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Krishna’s yoga is intertwined with one’s interactional life, so much so that every interaction steeps the sadhaka more and more in the depth of mental sublimation and refinement.

Dear and blessed souls:

Harih Om Tat Sat.

Perceiving non-acting ‘I’, the Self while engaged in all actions

The fourth chapter is called jñāna-karma-sannyasa yoga. What does this mean? In this chapter true spiritual wisdom is clearly set forth, equally so, true wholesome activity as well (4.18). One who perceives the non-acting ‘I’, the Self in all actions, equally the inward activity in the seemingly still body, is really wise and this wisdom makes him an all-fold performer. It enables him to take up and fulfil any task that presents itself before him. By so doing, he, in fact, becomes an all-performer! Is this not the real expression and display of true spiritual wisdom?

Again, this knowledge of the non-acting Self virtually means Sannyasa, renunciation of all actions. In other words, the enlightened person will never feel that there is any activity in the ‘I’ level. All activities are born of the body and senses, which are meant to be active. And no activity or vibration of any kind transpires in the level of the ‘I’, the Self. This knowledge facilitates taking up even challenging tasks with sufficient poise and harmony. This is actually a process and perfection of samatva-buddhi-yoga as well.

Purpose of wisdom is to be functional

Jñāna, knowledge, is a property of intelligence. Intelligence strives and achieves knowledge. Is knowledge solely to be with intelligence as its inner acquisition? Or it is a possession to be infused into our actions making them spiritual, delightful and fulfilling? In other words, is Jñāna a static possession or is it kinetic and dynamic as well?

The answer is very clear. Knowledge is always to be functional. Knowledge intelligence gains, is meant to inspire and enthuse all actions of the one possessing it, namely the master, in the same way as the length of one’s legs expresses itself in every step he takes. In thoughts, emotions as well as reasoning transpiring within our body, in the words uttered as also in the physical activities and interactions, knowledge one gains will and must have its full expression. Only then it has its sublimating and empowering effect.

This is how Krishna said jñāna-saṃcchinnasaṃśayaḥ (one whose doubts are destroyed by knowledge). Doubt is: ‘Will the activity, because of its tormenting and often sinful nature, bind the performer with grievance, delusion, fear and the like? Such a doubt is out of place, when one has the requisite spiritual wisdom, the knowledge of the non-acting Self, clarifies Krishna.

What is true Sannyasa, renunciation

Sannyasa normally denotes renunciation, leaving, abandoning. But the renunciation Krishna speaks about is the dissolution of mind’s delusional clinging which wrenches every one indispensably. Sannyasa which yoga bestows, is such that it dispenses with all constriction and fear from the mind. Renunciation here does not denote the abandoning of any action.

On the other hand, sannyasa implies dropping the feeling of doership with all its roots. Krishna says that Arjuna should abandon the doership by offering it to the spiritual Teacher or God, as he has specified in the 3rd chapter (3.30).

Nature alone, through its qualities, propels all karmas. Supreme Lord presides over Nature. So, all karmas verily belong to Him. This thought and understanding, in content and effect, represents true renunciation.

In the description yoga-sannyasta-karmāṇam, is not Krishna implying or conveying this lofty renunciation of doership, kartṛtva? Thus, the chapter, in fact, deals with jñāna, karma and sannyasa in a wholesome manner.

Arjuna’s doubt: Which is better – sannyasa or karma

Now we go to chapter 5, karma-sannyasa-yoga.

True to the spirit and purpose of the dialogue, Arjuna makes a pertinent enquiry right in the beginning (5.1). It is like what he stated in the beginning of the 3rd chapter: “If you consider buddhi, jñāna, to be superior to activity, karma, then why do you ask me to engage in this fierce, belligerent act of en masse murder?”

Here, of course, the question relates to sannyasa and yoga. Yoga exhorts one to be intensely active. “You are asking me to take to renunciation on the one hand, and on the other you also exhort me to pursue activity. Therefore, I want to know which of the two is better and more rewarding?”

Lack of clarity leads to delusion

Arjuna has obviously not understood Krishna’s words and exposition in their true spirit and purpose. “Without any expectation, abandon, renounce, all actions mentally to me, the Teacher. Then with no desire, and possessiveness, fight bravely, shedding all heat of fear”, this is what Krishna said (3.30). Where is here any call for abandoning activity altogether? Is it leaving all actions or performing all activities, but without fear or delusion?

The entire dialogue, let me repeat, is meant to relieve Arjuna of his fear, doubt, delusion and grief, so that he will confidently, with resolve, fight the war, for which he had come to Kurukshetra with 13 years of ascetic preparations! Why should he then think of anything like renouncing activity at all?

Seeing non-action in action

But such indecisions and doubts do occur. To see nonaction in action, one should see that the Self within his body does nothing at all ever. Only the body and senses, with mind, intelligence and ego get into activities. But our personality is not body and senses alone, or even the mind, intelligence and ego. Behind and beneath these, is the infinite expanse of the ‘I’. Compared to its magnitude, the body and senses along with the inner personality, are not even like a mustard. But this is a perception the seeker must gain by employing his intelligence, the only knowledge faculty the human has. Arjuna is yet to rise to this level of understanding, inner subtlety and refinement.

Krishna begins to answer Arjuna in amazing detail (5.2). Remember well, both Krishna and Arjuna are kshatriyas, of the warrior-class, given to fighting and ensuring the order of the world, particularly human society. Traditionally sannyasa is not ordained for them. Their life involving severe punishment including slaying, will be an aggressive part of their inner personality. Being so, how can the benign, innocuous, gentle, calm and quiet sannyasa be harmonious with them?

From innovative refinement to traditional sannyasa

Nevertheless, it is they who are engaged in a thorough discussion of sannyasa, total renunciation and betaking to seclusion. Naturally, sannyasa, if applicable to them, kshatriyas and alike persons, must embody a totally different perspective. It is not at all the physical renunciation, involving visible marks of asceticism. Instead, it will be a spiritual, philosophical and yogic sublimity, refinement and quiescence that adorn the mind-intelligence-pair of human personality. In that sense, Krishna is providing a singular, unprecedented innovation or additional refinement to traditional sannyasa. One should read the dialogue with sufficient keenness, assiduous application and grasp the message in all its depth and refinement.

Questioner more important than his question

Krishna is very dexterous in dealing with Arjuna’s doubts and questions. He takes first the questioner into account and then alone his question. In answering, the questioner should feel appeased and assured. Keeping this in mind, Krishna speaks with great care and concern:

Sannyasa, renunciation, and karma-yoga, the sole content of Krishna’s own unique spiritual message enshrined in this dialogue, both equally lead to supreme felicity. But in actual perseverance between the full renunciation, sannyasa, of all activities and the pursuit of activities as karma-yoga, karma-yoga as exposed, is better; nay it excels exquisitely (karmayogo viśiṣyate), says Krishna right at first!

Transcending dual notions is supreme sannyasa

In the next verse (5.3) Krishna makes a singular assertion. Know him, says Krishna, to be the incessantly austere ascetic, sannyasin, who does not entertain any hate and desire. Once he ensures this, he rises above all pairs of opposites comfortably, and gets liberated. What a brilliant statement, greatly enlightening!

Mind, left to itself, thrives on dvandvas, namely like and dislike, gain and loss, virtue and vice as well as heaven and hell. In fact, the whole world, nay the entire creation itself, consists of pairs of opposites alone. All these alike finally lead to and result in two mental responses, namely pleasant and unpleasant or sukha and duḥkha. When the seeker discreetly overcomes or transcends these dual notions, he has won over entire worldliness. This means he gets liberated from the whole metempsychosis. See how simple and straightforward is spiritual sadhana, as Krishna explains it! This is why of all the spiritual texts we have, Bhagavad Gita has its own eminence and exclusive appeal.

Interactional life conducive to spiritual transcendence

Outliving all external ritualistic and other performances, let your intelligence focus on the refinement you have to administer to the mind. How is this to be done in practice? It is first to rise above the stranglehold of dvandvas, pairs of opposites, altogether and remain afloat in that transcendence. This kind of mind-transcendence is something very close to every one, as mind is closer than the body. Body and senses generate sukhaduḥkha- dvandvas repeatedly, even endlessly. Once this plight is redressed, it will be a full redressal of the entire worldliness and all it means and brings about. In attaining this spiritual transcendence, one does not have to go anywhere, like seeking the woods and solitude, or embarking on any arduous pilgrimage! Be wherever you are. And deal with the mind within, sublimating its preferences and prejudices, and in the process, transcending them as well.

This practice should go on with interactional life. Herein lies the distinction of Krishna’s message. Krishna brings benefits of the woods and seclusion to the residents of plains, where itself the sadhana is pursued and the refinement and enlightenment gained in full.

Mark Krishna’s words: the seeker comfortably gets liberated from bondage. At no time has the seeker to look for a change of environment. Wherever he is and whatever he does, the sadhana also prevails side by side, and naturally he can gain the benefits too in full measure. Imagine the staunch seekers, especially ascetics, leaving everything and seeking wild seclusion to pursue their austere sadhana! And think of what Krishna describes here! What a striking contrast! Yet the real spiritual sublimation and enrichment are not the least denied to the one taking the nirdvandva-pursuit, dropping dveṣa, hatred, and kāṅkṣā, clinging, desire.

How Krishna brings wisdom to war-field

Krishna’s yoga is intertwined with one’s interactional life, so much so that every interaction steeps the sadhaka more and more in the depth of mental sublimation and refinement. Verily, this is something to be reflected upon and understood in its full detail, potential and reward.

In the secluded woods too, the ascetic verily deals with his experiential mind alone. Here in interactional sadhana too, it is the same mind that gets refined, sublimated and spiritualized. Krishna’s yogic exposition is quite unique in its content, effect and reward. See the dexterity with which Krishna brings the lofty Upanishadic-wisdom from the remote ascetic forest abodes to the din and bustle of the war-field, and lifts Arjuna to the highest Truth and inner sublime beatitude!