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Shri Bhagavad-Gita 31 страница/ The manner how these three Symbols are connected (or applied) is now explained. How, first, OM is con nected is explained: &c. 24. ' With Brahmavadis,therefore,all Veda-enjoined acts.Sacrifice {yajfla),Gift{dana)and Austerity [tapas)always begin with the repetition ofOM.* Brahmcevddis=:V&d2^-y3JA\s, or those who follow the Vedas or the Three Castes. Yajfia,Dana,and Tapas are Veda-prescribed perfor mances.They always begin by the recital ofthe holy Sylla bleOM. Vedasalso begin thus. Thusthe connection ofthe symbol OM with Vedas and Veda-bid Yajflas etc., has been shown. Since in conjunction with OM, Vedas are repeated, and Yajflas etc., are performed by the Three Castes,the connection ofOM with the Three Castps indi cated by the word Brahmanas,has also been shown. How the symbal TAT is connected with these is now shown:— &c. 2$. 'With TAT, are acts of Yajfla Tapas, and of Gift, performed by Moksha-aspirants, wish ing not for fruit'
Whatever acts, Veda-learning,Yajfta,Tapas and Gifts are done by the Moksha-aspiring Tbee Castes,theyare designated by the word TAT, since they are means to attain Brahm,—TAT Signifying Brahm. That TAT signifies Brahm is evident from such authority as: 'Sa(h), Vah,Kah, Kim,yat Tat, fdenote) the Most Supreme.'^ Hence the connection of the symbol TAT,has been shown by showing that it signifies the Moksha-leading acts, Veda-learning, Yajfla etc. Its connection with the There Castes also isshown,because oftheir following them. In order now to show how the symbol SAT Is connected with them, the etymology of that term as in vogue in the world, is (first) examined: ^rin% &c. 26. ' In the sense of existence and of goodness^ the word SAT is used. SAT Is likewise used, Partha!in relation to auspicious events.' Sad-bhdve=\n the sense of Existence. Sddhu-bhdve=\n the sense of Goodness. This is the sense in which SAT is used in all things, concerning the world and the Vedas. Similarly, it is used in relation to any auspicious worldly event undertaken by any person, by calling such an event, ' a good event'[sat-kamtd). ^riqw &c. 27. 'To be Implanted in Yajfta,Tapas and Gifts,is called SAT ;and all actson that account are by Sat itself designated.' Hence the settlement of the three Vaidika Castes in Yajfta, Tapas and Gifts,(because they follow and observe
them),is called SAT (good),since they are ofan auspicious character. And these acts, Yajha &c. which are for the sake ofthe Three Castes,are themselves called SAT. Hence the relation to(i)Vedas,i^2) Vaidika worksand (3) The Three Castes implied by the word firahmana,of the symbols OM, TAT, and SAT,is denotative of how these differ from what are non-Vedas, and from such as are not Vaidikas. &c. 28. ' What without faith is given, what Tapas done, and what is done, (Yajfla)is called A-SAT, Parthal which is neither for here nor for hereafter.' Even if it be according to ^astra-ordinance,but ifit be withoutfaith,Homa etc.,done,is called A-SAT. Why? Because t's neither for here norfor hereafter^ i. e., neither for any fruit to be obtained in the world {iha) nor for any fruit to be obtained in the shape of Moksha {pretya). OM TAT SAT. Thus closes Discourse Seventeen Named ^raddha-Traya- Vibhaga-Yoga, or The Book of the Threefold Division of Faith, With Rdmanuja's Commentary thereon. Between Sri Krishifa and Arjuna, In the Science of Yoga, In the Theosophy ofthe Upanishads Or the Chants of Sri Bhagavdn. The Bhagavad-Gitd.
SRI BHAGAVAD-GITA OR THE DIVINE LAY. WITH SRT RAMANUJA'S YISISHTADVAITA » • COMMENTARY. LECTURE XVIII, NAMED MOKSH.OPADESA-YOGA, OR THE BOOK (CONTAINING THE SUMMARY OF THE GlTA'S) TEACHING OF SALVATION{LIBERATION) GUSrtka'Sangraha by Sri Yamuftdchdrya, (I) Trusi that God's Actor,(2)that Salva's worthy togrow (3) tVhat the end ofefforts,—in Eighteenth Git does show>
AUIW IF' ^IBhagavad-Gita WITH srT ramanuja's visishtadvaita commentary. THE EIGHTEENTH LECTURE named MOKSH-OPADESA-YOGA OR THE BOOK OF THE INDOCTRINATION OF SALVATION. PROEM. tY the two precedingLectures(XVI and XVII),the following matters were discussed: I. That the only Means for achieving either material prosperity {abhyudaya)or spiritual freedom {nis- sreyas), is the observance of Yajfia.^ Tapas* and Dana,® along the lines laid down by the Veda;and no other. 2. That all Vaidika-obsei*vaiicesarecommonlycha racterized by the use of Pranava(OM)in relation therewith. 3. That the difference between the Means leading to Moksha and that leading to material goods,is symboliz ed by theterm TAT,for the former,and SATfor the latter.
1. Ritualistic Sacrifices. a. Austerities, such as mortific- ation of the flesh by fasting &c., 3- Gifts; Charitable works,
4. That Yajflaetc.,when performed for the sakeofac quiring Moksha, must be performed without aiming at fruit. 5. That so performing them is the result of the Satva-GuM gaining prominence ; and that Satva-growth is caused by taking Satvika-food. Next (in this Lecture), the following points are expounded: 1. Tyaga ^ and Sannyasa* indicated as Means to Moksha,are identical. 2. The nature of Tyaga. 3. The contemplation that in the Sovereign Lord Bhagavan rests the agency ofall acts. 4. A description ofthe effects produced by the Gunas Satva,Rajas and Tamas,in order to show that Satva alone is worthy of acceptance for culture). 5. How the acts appropriate to Castes,—which are but acts of worship to Paramapurusha—effect or accomplish the gaining of Paramapurusha. And that, 6. The Quintessence ofthe Holy Writ of Bhagavad- glta,isthe Teaching or Exposition of Bhakti-Yoga. And here to begin with, Arjuna asks that he may be enlightened as to whether Tyaga'and Sannyasa"are identi cal or distinct, and what is their nature: &c. I. 'Of Sannya.sa,® Strong-armed! and of Tyaga,* Hfishlkesal, I Would fain distinctly know the truth, O Kesi-Slayer.'
1. Tyéaga is literally ‘giving up’
2. Sannyisa is literally ‘ putting away.’ Both terms mean renunciation, resignation, or surrender ; their tech- nical application may be learnt in the following pages, and also their ultimate significance,
3. Surrendering oneself to action- less contemplation (=Jfiana-yoga or Sannydsa in the sense employed in St: 1, 2and 3., Lec: V)= Positive side of Renunciation.
4. Abandonment of action= Me- gative side of Renunciation.
NotabU',Tyaga(renundationy and Sannyasa(resig nation)* were dictated as the Means to Moksha,according to the gratis,for example: ' Some by Tyaga(renunciation) achieve Immortality, not by action, not by (means of) progeny, nor money, (=property).'3 ■Those Yatis (or Sannyasins) all, who ascertaining to themselves of what is good, from the knowledge acquired from the Vedantas; and made pure of heart by means of Sannyasa-yoga(=resignation), are delivered (from bondage) by reaching the Immortal (=God) in the Brahma-loka at the close of mortal life {=pardnta-kdle=a\. the dissolution ofthe last karma-body, Ranga Rdmdnuj'a'sCommentary on Taittiriya- Upanishat, NdrdyanamV* Distinctly do I desire to know the truth regarding Sannyasa and Tyaga. The import is this : Do these two terms mean different things, or do they mean the same thing? If they mean different, I wish to learn in what does the difference consist; if not, what is the unic sense conveyed by both ? In order to prove that the nature of both is identical and to show what that nature is, .^ri Bhagavan first exhibits the error of an objector. He says:
1. See footnote 4, p. 529.
2. See footnote 3, p. 520.
3: Jail; Up’: Nard: X-21. ‘Na karmaa &c.’
Ranga Ramanuja quotes the autho- rity ‘ Sannydsas tyaga ity uktas sara- nagatir ity api’ according to which Sannyasa and Tydga mean one and mean seeking the Lord ‘fas the One Refuge. Tyaga here is the negative side of Renunciation.
4. Tatt: Up’: Nara: X-22; also Mund: Up®: III-2-6. ‘ Vediinta vijiana &c.’
Ranga Ramanyja explains Sansya- sa in this passage to mean Prapadana or unconditional surrender (to the Deity) =the positive side of Renun- ciation.
2. ' Learned men understand by Sannyasa, the aban- donment of works; fothers) the wise, declare that Tyaga is the fruit-abandonment of all works.' Some learned men understand that Sannyasa is the abandonment of—or abstention from—doing frugiferous (=kS»tya) actions. And some otherwise men assert that in the authoritative works treating of Moksha, Tyaga means the resignation ofthe fruits attached to all actions, whether they be of the kind of nitva (daily duties), naimittika(casual duties)or k&mva(specific acts prescribed for specific objects). The contention here is whether the tone ofthe Sastras(Authoritative Works)is for the aban donmentofkdmva works alone or whether it isfor the resig nation ofthe fruits ofall kinds of works(nitva,etc). In the formerspense,the term Sannyasa was used,and in thelatter Tyaga. In both cases what is common is' renunciation,* (ofsomething or other). In this sense both Tyaga and Sannyasa are identical. That they are used synonymously and to signify the same .sense is evident from such passages also such as: 'Hear from Me,OBest of Bharatas! the truth about this Tyaga' (Gl: XVIII-4),—where Tyaga ultimately deceides the question as meaning Renunciation (i. e., not abandonment of works,but doing them as duty and there fore abandoning fruits or returns therefor only);—and other passages also such:as. ' The abandonment ofobligatory work is improper. Its abandonment from misconception is declared to be Tamasa.'(Gi:XVIII-7). 'Three-fold is the fruit of work, undesirable,desirable and mixed,which non-renouncers reap hereafter, and never the renouncers ' {Gi\ XVI11-12). &c. 3. ' Some philosophers declare that work should be abandoned as evil; and others that works,—^ Yajfta, Dana and Tapas—should not be aban doned.' Some philosophers like Kapila,^ and others also, who are Vaidikas,but who still follow Kapila,assert that as all workssuch as Yajfia,etc., are prolific ofevil,such as desire etc., since they conduce to bondage, they are fit to be abandoned by the Moksha-aspirant. Other learned men say they are not to be given up. &c. 4. ' Hear from Me,O Bharata-BestI the truth about this Tyaga. Verily Tyaga,O Tiger of men 1 is distinguished as threefold.' While yet performing Vaidika-works there can yet be Tyaga or Renunciation (not abandonment) which I have already expounded to thee as ofthree kinds: (Firstly): Renunciation with reference tofruit; (Secondly): Renunciation with reference to work; (Thirdly): Renunciation with reference to agent. Renunciation with reference to fruit, in other words^ (performing works, and)abandoning fruits thereof,such as Svarga etc., theybeget,found its expression in the Stanza: 'With mind, atma-absorbed, rest all works in Me. Rid of desire and' my-ness' and of(mental)fever, fight' (Gi: III-30). The phrase, [niraslh]rid of desire means: ' Let not thefruit of Svarga etc., be for me.' Renunciation with reference to work is (performance of work,but) renouncal or abandonment of the egoistic notion;'This work is mine,and is the means for procuring my fruit'(implied in the phrase \nirmamaK\ rid of'my- ness.') 1. The Father ofSfipkhya Philosophy.
Renunciation with reference to agent is (performance of work, but)resting them in, or surrendering them to, the High Lord, with the thought that He is the Agent (or Author or Auctor),and abondoning the idea that self is the agentor author of his works, (implied in the phrase \Mayisannyasya] surrendering or resigning them to Me). &c. S. 'Work,—Yajna,Dana andTapas,should never be abandoned; it must of necessity be done; for Yajfta, Dana and Tapas sanctify the wise.' Never,by the Moksha-aspirant, are Vaidika-acts such as Yajha,Dana, Tapas and the rest, to be abdicated ; but must be daily practised until the last day of death. Why? Because those acts pertaining as they doto theseveral varnas and dsramas^ ('castes' and ' orders' of life) do purify the =the thoughtful or reflecting persons. The thoughtfulness or reflection here meant is updsana or religious meditation, in which the Moksha-aspirant is supposed to be engaged till the last And the practising of Yajfta etc.,destroy the past deeds {karma) which hinder progress ofthe aforesaid updsana. y.dI'MR &c. 5. 'That such works as these ought to be done,for saking attachment and fruits, is, Partha 1 My best and veritable verdict.' Inasmuch as Yajfta, Dana, Tapasetc., are lustrational to the updsakas,and partake of the nature of My worship, they must like the updsana itself, be practised daily by the Moksha-aspirant till timeof dissolution,forsaking attach- ment=idea of ^my-ncss'(mamata), and forsaking fruits. This is My true and best opinion. &c. 7. ' Abstention from a prescribed duty is not meet. Such abstention out of misconception, is considered as Tamasa. Prescribed (niyata) duties are the Nitya,Naimittika etc.,—the Mahayajiia.^ Ceasing altogether to perform them is not rightful, as according to: ' Actionless,thou shalt not be able even to sustain they bodily existence'(G/:III-8),' even bodily existence would(withoutaction)be impossible. As for sustaining bodily existence, it (has been shown that it) must be done from partaking ofthe vestiges of food after its consecratian to Yajha, only such food being conducive to produce holy knowledge. Otherwise, as declared in:'But those who cook for self-enjoyment— sinners—incur sin' (Gl: ///-/j), food unconsecrated to Yajfta is sinful,and such food is productive of erroneous knowledge in the mind. For, as affirmed by the J^ruti: ' O Somya! mind verilyis formed offood,'* etc., mind is by food verily fed and nourished ; also, that knowledge ofthe kind ofdirectapperception ofBrahm{Brahma-sdkshatk^a=. God-cognition) is dependent on the purity of food, is evidenced by such passages as:' Food (.being) pure, mind(becomes)pure; mind (being) pure, sustained (or perfect)® memory(ensues);memory obtained,theloosening (follows)of all knots(bondage).' • Hence,since Mahayajflas,etc.,'—the Nitya,Naimittika- duties—practised until the last moment of departure, are worthy ofadoption as leading to Brahm-knowledge, abs tention therefrom is not meet. The ceasing, thus, to do knowledge-creating work, influenced by ignorance {tnoha) is called tdmasa. For to tamos as origin is traceable the idea of abstention, arising from ignorance; ergo^ an effect oftamas. That tamas is indeed the root ofignorance or unwisdom was declared in:'Inattention and infatuation, come from Tamas, as well as unwisdom, {Gi: XIV-17). Ignorance or unwisdom is that which is hostile to wisdom, and it is erroneous (or perverted knowledge. The same is illustrated further on as in: ^ ' That intellect is Tamasa,Partha! which,(being)en shrouded ill Tamas(mis)apprehends Adharma as Dharma and all things pervertedly.'(Gi:XVIII-32J. Hence,the surceasal to perform nitj/u, naimittika etc., duties arises from perverted knowledge. &c. 8. 'Whoso, from fear of bodily fatigue, abandons work as of pain,such abstention is Rajasa; no benefit from abandonment doth he derive.' Doubtless,work by stepsconductto Moksha(release); butasitinvolves pain(ortrouble)in the shape ofhaving to earn money (etc.,) for its accomplishment,and (involves) chastisement of body in the shape of undergoing great fatigue, it is agonizing to the mind. Dreading this,should one confine himself to the practice of meditation alone [jnan-abhyasa)for achieving Yoga(=self-Cognition or God- cognition,refraining from doing the aJrawa-proper duties, such as the Mahayajflasetc.,such abstention by him from Nvork is due to Rajas; and such abstention is contrary to the sense ofthe ^astras. The benefit from abandonment^ or the acquisition of wisdom(—which he supposes as arising from surceasal of works—)never accrues to him. So it is shown further on: ' That intellect, Partha! which apprehends wrongly is Rajasa'[Gi-. XVIII-31). And, forsooth, work does not by any visible means produce mind-purity, but by the medium of Bhagavan's grace. &c. 9. 'That is deemed Satvika-Renunciation, where work is done as duty incumbent, but attach ment resigned,as also fruit' One must understand that all works such as the nitya naimittHa etc., Mahayajflas, prescribed as duties devolving on the several Varnas and Asramas are but modes of My worship,being in themselves the end. Ifhe performs thus, forsaking attachment —/.e.. destitute ofthe idea of' my- ness' placed in the work.—and also forsaking fruit, this is called (true) Renunciation, viz., Satvika, or renunciation having its source in Satvam,or that which is the source of producing true Sastra-knowledge. That Satvam is originative of correct knowledge of things was already stated in: ' From Satvam springs forth wisdom'(Gi: XIV-17); and further on too it is declared: ' That intellect, Partha! is Satvika which discerns between action and inaction,duty and non-duty, fear and non-fear, bondage and release.*(Gi: XVIII-30). 10. ' The Renouncer, Satva-imbued, wise and quit of doubt (s), is neither vexed at evil act, nor is (he") in love with good (act).* ' Thus,he,the Renouncer in act, ofattachment, fruit and authorship (or agency who is full of Satvam; I^ij«=who has correct knowledge ofthings,and therefore who is bereft of all doubt; is neither troubled at evil act, nor has he attachment for good act. Evilact is that which is fraught with undesirable fruit. Goodact is that which brings in such desirable fruit as Svarga,progeny,cattle, food etc. Inasmuch as ' myness'(mamatd)is absent,there is no occasion for exhibiting either ofthe emotions, hatred for one or love for another; inasmuch too as every other end (fruit)save Brahm,has been resigned ;since, also, the notion of'agent'(ofthe act)has been given up. Evil act, prolific of undesirable fruit, is here intended to indicate that act which one may accidentally or un wittingly happen to perform ; not that it means that one may deliberately perform a bad act, for that to one, who has not ceased from wickedness, there is every obstacle to obstaining wisdom,is evidenced by the .^ruti: ' Albeit he hath Spirit-knowledge(prajHanci), yet if he be one not divorced from vice, not stilled of passions,not calmed of mind, not quit of dissipation, he cannot gain Him'.i Hence whatthe Sastra inculcates is the Renunciation of (i) authorship, f2) attachment and(3) fruit(while doing work); and not total relinquishment of work itself. This is explained:— &c. II. 'Verily, for on vested in a body, to desert work wholesale, is not feasible ; but he is called the Renouncer who resigns the fruit of work.'* It is notable that for him who is in a body confined, to entirely give up work is beyond possibility, for such work (at least)as that of having to provide oneself with food and drink required to maintain the body, and other acts cognate, are not evitable. Hence, the observance of the Mahayajftas etc., becomes unavoidable. Hence, he who resigns the fruit of works such as the Mahayajftas, is called the (true)Renouncer (tvagi), and this is the Renunciation referred to in such Srutis as: ' Some by Renunciation obtain immortality.'' Renouncerof fruitofwork is toimply all thethree kinds ofRenunciation,viz.^ (i)offruit,(2)ofauthorship,and of (3)attachment,alluded to in: 'Hasbeen explained as ofthree kinds'{Gv. XVIII-4). But,one may argue thus:—Are not all acts such as Agnihotra, Darsa-pfrnamdsa, Jyotishtoma etc., and the Mahdyajftas^ decreed by the Sastras, in connection always with appropriate fruits such as Svarga etc., to be achieved therefrom? Are not,even for the performance of nitya and naimittika acts,such incentives are held as:' For House holders,Prajapatya(-ceremony)etc.'^ implyingfruits there for? Hence it would clearly seem that between acts pres cribed by Sastras and appropriate fruits therefor, there is inseparable relation, inasmuch as every act must have its fruit, as a seed sown(into theground)mustgrow intoafruit (ultimately). Hence fruit, either desirable or undesirable, is inevitable, albeitone may perform the act with no motive for fruit. Such fruit then would necessarily be inimical to Moksha and hence no Moksha-aspirant ought to perform any work. Answers(to this objection) are now given: STHERt &c. 12. ' Threefold is the fruit of work:good, evil, and mixed, which befals, after death,to the non- renouncers, but never to the renouncers.' Evil (or undesirable)fruit is hades[naraka)etc. Good (or desirable") fruit is hfeven (svar^a)etc. Mixed is that which is related to evil, such as sons, cattle, food etc. These fruits befal to him only, after death, who does not renounce viz.., the three kinds of renouncement, (I) of fruit, (2) of attachment, and (3") of authorship (or agentship). Prelya=(L.H): After death. It means, subsequent to the performance ofan act:' Never do such fruits, evil etc., inimical to Moksha,fall to the lot ofrenouncers {^sannydtindni)ofauthorship etc. The gist isthis:—No doubt, Agnihotra etc., are nitya- acts; i. e., obligatory acts for one, by the fact of his birth (in a certain varna,in a certain society,nation,country etc)., and for one who has in view the achieving of fruits there for How the same one act (i.e., Agnihotra etc)., finds a different application in each case (in the case of fruit-seeker,y^ivins;frutt, and in the case of Moksha-seeker notgivingfruity finds justification by the canons of'Variety of Application.'* Its application or employment in the case of Moksha,is .seen in .such Texts as: ' By study of the Vedas, by Yajflas, by Danas, by Tapas,observance of fasts, do the Brahmanas try to know Him."
Ie Réménuja comments thus on the word ‘ pretya’ keeping in view that there are some fruits like getting a son etc., which a man reaps, as a result of his work, before death..
2. Thisis called the ‘ wintyoga- prithakiva-nydya’ (vider Piirva Mi- mamsaz Su: IV-3-3-5-And S+i Bha- shya@ (Telugu: Edns p: 724).
3. Br: Ups Vi-4-22. etce., this imploying, as Vedantacharya explains that works lead to contemplation and by contemplation, God is known, so that works indirectly help to God being known. Hence works are necessarye
Hence sannydsa that the .Sastras proclaini is no other than tydga^ both meaning renunciation of agentship etc., while acts are being necessarily performed. Renunciation doth not therefore mean the total abandonment of acts themselves(in other words entire cessation from work).^ Now,the manner how one may disown for himself authorship of hisacts by assigningauthorship to Bhagavan, Purushottama, the Inner Guide,is pointed out. From this, kind ofreflection,it is a necessarycorollary that all self-ness (or persona\ity—mamatd), as regards a work having been performed by him or as regards fruit thereof,is completely resigned. For^e case would stand to him thus:' Verily it is Parama-purusha,that is the Motor of all acts,—which He performs by Hisown(instrument)jivatma(soul),by His own (sub-instrument of) body and members of it and the Pranas (therein),—to subserve His own Purposes of Pleasure.* Hence even the gratification, such as getting one's appetite appeased,and all work which such nature's demands necessitates,all belong to Him (not me).'* q^cirr^ &c. 13. 'Learn from Me, O Mighty-armed 1 these five causes for the fulfilment of all acts, declared in the sankhya-system.' *Sankhya=Sense or reasoning or ratiocination. Sdnkhye kritdnte=-TlaQ system composed according to the reasoningin the (or the sense ofthe) Vaidika-tenets, regarding the categorical nature ofthings.
1. The argument started by the Lord in Stanza 2 ante,—is thus clos- ed by his verdict that Tyaga and Sann- yasa are identical.
2. Pleasure etc., (4/dds is a fect : varé.) Then the Purpose is Pleasure as well as the salvation of creatures ; says Vedantachar,a (csde 7dt: Chand). 3. This is ‘directing the Inten- tion to God alone.’ P: 244: Thomas a Kempis’s lwttation of Christ, — .
Thesefive causes are component factors, all combining to produce one work. Learn from ^1/^=Through Me,learn to contemplate oti them. This Vaidika-sense is verily that which conclusively regards, Paramatma alone as the Author, having jivatma (soulj, prana,(life)the senses, and the body,as Hisinstru ments,as evidenced by such passages as: 'Who is seated in atma. Who the Interior of atma, Whom atma knows not,of Whom atma is body, Who rules in the interior of atma,—He is thy Atma,the Inner Guide,the Immortal'' ' Penetrating the interior, the Director of creatures, the Soul of all.' * &c. 14, ' The Seat and the Actor, and the various Instruments, and their several Functions of various sorts and then Divinity as well, the fifth.' &c. 15. ' Whatsoever act man doth by the body, speech
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