Karma Yoga Sastra Vol-1 - अवतरण इतिहास

Bharatkhoj २१ सितम्बर २०१५ को १०:०१ बजे

2015-09-21T10:01:45Z

Bharatkhoj १५ सितम्बर २०१५ को १०:४४ बजे

2015-09-15T10:44:43Z

← पुराना अवतरण		१०:४४, १५ सितम्बर २०१५ का अवतरण
पंक्ति ९,७६८:		पंक्ति ९,७६८:
	one man is happy and anotherman is unhappy ,every Atman		one man is happy and anotherman is unhappy ,every Atman
	or purusa must be originally		or purusa must be originally






			different from another, and their number is innumerable (Sam.
			Ka. 18 ). It is true that Matter and Spirit are the two funda-
			mental principles of the entire universe ; but the Samkhya
			philosophers interpret the word ` Spirit' as meaning a collec-
			tion of innumerable Spirits. They say that the world goes on
			as a result of the union between these innumerable Spirits and
			Matter with its three constituents. When each Spirit becomes
			united with Matter, it. places before that Spirit the diffusion
			of its constituents, and the Spirit goes on enjoying it. After
			this has gone on for a long time, when in the case of a
			particular Spirit, the activity of prakrti takes the sattvika
			( placid) form, that Spirit alone(not all Spirits) acquires true
			knowledge, and the activity of Matter comes to an end so far as
			it is concerned; and it reaches its, fundamental isolatated state.
			But even if it attains salvation, the worldly life of the other
			Spirits continues. Some people are likely to think that when a
			Spirit reaches the state of isolation, it. must at once escape
			from the meshes of Matter. But according to the Samkhya
			philosophers such is not the case, and the body and the organs
			which are the manifestations of Matter do not leave it till
			the body dies. The reason given by the Samkhya philosophers
			for this is : in the same way as the wheel of the potter goes
			on revolving for some time as a result of previous motion,
			even after the pot on it has been finished and taken away
			from it, so also does the body of even that man who has
			attained the state of isolation continue to 'exist for some
			time" (Sam. Ka. 67 ). But the man who has attained that
			isolated state is not in any way obstructed, nor does he
			experience either pain or pleasure, on account of his body ;
			because, in an much as this body, which is a manifestation of
			gross or lifeless Matter, is in itself gross or lifeless, he looks
			upon both pain and pleasura or happiness as the same ; and if
			you say that the Spirit will be affected by pain or pleasure
			then, as it has realised that it is different from the activity
			of Matter, and that the entire activity is of Matter and not
			its own, it remains apathetic, howmuchsoever active Matter
			may continue. That man who has not acquired this know-
			ledge by transcending the three constituents of Matter, does
			G. R,-15

Bharatkhoj १५ सितम्बर २०१५ को १०:१६ बजे

2015-09-15T10:16:37Z

← पुराना अवतरण		१०:१६, १५ सितम्बर २०१५ का अवतरण
पंक्ति ९,७२४:		पंक्ति ९,७२४:
	in short release is not an independent state which is		in short release is not an independent state which is
	different from its fundamental and inherent state; just as the		different from its fundamental and inherent state; just as the





			outer skin of a stick of grass is different from the the internal
			stock or :as the fish in water is different from the water,
			so are matter and Spirit relationed towards each other.
			ordinary persons being steeped in ignorance as a result of
			the constituents of Matter, do not realise this distinction and
			remain tied up within the .periphery of family affairs. But he
			who has realised this distinction may well be said to be
			released. It is stated in the Mahabharata that such a person
			is called a ` knower or buddha (wise) or krtakrtya', i.e.,
			one who has done whatever ought to have been done by
			him ( See Ma. Bha. San. 194. 58 ; 248. 11 and 306. 308 ). And the
			meaning of the word ` buddhiman ' ( intelligent) in the sentence
			,,etad buddhva buddhiman syat , i. e., "be understanding this
			a man becomes ' buddhiman ' or ` buddha ', that is, becomes a
			knower (GI. 15. 20) is the same. The true form of Release
			even according to the science of the Atman (adhyatma) is
			also the same (Ve. Su, Sam. Bha. 1. 1. 4 ). But the advaita
			(Monistic) Vedanta philosophers give a different explanation
			about it : instead of saying that the Spirit is inherently
			isolated, they say that in as much as the Atman is fundamen-
			tally of the form of the Parabrahman ( Supreme Spirit ), Moksa
			is the realisation by the Atman of its fundamental form,
			namely of the Parabrahman. This difference between the
			Samkhya philosophy and the Vedanta philosophy will be made
			clear in the next chapter.
			Although the advaita (Monistic) Vedanta philosophy
			fully accepts the Samkhya theory that the Spirit is qualityless,
			apathetic, and inactive, yet the other doctrine of the Samkhya
			philosophy, namely, that there are fundamentally innumerable
			independent Spirits which see the dance of one and the
			same Matter is not acceptable to the Vedantisits (GI. 8. 4;13.20-
			22 ; Ma. Bha. san. 351; and Ve. Su. Sam. Bha. 2. 1). According to the
			Vedanta philosophy, living beings appear different as a result
			of difference of environment ; but, as a matter of fact everything
			is Brahman. According to the Samkhya philosophers in as much
			as the life and death and the family of every man is different,
			in the world and in as much this difference in the world that
			one man is happy and anotherman is unhappy ,every Atman
			or purusa must be originally

Bharatkhoj १५ सितम्बर २०१५ को ०८:३१ बजे

2015-09-15T08:31:50Z

Bharatkhoj १५ सितम्बर २०१५ को ०८:१० बजे

2015-09-15T08:10:42Z

Bharatkhoj १५ सितम्बर २०१५ को ०७:५० बजे

2015-09-15T07:50:45Z

← पुराना अवतरण		०७:५०, १५ सितम्बर २०१५ का अवतरण
पंक्ति ९,६३८:		पंक्ति ९,६३८:






पंक्ति ९,६८८:		पंक्ति ९,६८६:


	activity ~~;ol; l! {,itvtwh;v~~ This ~~itno^edgb'~~-~~ioMlwefcMd.Vn.iinely~~,		activity of matter . This knowledge is three-fold, namely,
	~~IgtU'lhll~~, ~~riljiiiiiiaud tMnniia~~ (~~kti~~. ia.~~':;0~~-~~:J'21 i~~ Out of ~~tiiase.'iwluBi~~		sattvika, rajasa and tamasa (Gi.18.20-22). Out of these, when
	~~Eeaftot »cipiiwfc-vtlm ; sSHti-lsa Hud' t~i~ knciuslrtlySi;-' thsn$$ifii~~		Reason acquires the sattvika kind of knowledge, the spirit
	~~reiiUsBSjtliati itdsditfe^r.1~~, ~~fi-om TVf&tttr. 'Che snlltH,. >ajf<$'^Tul~~		realises that it is different from Matter, not of the spirit.
	~~iam'Jt :PirnBtitiien't3 - .'~~,~~r& tke r, inKfihmffi.!~~ of ~~A-I ; • tr>~~.~~- r tmf'rtf^tfUS~~		The spirit is qualityless and prakrti with its three constituents,
	~~Spirit. ThebptticfeesiUiMes^O-jifi t»v/~~,~~-W/~~. ~~wKh ifr i~~.~~hifia winstil~~		is its mirror (Ma. Bha. San. 204. 8.) When this mirror
	~~Maatfl~~. ~~isite mim* (-itfu~~. ~~tfli» Win~~. ~~, 0~~) ~~">!') 'vVhp;. Hii,* miri'M 1~~		become clear, that is to say, when the reason, which is a
	~~liwooi'-s~~ clear, ~~thai ie t.'>"<;~~a~~'h -wlifin v~~,~~h« fiteui i . u nicliies;~~		manifestation of matter, become sattvika, then the spirit sees
	~~maiitiusta.tifaiixff Miifc.r~~, ~~hklBIW xoil"nl > Ihfj tha'-'iipii-it'aaes-~~		in this clear mirror its own clear identity, namely, that it is
	~~teiithih eleat ■miccoi- ite awlitU'.flv idurrtity; linniiily~~, that it~~' ia~~		different from matter, and Dame matter, becoming shame-
	different -from~~. 1 "Matter~~, ~~JMWl'TjTLme' M?~~-ttor, bewnrhig sfianie*		faced, stops her dance before the spirit. When this state is
	~~fasted~~, ~~isti>ps' iier~~.~~'il.inc L e i "li6fiurn^ tho 1 - Hpirit,.- '~~When ~~'ttaJ ! Statb. - «~~		acquired, the spirit is released from all bonds and attains its
	~~daquirbd~~,~~.iho-itipirit. it .~~released ~~f row ali'~~ bonds ~~a»d ettainsritB;~~		inherent isolation. Isolation (kaivalya) means the state of
	~~taHereai :■~~ isolation. ~~'. -~~Isolation~~- fktaix/Jx/tif iwrnis ifehfeiisfcater.iffll~~		being 'kevala' (isolated), that is being single and not being
	~~Igittg~~ '~~rixtriUc~~'- (~~isolatsd~~),~~.lljat:~~ is~~, lteirig , VRfA$h> laud nafcjbethgr~~		joint with matter; and it is this natural state of the spirit
	~~iSpithrwiifc 'Matter~~ ; -and: it~~, isLt'his'rMiiralr "Kfcaliaiiof.itli'e "fcijiirite,~~		Which is called moksa ( Release ) or salvation by the samkhya
	~~iMktett i»_.«eilsd jno/.'si.~~ (~~Belaafehoi^aalviiUoii-iby^heifcatJEhjnfci~~		philosophers. But some samkhya philosophers have raised the
	~~pbitetiutHwiiiSi ^.:"Bwt sbuia iMmkh.th,~~ .philosophers ~~r baVb -Jiisaiktfjm.~~		delicate question whether in this state, it is the spirit which
	~~deJMtrto.(ju9stioB.klietLhsr ia ttus'.Rtstlv-ffc . ; s"tbx j Spirit wibjshs~~		abandons Matter or Matter which abandons the spirit. This
	~~ai»ad«nsi-Matitor-.oi~~ Matter' which ~~abuistonirtise "Burnt,~~. ~~iTttffll~~		question is of the same type as the question whether the wife
	~~quusMoa-~~is ~~1 - 1 lis surao~~ type ~~\bs fcite ."~~question~~, wirotiies:- Foe ^rifes~~		is too tall for the husband or the husband too short for the
	is~~,_too tallfcr~~ the ~~"husLaud-~~or -the .husband ' too ~~alinri i or jibes~~		wife, and some may think it is equally useless. Because when
	~~■iV^e~~.~~ja-tifl; sfjjno fnay uhiidc'ii lis equaliy-viieicE, > rteeriuaa whimi,~~		two things are divorced from each other, there is no point in
	two~~.JiiiqgSi-~~are ~~fliTOTcod iKi!fle:icb -othan- toeiM' id~~ no ~~rpoiutilly~~		considering who has left whom, as we see that both leave each
	~~oojwitietjiig.iwlio.lian iH^KWlunn~~, ~~a-; \~~ .~~tseeibabUiitY'ltsfiTO'eaclia~~		other. But if one gives this question of the samkhya philo-
	~~oHmt;,:'Butl"~~if one~~- givtB tMis- aiiw'tian~~ of ~~tun h~~-~~amfcltvivpliilot*?~~		sophers deep consideation,it will be seen not to be improper
	~~gophers d*pi(junSMers~~,~~(i'Hvit~~ will ~~Ire aeen nasi'~~ to ~~to irapcopferit~~		from their point of view, in as much as according to the
	from -their~~? fp.ointisirf' (~~view, in- as ~~jau'oh-~~as according ~~tpr?4h*e~~		samkhya philosophy, the spirit being without qualities,
	~~tiaimkhy&iv pliilxiBOTjliy~~, the- ~~Spirit~~ being~~-; withcrivii'flhaiitiedy;~~		non-active, and apathetic, the spirit being without qualities,
	non-active,~~hia:ndimptltheiic/'tli6~~ performance ~~oftlwifaetiisnsiofof~~		non-active and apathetic, the performance of the actions of
	'giving up''~~; or: "iftickiog~~ to' ~~oanhot tecUcJ tally ~-t!ptm.yi»&;;~~		'giving-up' or 'stricking to ' cannot technically speaking
	be ~~ascribad~~ to the~~; 'Spirit~~ (~~Gli /~~ 13. ~~> -31, -'&!~~).* < Therefore, ~~jtfeif~~		be ascribed to the spirit ( Gi. 13. 32 ). Therefore,the
	.Samkhyas ~~'hatfefconie~~ to ~~tlier,i)tn:kision tlmt~~ it- is~~. Matter~~, (~~vhiclre,~~		Samkhyas have come to the conclusion that it is matter,(which
	has got~~- feharquiality~~ of activity), ~~wliicit'maat~~ be' said to~~, isavitx~~		has got the quality of activity ), which must be said to leave
	the ~~Spirit~~, that \is~~-ita Bay~~, it ~~in .'' pmkrti~~ "* wbiohiottaiaflditaot,		the spirit, that is to say, it is " prakrti "which obtains its
	~~•own Release fromhthe ,SpirW {Sfev ■K~~.g.~~bioaad affityKAMftof~~		own release from the spirit (Sam. ka. 62 and Gi. 13. 34 ).
	In short~~, BiJlease iiTnot a«iindepeitdent->stai)2' inirkh rasultoitoA'-~~		in short release is not an independent state which is
	~~th* Spirit f rom-aomei outsidft.aKeE6y,.'UUs ttsukite atet u wtjjioh dies~~		different from its fundamental and inherent state; just as the
	different from its fundamental and inherent state ; just as ~~ths~~



	~~326 GlTA-RAHASYA OR KARMA-YOGA~~

	not escape the cycle of birth and death; then he may take birth		not escape the cycle of birth and death; then he may take birth

Bharatkhoj १५ सितम्बर २०१५ को ०६:५१ बजे

2015-09-15T06:51:09Z

← पुराना अवतरण		०६:५१, १५ सितम्बर २०१५ का अवतरण
पंक्ति ९,६४०:		पंक्ति ९,६४०:


	~~n% GITA-RAHAfcrA OB KARMA-YOGA~~



	of these two fundamental elements. ~~Th°y sny~~ that though the		of these two fundamental elements. They say that though the
	~~<nialityless paruta~~ (Spirit) is unable to do anything itself,		qualityless parusa (Spirit) is unable to do anything itself,
	yet,, in the same way as the cow gives milk for its calf, or iron		yet,, in the same way as the cow gives milk for its calf, or iron
	acquires the quality of attraction by the ~~prnximiiy~~ of a magnet,		acquires the quality of attraction by the proximity of a magnet,
	so also immediately on the ~~pur/iyi~~ coming into union with		so also immediately on the purusa coming into union with
	~~prakrli~~, ~~pralrti~~ which was originally imperceptible "begins		prakrti, prakrti which was originally imperceptible "begins
	to place ~~bef ore~~ the ~~punt -c~~ the subtle, and the gross perceptible		to place before the purusa the subtle, and the gross perceptible
	diffusion of ~~ita~~ own constituents ( Sam. Ea. 57 V .Although the		diffusion of its own constituents ( Sam. ka. 57) . Although the
	~~purusu~~ may be ~~srirftn'm-~~ (~~v~i<ilised~~) and~~. :ijfi<' !f <J,~~ (~~fcnower~~), yet, in		purusa may be sacetana (vitalised) and a jnata (knower), yet, in
	as much as it is ~~h'nrla~~ (isolated), that is, ~~(ynalityless~~, it has		as much as it is kevala (isolated), that is, qualityless, it has
	not got the necessary perquisites for ~~pcforming~~ actions itself';		not got the necessary perquisites for performing actions itself';
	and although ~~pmkrti~~ can perform actions, yet, in as much as		and although prakrti can perform actions, yet, in as much as
	it is gross and acetan" (lifeless), it cannot understand what to do		it is gross and acetan" (lifeless), it cannot understand what to do
	and what not to do. Therefor?, just as when there is a		and what not to do. Therefor?, just as when there is a
पंक्ति ९,६६२:		पंक्ति ९,६६१:
	them begin to loiiow tits road, so also when lifeless Matter		them begin to loiiow tits road, so also when lifeless Matter
	becomes united with the vitalised Spirit, all the activities		becomes united with the vitalised Spirit, all the activities
	in the world come ~~in m~~ existence (Sam. Ka. ~~,"31~~ ): and just as		in the world come into existence (Sam. Ka.21 ): and just as
	in a drama an actress ~~ones~~ takes one part and' after some time		in a drama an actress once takes one part and after some time
	again another part and performs her dance for the entertain-		again another part and performs her dance for the entertain-
	ment of the audience, so also ~~prnkrli~~ for the benefit of the		ment of the audience, so also prakrti for the benefit of the
	~~puram~~ ( for '~~purusarlha~~' ), and though the ~~piinisa~~ gives nothing		purusa ( for 'purusartha' ), and though the purusa gives nothing
	in return, takes up numerous parts in the drama by changing		in return, takes up numerous parts in the drama by changing
	the mutual ratio ol the ~~■jaltiii~~, rajas, and ~~lamn.s~~ constituents,		the mutual ratio of the sattva, rajas, and tamas constituents,
	and continually performs its dance before the ~~puruxi~~ (Sam.		and continually performs its dance before the purusa (Sam.
	Ka. 59). But so long as the Spirit, being entranced by this		Ka. 59). But so long as the Spirit, being entranced by this
	dance of Matter or Ky false pride (Gl. 3. 37) unjustifiably		dance of Matter or Ky false pride (Gl. 3. 37) unjustifiably
पंक्ति ९,६७७:		पंक्ति ९,६७६:
	with its three constituents is different and that it, the Spirit, is		with its three constituents is different and that it, the Spirit, is
	something different, the Spirit may well be said to be released,		something different, the Spirit may well be said to be released,
	(Gl. ~~1.3~~. 29, 30 ; 14. 20). Because, strictly speaking, the Spirit is		(Gl. 13. 29, 30 ; 14. 20). Because, strictly speaking, the Spirit is
	fundamentally neither a doer nor is it bound. It is independent		fundamentally neither a doer nor is it bound. It is independent
	and by its very nature isolated, that is,- it is non-active.		and by its very nature isolated, that is,- it is non-active.
	Whatever happens is being done hy Matter. . Nay, in as much		Whatever happens is being done by Matter. . Nay, in as much
	as the Mind and even Reason ~~aTe~~ manifestations of Matter,		as the Mind and even Reason are manifestations of Matter,
	~~■whatever~~ knowledge is acquired by ~~ReaBon~~ is the result of the		whatever knowledge is acquired by Reason is the result of the



	~~riAMKllYA HYSTEM & KSAKSESARA-VICABA ?S3~~

Bharatkhoj १५ सितम्बर २०१५ को ०६:३० बजे

2015-09-15T06:30:53Z

← पुराना अवतरण		०६:३०, १५ सितम्बर २०१५ का अवतरण
पंक्ति ९,५९०:		पंक्ति ९,५९०:
	They do not accept any other fundamental principle		They do not accept any other fundamental principle
	besides Matter and Spirit, such as Isvara, Time, inherent		besides Matter and Spirit, such as Isvara, Time, inherent
	Nature or anything else. * Because, in as much as		Nature or anything else. <ref>Isvarakrsna was a total atheist (nirisvaravadi).He has stated in the last three summarising arya couplets of his Samkhya-Karika, that there were 70 aryas (couplets) in the Samkhya-karika on the principal Subject-matter. But in the edition which has been printed in Bombay by Tukaram Tatya, which contains the translations of Cole brooke and Wilson, there are only 69 aryas on the principal subject. Therefore, Mr. Wilson was necessarily faced with the question which this 70th couplet was; but that couplet not having

	* Isvarkrsoa w»a a total atheist (~~niiiharavadi~~). ~~tlu~~ has stated
	in the last three summarising arya couplets of his Samkhya-~~KariB~~,
	~~■that tlere~~ were 70 aryas (~~conpkts~~) in the Samkhya-~~Brika~~ on the
	principal ~~Bubject~~-matter. ~~Bat~~ in the ~~hdition~~ which has ~~beeu~~ printed
	in Bombay by Tukaram Tatya, which contains the translations of
	~~Colebrooke~~ and Wilson, there are only ~~69arySsoa~~ the principal



	~~SAMKHYA SYSTEM & KSARAKSARA-VIOARA 321~~

	~~according to that philosophy the qualified Isvara, Time, or~~
	~~inherent Nature are all perceptible, they are included in the~~
	~~perceptible objects which arise out of imperceptible Matter;~~
	~~and if you look upon the Isvara as qualitylass, then having,~~
	~~legard to the law of satktiri/ai'arlri, Matter with its three consti-~~
	~~tuents cannot spring out of a qualitylass fundamental element.~~
	~~Therefore, they have definitely laid down that there is no third~~
	~~fundamental element in addition to prakrti and ■purmxt as a~~
	~~cause of the universe; and having in this way defined only two~~
	~~fundamental elements, they have according to their own~~
	~~opinion worked out how the entire universe was created out~~
	subject. Therefore, Mr. Wilson was necessarily faced with the
	question which this ~~' <Kh unuplet~~ was; but that couplet not having
	been available to him, bis difficulty has remained unsolved. In my		been available to him, bis difficulty has remained unsolved. In my
	~~opiniou~~, ~~tilid~~ couplet must ~~bii~~ after the present 6[st couplet. Because,.		opinion, this couplet must be after the present 6[st couplet. Because,.
	the commentary uf Gaudapada on the 61st couplet is not on one		the commentary uf Gaudapada on the 61st couplet is not on one
	couplet, but on two couplets. And if the symbolical ~~phrasts ill~~		couplet, but on two couplets. And if the symbolical phrases in
	this commentary are taken and a verse is written, it will run as-		this commentary are taken and a verse is written, it will run as-
	follows :		follows :

	karanam ~~ismram~~ eke ~~Iruvate~~ kalam ~~pure swibhamia~~ va i		karanam isvaram eke bruvate kalam pare svabhavam va \|
	~~pryal} kathatii niryunato vyakt<ih Lal,h svabhtivub~~ ca \|\|		prajah katham nirgunato vyaktah kalah svabhavus ca \|\|

	And this verse fits in with the anterior and posterior context. I		And this verse fits in with the anterior and posterior context. I
	~~thisk~~ that some one ~~ba9~~ subsequently omitted ~~fcr.is~~ arya t as it		think that some one has subsequently omitted this arya t as it
	supports ~~atueisn~~. But as this ultra-critical man who has		supports atheism. But as this ultra-critical man who has
	omitted the original couplet, forgot to ~~delote~~ tbe commentary		omitted the original couplet, forgot to delete tbe commentary
	on the verse which was omitted, we can now reconstruct that verse.		on the verse which was omitted, we can now reconstruct that verse.
	For this, we must be grateful to this officious man. It would		For this, we must be grateful to this officious man. It would
पंक्ति ९,६३६:		पंक्ति ९,६११:
	upon Inherent Nature and Time as the fundamental causes of the		upon Inherent Nature and Time as the fundamental causes of the
	world and the Vedantists used to go further and to look upon the		world and the Vedantists used to go further and to look upon the
			'Isvara' as such cause. That hymn is as follows : —

			svabhavam eke kavayo vadanti kalam tathanye parimuhyamanah \|
			devasyaisa mahima tu loke yenedam bhramyate brahmacakram \|\|

			And in order to show that not even one of these three were
			accepted by the Samkhya philosophers as a fundamental Cause,
			Isvarakrsna put tbe couplet mentioned above after the 61st.
			couplet.</ref>Because, in as much as




	~~'Isvara' as such cause. That hymn is as follows : —~~

	~~svabliatam eh kavnyo vadanti kalam tnthanye parimuhyamanah [~~		according to that philosophy the qualified Isvara, Time, or
	~~devasyai^a mahimti tut hke yenedalii bhramyate brahmacakram \|\|~~		inherent Nature are all perceptible, they are included in the
	~~And in order~~ to ~~Bhow that not even one~~ of ~~these~~ three ~~were~~		perceptible objects which arise out of imperceptible Matter;
	~~accepted by the Samkhya philosophers~~ as a fundamental ~~Oause~~,-		and if you look upon the Isvara as qualityless, then having,
	~~IsvarakrsBa put tbe couplet mentioned above after~~ the ~~61st.~~		regard to the law of satkaryavada, Matter with its three consti-
	~~couplet.~~		tuents cannot spring out of a qualityless fundamental element.
			Therefore, they have definitely laid down that there is no third
			fundamental element in addition to prakrti and purusa as a
			cause of the universe; and having in this way defined only two
			fundamental elements, they have according to their own
			opinion worked out how the entire universe was created out

Bharatkhoj १५ सितम्बर २०१५ को ०६:०१ बजे

2015-09-15T06:01:24Z

Bharatkhoj १५ सितम्बर २०१५ को ०५:४१ बजे

2015-09-15T05:41:03Z

← पुराना अवतरण		०८:३१, १५ सितम्बर २०१५ का अवतरण
पंक्ति ९,७६९:		पंक्ति ९,७६९:


	rajas and tamas constituents) by the Samkhyas. In this state		rajas and tamas constituents) by the Samkhyas. In this state
	of a ~~friguifltita~~, neither the saitva, nor the rajas, nor the tamas		of a trigunatita, neither the saitva, nor the rajas, nor the tamas
	constituent continues to exist ; therefore, considering the matter		constituent continues to exist ; therefore, considering the matter
	minutely, one has to admit that this state is different from		minutely, one has to admit that this state is different from
	either the ~~saitvikl~~, or rajasi, or ~~tarmsl~~ states of mind; and		either the sattvika, or rajasi, or tarmsi states of mind; and
	following this line of argument the Bhagavata religion, after		following this line of argument the Bhagavata religion, after
	~~■dividing~~ Devotion (~~bliakti~~) into ignorant, progressive, or ~~placid~~,		dividing Devotion (bhakti) into ignorant, progressive, or placed,
	has described the disinterested and non-differentiating de-		has described the disinterested and non-differentiating de-
	votion of the man who has transcended the three constituents		votion of the man who has transcended the three constituents
	as ~~mrgu-na~~, that is, unaffected-by-quality (Bhag. 3. 29. 7-14).		as nirguna, that is, unaffected-by-quality (Bhag. 3. 29. 7-14).
	But it is not proper to extend the principle of division		But it is not proper to extend the principle of division
	beyond the three divisions of placid, progressive, and ignorant.		beyond the three divisions of placid, progressive, and ignorant.
	Therefore, the ~~Sarhkhya~~ philosophers include the trigunatita		Therefore, the Samkhya philosophers include the trigunatita
	~~•state~~ of transcending the three constituents in the placid		state of transcending the three constituents in the placid
	{sattvika) state on the basis that it results from the highest		(sattvika) state on the basis that it results from the highest
	~~•expansion~~ of the placid constituent ; and the same position has		expansion of the placid constituent ; and the same position has
	also been accepted in the ~~Glta~~. For instance, the non-differen-		also been accepted in the Gita. For instance, the non-differen-
	tiating knowledge that every thing is one and the same is,		tiating knowledge that every thing is one and the same is,
	according to the ~~Glta~~, placid knowledge (Gl. 18. 20); and where		according to the Gita, placid knowledge (Gi. 18. 20); and where
	the description of the ~~sattvikl~~ state of mind is given in the		the description of the sattvika state of mind is given in the
	fourteenth chapter of the ~~Glta~~, the description of the state of		fourteenth chapter of the Gita, the description of the state of
	transcending the three constituents is given later on at the end		transcending the three constituents is given later on at the end
	of the same chapter. But it must he borne in mind that in		of the same chapter. But it must he borne in mind that in
	as much as the Gita does not accept the duality of Matter		as much as the Gita does not accept the duality of Matter
	and Spirit, the words 'prakrti ', 'purusa ', ' ~~trigwnxiUta~~ ', which are		and Spirit, the words 'prakrti ', 'purusa ', ' trigunatita ', which are
	technical terms of ~~Sarhkhya~~ philosophy are always used in a		technical terms of Samkhya philosophy are always used in a
	~~■slightly~~ different meaning in the Gita; or in short, the ~~Glta~~		slightly different meaning in the Gita; or in short, the Gita
	permanently keeps the rider of the monistic (~~adoaita~~) Para-		permanently keeps the rider of the monistic (advaita) Para-
	~~•brahman~~ on the Dualism (dvaita) of the ~~Sarhkhya~~ philosophy.		brahman on the Dualism (dvaita) of the Samkhya philosophy.
	For instance, the difference between Matter and Spirit		For instance, the difference between Matter and Spirit
	according to the ~~Sarhkhya~~ philosophy has been described in		according to the Samkhya philosophy has been described in
	-the 13th chapter of the Gita (Gi. 13. 19-34). But there ~~th e~~		the 13th chapter of the Gita (Gi. 13. 19-34). But there the
	words 'prakrti' and 'purusa' are synonymous with the words		words 'prakrti' and 'purusa' are synonymous with the words
	* ~~hsetra~~ ' and ' ksetrajna '. Similarly, the description in the		*'ksetra ' and ' ksetrajna '. Similarly, the description in the
	14th chapter of the state of transcending the three constituents		14th chapter of the state of transcending the three constituents
	(Gi. 14. 22-27) is of the siddha or released man who, having		(Gi. 14. 22-27) is of the siddha or released man who, having
पंक्ति ९,८१०:		पंक्ति ९,८१०:


	~~228 GITA-RAHASYA OR KARMA-YOGA~~

	is beyond both Matter and Spirit, and not of a Samkhya		is beyond both Matter and Spirit, and not of a Samkhya
पंक्ति ९,८१७:		पंक्ति ९,८१६:
	the state of transcending the three constituents of Matter.		the state of transcending the three constituents of Matter.
	This difference has been made perfectly clear by me in the		This difference has been made perfectly clear by me in the
	subsequent chapter on adhyatma (philosophy of the Highest ~~Salf~~).		subsequent chapter on adhyatma (philosophy of the Highest Self).
	<But as the Blessed Lord has, while supporting the ~~adh/atma~~		But as the Blessed Lord has, while supporting the adhyatma
	or Vedanta philosophy in the Gita, in many places made		or Vedanta philosophy in the Gita, in many places made
	use of the Samkhya terminology and arguments, one is		use of the Samkhya terminology and arguments, one is
	likely to get the wrong idea, while ~~raiding~~ the Gita, that it		likely to get the wrong idea, while reading the Gita, that it
	accepts as correct the pure Samkhya philosophy. Therefore,		accepts as correct the pure Samkhya philosophy. Therefore,
	I have repeated here this difference between the Samkhya		I have repeated here this difference between the Samkhya
	philosophy and the propositions similar to it in the Gita.		philosophy and the propositions similar to it in the Gita.
	~~Sarhkaracarya~~ has stated in the ~~Vfdanta~~ Sutra-~~bhaiya~~, that		Samkaracarya has stated in the Vedanta Sutra-bhasya, that
	he is prepared to accept all the propositions of the Samkhya		he is prepared to accept all the propositions of the Samkhya
	philosophy but not to give up the ~~aduaita~~ theory of the		philosophy but not to give up the advaita theory of the
	Upanisads that there is only one ~~fundam3ntal~~ principle in the		Upanisads that there is only one fundamental principle in the
	world, namely, the Parabrahman (Supreme Spirit), which is		world, namely, the Parabrahman (Supreme Spirit), which is
	beyond both Matter and Spirit and from ~~wnich~~ the entire		beyond both Matter and Spirit and from which the entire
	creation, including Matter and Spirit, has ~~sprang~~ (Ve. Si.		creation, including Matter and Spirit, has sprung (Ve. Su.
	~~Sarh~~. Bha. %. 1. 3); and the same line of argument applies to		Sam. Bha. 2. 1. 3); and the same line of argument applies to
	the arguments in the Gita.		the arguments in the Gita.

← पुराना अवतरण		०८:१०, १५ सितम्बर २०१५ का अवतरण
पंक्ति ९,७३१:		पंक्ति ९,७३१:
	the preponderance of the rajas constituent, or in the sphere of		the preponderance of the rajas constituent, or in the sphere of
	animals, as a result of the preponderance of the tamos consti-		animals, as a result of the preponderance of the tamos consti-
	tuent (~~Sarh~~. Ka. 44, 54). These results, in the shape of the		tuent (Sam. Ka. 44, 54). These results, in the shape of the
	cycle of birth and death, befall a man as a result of the		cycle of birth and death, befall a man as a result of the
	preponderance or minimisation of the sattva, rajas and tamas		preponderance or minimisation of the sattva, rajas and tamas
	constituents in the Matter which envelopes him, that is, in		constituents in the Matter which envelopes him, that is, in
	his Reason. It is stated even in the ~~Glta~~ (Gi. 14. 18), that :-		his Reason. It is stated even in the Gita (Gi. 14. 18), that :-
	"~~iirdhvam gacclumti~~ sattvasthah", that is, " persons in whom the		"urdhvam gacchanti sattvasthah", that is, " persons in whom the
	sattvika constituent predominates go to heaven", and tamasa		sattvika constituent predominates go to heaven", and tamasa
	parsons go to perdition. But these resulting states in the		parsons go to perdition. But these resulting states in the
	shape of heaven etc., are non-permanent. For that Spirit		shape of heaven etc., are non-permanent. For that Spirit
	which wishes to become released from the cycle of birth and		which wishes to become released from the cycle of birth and
	death, or according to the terminology of the ~~Sarhkhya~~		death, or according to the terminology of the Samkhya
	philosophy, which has to maintain its difference or isolation		philosophy, which has to maintain its difference or isolation
	from Matter, there is no other way except transcending the		from Matter, there is no other way except transcending the
	"three constituents and becoming ~~viralda~~ ( desireless ). Kapila-		"three constituents and becoming virakta ( desireless ). Kapila-
	carya had acquired this asceticism and Knowledge from his		carya had acquired this asceticism and Knowledge from his
	very birth. But it is not possible that every man can be in		very birth. But it is not possible that every man can be in
पंक्ति ९,७५६:		पंक्ति ९,७५६:
	word 'aisvarya' (power) is used here in the sense of the		word 'aisvarya' (power) is used here in the sense of the
	Yogic power of acquiring whatever may be desired. According		Yogic power of acquiring whatever may be desired. According
	to the ~~Saihkhya~~ philosophy, Righteousness (dharma) is included		to the Samkhya philosophy, Righteousness (dharma) is included
	~~■in~~ the sattvika constituent ; but Kapilacarya has ultimately		in the sattvika constituent ; but Kapilacarya has ultimately
	made the distinction, that by mere dharma one acquires only		made the distinction, that by mere dharma one acquires only
	'heaven, whereas Knowledge and Asceticism give Release or		heaven, whereas Knowledge and Asceticism give Release or
	Isolation, and effect a total annihilation of the unhappiness of		Isolation, and effect a total annihilation of the unhappiness of
	a man. That man who, as a result of the preponderance of		a man. That man who, as a result of the preponderance of
	the sattvika constituent in his bodily organs and in his Reason,		the sattvika constituent in his bodily organs and in his Reason,
	has realised that he is distinct from Matter with its three con-		has realised that he is distinct from Matter with its three con-
	stituents, is called ~~triguyatita~~ (one who has transcended the sattva		stituents, is called trigunatita (one who has transcended the sattva



	~~SJLMKHYA SYSTEM & KSARAKSAEA-VICAEA 327~~

	rajas and tamas constituents) by the Samkhyas. In this state		rajas and tamas constituents) by the Samkhyas. In this state

← पुराना अवतरण		०६:०१, १५ सितम्बर २०१५ का अवतरण
पंक्ति ९,५५७:		पंक्ति ९,५५७:


	.doctrine that the Bhagavadgita first says : " prakrtim purusam		doctrine that the Bhagavadgita first says : " prakrtim purusam
	~~■caiva~~ viddhy anadi ubhav api ", that is, " prakrti and purusa		caiva viddhy anadi ubhav api ", that is, " prakrti and purusa
	are both without a beginning and are eternal " (Gi. 13. 19),		are both without a beginning and are eternal " (Gi. 13. 19),
	and then goes on to say : " ~~karj/akara?fa~~ kartrtve hetuh		and then goes on to say : " karyakarana kartrtve hetuh
	~~prakrHr~~ ucyate", i.e., the activities of the body and of		prakrtir ucyate", i.e., the activities of the body and of
	the organs are carried on by prakrti : and that, "~~purustA~~		the organs are carried on by prakrti : and that, "purusa
	sukhaduhkhanam bhoktrtve hetur ucyate", i. e., "the purusa is		sukhaduhkhanam bhoktrtve hetur ucyate", i. e., "the purusa is
	responsible for our experience of pain ~~aud~~ happiness ". But		responsible for our experience of pain and happiness ". But
	although the doctrine, that prakrti and purusa (Matter and		although the doctrine, that prakrti and purusa (Matter and
	Spirit) are both eternal, is acceptable to the Gita, yet it must		Spirit) are both eternal, is acceptable to the Gita, yet it must
	be borne in mind that the Gita does not look upon these two		be borne in mind that the Gita does not look upon these two
	elements as independent and self-~~oreated~~, as is done by		elements as independent and self-created, as is done by
	~~Sarhkhya~~ philosophers. Because, in the Gita itself the Blessed		Samkhya philosophers. Because, in the Gita itself the Blessed
	Lord has referred to Matter as his Illusion (Gl. 7. 14; 14. 3);		Lord has referred to Matter as his Illusion (Gl. 7. 14; 14. 3);
	and as regards the Spirit, he has said : " ~~mamaivaviso jlvaloke~~ "		and as regards the Spirit, he has said : " mamaivamso jivaloke "
	<<Gi. 15. 7), i. e., " It is a part of me ". Therefore, the Gita has		(Gi. 15. 7), i. e., " It is a part of me ". Therefore, the Gita has
	gone further than the ~~Sarhkhya~~ philosophy. But we . will keep		gone further than the Samkhya philosophy. But we will keep
	aside this aspect for the time ~~bsing~~, and consider further what		aside this aspect for the time being, and consider further what
	.pure ~~Sarhkhya~~ philosophy says.		pure Samkhya philosophy says.

	According to ~~Sarhkhya~~ philosophy, all the objects in		According to Samkhya philosophy, all the objects in
	~~■the~~ world are divided into three classes :-the ~~amjalda~~ (the		the world are divided into three classes :-the avyakta (the
	fundamental Matter or nature), the vyakta (the forms taken		fundamental Matter or nature), the vyakta (the forms taken
	by it), and the purusa (~~j'Jia~~), the Spirit or the Knower. But		by it), and the purusa (jna), the Spirit or the Knower. But
	in as much as the form of perceptible objects out of these		in as much as the form of perceptible objects out of these
	is destroyed at the time of pralaya ( total destruction ),		is destroyed at the time of pralaya ( total destruction ),
	imperceptible Matter (prakrti) and Spirit (purusa) are		imperceptible Matter (prakrti) and Spirit (purusa) are
	the only two elements which remain in the end ; and in as		the only two elements which remain in the end ; and in as
	much as it is a proposition of the ~~Sarhkhya~~ philosophers, that		much as it is a proposition of the Samkhya philosophers, that
	these two fundamental principles are eternal and self-created,		these two fundamental principles are eternal and self-created,
	,they are called ' dvaiti ' (those who accept TWO principles).		,they are called ' dvaiti ' (those who accept TWO principles).

← पुराना अवतरण		०५:४१, १५ सितम्बर २०१५ का अवतरण
पंक्ति ९,५०७:		पंक्ति ९,५०७:
	because according to him the universe originates from a single,		because according to him the universe originates from a single,
	gross, and imperceptible prakrti, he has named his doctrine		gross, and imperceptible prakrti, he has named his doctrine
	' advaita' (non-dualism).<ref>* Haeckel's original word is 'Monism', and he has written an, independent work on it. </ref> But in as much as- this advaita		' advaita' (non-dualism).<ref> Haeckel's original word is 'Monism', and he has written an, independent work on it. </ref> But in as much as- this advaita



	~~SAMKHYA SYSTEM & KSARAKSARA-VICARA 219~~

	doctrine is based on something which is gross, and as it		doctrine is based on something which is gross, and as it
	incorporates everything within gross Matter, I have named it		incorporates everything within gross Matter, I have named it
	'~~jaMdvaita~~ ' (Gross Non-dualism) or Non-dualism based on the		'jadadvaita ' (Gross Non-dualism) or Non-dualism based on the
	Natural sciences.		Natural sciences.

	But the ~~Sarhkhya~~ philosophy does not accept this Gross		But the Samkhya philosophy does not accept this Gross
	Non-dualism. They accept the position that the Mind, Reason		Non-dualism. They accept the position that the Mind, Reason
	and Individuation are qualities of Gross Matter which consists		and Individuation are qualities of Gross Matter which consists
पंक्ति ९,५२४:		पंक्ति ९,५२२:
	the Samkhya philosophy that Reason, Individuation, and other		the Samkhya philosophy that Reason, Individuation, and other
	qualities gradually spring out of the fundamental imperceptible		qualities gradually spring out of the fundamental imperceptible
	Matter. But according to the ~~Saihkhyas~~, it is impossible that		Matter. But according to the Samkhyas, it is impossible that
	consciousness (~~caitartya~~) should spring out of gross Matter; not		consciousness (caitanya) should spring out of gross Matter; not
	only that, but the words " I know a particular thing " cannot		only that, but the words " I know a particular thing " cannot
	come to be used unless the one who knows, understands, or sees		come to be used unless the one who knows, understands, or sees
पंक्ति ९,५३५:		पंक्ति ९,५३३:
	(jnata) and that which is to he known (jneya), the one who		(jnata) and that which is to he known (jneya), the one who
	sees and that which is to be seen, or the one who sees prakrti		sees and that which is to be seen, or the one who sees prakrti
	and Gross ~~prakriti~~ muet be two fundamentally different things		and Gross prakrti muet be two fundamentally different things
	(Sam. Ka.17). The one which has been described in the last		(Sam. Ka.17). The one which has been described in the last
	chapter as the ksetrajna, or the Atman, is the one which sees,		chapter as the ksetrajna, or the Atman, is the one which sees,
	knows or enjoys, and it is known in the Samkhya philosophy as		knows or enjoys, and it is known in the Samkhya philosophy as
	~~PTJRUSA~~ (Spirit), or ' ~~jfia~~ ' (jnata). As this Knower is different		PURUSA (Spirit), or ' jna ' (jnata). As this Knower is different
	from Matter, it follows that the Knower is inherently quality-		from Matter, it follows that the Knower is inherently quality-
	less, that is, beyond the three constituents of prakrti, namely,		less, that is, beyond the three constituents of prakrti, namely,
पंक्ति ९,५४५:		पंक्ति ९,५४३:
	any change of form and does nothing else except seeing and		any change of form and does nothing else except seeing and
	knowing, and that all the activity which is going on in		knowing, and that all the activity which is going on in
	the world is only the ~~aotivity~~ of prakrti. In short, the		the world is only the activity of prakrti. In short, the
	doctrine of the ~~Sarhkhya~~ philosophers is that if MATTER		doctrine of the Samkhya philosophers is that if MATTER
	f prakrti) is acetana (lifeless), SPIRIT (~~purum~~) is sacetana		(prakrti) is acetana (lifeless), SPIRIT (purusa) is sacetana
	(vitalised); if Matter is responsible for all activity, Spirit is		(vitalised); if Matter is responsible for all activity, Spirit is
	apathetic and non-active; if Matter has three constituents, Spirit		apathetic and non-active; if Matter has three constituents, Spirit
	is ~~iuneonstituted~~ ; if Matter is blind, Spirit is seeing; and that		is unconstituted ; if Matter is blind, Spirit is seeing; and that
	these two different elements in this world are eternal, inde-		these two different elements in this world are eternal, inde-
	pendent, and self-created. And it is with reference to this-		pendent, and self-created. And it is with reference to this-
पंक्ति ९,५५६:		पंक्ति ९,५५४:


	~~220 GITA-KAHASYA OB KARMA-YOGA~~