Gita Satsang - cogitations-Ranade on Antinomies-Part2

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Namaste,

 

" THE CATEGORICAL IMPERATIVE,

ACTIVISM AND ITS LIMITATIONS

Introduction

After having discussed the question of the Antinomies of the

Bhagavadgita and their reconciliation, we turn our attention to the

question of the Theories of the Ethical Ideal in the Bhagavadgita.

The most prominent of these theories is, of course, Activism. It is

only with this topic that the present Chapter will be concerned ;

while the next chapter will be devoted to the discussion of the

three other theories, namely, Moralism, Super Moralism and

Beatificism. These three together constitute another set of ideas and

therefore they require to be treated in a separate chapter.

 

As regards Activism itself, we might discuss it under the following

heads : In the first place, before we go to the study of Activism

proper, we must remember that there is a great controversy about the

relationship between action and renunciation, or action and

knowledge. This controversy has taken various forms. Sometimes it

appears as a controversy between Karma and Samnyasa ; sometimes it

appears as between Sakama and Niskama Karma and so on. Many times

the following words have been used in very different senses in the

Bhagavadgita - Karma, Jnana, Samnyasa, Samkhya and Yoga. Karma might

be used either in the sense of selfless action or of action with

selfish aim. The greatest difficulty lies about the meaning of Jnana.

Jnana might be taken to mean either knowledge: on the one hand or

illumination on the ocher; and very often illumination is a better

word than knowledge. Sannyasa might be understood to mean either the

leaving aside of all actions or the renunciatory stage of man's

life upon earth. Yoga itself, has been used in many senses. It is

used as Karma Yoga. It is evidently used to designate the Patanjali

Yoga. Bhakti is not included in the above list, because it is

separate and there is no conflict of views about it. Bhakti is one

and unique and all people are agreed as to what the nature of Bhakti

is. That Bhakti is possible about a Personal God is evident; but

whether it is possible about an Impersonal Deity is a difficult

topic with which we may not be concerned here. But the meaning of

Bhakti is clear- attachment, devotion, one-pointed love towards the

object of adoration or worship. That is what Bhakti means. So Bhakti

unlike other expressions does not come within the arena of verbal

interpretations or disputations. It stands apart. Just because the

words above mentioned have been used in different senses

that diverse philosophical theories have come into being.

 

Antinomy of Action and Renunciation:" to be cotd.]

 

 

 

Regards,

 

s.