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.

Bhagwad Gita - Post 58

Verse 39

Shraddhaavaan labhate jnaanam

Tatparah samyatendriyah;

Jnaanam labdhvaa paraam

Shaantim achirenaadhigacchati.

The man who is full of faith, who is devoted to it, and who has subdued all the senses, obtains (this) knowledge; and, having obtained the knowledge, he goes at once to the Supreme Peace.

In this verse, Sri Krishna describes the attributes we need to cultivate in order to attain knowledge of self-realization. He points out three attributes: faith, devotion and sense control.

Shraddha

The most important qualification that we should have is shraddha, or faith. 

The word Sraddhavan means a person who has faith. Faith is firmly believing. Believing is something that must have a source from where it believed in.

But what specifically should we have faith in? It is four things: faith in scriptures, in our teacher, in ourselves and in the truth of the eternal essence. 

Furthermore, this faith has to come out of utter conviction that the material world is not the be-all and end-all. 

There is a changeless eternal reality behind this ever-changing material world. Unless we are convinced that there is something beyond the material world, we will never develop true faith.

Faith is beyond fact. Fact is seeing / having evidence about something and believing in the same. Beyond this fact is faith. 

Fact says seeing in believing. Faith is Believing (in truth), pursuing in the same and Seeing (experiencing the truth) ultimately. 

Actually, faith is only a translation to a limited sense for Sraddha.  Sraddha is actually much more than “faith”, which a true disciple can only experience fully.

Devotion

In addition to faith, Shri Krishna mentions two more attributes. First is Tatparah, which is the keen intent and focus of the seeker to do what it takes to pursue the path chosen. 

In areas of ignorance you must surrender. Atman is unknown hence devotion is necessary. Consider the Self as supreme. Whatever you do, anchor one aspect of your mind on God. Then the mind is calm and available for intake of knowledge.

There must also be sincere devotion towards the spiritual master while studying the Vedic scriptures under His tutelage.

Actually total Sraddha translates / culminates into total devotion, which only a true disciple / Bhakta can  know.

Control of Senses

Second attribute required is Samyatindriyah, which is restraint and control over the senses. If sense restraint is absent, then our attention would quickly stray away from the spiritual path into the material world.

A person may acquire knowledge by themselves but here are presented all the qualities that are essential for such a person to succeed.  

But there is more, one must also avoid the association of those who are not following the Vedic injunctions, as association with them may cause one to deviate from the path of knowledge, in spite of having faith and be captivated once again by maya or illusion neglecting to study the Vedic scriptures and omitting to serve the spiritual master. 

So only one who is self-controlled attains spiritual knowledge and acquiring such knowledge one neutralizes all extraneous activities and perceives the Brahman or the spiritual substratum pervading all existence and from there achieves atma tattva or soul realization and from that platform attains moksha or liberation from material existence. 

So, a person of faith must follow the age-old process in the proper sequence to attain the coveted goal.

Now, if we develop these qualities and follow the path of knowledge, then we will know that we have gained knowledge through attainment of everlasting peace. 

As long as the ego is present, it generates noise or chatter in the form of selfish thoughts. 

Knowledge of self-realization annihilates the ego, which eliminates the ego’s noise, giving us everlasting peace.

Love.

Bhagwad Gita - Post 57

Yathaidhaamsi samiddho’gnir

Bhasmasaat kurute’rjuna;

Jnaanaagnih sarvakarmaani

Bhasmasaat kurute tathaa.

As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes!

One might wonder that just as crossing the ocean by boat does not destroy the ocean, how is it that the boat of spiritual knowledge can destroy all one's actions / effects or consequences of one’s actions. 

Lord Krishna states here that the boat of spiritual knowledge will destroy all reactions to actions, both those leading to merit and those leading to demerit.

Swami Chinmayananda says,

"Whatever be the quality, shape, condition, color, etc., of the fuel pieces, when all of them are taken to the fire-place and digested by the fire, they become one homogeneous mass of ash! In the samples of ash left in the hearth, we cannot recognize the ash of a particular twig as different from that of another. 

Similarly, all Karmas, it is said, good, bad, or indifferent, get burnt up in the 'Fire of Knowledge' and will become something altogether different from what they were in their cause-and-effect condition. 

Solid fuel having girth, weight, smell, etc., becomes almost weightless, with no specific color except a light-greyness, when it comes to the final state of ash.

Actions leave reactions. The reactions mature at different periods of time depending upon the quality and intensity of the actions. 

From beginning less time, in our different manifestations, we have been, at every moment, acting in our ego-centric vanity and individuality. All those actions must have left their residual impressions and they have to be lived through.

This entire Karma has been scientifically considered as falling under three classifications. They are called "not yet operative" (Sanchita), "operative" (Prarabdha), and "to be operative in future" (Agami). When, in the Geeta, it is said that all Karmas are burnt down, the Lord means the entire Sanchita and Agami."

Sanchita , Prarabdha and Agami karmas have been dealt in great detail in posts under “KARMA” theme.

So, as explained above, sanchita  karmas are burnt / become ineffective like roasted seeds which cannot bear / bring forth plant / tree.

Agami karma in any way will not fetch any fresh karma as such actions are not taken up with the coloring of Ego.  

Still, even a sage has to undergo prarabdha karma, those karmas for which results have already started. 

But in his fire of knowledge, he is aware that the prarabdha karma is being cleared by the jiva in him whereas in reality, he is aware that he is not that Jiva but  the very Atman. 

Hence, those prarabdha karmas do not affect his state of existence.

When Sri Rama Krishna was suffering from acute pain due to cancer, one day, his nephew walks up to thakur and asks, "Master, I see you are having lot of pain, but I am also seeing you in joy".

Thakur smiles and replies, " The rascal you caught me".

He meant, yes, you are knowing that the physical pain is not affecting the eternal state of Joy / Bliss of Ramakrishna.

Love.

PS- Readers are requested to go through the necessary posts under “karma” theme for more clarity on Sanchita, Prarabdha and Agami Karma.