The Path of Yoga

Bhagavad-Gita Sixth Chapter

The Path of Yoga: 

 Meditation and Practice

by Michael Dolan/B.V. Mahayogi

At the beginning of the Sixth Chapter, Kṛṣṇa summarizes his thesis from the previous chapter: "One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic: not he who lights no fire and performs no work." True sannyāsa  or renunciation is realized through detachment from the material results of karma while dedicating one's self in devotion to God. This is enhanced by transcendental knowledge.

This chapter is sometimes called atma-jñāna  by some commentators. Bhaktivedānta Swāmi's edition has saṃkhya-yoga. We are following Baladeva Vidyābhushana and Śrīdhar Swāmi who have dhyāna-yoga,  meaning the "yoga" of meditation. 

Yoga itself has different meanings and connotations. It is generally said to mean "yoking" and taken to mean the way by which we are linked to a higher power. Yoking two oxen together leads to a journey, measured in Sanskrit by a unit of distance called the yojana. A "yoking" then refers not only to the physical link between oxen, but to a journey undertaken by setting up a process. In this sense, the word yoga  also means "The Path."

So, we talk about the path of karma, the path of knowledge, or the eight-fold yoga path. This may be confusing, in the sense that we seem to be talking about a number of different paths, while the goal is the same.  We have seen that when the atma is exposed to true transcendental knowledge of the relationship between the soul and the Supreme Soul, she becomes enlightened and will naturally tend to dedicate all actions in divine love or bhakti-yoga. A truly realized soul will come to the conclusion that action dedicated in love to divinity is the best form of knowledge. Therefore, both karma and jñāna culminate in bhakti. This is the purport of the first five Chapters of the Bhagavad-Gita.

Putting aside this synthesis of karma and jñāna as Kṛṣṇa is teaching, many truthseekers are attracted to the idea of realizing transcendental knowledge through meditation alone. Perhaps all the sacrifice is unnecessary, they reason. Why dedicate one's actions to God if we can realize divinity through meditation?  Perhaps the path of meditation alone will be easier and more successful than that of sacrifice and dedication.  Arjuna is curious about the path of meditation as a standalone effort. If what Kṛṣṇa is saying about the eternal soul is true, maybe it's time to sit down and meditate. He can leave the struggle of the fields of war behind, put duty aside, and meditate on the eternal self. What about meditative yoga as a means of salvation?

Kṛṣṇa has spoken of yoga in its various forms, Arjuna wants to know how to realize one's self through meditation in yoga. And since he has expressed an interest in understanding the nature of meditation,  Krishna expands on the understanding of mystic yoga in the sixth chapter,  called the yoga of meditation, dhyana-yoga.

 Krishna knows his friend's mind. He begins to explain, therefore the path of meditation or dhyāna-yoga and to show how yoga can lead to perfection. And yet, even meditation cannot be divorced from dedication. In the end, perfection depends not on knowing divinity, but on divine love.  But as Kṛṣṇa is going through all these ideas systematically, here he will treat with the eight-fold yogic path almost as a separate issue, since he has already explained how all these paths converge.

A sincere truth-seeker will find that karma-yoga, jñāna-yoga, and sannyāsa-yoga or renunciation will lead to dedication.  And so, Kṛṣṇa says, "There is no difference between renunciation as I have explained it to you and yoga." Kṛṣṇa has pointed out that renunciation is not a question of an outward show of self-abnegation, but the inward sincerity which accompanies true dedication to divinity. There is no possibility of truly practicing yoga unless one gives up selfish purpose. In this sense, the renunciation of self-interest is real yoga.

So, beginners on the path will see salvation through outward means: work, for example. Work or karma is tangible and concrete. When we can practically see work being done, we understand that progress is being made. So, especially for neophytes work will be the means to achieve yoga: we can see  the results. On a more subtle level, however, intention  and sincerity will lead to a higher realization. But this is more difficult to detect outwardly. One attains complete tranquility by abandoning attachment to work. But even one who has abandoned attachment  still works. So it's hard to see the difference between a self-realized soul who works without attachment and a materialist who works for profit and gain. Both are involved in the same work. The difference is internal.

This is why neophytes prefer rituals; they are more easily apparent. One's internal self-sacrifice is not always easy for others to see.

And yet, in the end self-realization is personal. There may be little external evidence of one's spiritual internal work. For this reason, Kṛṣṇa says, that for one the neophyte yogi, work is said to be the means; where for one who has already attained to yoga, complete nonattachment to karmic activities is said to be the means."

He continues, "when one is unattached to both senses and actions and even the will to action, , and is beyond the need for purposes, then one is said to have attained to yoga." Kṛṣṇa here explains the nature of the yogi's self-abnegation. Indifferent to personal likes and dislikes, by complete surrender to the will of God the yogi abandons the ego.  In this way it becomes possible to control the mind and senses, for once absorbed in the Supreme, the yogi becomes ecstatic and rejects the impulses of the senses. If the senses provide us with certain impulses, the mind accepts these impulses thinking, "I like this, I don't like that." When the mind runs after the temporary likes and dislikes of the senses it becomes uncontrolled. When the mind is not controlled we become lost in chasing the fugitive impulses of the senses. In this way we forget our spiritual nature and ego becomes involved in material life. Controlling the mind through yoga  will help one achieve fullness and spiritual satisfaction."

Mahayogi in Vedalife, Kyiv, Ukraine, Summer 2014

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Bhagavad-Gita Capítulo Cuatro El Sendero de la Sabiduria Conclusion

Bhagavad-Gita 

Capítulo Cuatro

El Sendero de la Sabiduria

Conclusion

Por Michael Dolan/ B.V. Mahāyogi

Traducido por Teresa Loret de Mola, Tapanandini DD

En Occidente, nos enorgullecemos de nuestro trabajo, pero todo trabajo tienen que tener un fin: ganancias y dinero. Si no hay ganancia, ¿por qué trabajar? El trabajar sin fines de lucro es herejía. ¿Por qué entonces tendría nadie que abrazar la idea de trabajo en sacrificio, tal como propone Kṛṣṇa? Lo que Kṛṣṇa ha sugerido –trabajar sin apego- ciertamente es una idea novedosa para Occidente.

Como lo expresó Rabindranath Tagore: “Actualmente ponemos demasiado valor en el trabajo. A mano y de lejos, de día o pasado el atardecer, el trabajo debe continuar. ¿Qué más puede hacerse? ¿Qué más se puede lograr? ¿Cómo conducirnos hacia la muerte? ¿Dónde inmolarnos? Estas son las cosas que buscamos agitados todo el tiempo. En Occidente, morir en el arnés es considerado un gran honor. Fructuoso o infructuoso, o totalmente innecesario, no importa, pero hay que seguir corriendo y empujar de cualquier forma hasta el último aliento.”

Y, sin embargo, trabajar por las ganancias no siempre proporciona los beneficios que tanto apreciamos. El desenfreno de la ganancia destruye todo lo que conlleva. La explotación ha devorado incluso la tierra y el cielo. ¿Y con qué fin? ¿Se ha enriquecido la vida humana con tanto hedonismo? ¿Por qué es que se mira al sacrificio como una alternativa pobre a la gratificación de los sentidos? La vida que tenemos en este cuerpo es, después de todo,  temporal, tal como Kṛṣṇa lo ha señalado. Pero sentimos temor ante el sacrificio, como también tememos la rendición de nuestro ser. Y en lugar de desarrollar una cultura de la rendición, nos hemos rendido a la cultura de la gratificación instantánea.

Entonces, de nuevo, ¿qué ocurre si nos sometemos al sacrificio? ¿Quién nos guiará?

Es cierto que nos hemos convertido al estado condicionado actual debido a la ignorancia, ¿quién nos conducirá hacia la luz? Si estamos en la senda equivocada, ¿cómo corregirnos y tomar el camino correcto? En el sacrificio y la dedicación está la senda de la verdad, ¿quién nos enseñará cómo sacrificarnos y en dónde dedicarnos?

Kṛṣṇa dice, “Este conocimiento de sacrificio podrá entenderse en proximidad de un mentor espiritual, un maestro. Al someterse al maestro y preguntar con sinceridad, se puede recibir la verdad. La verdad sólo se revela a través del servicio y el preguntar sinceramente a ese maestro espiritual, o guru. El alma iluminada puede impartirte sabiduría pues ha visto la verdad” Kṛṣṇa explica aquí la necesidad de la guía divina, el maestro, un guru, alguien que conoce la senda y ha contemplado la luz.

Desde el principio, Kṛṣṇa, ha explicado que puesto que el apego se debe a la influencia de la naturaleza material, uno debe intentar el desapego, liberarse de la influencia de la naturaleza material a través de la práctica espiritual. Nos desapegamos a través del sacrificio, y las sendas del sacrificio eventualmente nos conducen hacia la rendición completa en devoción.

Tal como veremos en el desarrollo de la conversación, el sacrificio tiene muchas dimensiones, no solamente físicas o rituales. Uno ha de sacrificar, no únicamente las propias acciones (karma), uno también puede lograr el sacrificio a través de la meditación y  concentración en lo divino (jñāna-yoga) o incluso a través de la senda óctuple del yoga (Aṣṭānga-yoga) como Kṛṣṇa explicará más tarde. En el Capítulo VI del Gīta, por ejemplo. Kṛṣṇa elabora la senda óctuple, el sistema de āsana, las posturas de yoga, yama, el autocontrol de aceptar las prácticas positivas, niyama, auto-control, evitando las prácticas negativas, prāṇāyāma, control de la respiración, pratyahara, renunciación, dhāraṇā, rendición, jhāna,  meditación y samādhi, balance perfecto de uno mismo. La senda óctuple es otra forma de sacrificio, físico, sicológico e incluso de los elementos espirituales. Todas estas sendas y aproximaciones son formas de sacrificio. ¿Cómo escoger la más adecuada?

Kṛṣṇa nos dice que necesitamos guía. Si vamos a practicar cualquier forma de sacrificio, debemos de buscar la verdad acercándonos a un maestro espiritual o guru, genuino. Un guru verdadero es quien puede conducirnos fuera de la oscuridad hacia la luz, un guru auténtico puede impartir la enseñanza de la verdad con base en su propia realización, y de acuerdo con lo que ha sido dado en las Escrituras por santos realizados también, al igual que por avatares previos.

Kṛṣṇa compara al maestro con el capitán que guía una nave. “Este conocimiento es un gran bote a través del cual el océano de miseria puede cruzarse. Incluso el peor pecado de un pecador puede ser liberado al abordar el bote de la sabiduría.”

“Nuevamente este conocimiento  puede compararse con el fuego. Tal como el fuego convierte la madera en ceniza, el fuego del conocimiento divino quema hasta las cenizas todo el karma. Nada es tan puro como este conocimiento que te he explicado. El sacrificio en devoción es la perfección del conocimiento. Quien sabe esto alcanza la satisfacción completa con el paso del tiempo a través del atma-yoga.”

“Un alma fiel, que controla los sentidos, absorta en este conocimiento, pronto realiza la paz eterna suprema. El ignorante y el impío, por otro lado, nunca alcanzan la iluminación. Su duda no les traerá felicidad ni en esta vida ni en la próxima.” Aquí Kṛṣṇa le recuerda a Arjuna que la falta de fe y la duda cobarde no le ayudarán.

Tal vez esté preocupado por el karma, pero al realizar el sacrificio de cumplir con su deber en dedicación al Supremo será liberado del karma.

Kṛṣṇa le recuerda nuevamente a Arjuna que esta sabiduría trascendental es en realidad el fruto maduro de todo misticismo. Le dice a Arjuna que ahora que ha entendido claramente la naturaleza del trabajo, el karma o la acción,  la importancia del “conocimiento en desapego” y “el trabajo en sacrificio”, ha de llegar a la conclusión apropiada.

Armado con el conocimiento trascendental acerca de la conducta adecuada y el sacrificio es tiempo para que actúe. Arjuna tiene que pelear, tanto por deber como por sacrificio. Debe pelear como un acto de dedicación, liberado del apego. Su apego a la familia y la sociedad es mundano. Su compasión está fuera de lugar. Libre de las influencias del ego y la religión materialista, Arjuna tiene que luchar.

तद् विद्धि प्रणिपातेन परिप्रश्नेन सेवया

उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस् तत्त्वदर्शिनः ४.३४

यज् ज्ञात्वा न पुनर् मोहम् एवं यास्यसि पाण्डव

येन भूतान्य् अशेषेण द्रक्ष्यस्य् आत्मन्य् अथो मयि ४.३५

अपि चेद् असि पापेभ्यः सर्वेभ्यः पापकृत्तमः

सर्वं ज्ञानप्लवेनैव वृजिनं संतरिष्यसि ४.३६

यथैधांसि समिद्धोग्निर् भस्मसात् कुरुतेर्जुन

ज्ञानाग्निः सर्वकर्माणि भस्मसात् कुरुते तथा ४.३७

न हि ज्ञानेन सदृशं पवित्रम् इह विद्यते

तत् स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ४.३८

श्रद्धावांल् लभते ज्ञानं तत्परः संयतेन्द्रियः

ज्ञानं लब्ध्वा परां शान्तिम् अचिरेणाधिगच्छति ४.३९

अज्ञश् चाश्रद्दधानश् च संशयात्मा विनश्यति

नायं लोकोस्ति न परो न सुखं संशयात्मनः ४.४०

योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्

आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ४.४१

तस्माद् अज्ञानसञ्भूतं हृत्स्थं ज्ञानासिनात्मनः

छित्त्वैनं संशयं योगम् आतिष्ठोत्तिष्ठ भारत ४.४२

tad viddhi praṇipātena paripraśnena sevayā

upadekṣyanti te jñānaṃ jñāninas tattvadarśinaḥ 4.34

yaj jñātvā na punar moham evaṃ yāsyasi pāṇḍava

yena bhūtāny aśeṣeṇa drakṣyasy ātmany atho mayi 4.35

api ced asi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ

sarvaṃ jñānaplavenaiva vṛjinaṃ saṃtariṣyasi 4.36

yathaidhāṃsi samiddhognir bhasmasāt kuruterjuna

jñānāgniḥ sarvakarmāṇi bhasmasāt kurute tathā 4.37

na hi jñānena sadṛśaṃ pavitram iha vidyate

tat svayaṃ yogasaṃsiddhaḥ kālenātmani vindati 4.38

śraddhāvāṃl labhate jñānaṃ tatparaḥ saṃyatendriyaḥ

jñānaṃ labdhvā parāṃ śāntim acireṇādhigacchati 4.39

ajñaś cāśraddadhānaś ca saṃśayātmā vinaśyati

nāyaṃ lokosti na paro na sukhaṃ saṃśayātmanaḥ 4.40

yogasaṃnyastakarmāṇaṃ jñānasaṃchinnasaṃśayam

ātmavantaṃ na karmāṇi nibadhnanti dhanaṃjaya 4.41

tasmād ajñānasañbhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ

chittvainaṃ saṃśayaṃ yogam ātiṣṭhottiṣṭha bhārata 4.42

Bhagavad Gita 5th Chapter

Bhagavad-Gita Fifth Chapter

The Meaning of Renunciation:

Balancing Ethics and Knowledge

by Michael Dolan/B.V. Mahayogi

Renunciation or Exploitation?

What’s the difference between renouncing the fruits of action and renouncing action itself? If the karmic world of exploitation is so terrible, what about renunciation? In the previous chapters, Kṛṣṇa has explained karma-yoga, or acting in detachment, as well as jñāna-yoga, or transcendental knowledge. He has explained that when the self acts with spiritual knowledge, action becomes sacrifice and dedication.

While it may appear that Kṛṣṇa is explaining a number of different paths, His thesis all along is about how self-knowledge leads to divine love. Ethical sacrifice, meditation, and yoga are all means to achieve this end. While Kṛṣṇa has explained the nature of karma and transcendental knowledge, Arjuna has been listening, but still he is unclear in his understanding. Kṛṣṇa has spoken of giving up the fruits of action in sacrifice. And at the same time he speaks of the eternal soul. It appears he is speaking equivocally.

We should not judge Arjuna too harshly for his inability to grasp Kṛṣṇa’s explanation. After all, there is something quite revolutionary even today about the idea of working with detachment. These days everything we do is monetized. It is hard to believe that work might be done without expecting something in exchange. In the era of constant networks, even our social interactions are measured and assessed for financial gain. And yet artists and musicians know that their best work is not done for monetary gain, but with creative autonomy and detachment from the results. A great composer or painter creates a masterpiece in the flash of inspiration without thinking of the money and expected from his creative process. In fact it may be argued that art, music, even religion, politics and human affairs in general is corrupted by the constant expectation of reward.

Kṛṣṇa is telling Arjuna that a true understanding of dharma, of human ethics must be guided by nonattachment to the results of work. Instead of constantly petitioning God for good results, we are to give up the idea of result-getting altogether. Instead of working for profit, we are to dedicate our work to divinity in the first place. This is very different from the “ends justify the means” mentality that has driven the West since the time of Machiavelli. Here, the “means” themselves are purified through nonattachment.

Perhaps this is what puzzles Arjuna. Kṛṣṇa has explained an idea which is beautiful in its simplicity. Knowing ourselves to be spiritual in nature, sparks of the Supreme Spirit, we should do our work as sacrifice and gradually discover the principle of divine love. This will purify us both in this life and the next. Since our karma is not self-interested it will generate no reaction. The yogas of karma and jñāna converge in “work-as-sacrifice-with faith.”

But Arjuna wants to put each of these yogas in a different box. The way of knowledge seems to be one idea--the way of work and karma appears to be in conflict. How can the two be the same path? Kṛṣṇa has given importance to both transcendental knowledge of the self and action in sacrifice. But Arjuna sees each system quite differently. There is karma-yoga and then there is jñāna-yoga. How are they to be reconciled?

Arjuna is not the only one who has some serious doubts. Many commentators on the Gita wrestle with these different ideas. Then again, Kṛṣṇa speaks of self-sacrifice, self-sacrifice implies renunciation or sannyāsa. If our duty to society and family is superficial, why not merely renounce all duties as superficial? What has a warrior’s violence to do with self-realization? If self-realization is so important, then why should he fight at all? Wouldn’t it be better for him to renounce everything and go off into the forest as a yogi? The Fifth Chapter is called sannyāsa-yoga, since Kṛṣṇa goes to greater lengths to define terms and describe how exactly one can dovetail one’s actions in sacrifice without renouncing action itself.

Arjuna’s doubt goes like this: If karma creates reactions, why not simply stop karma by giving up all action? We can become karma-free through renunciation and passivity. The sages in the forest have dedicated their lives to contemplation. Why not follow their lead? What is the point of so much struggle? Arjuna is willing to lay down his arms and renounce the battlefield. Of course, we may keep in mind that while Arjuna’s battle is heroic, we are also involved in a kind of battle-the struggle for existence. Why shouldn’t inaction and passivity be our best option?

Kṛṣṇa has said we should act, but with detachment for the fruits of action. But Arjuna is perplexed. He asks Kṛṣṇa which is the best path, karma or jñāna, but his question overlooks the fact that Kṛṣṇa has already examined both systems and given a synthesis of the two--when karma is done unselfishly, in sacrifice, and enlightened by jñāna, such ethical action and enlightened thinking lead to liberation. He will answer Arjuna again, taking great pains to explain more carefully.

We must remember in reading the text that Arjuna is surrounded by warriors and the dust of the battlefield and may not understand everything perfectly; then again, his doubt may be a device in the dialogue to get us to think these things through more clearly ourselves. Arjuna asked: “O Kṛṣṇa, you have spoken of renouncing work (sannyāsa-karma) and of work performed as yoga (karma-yoga). Which is better?”

And Bhagavan said: Both are good. But, of the two, work in devotional service is better than renunciation of works. You see, Arjuna, real sannyāsa-karma or renunciation means that one neither hates nor desires the results of his karma. Freed from such dualities, one becomes released from material bondage. Those who are not learned consider karma-yoga and jñāna-yoga or sankhya analysis to be completely distinct. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both. That is, one who understands his true spiritual position through knowledge will act accordingly. A learned man knows that the sacrifice realized through renunciation of karma and the detachment attained through dedication of karma are the same.

Sacrifice and renunciation are similar. They lead to the same path, that of dedication.

In this sense, there is no real difference between sannyāsa-karma and karma-yoga, while they have a different outward appearance. He is truly learned who sees that the so-called “path of works” and the path of “renunciation” are ultimately the same path. There is no difference between giving up action in sacrifice and sacrificing all action in sannyāsa. But different men are destined for different paths.

“On the other hand, without the spirit of true sacrifice, one can never be happy merely by giving up action. Dry renunciation is another false path. On the other hand, one who lives in self-sacrifice and dedication to the divine realizes the spirit. In this way, the saints whose lives are made pure by works of devotion, quickly realize the Supreme Spirit. Anyone who works in devotion as a pure soul, controlling mind and senses, is dear to everyone, and everyone is dear to him.

Even though they are always engaged in work--what seems to be karma--such a one is never ensnared by karma.

“Even while he is eating or sleeping, seeing and hearing, moving about and breathing, or whatever he does--such a soul does nothing at all. There is no karma there at all! Because even while acting, he is absorbed in divine consciousness; He knows that only the senses are engaged with their objects. He is aloof from them. He is not of the marketplace even while being in the marketplace. One who acts in this way, does his karma with detachment. He surrenders the results to God, as he is guided by guru. Such a soul is nor more touched by sin just than a lotus leaf is touched by water while resting upon it.

In this way, those who practice karma-yoga as we have explained it, give up attachment. It is unnecessary for them to renounce the world entirely since they act with body, mind, intelligence, and even with the senses, only for the purpose of purification and absorption in divine service.

Kṛṣṇa again returns to the idea of dedication in bhakti. While different commentators try to show that Kṛṣṇa is advocating a myriad of different paths, He is really sticking to one point. The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled. When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.

The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature. God Himself is above all this. He never takes on anyone's sinful or pious activities.

Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge. One who is illuminated with the knowledge by which nescience is destroyed, will find that his knowledge reveals everything, as the sun lights up everything in the daytime. When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog or a dog-eating outcaste. Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.

A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is to be understood as already situated in Transcendence.

Such a liberated person is not attracted to material sense pleasure or external objects but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.

An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.

Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogi and is happy in this world.

One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.

One who is beyond duality and doubt, whose mind is engaged within, who is always busy working for the welfare of all sentient beings, and who is free from all sins, achieves liberation in the Supreme.

Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.

Since you are interested in how meditation is performed, allow me to enlighten you:

Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.

But keep in mind that, the sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.

What he doesn’t understand is that while Krishna’s message is universal its application may differ according to one’s ability or level of consciousness.

Society may be divided into different classes of men and women according to their qualification. Some men and women qualify as intellectuals and professionals, others as leaders and organizers. Some people are best as entrepreneurs and businessmen.

And then, there are those who function well in the service industry or in production in the manufacture of goods. These social divisions are also referred to in the Bhagavad-Gita.

One’s path of self-realization may be qualified by his position within society. While we are all equal in spirit, as a practical matter we have different capacities for self-realization.

Generally speaking, it isn’t good advice to tell a family man with many responsibilities to give up his material life and walk the path of renunciation. Not everyone has the same vocation for spiritual practice.

The universal message of sacrifice and dedication must be fine tuned for the individual according to his personal level of consciousness as well as his place in society. And so, Krishna says, it is not fit for Arjuna to renounce the world. Renunciation in yoga practice is not for everyone. What is best for Arjuna, Krishna says, is to do his duty as a warrior.

Each of us has our own pathway to truth; it is not proper for us to give up the path which is suited for us for another more dangerous path. One who follows another’s path is destined for ruin. The yoga of renunciation is improper for Arjuna, since his work, his karma, and his duty, his Dharma, is of a more passionate nature. After all he is a warrior both by birth and training. Those of the more gentle and intellectual nature, the brahmanas and sages, wandering Saints and mystic yogis of the Vedic age can take the path of renunciation. They are more given to self abnegation by nature. Gentle and saintly souls can lead a life of quiet contemplation; Arjuna is better suited for combat and competition. His heart yearns for contests at arms. He is not suited for the contemplative life of a mystic yogi. But he can reach the same goal through self-dedication by karma yoga. Krishna explains that it is not action itself that must be renounced, but attachment to its results. It is better to sacrifice the results of our work to a higher power. One must understand that both work and its results are temporary. And so real sannyasa or renunciation consists in giving up our attachment to the results of work.

One must strive for perfection, sacrificing the results of our work to a higher power. Krishna says that "one who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated."

At the beginning of the Sixth Chapter, Kṛṣṇa reiterates his idea that true renunciation means proper enlightened action, when he says, "One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic: not he who lights no fire and performs no work."

अर्जुन उवाच

संन्यासं कर्मणां कृष्ण पुनर् योगं च शंससि

यच् छ्रेय एतयोर् एकं तन् मे ब्रूहि सुनिश्चितम् ५.१

श्रीभगवान् उवाच

संन्यासः कर्मयोगश् च निःश्रेयसकराव् उभौ

तयोस् तु कर्मसंन्यासात् कर्मयोगो विशिष्यते ५.२

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति

निर्द्वन्द्वो हि महाबाहो सुखं बन्धात् प्रमुच्यते

५.३

सांख्ययोगौ पृथग् बालाः प्रवदन्ति न पण्डिताः

एकम् अप्य् आस्थितः सम्यग् उभयोर् विन्दते फलम्

५.४

यत् सांख्यैः प्राप्यते स्थानं तद् योगैर् अपि

गम्यते

एकं सांख्यं च योगं च यः पश्यति स पश्यति ५.५

संन्यासस् तु महाबाहो दुःखम् आप्तुम् अयोगतः

योगयुक्तो मुनिर् ब्रह्म नचिरेणाधिगच्छति ५.६

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः

सर्वभूतात्मभूतात्मा कुर्वन्न् अपि न लिप्यते ५.७

नैव किंचित् करोमीति युक्तो मन्येत तत्त्ववित्

पश्यञ् शृण्वन् स्पृशञ् जिघ्रन्न् अश्नन् गच्छन् स्वपञ्

श्वसन् ५.८

प्रलपन् विसृजन् गृह्णन्न् उन्मिषन् निमिषन्न् अपि

इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ५.९

ब्रह्मण्य् आधाय कर्माणि सङ्गं त्यक्त्वा करोति यः

लिप्यते न स पापेन पद्मपत्रम् इवाम्भसा ५.१०

कायेन मनसा बुद्ध्या केवलैर् इन्द्रियैर् अपि

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये

५.११

युक्तः कर्मफलं त्यक्त्वा शान्तिम् आप्नोति

नैष्ठिकीम्

अयुक्तः कामकारेण फले सक्तो निबध्यते ५.१२

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी

नवद्वारे पुरे देही नैव कुर्वन् न कारयन् ५.१३

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः

न कर्मफलसंयोगं स्वभावस् तु प्रवर्तते ५.१४

नादत्ते कस्यचित् पापं न चैव सुकृतं विभुः

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ५.१५

ज्ञानेन तु तद् अज्ञानं येषां नाशितम् आत्मनः

तेषाम् आदित्यवज् ज्ञानं प्रकाशयति तत् परम् ५.१६

तद्बुद्धयस् तदात्मानस् तन्निष्ठास् तत्परायणाः

गच्छन्त्य् अपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ५.१७

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ५.१८

इहैव तैर् जितः सर्गो येषां साम्ये स्थितं मनः

निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते

स्थिताः ५.१९

न प्रहृष्येत् प्रियं प्राप्य नोद्विजेत् प्राप्य चाप्रियम्

स्थिरबुद्धिर् असंमूढो ब्रह्मविद् ब्रह्मणि

स्थितः ५.२०

बाह्यस्पर्शेष्व् असक्तात्मा विन्दत्य् आत्मनि यत् सुखम्

स ब्रह्मयोगयुक्तात्मा सुखम् अक्षयम् अश्नुते ५.२१

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते

आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ५.२२

शक्नोतीहैव यः सोढुं प्राक् शरीरविमोक्षणात्

कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः

५.२३

योन्तःसुखोन्तरारामस् तथान्तर्ज्योतिर् एव यः

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोधिगच्छति ५.२४

लभन्ते ब्रह्मनिर्वाणम् ऋषयः क्षीणकल्मषाः

छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ५.२५

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्

अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ५.२६

स्पर्शान् कृत्वा बहिर् बाह्यांश् चक्षुश् चैवान्तरे

भ्रुवोः

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ५.२७

यतेन्द्रियमनोबुद्धिर्मुनिर् मोक्षपरायणः

विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ५.२८

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्

सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिम् ऋच्छति

५.२९

अथ षष्ठोध्यायः. (आत्मसंयमयोगः)

arjuna uvāca

saṃnyāsaṃ karmaṇāṃ kṛṣṇa punar yogaṃ ca śaṃsasi

yac chreya etayor ekaṃ tan me brūhi suniścitam 5.1

śrībhagavān uvāca

saṃnyāsaḥ karmayogaś ca niḥśreyasakarāv ubhau tayos

tu karmasaṃnyāsāt karmayogo viśiṣyate 5.2

jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati

nirdvandvo hi mahābāho sukhaṃ bandhāt pramucyate 5.3

sāṃkhyayogau pṛthag bālāḥ pravadanti na paṇḍitāḥ

ekam apy āsthitaḥ samyag ubhayor vindate phalam 5.4

yat sāṃkhyaiḥ prāpyate sthānaṃ tad yogair api gamyate

ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati 5.5

saṃnyāsas tu mahābāho duḥkham āptum ayogataḥ

yogayukto munir brahma nacireṇādhigacchati 5.6

yogayukto viśuddhātmā vijitātmā jitendriyaḥ

sarvabhūtātmabhūtātmā kurvann api na lipyate 5.7

naiva kiṃcit karomīti yukto manyeta tattvavit

paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan 5.8

pralapan visṛjan gṛhṇann unmiṣan nimiṣann api

indriyāṇīndriyārtheṣu vartanta iti dhārayan 5.9

brahmaṇy ādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ

lipyate na sa pāpena padmapatram ivāmbhasā 5.10

kāyena manasā buddhyā kevalair indriyair api

yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye 5.11

yuktaḥ karmaphalaṃ tyaktvā śāntim āpnoti naiṣṭhikīm

ayuktaḥ kāmakāreṇa phale sakto nibadhyate 5.12

sarvakarmāṇi manasā saṃnyasyāste sukhaṃ

vaśī navadvāre pure dehī naiva kurvan na kārayan 5.13

na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ

na karmaphalasaṃyogaṃ svabhāvas tu pravartate 5.14

nādatte kasyacit pāpaṃ na caiva sukṛtaṃ vibhuḥ

ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ 5.15

jñānena tu tad ajñānaṃ yeṣāṃ nāśitam ātmanaḥ

teṣām ādityavaj jñānaṃ prakāśayati tat param 5.16

tadbuddhayas tadātmānas tanniṣṭhās tatparāyaṇāḥ

gacchanty apunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ 5.17

vidyāvinayasaṃpanne brāhmaṇe gavi hastini

śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ 5.18

ihaiva tair jitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ

nirdoṣaṃ hi samaṃ brahma tasmād brahmaṇi te sthitāḥ 5.19

na prahṛṣyet priyaṃ prāpya nodvijet prāpya cāpriyam

sthirabuddhir asaṃmūḍho brahmavid brahmaṇi sthitaḥ 5.20

bāhyasparśeṣv asaktātmā vindaty ātmani yat sukham

sa brahmayogayuktātmā sukham akṣayam aśnute 5.21

ye hi saṃsparśajā bhogā duḥkhayonaya eva te

ādyantavantaḥ kaunteya na teṣu ramate budhaḥ 5.22

śaknotīhaiva yaḥ soḍhuṃ prāk śarīravimokṣaṇāt

kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ 5.23

yontaḥsukhontarārāmas tathāntarjyotir eva yaḥ

sa yogī brahmanirvāṇaṃ brahmabhūtodhigacchati 5.24

labhante brahmanirvāṇam ṛṣayaḥ kṣīṇakalmaṣāḥ

chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ 5.25

kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām

abhito brahmanirvāṇaṃ vartate viditātmanām 5.26

sparśān kṛtvā bahir bāhyāṃś cakṣuś caivāntare bhruvoḥ

prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau 5.27

yatendriyamanobuddhirmunir mokṣaparāyaṇaḥ

vigatecchābhayakrodho yaḥ sadā mukta eva saḥ 5.28

bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram

suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntim ṛcchati 5.29