Arjuna’s query and its relevance
In the 2nd chapter, Krishna disclosed and discussed the Upanishadic concept of Soul and its immortal and unaffected nature. That discussion is called sankhya vidya, and therefore the chapter is named as sankhya-yoga.
In the 3rd chapter, Krishna emphasized how all beings in the world remain constantly active, being firmly under the grip of Nature. Thus, to pursue sankhya vidya and to be a Knower does not mean to be idle or to shun activity on that score. On the other hand, the Knower pursues his activity, like everybody else, often to a greater degree, but with enlightenment, dis-identification and the additional benevolent note of loka-sangraha (3.25). The stress on pursuing activity with the yoga attitude, however much one may be given to knowledge-pursuit, being the theme of the 3rd chapter, it gets the name ‘karma-yoga’.
In the 4th chapter, called jnana-karma-sannyasa yoga, Krishna integrates activity with spiritual knowledge without leaving any scope for doubt or conflict. Karma, instead of posing any contradiction or hindrance, verily becomes a harmonious complement to spiritual wisdom, and vice versa. Herein lie the art and skill of the Knower. The refinements and sublimation that Knowledge brings about (4.19–24) are so closely linked to efficient action that the entire active life can be used as a jnana-based pursuit for the purification of the personality. And then Krishna concludes the 4th chapter by stating that yoga enrichment, as he defines it, will automatically bring in the element of sannyasa – yoga-sannyasta-karmanam (4.41) – linking sannyasa, renunciation, too with jnana and yoga.
Now we proceed to the 5th chapter – karma-sannyasa yoga. The message, right from the beginning, clearly shows how this name fits into the chapter beautifully. The chapter starts with Arjuna’s question, bringing forth the full relevance of the message of the chapter:
You are extolling, O Krishna, both renunciation of actions and strict adherence to activity. Tell me decisively which of the two, in particular, will bestow supreme welfare (sreyas).
It is true that Krishna extols and recommends yoga-pursuit in preference to everything else. Arjuna had confessed his heart right in the beginning: “Duryodhanas are obviously blinded by greed and possessiveness (lobhopahata-cetasah), and so they fail to see the heinous nature of slaying so many friends and relatives. But why not we, seeing clearly the evil consequences of what is going to happen, refrain from such a sinful act (1.38-39)?”
On listening to Krishna’s first words of admonition, Arjuna modified his stand, but still held the view that the war should be abandoned. He preferred a life of ascetic renunciation, which would save him from such a cruel involvement, however dutiful it may otherwise be. “Lasting virtue (sreyas) lies not in killing the great Teachers, but instead taking to even a mendicant’s life, begging for livelihood from door to door” – were the words Arjuna uttered (2.5).
It is this stand of Arjuna that Krishna sternly questioned, disallowed and proved impractical right from the beginning (2.11 onwards). In the process, Krishna has specifically exhorted Arjuna to fight and not to desist from battle. ‘Tasmad-yudhyasva Bharata’ are the words he used (2.18). As against these exhortations and admonitions, Arjuna still wonders whether Krishna advocates renunciation in preference to a life of action! Obviously there is some confusion. The fact is that Arjuna’s mind does not become clear about the matter.
In verse 41 of the 4th chapter, Krishna has mentioned: “yoga-sannyastakarmanam – whose actions have been renounced by the sublimity of yoga”. Krishna describes the true effect of yoga as renunciation. The whole object of yoga-sadhana is to take away all results in the way of good and bad, virtue and vice, heaven and hell. In fact, all dvandvas stand abandoned or transcended by dint of yoga outlook.
This is the summary benefit yoga brings about. Krishna has been emphasizing this transcending note right from the beginning of his exposition of sankhya-yoga (2.15, 38, 45, 48, 50, 53, 70). In the 4th chapter also he has described the true effect of spiritual enlightenment in four verses (4.20-23). There, he does not speak about desisting from any action. On the other hand he points out that yoga-attitude or spiritual wisdom will completely eliminate all the ‘dual’ consequences of whatever one does. Abandonment is not of the actions themselves, but only of the dual effects they produce on our mind.
This subtle but great difference between “renunciation of actions” and “renunciation of results” somehow did not strike Arjuna, as it does not even today, many students and sadhakas. The effort of Krishna has been to impart Wisdom, which has the sole effect of removing the disturbing and binding effects of all actions and safeguarding the mind and intelligence from getting afflicted or agitated on account of them. That singular purpose somehow misses Arjuna’s attention. Delusion prevails in him.
At the same time, Krishna has no intention of denouncing either the hallowed sannyasa, the great ideal or goal of human life, or the supreme glory and fulfillment it brings. The only question is how to achieve this glorious renunciation? What for is it sought? And how, in actual practice, can it be gained? In the exposition Krishna has made so far, the points are already discussed and clarified. But obviously for Arjuna, the discussion is not sufficient.
In fact, our scriptures emphasize sravana, manana and nididhyasana as the three-fold method for achieving spiritual knowledge and realization. Listening to the words of wisdom from the Teacher (sravana) constitutes the first step. Rumination or reflection upon what is heard (manana) is the second step. And then alone contemplative meditation (nididhyasana), the final step, is undertaken. All these are to be repeatedly resorted to. Sadhana means consistent effort, practice and pursuit. Consistency means being given to the task assiduously again and again. Thus repetition cannot be avoided.
By raising questions and seeking answers and clarification, Arjuna is gaining more and more of sravana, which naturally implies more and more of manana also. This is the way for any sadhaka. Thus the 18 chapters of Bhagavad Gita constitute a full-fledged sadhana.
Arjuna’s resistance to take up the tormenting task of fighting Bheeshma, Drona and others still weighs on his mind more than the influence of Krishna’s words. That is why he suddenly catches on to the word sannyasta that Krishna mentioned, and interprets it in a manner that upholds his desire to evade the war.
But has Krishna given any scope for it? The whole philosophy of Bhagavad Gita is to treat renunciation or sannyasa as a goal, a virtue and an attainment. Any attainment follows the right effort to gain it. And Krishna specifies this effort as yoga. Yoga purifies and sublimates every action. In yoga what constantly works is spiritual wisdom. It acts as the purifier, and through purification it removes all the dross and doubt from the mind and intelligence. Pursuit of yoga lies in the cultivation of the stable intelligence.
Thus, no contradiction, conflict or disharmony lies in what Krishna has been exposing and instructing. But Arjuna, nevertheless, has his apprehensions. That is not unusual. When the mind begins to think, doubt is sure to surge forth. It is a sure note of the effort at understanding. Thus Krishna, with his characteristic fondness and astuteness, begins to assuage Arjuna’s mind and illumine his intelligence. He presents a number of statements and propositions, which enrich the very art and content of spiritual exposition.
Karma-yoga and sannyasa
Both renunciation and yoga bring about nihsreyas (supreme felicity). But, of the two, Karma-yoga is better and more felicitous. It excels renunciation of action.
Krishna’s reply as well as clarification are aimed first at the questioner’s mind, his psychology, and then alone at his intelligence. Any doubting mind should not be disowned or discouraged. It should be acknowledged heartily and then alone its doubts dispelled through discussion and reasoning.
Krishna did not prescribe for Arjuna anything like a renunciational step. On the other hand, his intention was to dissuade Arjuna from the thought of any such abandonment. He describes renunciation as one pursuit, and yoga as just another. Sannyasa (renunciation) and karmayoga (performing karma with the yoga outlook) are the two paths he presents. Both, says Krishna, are effective and will bring about the desired outcome – the ultimate felicity.
Renunciation has been a paramount feature of our culture. In fact, sannyasa is not merely for the seekers, but is also for the afflicted. Whenever a misfortune, calamity or danger, for which no plausible means of redress is found, assails one, then the victim has the option to take to renunciation. He can leave home and wander about, taking to alms for preserving his body. As a result, the whole impact of adversity subsides and the mind becomes light, calm and clear.
People suffering from incurable diseases, financial and other distresses, afflictions of various kinds, threat to life and the like are given the scriptural sanction to take up sannyasa. The renunciation in their cases does not imply a full-fledged spiritual seeking. It is only as a redress for whatever they are suffering from. Graced by the sublime effects of such renunciation, the votaries do derive the desired redress and redemption.
Such a step is called ‘apat-sannyasa’ – embracing sannyasa in extreme danger or distress. The great Sankara’s life is a striking instance of apatsannyasa, as far as his mother’s consent is concerned. When a crocodile caught his leg in Poorna river, where he went for a bath along with his mother, young Sankara cried out to his mother, “At least now, just before the moment of death, will you not give me your permission for sannyasa? Let me have at least this satisfaction that I have got my mother’s consent just before life forces leave my body.” The mother had no choice. In any way she was to lose her son. She shouted, “Yes, you may take up sannyasa. My consent is fully there.” And in the next few minutes, Sankara was swimming to the shore joyfully. The crocodile disappeared, leaving the young son free.
The co-existence of Earth and Water resulted in a timely conspiracy of Providence, and it did the miracle of saving Sankara, though for fulfilling Its own hidden purpose. Sankara came back alive. The mother had no option except to see and help her son embrace the monastic life. She witnessed the scene with full tears.
So, Krishna cannot denounce or devalue the hallowed path of sannyasa. He can at best stress the purity and safeguards necessary for taking up the pursuit. He can also extend the unique benefits of sannyasa to those who are unable to take up such an exclusive path. That is what he did by presenting the Bhagavad Gita gospel to Arjuna.
In fact, Krishna states clearly that yoga-sadhana, on attaining fruition, will lead the seeker to the inevitable next step called para-jnana-nishta, a full description of which is given in the 18th chapter (18.50-53). The disciplines and restraints he lays down there refer to sannyasa, renunciation. But this comes as a finale of the seeker’s and knower’s life.
There is no ambiguity in the matter. The question is merely who is ripe enough to adopt sannyasa and when. Can the seeker proceed with wisdom and caution, to avoid pitfalls and undue hardship and disharmony? Here now Krishna is faced with the task of answering Arjuna, to remove his doubt and give him clarity and right vision without confusing matters. Krishna’s answer is meant to fulfill this immediate aim:
“Though sannyasa and yoga are equally conducive to sreyas, karmayoga is, in general, better than and superior to karma sannyasa” – this is the first statement Krishna makes. He then explains why he says so and what the facts that substantiate and uphold his opinion are.
For those who regard Krishna as God incarnate, an avatara, this should be an eye opener. In Hindu dharma there is nothing that goes without sufficient reason. In fact, the effort of Hindu thinkers has always been to understand Nature, the complexity and the abstruseness of Truth, and then to look at everything in that light. Intelligence, given to knowledge, has the singular role of probing into matters and guided by observation and inference, reach at whatever level of understanding the process will lead to. To evolve more and more efficient reasoning, as a result of which the probe and discovery become authentic and beneficial, has been the distinct note of all our religio-spiritual thinking
Krishna’s advice cannot be any exception to this fundamental note. He thus shows how the proper pursuit of karma-yoga enfolds the content and sublimity of sannyasa also.
* * * * *
(From the Series Essential Concepts In Bhagavad Gita)