अर्जुन उवाच-
सन्न्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ।। ५.१ ।।

arjuna uvāca -
sannyāsaṁ karmaṇāṁ kṛṣṇa punar-yogaṁ ca śaṁsasi |
yac-chreya etayor-ekaṁ tan-me brūhi su-niścitam || 5.1 ||

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.