Brāhmaṇas (knowers of the Vedas) covers the Vedas and the sacrificial rites ordained in them as well as the three social groups (Brahmins, Kshatriyas and Vaishyas) who are entitled to Vedic study. All these were instituted by Krishna in the past.

tasmād om-ity-udāhṛtya yajña dāna tapaḥ kriyāḥ | pravartante vidhān-oktāḥ satataṃ brahmavādinam || 24 ||

24. Therefore, all acts of worship, charity and self-discipline enjoined in the Vedas begun after the utterance of “Om” by the religious scholars.

Commentary

Religious Scholars (brahmavādinaḥ) — are those who [study] and expound the Veda; namely the three social groups — Brāhmanas, Kshatriyas and Vaishyas.

Thus the connection between the syllable Om and the Vedas and rituals enjoined in them has been established. The Vedas are associated with the syllable Om and the Brāhmanas — a term which here refers to all those belonging to the three social groups who [study] and memorise the Vedas and perform the rituals enjoined in them.

Now, Sri Krishna describes how these three (Vedas, rituals and performers) are linked with the word Tat: —

tad-ity-anabhisandhāya phalaṃ yajña-tapaḥ kriyāḥ | dāna kriyāśca vividhāḥ kriyante mokṣa-kāṅkṣibhiḥ || 25 ||

25. Uttering “Tat” — without expectation of reward, those who seek Liberation perform acts of sacrifice, of self-discipline and of various kinds of charity.

Commentary

Whatever acts such as Scriptural study, yajña, self-discipline and charity are done without motivation for rewards by those seeking only final Liberation — these are designated by the term Tat referring to the Brahman (Ultimate Reality), since these [acts] constitute the means for attaining Brahman. For it is well known that the term Tat signifies Brahman (Ultimate Reality), as in the following passage:

He is Sah, Vah. Kah, Kim, Yat, Tat, Padam, Anuttamam.' (M B . 13:254:93)

Thus, the study of the Vedas, sacrifices, self-discipline and philanthropy have been linked to the syllable Tat when they are used as the means of attaining Liberation.

sad-bhāve sādhu-bhāve ca sad-ity-etat prayujyate | praśaste karmaṇi tathā sacchabdaḥ pārtha yujyate || 26 ||

26. The term “Sat” is used in the sense of existence and goodness, and so also, O Arjuna, the word “Sat” is to describe any action deserving of praise.

Commentary

The word Sat is used both in a metaphysical and mundane sense to express existence (sad-bhava) and harmony with the world (sādhu-bhāva). Similarly, in relation to any praiseworthy mundane work undertaken by someone, that is, a work which is done for the benefit of others, the word Sat is used to express this act.

yajñe tapasi dāne ca sthitiḥ sad-iti cocyate | karma caiva tadarthīyaṃ sad-ityevābhidhīyate || 27 ||

27. Perseverance in sacrifice, self-discipline and charity is also called “Sat”; and so also any action for the sake of these is termed “Sat”.

aśraddhayā hutaṃ dattaṃ tapas taptaṃ kṛtaṃ ca yat || asad ity-ucyate pārtha na ca tat pretya no iha || 28 ||

28. Whatever is offered or donated, whatever self-discipline is practiced and whatever action is performed without conviction — is called “Asat”, O Arjuna. It is worthless here and in the hereafter.

Commentary

Offerings made in the fire, all self-discipline and philanthropy when performed without conviction, are Asat (ie. unreal, unbeneficial), even though they may have been enjoined by the Scriptures. Why so? Because they are worthless here and in the hereafter; — [without being purified by conviction] they are not conducive to Liberation nor to any significant mundane results.

hariḥ oṃ tatsat

iti śrīmad bhagavad gītāsūpaniṣatsu brahma-vidyāyāṃ yoga-śāstre śrī kṛṣṇārjuna saṃvāde

śraddhā-traya-vibhāga-yogo nāma saptaḍaśo’dhyāya

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna

Ends the seventeenth discourse entitled

“The Three Division of Conviction”

Chapter 18 t

Mokṣa Sannyāsa Yogaḥ

Liberation Through Renunciation

Summary of the Teaching

n the preceding two chapters, the following points were made:— (a) Only actions such as sacrifices, austerities, philanthropy and other works prescribed by the Vedas lead to worldly prosperity and Liberation; nothing else (b) The general characteristic of all Vedic works is their connection with the Pranava (Om); (c) there is a distinction between the works that lead to Liberation and those that lead to mundane prosperity — designated respectively by the terms Tat and Sat.. (d) Liberation is achieved through spiritual practice and the other works done without the desire for personal gain; (e) — an enterprise made possible by the prevalence of Sattva. (f) The increase of Sattva is brought about by the adoption of a Sattvic diet.

Now, in this the 18th Chapter these concepts are further elucidated:—

(1) The similarity between Tyāga (relinquishment) and Sannyāsa (renunciation) which are described as the means to Liberation.

(2) The nature of Tyāga.

(3) Ascribing the agency of all actions to the Lord who is the Supreme Ruler.

(4) Sattva Guna is magnified by an elaborate description of the effects of Sattva, Rajas and Tamas.

(5) How the Supreme Being is attained through work done according to one's own station in life — done as worship of the Divine and

(6) Bhakti Yoga, the essential teaching of the whole of this Sacred Scripture.

arjuna uvāca saṃnyāsasya mahābāho tattvam icchāmi veditum | tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdanam || 1 ||

Arjuna said:

1. I desire to know the decisive truth about the difference between renunciation (Sannyāsa) and relinquishment (Tyāga) O Krishna.

Commentary

Both renunciation and relinquishment as means for Liberation are enjoined in the Scriptures. Arjuna wants to know whether Tyāga and Sannyāsa are synonymous or not. “Do these two terms Sannyāsa and Tyāga have different meanings or do they signify the same thing? If they signify different things, I want to know their characteristics. If they are synonymous, their identical nature should be explained”.

śrī bhagavān uvāca kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ | sarva karma phala tyāgaṃ prāhus tyāgaṃ vicakṣaṇāḥ || 2 ||

The Blessed Lord said:

2. The enlightened ones understand that renunciation (Sannyāsa) means the giving up of all works which are motivated by desire. The wise declare relinquishment (Tyāga) to be the relinquishment of the fruits of all works.

Commentary

Some scholars understand that Sannyāsa is complete abandonment of acts done with a motive for rewards (Kāmya Karma), others opine that the meaning of the term Tyāga, used in reference to Liberation, means the relinquishment of the results not only of all desiderative acts (Kāmya), but also of obligatory (Nitya) and periodic (Naimittika) duties. Here the problem is, whether the relinquishment Tyāga taught in the Scriptures concerns only the desiderative acts themselves, or is inclusive of all works. Sri Krishna uses the terms Sannyāsa and Tyāga interchangeably — from this it is concluded that He considers the terms Tyāga and Sannyāsa as synonyms.

tyājyaṃ doṣavad ityeke karma prāhur manīṣiṇaḥ | yajñā dāna tapaḥ karma na tyājyam iti cāpare || 3 ||

3. Some learned ones say that all actions should be given up as defective; others declare that works such as yajña, philanthropy and self-discipline should not be given up.

Commentary

Some learned ones — namely the followers of Kapila and those Vaidikas who agree with his opinions, contend that all works including sacrifices, philanthropy and selfdiscipline., should be renounced by those aspiring for Liberation, because they cause bondage in the same way that material aspirations tend to do. Others say that acts like sacrifices etc., should not be renounced.

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