CHAPTER 5
THE YOGA OF RENUNCIATION OF ACTION
In spite of Sri Krishna’s clear instructions,
Arjuna still seems to be bewildered. He wants to know conclusively which is
superior, the path of action or the path of renunciation of
action.
The Lord says that both the paths lead to the
highest goal of God-realization. In both cases, the final realization of the
Atman is the aim, but the path of Karma Yoga is superior. Actually, there is no
real difference between the two.
This universe was considered as the ground on
which we based our consciousness of our duty in life. We can know what we ought
to do only if we know where we are actually located in this world.
Unless we know our circumstances – where we
are standing, internally as well as externally, at any given moment of time –
we will not be able to take even one step forward in any direction.
So, duty as an action incumbent upon people
is based on the consciousness of one’s own being in relation to the
circumstances of existence in this world.
That is to say, Karma Yoga is based on Buddhi
Yoga, as told in the language of the Bhagwad Gita. When karma is based not
on buddhi, proper understanding, then karma, action, becomes a
meandering movement with no proper direction. You can move anywhere, in any
direction, and do whatever you like, but that cannot be called right action.
Krishna further asserts that perfection can
be attained and one can be established in the Atman only after the mind has
been purified through the performance of selfless action.
The Karma Yogi who is aware of the Atman and
who is constantly engaged in action knows that although the intellect, mind and
senses are active, he does not do anything.
The sage who has realized Brahman and is
always absorbed in It does not have any rebirth. Such a sage sees Brahman
within and without — within as the static and transcendent Brahman, and without
as the entire universe.
He sees the one Self in all beings and
creatures — in a cow, an elephant, and even in a dog and an outcaste. He is
ever free from joy and grief and enjoys eternal peace and happiness. He does
not depend upon the senses for his satisfaction.
On the other hand, the enjoyments of the
senses are generators of pain. They are impermanent. Sri Krishna reminds Arjuna
that desire is the main cause of pain and suffering. It is the cause of anger.
Therefore, the aspirant should try to eradicate desire and anger if he is to
reach the Supreme.
The Lord concludes by describing how to
control the senses, mind and intellect by concentrating between the eyebrows
and practicing Pranayama.
One who has achieved perfect control of the outgoing senses and is freed from
desire, anger and fear attains liberation and enjoys perfect peace.
Love.
