Vaishnavism, Shaivism and Minor Religious Systems v2.c12.66

v2.c12.66

§ 12. Chapter III. There are two paths, that of devotion to knowledge for the Sāṃkhyas and that of devotion to Karman or action for the Yogins. Every one is born for a life of activity, but the deeds done do not tie him down to the world, if he does them for worship (Yajña) and not for his private purposes. No Karman is necessary for one whose enjoyments consist in himself, who is satisfied with himself and contented in himself. But for other people action is necessary, and it must be done without any selfish desire. Janaka and others obtained perfection by devoting themselves to actions alone, i. e. by the pursuit of an active life. But the action should be dedicated to the Supreme, and one should not seek any fruit for himself. But such a frame of mind is not attainable by ordinary men, who are under the influence of their physical nature and sensual passions. Then a question is asked what it is that prompts man to sin. The reply is that it is desire and anger which are all-powerful and envelop a man's spiritual existence. Desire acts through the senses, but intelligence is superior to the senses, and superior to this latter is the will (Buddhi), and the soul is superior to Buddhi. Knowing oneself to be higher than Buddhi, one should curb oneself by efforts and kill desire which acts through the series, viz. senses, intellect, will. Here the superiority of one faculty over another is an idea borrowed from the Kaṭha-Upaniṣad. In connection with the teaching that action should be done disinterestedly, Bhagavat makes the closest possible approach to the Sāṃkhya doctrine that the soul being deluded by egoism (Ahaṃkāra) regards himself as the agent of the actions done by the qualities of nature (Prakṛti), and that, misled by the qualities of nature, he forms an attachment to qualities and actions.