Gita Satsang - cogitations-Ranade on Antinomies-Part3

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Namaste,

 

[cotd. from #7628 of 1/19/2001]

 

"Antinomy of Action and Renunciation

 

As in the case of Gita metaphysics, here also in Gita ethics we find

one fundamental antinomy and its solution. This antinomy is between

Karma and Jnana, which can ultimately be reconciled in the conception

of sacrifice. It is neither possible nor desirable to cite here all

the different passages in which the above words have been used. We

shall point out only a few of them ; and these we shall divide under

three heads:

The first group where Karma is regarded as definitely superior to

Jnana,

the second where Jnana is regarded as definitely superior to Karma

and the third where they are regaled as co-equal.

All these are utterances from the Bhagavadgita itself. Hence the

question arises how to reconcile these so- called contradictions.

This, however, we shall consider later on.

At present, in regard to the first, we shall cite only one passage :

 

sa.nnyaasaH karmayogaH cha niHshreyasakarau ubhau .

tayoH tu karma-sa.nnyaasaat karmayogaH vishishhyate .. V:2..

 

Here Karma is definitely regarded as superior to Sanyasa. Another

utterance of the same kind would be :

 

sa.nyaasaH tu mahaabaaho duHkham aaptum ayogataH . V:6.

 

So then these establish the superiority of Karma to Sanyasa.

A second group where Jnana is regarded as superior to Karma consists

of utterances like:

 

sarva.n karma akhiaM paartha j~naane parisamaapyate . IV:33 .

 

where all action comes to be resolved in Jnana. Jnana again is taken

as superior to every Karma :

 

duureNa hi avara.n karma buddhi-yogaat dhana~njaya . II:49 .

 

where 'Karma is regarded as very inferior to Buddhi-Yoga or Jnana-

Yoga. So in these two groups we have the two sides of an antinomy,

where on the one hand we have the superiority of Karma to Jnana and

on the other the superiority of Jana to Karma. And then the most

wonderful part which the Gita plays is that according to it there is

no difference between the two opposing conceptions : suggesting that

there is no distinction between the two opposing conceptions:

 

ya.n sa.nnyaasam iti praahuH yoga.n ta.n viddhi paaNDava . VI:2 .

 

saa~Nkya-yogau pR^ithak baalaaH pravadanti na paNDitaaH . V:4 .

 

eka.n ssa~Nkhya.n cha yoga.n cha yaH pashyati sa pashyati . V:5 .

 

suggesting that there is no distinction between Sankhya and Yoga.

What does the author of the Bhagavadgita mean by Sankhya and

Yoga ? Evidently, it is not the Sankhya of Kapila or the Yoga of

Patanjali. What the author here means by Sankhya is Jnana, and by

Yoga, Karma. For example, let us compare the following passage :

 

loke asmin dvividhaa nishhThaa puraa proktaa mayaa anagha .

j~naana-yogena saa~Nkhyaanaa.n karma-yogena yoginaam.h .. III:3 ..

 

How shall we find the way through the dilemma of these conceptions

over again ? All the utterances cited above belong to the

Bhagavadgita. We shall see later on that the clue which enables us to

emerge out of this labyrinth is through the conception of Yajna or

sacrifice. It is the conception of Yajna or sacrifice, that

reconciles this antinomy between Karma and Jnana."

 

[to be cotd. Supremacy of Action]

 

 

Regards,

 

s