S XXXIX Introduction This does not mean that the wise would make use of them equally and do away the social structure crea- ted by the Supreme Lord.¹ VII This change of attitude towards the caste system in the spiritual plane perhaps explains the deference between the BG commentators in general on one hand and Ag. of the Kashmir Śaiva School on the other regarding the interpretation of the term Yajna occurring often in the BG. The word occurs for the first time in arafa: (ch. III, 9). Most of the commentators seem to feel it difficult to take the word in its well-known common parlance i.e. Vedic sacrifice. To Sankara this word signifies Vişnu. To Bhaskara too it does the same. But to Ramakantha it conveys the meaning 'Worship of the Supreme'. But none of them appears to maintain the same res- pective stands of theirs uniformly in all the instances where the word occurs (mostly in ch. III and IV) in BG. On the other hand, Ag. takes, as we saw earlier, Yajna in the sense of an act to be necessarily per- formed'. To Ag. the word does not mean in the BG 1. See Ramakantha under ch.V, 18. For Sivopadhyaya's similar idea see pt. II, p. 116. Ag. too accepts that the Four- caste system is the creation of the Supreme. See ch. IV, 11-13; XVIII, 41-46 ff. 2. I.e. an act not influenced by one's likes and dislikes. See above. How can Yajña signify 'an act with no attachment'? The GS does not help us in answering this pertinent question. But (Contd. in p. xl)
