Bhagwad Gita - Post 59

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.