Chapter V
Karma Sannyāsa-yoga
The topics of this chapter are:
1. The two lifestyles sāṅkhya and yoga -1 to 6
2. Karmayoga and its phalam - 7 to 12
3. Jñānakarmasannyāsa - 13 to 21
4. Vairāgyam (detachment) - 22 to 23
5. Videhamukti - 24 to 26
6. Instruction on meditation- 27 to 29
Contradictions in the statements:
As per the last two chapters : secluded life and active life are only two
lifestyles.
The first is called āśrama-sannyāsa [sānkhya, in chapter 2] and the latter is
called karma-yoga [yoga, in chapter 3] i.e. Selfless performance of Karma .
He is a kartā, and hence a saṃsārī. This shows that lifestyle itself cannot
give liberation.
When Self-knowledge is gained, one discovers that he is akartā, abhoktā and
hence asaṃsārī. Thus, the renunciation of Karma-identification is true
sannyāsa which is called jñānakarma-sannyāsa. This sannyāsa can coexist
with active life because it is mental renunciation.
But āśrama-sannyāsa cannot coexist with active life because it is physical
renunciation. Krishna is advising Arjuna to remain in the society and attain
the goal of jñānakarmasannyāsa. But Arjuna mistakes the sannyāsa as
āśrama-sannyāsa and sees contradiction in Krishna’s teaching.
Shlokas 1 to 6
So this chapter begins with Arjuna’s doubt as to how a person
can remain in duty and be free from actions at the same time
(1).
Krishna introduces the two lifestyles once again (it was
discussed in III-3) and says that either of the lifestyles can help
a person in getting mokṣa (through knowledge).
What is necessary in both lifestyles is a relative freedom from
rāga and dveṣa which is an important condition for Self-
knowledge.
Of these two, Krishna recommends active life as ideal for a
common man. As the Lord Himself points out, a secluded life is
difficult to pursue without maturity (2 to 6).
Shlokas 7 to 12
In the next six verses, the Krishna talks about karmayoga and the
stages of progress. A karmayogī dedicates all his physical and
mental actions to the Lord without concern for the result.
Because of this attitude, the results do not cause any reactions in
his mind. Gradually, he develops self-control and ultimately
discovers his true nature which is the same in all beings.
Of course, this is accomplished through the teaching of a guru
alone. This is called jñānakarmasannyāsa (7 to 12).
Shlokas 13 to 21
Krishna then discussed the characteristics of a wiseman
and his wisdom. Since he has discovered his identity with
the pure Self, his nature is the same as that of the Self.
In His presence all the organs function. Neither does He
act nor does He instigate anyone. According to their
nature, the organs act and reap results. He is beyond good
and evil results. Still, because of ignorance, one is
deluded (15).
When Self ignorance is destroyed by Self-knowledge, then
Brahman, which is the true nature, becomes evident (16)
continues…
Being spontaneously established in Brahman through the pursuit of
śravaṇam, mananam, and nididhyāsanam, these wisemen revel only in
Brahman. Thus, they become freed from all impurities, and they attain
videhamukti from where there is no return (17).
They recognize the one homogeneous awareness-existence which is
behind all beings as their substratum (18).
Thus, having discovered the identity with the defectless, ever-unaffected
Brahman, they overcome mortality here itself (19).
Though prārabdha brings favorable and unfavorable situations, these
spontaneous, delusion-free wisemen are neither elated nor depressed
(20).
Detached from the world and established in Brahman, they enjoy infinite
ānanda (21)
Shlokas 22 & 23
In the next two verses, the qualification of vairāgyam is stressed.
Unless a seeker gets detached from sensual pleasures, he cannot
attain infinite ānanda. A discriminative seeker who knows the
impermanence of these contact-born pleasures will not indulge in
them (22).
And, one who can restrain the impulse of kāma (desire) and krodha
(anger) alone is a man of self-control fit to enjoy life (23).
Shlokas 24 to 26
Krishna talks about videhamukti.
Jīvanmuktās who revel in themselves, who are pure-
minded, who love all beings, and who have doubtless
knowledge of the Ātmā attain oneness with Brahman
(videhamukti) at the fall of the body.
Thus, Krishna clears the doubts of Arjuna.
Shlokas 27 to 29
Having removed all (thoughts of) sense objects, having withdrawn
the sense organs, having regulated the breathing, and freed from
desire, fear, and anger, one should meditate with a desire for
mokṣa. Such a yogī (meditator) becomes liberated forever (27,
28).
Knowing the Lord who is the receiver of all sacrifices, who is the
supreme Lord of all worlds, and who is the friend of all beings the
wiseman attains peace (29).
Conclusion:
Out of these two: Karmayoga and Karma Sannyasa yoga, it is
proved that Karmayoga is superior.
Asceticism is internal. It is the creed of mind. Inaction is not
asceticism. Only after renouncing the passion and repulsion one
may be ascetic.
Karmayoga is to perform action without desire.
The Gita says the person renouncing passion and repulsion and
poised in equality is the conqueror of this world. Uninterested in
externality, he gains the imperishable bliss.
Gita declares all external pleasure as the cause of misery.
The man sees happiness in God only when he is free from the
motion of anger, jealousy, lust, greed etc.
Afterwards, constantly thinking about the Lord, he becomes
worthy of Brahmatva.
Eight stages of yoga by Patañjali:
•yama (ethics, restraint and non-violence),
•niyama (cleanliness, ascetism, ...),
•āsana (postures),
•prāṇāyāma (breath control),
•pratyāhāra (sense withdrawal),
•dhāraṇā (concentration),
•dhyāna (meditation),
•samādhi (trance).
श्रवण: ईश्वर की लीला, कथा, महत्व, शक्ति, स्रोत इत्यादि को परम श्रद्धा सहित अतृप्त मन से निरंतर सुनना।
कीर्तन: ईश्वर के गुण, चरित्र, नाम, पराक्रम आदि का आनंद एवं उत्साह के साथ कीर्तन करना।
स्मरण: निरंतर अनन्य भाव से परमेश्वर का स्मरण करना, उनके महात्म्य और शक्ति का स्मरण कर उस पर मुग्ध होना।
पाद सेवन: ईश्वर के चरणों का आश्रय लेना और उन्हीं को अपना सर्वस्व समझना।
अर्चन: मन, वचन और कर्म द्वारा पवित्र सामग्री से ईश्वर के चरणों का पूजन करना।
वंदन: भगवान की मूर्ति को अथवा भगवान के अंश रूप में व्याप्त भक्तजन, आचार्य, ब्राह्मण, गुरूजन, माता-पिता आदि
को परम आदर सत्कार के साथ पवित्र भाव से नमस्कार करना या उनकी सेवा करना।
दास्य: ईश्वर को स्वामी और अपने को दास समझकर परम श्रद्धा के साथ सेवा करना।
सख्य: ईश्वर को ही अपना परम मित्र समझकर अपना सर्वस्व उसे समर्पण कर देना तथा सच्चे भाव से अपने पाप पुण्य का
निवेदन करना।
आत्मनिवेदन: अपने आपको भगवान के चरणों में सदा के लिए समर्पण कर देना
