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The seeker has to rise above the conventional delusional clinging. Once he does so, that virtually liberates him. For, the delusional clinging, saṅga, is itself the sole bondage every one suffers from uniformly. Mukti, liberation, is not any posthumous award or outcome. It consists in freeing oneself inwardly, while living here and now!

Dear and blessed souls:

Harih Om Tat Sat.

Be content with whatever Chance brings

Krishna just explained that right understanding of yoga is the true outcome of spiritual sadhana. One imbued with this clarity will not incur any sin, whatever be the nature of his actions.

We now go to the next verse (4.22). Here Krishna strikes a totally different concept to elevate the mind to higher insight and refinement, making the seeker free of all constrictions and bondage. Each of these five verses is independent in its pronouncement, application and fruition.

The first phrase Krishna employs here is “yadṛcchā-lābha santuṣṭaḥ”. Krishna wants the seeker to be content with whatever Chance or Providence brings. These words have profound import.

Being in harmony with Nature

The entire creation is governed by various inexorable laws and procedures. Providence is the singular source of all these. In the visible, sensory world we have physical,  chemical and allied laws. Equally so, we have psycho-psychic laws governing the invisible plane within the body. All are alike in the matter of adhering to the three qualities of Nature – sattva, rajas and tamas. Even the freedom and desire we have come under these. None has freedom besides the orbit of these. This is how Krishna says that all instances are governed by Chance or Providence. The individual, the society around, the factors that prevail around these, are all included in Providence and its ways.

Once the seeker accepts and reconciles with this understanding, he will not have any disharmony with whatever comes or goes. As he is, so are others around. Such a one will not be under any undue preference or prejudice, likes or dislikes. Imagine the lightness and freedom of such a mind! It always generates contentment irresistibly.

Let contentment be natural to you

Once you become content with whatever Providence brings, then all special cravings or aspirations will vanish. Whatever you do, think and speak will be an outcome of this contentment, inspired and led by it. It is not that you look for contentment by means of any action or austerity. Contentment becomes natural to you, and activities spring from it.

Such a one will not be enmeshed by dvandvas, pairs of opposites. Instead, his mind will float above them. He will not feel the least sense of competition with anything or anyone. He will feel equal about the fruition and non-fruition of whatever he does. Remember: this is what Krishna had said when he introduced Karmayoga in the second chapter (2.48). See this as the sole essence of all yogas, meant to enrich and empower the mind.

Anyone adhering to these watchwords can do any action, without being subdued by considerations of do’s and dont’s. No action will bind him the least. He becomes free and facile in all his actions, speeches and thoughts. What a wonderful, relaxed way of living and acting! Think well and absorb the message well.

There is a way of living in the world ….

Whatever is the proposition Krishna sets, the prescription he gives, the effect sought to be gained, is in the mind of the seeker and enquirer. In fact, body including the senses is only an inert medium for the mind and intelligence to employ. Mind animates and activates the body every time, for everything. This is a point the seeker should not lose sight of.

Every one complains that it is difficult to live and act in the world, as all actions tend to stress the actor. And the results of actions always tend to unsettle the mind. Thus, there is no joy or peace in interactional life. This is the cry of one and all. It is against this background that Krishna emphasizes that there is a way of living and acting in the world, avoiding all kinds of guilt and affliction. And in the pentad (set of five verses), he details how this can be effectively pursued and achieved.

Realize the delight of liberation

Now we go to the last verse (4.23) of the pentad (five-fold verses). The seeker has to rise above the conventional delusional clinging. Once he does so, that virtually liberates him. For, the delusional clinging, saṅga, is itself the sole bondage every one suffers from uniformly. Mukti, liberation, is not any posthumous award or outcome. It consists in freeing oneself inwardly, while living here and now!

Like every other experience we have, bondage and liberation too are factors we experience in the world, on the earth. The moment a seeker is able to drop his delusional clinging he will begin to realize the delight of liberation. Saṅga means bondage and moksha its cessation. The whole plight prevails in the mind and intelligence, and the redress also is wrought by the same mind and intelligence. Know this well. In spirituality, everything is experiential. Liberation is as experiential as bondage, saṅga, is. Make no mistake at all. Reward of spiritual efforts is direct – here and now.

When darkness vanishes, light shines

Delusional clinging, saṅga, stifles the mind and intelligence. Dropping this clinging will redress that stifling for ever. Be clear about the matter, once and for all. How is this achieved?

One should become Jñānāvasthita-cetasaḥ. The seeker’s mind is to be established in wisdom. The mind, cetas, must begin to host spiritual wisdom wholeheartedly. Only when graced by spiritual knowledge, the mind can drop its clinging for ever. 

Do not think that spirituality is a dry intellectual pursuit. Far from it, spiritual pursuit involves the emotional mind and rational intelligence alike. No dilution can be allowed in this.

Once, through spiritual understanding delusional clinging drops and freedom begins to spring forth, a great change, wholesome and long-lasting, irresistibly follows. It is like darkness vacating when light arrives.

Welfare of the whole world

The seeker is no more a selfish individual, striving for himself and his family alone. He becomes conscious of the society, to which he and his family belong. So, his mind begins to pulsate with expansion and universalness. He begins to think himself as a member of the huge society around. Selfishness thus fades into extinction. Expansion takes over.

In such wholesome and extensive sublimity, all that the seeker does is solely for and as Yajña. Yajña is the holy offering we make keeping the Supreme Truth, the Universal God, in mind and heart. There is no place in our actions for selfishness at all. Oneself with the family forms a member of the huge society, which is a segment on the earth. Likewise, global feelings and concern also become strong. And then grows the still greater thought and concern for the whole universe.

Everything on the earth and around is part of the universe. And all that people do is for the sake of the supreme Omnipresence. This is the full dimension of Yajña, the offering to the Supreme. The seeker feels all he does, thinks and acts are solely for the sake of this Supreme alone. Everything constitutes the grand Yajña to ensure the welfare of the world as a whole.

All individuality sinks, selfishness dissolves, constriction flees and universal fullness reigns in its unsullied splendour and grace. The seeker’s action dissolves every time in such a magnificent, splendidly beneficent dimension.