Jnana Karma Sannyasa Yoga
6 years ago by SVBF
|| भगवद्गीतासारः ||
Jnana Karma Sannyasa Yoga
(M. R. Dwarakanath)
nana – Karma – Sannyasa means knowledge, action and renunciation. This chapter deals with the practice of Jnana, Karma and Sannyasa. These are not to be regarded as exclusively one or the other but it is a matter of preponderance. This chapter opens with a statement by Sri Krishna that he had already taught this Karma Yoga to Vivaswan, the sun god, who in turn taught it to his son Manu and Manu to his son Iksvaku. Thus this knowledge has been passed on from generation to generation of royal sages but over time this knowledge was lost. (King Iksvaku of the solar race is an ancestor of Sri Rama, the hero of the epic Ramayana.) Krishna continues that this same Karma Yoga has just been revealed to Arjuna now. It is the supreme knowledge that has been communicated to only a select few.
This statement by Krishna naturally elicits a question from Arjuna as to how Krishna could have taught Vivaswan who belonged to a much earlier period than Krishna. Was Arjuna unaware of Krishna’s divinity? Either way, this is a perfect segue for Krishna to embark on a discourse on the Supreme and the embodied souls.
The Supreme and the embodied Souls:Krishna says that both he and Arjuna have had numerous prior incarnations or births. However, Krishna distinctly remembers all his past while Arjuna does not. The supreme has neither birth nor death; he is the lord of all beings, yet he manifests without being sullied by nature – Prakrti and its attendant Gunas.
This raises an important question about the nature of the Supreme’s Avataras. Are His manifestations real? There is a divergence of views here. Monism holds the view that this manifestation is apparent; the result of Maya. Brahman-Maya couple is Ishvara. Ishvara is as unreal as the Jeevas; the difference being that Jeeva does not know its real nature unlike Ishvara who knows that he is Brahman and always will be. The theists opine that the Avatara forms are real; yet unsullied by Prakrti. According to them, it is manifestation and not embodiment! The Avatara forms are not based on corporeal bodies but are of the nature of Jnana and Ananda – knowledge and bliss. These forms may be viewed as holograms that appear fleshed out but are mere images for human consumption. The word Avatara means descent. Krishna says those who know firmly, from scriptures, that his birth and his actions as divine manifestations, do not acquire another birth after casting off this body and they reach Him. He goes on to say that he manifests thus periodically (from one age to the next) whenever Dharma is on the decline and Adharma is on the ascendency. This is to protect the good, destroy the wicked and to reestablish Dharma in the world.
Krishna goes on to say: many an austere seekers of knowledge have got purified and reached his fold by overcoming attachment, fear and anger, and by completely focusing their mind on him and taking refuge in him. However one chooses to reach him, so does he reveal himself. People follow the path blazed by him in every respect. Those who seek results for their actions propitiate the deities variously, and readily receive the desired fruits.
The Four Classes:
Krishna says the four classes (of people) were created by him based on their intrinsic nature and works (or occupation.) This particular passage has been a source of much public debate as to whether such class is entirely dependent on one’s birth or one’s temperament or one’s actual occupation. In the Gita, there is no mention of caste as being by birth. However, later on (आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि।) there is a reference to stupid souls being born in demonic wombs! The Karmic view is one’s birth into a particular class is not just a random event but it too is determined by one’s nature and past deeds. The qualities that distinguish the different classes is given in Chapter 18, verses 42-44. Be that as it may, we are led to understand that it is the nature of the soul that drives them to engage in certain actions. The classification is a product of both innate nature as well as the actions of the souls. We may also be justified in looking at this class division as division of labor where special skills are inherited by one generation from an earlier. The 2nd half of this verse (#13) is even more intriguing! Here Krishna avers that though he is the creator of this class system, he asks that we not regard him to be such a creator. This sounds paradoxical! कर्तारमपि … अकर्तारम्। A resolution of this paradox seems to lie in the next verse where he says these works do not tarnish me. He is like the lotus leaf in the pond! Even though he is the creator, he takes no ownership for it. His works are totally altruistic, as required by natural Dharma, and thus is not its creator. A parent is required by Dharma to support one’s child and no parent boasts about doing so as unusual or meritorious action. So too it is with the Lord.
Action without Attachment:
The Lord is actually setting us an example on how we should conduct ourselves. First, if we correctly understand the role of the Lord, our works do not enslave us. Even the ancient sages performed their works thus and we too are urged to follow their example. We could take consolation in the fact that even the scholars are confused by what is right action and inaction. We should learn about the mystery surrounding action, inaction and prohibited action. Krishna promises to teach this; knowing which we are protected from harm.
Krishna says that he who sees inaction in action and action in inaction is wise among men and has accomplished all actions. This is reminiscent of the seer who is awake when the whole world is asleep and asleep when the world is wide awake! The key to this riddle is to realize one’s priorities. The day-to-day locomotion of life may appear as action to the uninitiated which the wise dismiss, yet the wise view sitting still in deep contemplation (समाधि) as real action! For instance, even in deep sleep (सुषुप्ति) there is activity such as respiration, circulation, digestion etc. This is action in inaction. We hear the refrain of the Gita (Karma Yoga) here. Those who are free from desires in action, not being attached to the fruits of action, not depending on anyone, not grasping at material wants, being ever content with whatever chances their way, free from jealousy, treating success and failure with equanimity, though engaged in action is not in the least besmirched by such actions.
Karma as Sacrifice (यज्ञ) :
यज्ञ refers not just to what is commonly known as sacrifice – pouring oblations into fire! It includes worship, and any number of forms of spiritual engagement. This section opens with a well known verse which is often recited when partaking in the Lord’s Prasada. This verse states that Brahman ought to be reached by meditating on him by thinking of the whole process of यज्ञ as Brahman. Even the utensils, the very fire itself, the oblation, the act of pouring the oblation, all have to be regarded as Brahman. The very act of eating should be regarded as an offering of oblation to the Lord. The ascetics perform यज्ञ through worship, others offer oblations into fire, others offer worship / sacrifice by restraining their senses, others offer sense objects, yet others offer the actions of sense organs such as breathing, some offer by mental restraint, some by kindling knowledge, then again others sacrifice with wealth or penance or meditation or study of Shastras or by knowledge. Others do so by controlling the inhalation, exhalation or both. Some abstain from food others sacrifice the actions of the senses into the senses. The message above is that every action has to be viewed as an act of worship of the Lord. Consuming food should be viewed as a यज्ञ । The food that is consumed is an oblation into the वैश्वानर (जठराग्नि) fire of the digestive mechanism. The very परिषेचनम् and the sips of water taken before a meal have their counterpart in ritual sacrifice. All these forms of यज्ञ result in the sins getting destroyed by sacrifice. They reach Brahman by partaking in the nectar like remains of the sacrifice. For the non-sacrificer, there is not this world let alone the next to enjoy. Thus sacrifices come in many forms from Brahman’s mouth and are born out of actions. Knowing thus one is freed. Gita teaches us that there are many forms of worship / sacrifice and it is not just the two we have come to associate with these words. However, ultimately it is knowledge that matters! Superior to material sacrifices is the pursuit and propagation of knowledge. With this as the goal, one should give up one’s ego and engage in inquiry and in the service of the learned. They will in turn impart knowledge to the true seeker. Knowing this, one rids of delusions and reaches the Lord. This is a direct message to Arjuna that engaging in battle to uphold Dharma is also a यज्ञ that is meritorious.
Supremacy of Knowledge / Wisdom:
Wisdom is like a boat that ferries even the most sinful of sinners across the expanse of Evil. It is like a fire that reduces all action to ashes. There is nothing to equal Wisdom for its purity. It cleanses the mind, tames the ego and allows one to be rooted in Karma Yoga.
Having faith in the Shastras and controlling the senses leads to knowledge. From knowledge one soon gets peace or equanimity of mind. On the other hand, one without right knowledge, without faith who is ever a doubting Thomas falls. For such a person, there is neither peace in this world nor in the next. Krishna assures Arjuna that actions are not binding to him whose doubts have been completely slashed by knowledge and who conducts himself without seeking fruits for his works and dedicates all such works at the feet of the Lord. Krishna once again prods Arjuna to rise up and fight, setting aside all his doubts that are born out of ignorance while directing his actions in the spirit of Karma Yoga.
Knowledge from Karma:
In the Gita, there is no express identification as to what this knowledge is all about. However, from the context it is clear that the knowledge one seeks to gain is Vedantic knowledge which results from ब्रह्मजिज्ञासा। So, the goal is to learn about that transcendental Brahman! How do we gain such knowledge from mere actions such as say: fighting the war? The key to this question lies in our attitude to such action. If the fight is waged with a sense of revenge, it will cause enormous mental agitation. One will be unable to focus the mind. Rationality will be lost. On the other hand, if the same fight is carried out as a duty to uphold righteousness and put down evil, without passion, the action is more focused towards the goal. Further, if it is carried out without any expectation of success or failure, the mental strain is further reduced. Finally, if it is deemed as worship, the Lord enters the mind. If every action is done as an offering to the Lord, the mind gets rooted ever more deeply in the Lord. Arjuna should think about the bow, the arrow, the targets, discharging of weapons etc. as a यज्ञ। This according to the theists will result in a bookish knowledge (परोक्षज्ञान) of the Lord. Finally, when this bookish knowledge of the Lord becomes second nature, a direct vision of the Lord (अपरोक्षज्ञान) is had by His grace. This is release! However, this is not the only prevalent view in Vedanta. The not so expressly theistic view is that actions carried out with an attitude as above, results in cleansing the mind -चित्तशुद्धि। When the mind is so cleansed of all impurities and false notions, it is better able to focus inward – within itself rather than looking outwards at objects. When objectification ceases and this inward look reaches a critical point, the individual soul realizes that it is indeed Brahman! It is full without any needs whatever and is perfectly at peace with itself. This is indeed release from bondage – Jeevanmukti.
Summary: Although, this chapter is titled Jnana-Karma-Sannyasa Yoga, there are no references here at all to Sannyasa in the sense of renunciation as practiced by mendicants. However, Sannyasa in the sense of काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः। is what is taught here. Sannyasa is the very act of abdicating desire in works. The teaching is mainly about Karma and Jnana – action and knowledge. Gita’s refrain is that all action should be carried out without any expectation of rewards, and they should be carried out faithfully, without any mental reservations and offered to the Lord as worship. Worship comes in many forms and the most efficacious form of worship is cultivating knowledge of Brahman. Clearly, there is no room for inaction just because no rewards are sought. Various forms of worship, such as pouring oblations into fire, are permitted. These actions help to steady the mind and bring it focus which is essential to gaining transcendental knowledge of Brahman.
One gains knowledge with faith and by repeated questioning to clear one’s doubts. This is Jijnasa. However, one should not harbor doubts without putting in effort and remaining ignorant. This latter is not conducive for beneficence. In monistic belief, knowledge is realization of the identity between the Self and Brahman and the unreality of this transitory world – Jagat. When this knowledge is kindled, all past Karma is destroyed and the person becomes a Jeevanmukta or freed from Samsara even in life. In theistic belief, knowledge is self realization followed by God realization. The self is dependent on god, though similar to Him in being of the nature of knowledge and bliss. The theist continues accumulating merit with Nishkamakarma even after having God vision. However, for the monists, all work ceases and there is no scope for further activity after enlightenment.
॥सर्वं श्रीकृष्णार्पणमस्तु॥