Now we come to the last chapter, the 18th, of the Bhagavad Gita dialogue. It is named mokṣa-sannyasa-yoga, meaning the pursuit of liberation and renunciation. The title itself should provoke deep thought in the ardent seeker.
What Vyāsadeva has recorded in his autobiography, namely the Mahābhārata epic, is an unprecedented dialogue that transpired in Kurukṣetra. The two groups of armies, numbering about 46 lakhs, had assembled under Duryodhana and Yudhiṣṭhira, cousin brothers, with a resolve to fight each other.
Battle is always between armies. Armies are under the rulers of the land. It was then the age of monarchy and therefore the rulers of different kingdoms owned and headed their own armies. They often fought wars either to aggrandize or to protect their kingdoms.
But if a war is fought merely to enhance one’s territory or defend it from enemies, it becomes only a conventional indulgence, with nothing to offer in the way of spiritual, inner elevation. The Kurukṣetra War was quite different. There were moral and ethical issues involved between the warring factions. These had to be resolved and Dharma re-established.
Arjuna and all the Pāṇḍavas knew the issues of corruption and morality that precipitated the war. But after seeing his beloved and adorable mentors arrayed on the opposite side – in the enemy camp – Arjuna himself was victimized and weakened by the same issues of ethics and morality.
Krishna adduced a number of reasons in the 2nd chapter why Arjuna should not abandon the war, but fight it forthright with resolve, impersonality and spiritual vision. In fact, this was Krishna’s wont when he, while still young, had to face his own maternal uncle and kill him.
The vision of human life
In the Kurukṣetra War-dialogue Krishna discusses something far greater – the Ultimate Vision of human life. He discloses to Arjuna the knowledge of the immortal Soul, which has the power to resolve all conflicts and contradictions , the mind and intelligence face.
The Soul constitutes the core of every being. It is, in reality, non-acting. Hence it is not affected by any action, interaction or event, however caused. Imbued with the wisdom of the Soul, one will have an unassailable platform to conduct his activities and interactions. This wisdom makes him distinguished from the rest. Krishna calls him a Sthitadhī, one of Stable Intelligence. He is the Knower, liberated while yet alive.
This spiritual Soul-vision instantly gives rise to inner renunciation (sannyasa) and relinquishment (tyāga). In other words, renunciation and relinquishment are synonymous and they are qualities of the Impersonal Spiritual Soul that everyone is. Sannyāsa, if viewed as a step leading to this inner vision, is welcome. It will then be verily a pursuit of spiritual wisdom, as declare the Vedas themselves: Jñānāt eva kaivalyaprāptiḥ – from knowledge alone is ultimate attainment.
Krishna has explained this sannyasa and tyāga variously, linking them with perception, refinement and sublimity during interactions. For, none has any option of leaving life’s activities. To keep every being in full activity is the prerogative of Nature and its three guṇas – sattva, rajas and tamas. Inactivity is thus impossible for anyone.
It has thus been made clear that sannyasa is not a physical pursuit or an external option. It is, instead, a mental and intellectual elevation, enrichment and sublimation, resulting from true spiritual enlightenment. Arjuna, hearing all that Krishna said so far, could have but only sensed it. Full clarity, comprehension is still lacking. This is no surprise. For, spiritual lessons are always to be repeatedly heard and reflected upon. Only then they become part of the seeker, ingrained in him as an abiding enrichment. Contemplation (manana) along with enquiry (paripraśna) should therefore be a continuous process.
Arjuna himself had earlier asked: You uphold abandonment (sannyasa) of activities as also their yogic pursuit. Are not the two contradictory? Tell me clearly which of the two is superior – Karma-yoga or the abandonment of karma (5.1). Krishna then provided the necessary clarity.
Here too Arjuna brings in the two words ‘sannyasa’ and ‘tyāga’ and, without qualifying them, he seeks to know what each signifies.
In the third chapter, Krishna has clearly stated that life without action is impossible. It is a compulsion of Nature. Hence there is nothing repugnant in an active life. On the other hand, activity, when properly pursued, can as well be a sādhanā, capable of fetching the spiritual goal of Wisdom and Liberation.
“Look at me”, he said (3.22), “I have nothing to achieve in the world, either as a duty or as a gain. There is nothing unaccomplished for me. Yet I remain active. Being active does not the least intercept my fulfillment.”
This is how spiritual wisdom works and the Knower conducts himself in the world. Self-realization in its functional level does not call for abandonment of activities. Such abandonment is impossible.
A Knower continues to be a Knower. A liberated one (mukta) is ever so. No circumstance or occasion can make him different. To know Truth is to become Truth, in its functional splendour. To know God is to become God.
Here, the Knower Krishna is in Kurukṣetra as Arjuna’s charioteer, a position not befitting him normally. When Arjuna asked him to drive his chariot in the impending war, Krishna was all smiles to take up the task. Bridling the horses, did he begin his dialogue turning back to the master of his chariot. Like many other illustrious but intriguing scenes of his life, this one also reveals how majestic and splendorous can the inner dimensions of a Knower be!
The compulsion then was to redress Arjuna’s acute grief and delusion, which led to Arjuna laying down his weapons in a sudden resolve not to fight. Having come with such a long and elaborate preparation, to think of retreating from the scene was unheard of. Of course, this retreat was not due to any fear of the opponents’ warring strength or strategy. It was due to the tormenting thoughts of morality, ethics and righteousness.
Krishna chose to station Arjuna’s chariot just in front of Bheeshma, his grandfather, who still loved and wished him well. Next to Bheeshma was Droṇa, Arjuna’s own Teacher, who moulded him to become the illustrious fighter that he was. Many others were Arjuna’s own kith and kin. The sight unnerved the human in Arjuna. His mind whirled and intelligence rebelled. It was a full inner consternation for him.
But Krishna, equally a kṣatriya and a king, sternly disapproved Arjuna’s stance. He condemned its demeaning and inopportune character. His initial words beamed with strong denouncement and censure. Krishna’s stunning words excelled in awakening Arjuna’s dormant intellect. The charioteer was more vigorous and persuasive than his master.
Arjuna too had studied Vedas. But all along he missed grievously the ultimate Vedic pronouncement that in man shines the inmost, immortal and impenetrable dimension of the Soul. This lack rendered him ignorant, deluded and weak. Krishna provided a new vision based on this Soul-identity and asked him to shun his imbecility. He held that the war, like any other human activity or interaction, was only on the surface. Body constitutes only the fringe of the Soul, which is like universal space. Without war too, all will die. For a kṣatriya, to die in a righteous war is certainly superior than to die of age, disease or otherwise.
The kṣatriya must have the same sense of commitment in fighting as in ruling. The two are complementary facets of kṣatriya-life. Lack of this mature wisdom, of the much-needed spiritual grace, alone instigates indecision, weakness and delusion. He urged Arjuna: “The right redress is not in retreating from the war-front, but in getting the armour of spiritual wisdom and gaining true spiritual strength. Here is the occasion, compulsion, to fill the gap. I shall give you the timely instruction.”
Empowering the mind through sannyasa
Arjuna’s lament fled. In its place began his quest for true wisdom. Beholding himself as a seeker, he made Krishna his Spiritual Instructor. That is how the war-dialogue soon blossomed into a spiritual discussion – broad, lofty and incisive.
Seventeen chapters it has traversed. What is the message in all these? It is sannyasa, redemption, mokṣa. But is Krishna or Arjuna a sannyāsin? Yet Krishna emphasizes that Arjuna, or anyone else, should imbibe the merit and power of sannyasa, the true inner renunciational enrichment, that too right in the midst of activities, no matter how tense and painful the situation be.
Obviously, the sannyasa Krishna points out is not external. Krishna’s sannyasa is an inner enrichment radiating strength, vigour and stability, which spiritual enlightenment alone can bestow, in which the Soul shines as the sole focus and fulcrum. The seeker has to evaluate what factors in his personality verily act and move.
Senses, of course, do act and interact. Mind also does. Intelligence too. But there is a depth besides and beyond these three. Neither any action nor any consequence reaches there. It is inaccessible to worldliness.
Krishna’s description of this depth of human personality is: Nāyam hanti na hanyate (2.19) – it neither kills nor is it killed. Birth is not true of this inmost Soul. Equally so is death. All the bodily processes and the mind-intelligence vagaries are peripheral, superficial. They are mere modifications on the surface.
Knowledge and realization of this fact, nay this fundamental truth, will alone lead to sannyasa. A Knower is a sannyāsin (renunciate) at heart. As is action true of senses, mind and intelligence, so is non-action true of one’s inmost Soul. When the understanding reflects this non-acting inmost Soul clearly, then will dawn true inner sannyasa in the seeker. Such inner renunciation is a gift of Spiritual Enlightenment, which Krishna has been imparting all through.
“Yes, I, at heart, am not an actor. Nor do I experience any consequence of action in my inmost level. Any thought to the contrary is delusion. I cannot allow delusion to lead my responses and moves.” Thus indeed does sannyasa work. Sannyāsa is not in the dress we put on or the other external insignia. It is a core enrichment, a blessed outcome, to be imbibed by the intelligence and imbued into the mind and heart by a process of spiritual enlightenment and refinement.
The first seeds of sannyasa are found in the third chapter:
Surrender all actions unto Me. Keep the mind imbued with a spiritual attitude. Rid yourself of all desires and possessiveness. Freed of agitation and worry, fight confidently with a clear resolve.
Krishna defines sannyasa and the means of attaining it in very significant terms. In developing a spiritual mind (adhyātma-cetas) lie the roots of true sannyasa, says he. Spiritual and philosophical reflection alone leads to true renunciation. The process, when intensified, will free one of desire (nirāśīḥ) that constricts the mind. Krishna adds: Shed all possessive notes (nirmamaḥ). Once the mind is purged of the constrictions that make it weak, the entire fever of worldliness will vanish (vigata-jvaraḥ). One can then act fearlessly, rid of all delusion and oscillations.
Is not Krishna alluding to his own sannyasa by explaining the concept so well like this? He also wants Arjuna to become a sannyāsin, while seated in the chariot with him.
Arjuna had in his mind the conventional physical sannyasa, meaning abandonment of the war and war-front, and taking to an ascetic life in forests, living on alms. That would be a step prompted by delusion. Krishna advocates an inner enrichment, gifted by enlightenment. It is a corollary and complement to interactional life.
Renunciation and inner freedom
Krishna speaks of sannyasa again when he calls upon Arjuna to be free from the sense of doership with regard to all activities:
The Yogi, who has restrained himself (vaśī), rests comfortably in the nine-gated city, abandoning all activities mentally, doing nothing himself, nor causing another to do.
Renounce all activities mentally. Then be comfortable, neither acting nor causing another to act. How can this be made true?
Introspect well. Every activity is made possible by its respective organ. Activity is a sequel to embodiment. All the parts of the body are meant to be active. Eyes do the seeing, ear enables hearing. Hand holds. Legs walk. Tongue speaks. Intelligence thinks and reasons. But for these instruments, no human action would ever be.
So, ascribe every act to its own organ or part. Stop there. Do not extend the actional process any further, to the inmost personality. Ownership, proprietorship, is thus something to be eschewed. Do it and be free. This disowning and the resultant freedom (mokṣa) are to be ruminated upon again and again, not by remaining idle, but while being intensely active. Sannyāsa is a corollary and compulsion of activity and interaction, to rid them of their torments. It makes activities light, effective and sublime.
See what Krishna said earlier:
One with yogic integration (yuktaḥ) always thinks: “I do not do anything”. He does so while doing or performing everything connected with the senses, mind and intellect. He sees, hears, touches, smells, eats, moves, sleeps, breathes, speaks, answers the calls of nature, holds, winks his eyes. He does many other acts too, but knowing that it is all an interaction between the senses and their objects. The whole play is only on the surface, periphery – and there alone.
The linkage should not be forgotten. Elevating one’s depth to a level beyond the ken of activities, is the gift or award of spiritual wisdom and introspection. Soul-reflection alone has the power to bestow this inner elevation. It is a contribution of spiritual wisdom, the adhyātmacetas he spoke of earlier.
Spiritual pursuit aims to make the mind light, intelligence clear, ego progressively extinct. It bestows inner freedom. It fills one with peace, wisdom and stability. The inner personality begins to shine with brilliance. From it wells forth joy, freedom and ecstasy. Its functional effect is the fruition of sannyasa, mokṣa, a beautiful benefit the mind and intelligence work for and experience.
The sixth chapter too begins with Krishna’s assertion as to who becomes a sannyāsin:
Whoever does all that he has to do without dependence on the mental-responses to the outcome of what is being done, verily becomes a sannyāsin as well as a yogi – not the one who has formally abandoned the rituals or the worldly pursuits.
Here too his formula is freeing the mind of its desire-motivated activities and their varied results. Do activities, but be free inwardly. A sannyāsin is not one who abandons religious fire-ceremonies (as is traditionally thought of) or relinquishes worldly involvements. Krishna’s emphasis is in making the seeker realize his mental freedom, remaining amidst all activities of the world.
To drive home the point, Krishna describes the inner spiritual gain as wholesome and fulfilling. He clearly points out that this inner treasure is accessible only to oneself. From it flows endless contentment (ātyantikam sukham). It can be accessed by the intelligence (buddhigrāhyam), though it is beyond the sensory range (atīndriyam) (6.21). It can be known directly. “Know it,” says he (6.23).
Once you access and experience it, he asserts, there will be no further gain worth seeking or cherishing – yam labdhvā ca-aparam lābham manyate nādhikam tataḥ (6.22). It is such as to free you from all kinds of afflictions, steeping you in full stability – yasmin sthito na duḥkhena guruṇāpi vicālyate. What more is required? Is this not the real state of fullness and freedom – sannyasa and mokṣa?
Why was all this said? Only to show that the one theme of the Bhagavad Gita dialogue is to empower the mind for accomplishing sannyasa and through that attaining mokṣa. Thus Bhagavad Gita becomes a mokṣa-śāstra, a sannyasa-śāstra, a jñāna-śāstra – all being synonymous. That is why it found a place in the prasthāna-trayam, together with Upaniṣads and Brahmasūtras. It is a yoga-śāstra as well. It discusses Brahmavidyā and that alone.
By now, at the end of the 17th chapter, Arjuna has recognized that his redress verily lies in gaining the sublime spiritual enrichment, through inner renunciation and mokṣa. But true to the seeking mind, Arjuna raises a doubt, marking the commencement of the 18th chapter.
O mighty armed, the controller of senses, slayer of Keśin, I desire to know the essence of sannyasa, renunciation. Equally so, I would like to know the essence separately of tyāga, relinquishment.
Arjuna wants Krishna to discuss sannyasa itself as a full subject, so that he can focus on it wholesomely. He also adds that tyāga is another concept Krishna has been employing throughout. Is sannyasa different from tyāga then? Or both denote the same inner renunciation? What in truth is the essence of both?
The concluding chapter generally summarizes the entire discussion made so far and brings out some cardinal statements, so that the enunciation has the right focus and purpose. Whatever is thus going to be stated by Krishna will, in fact, be a summary of the preceding chapters, their message. Arjuna provides a suitable question eliciting Krishna’s exposition.
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(From Essential Concepts in Bhagavad Gita - Volume 6)
