Karmasanyasa Yoga “The Yoga of Renunciation of Action.”

Thus listening to what Krishna had told Arjuna about the act of renunciation and also at the same time had praised the path of Karma Yoga, Arjuna asked Krishna to tell him which was better of the two? (5.1)

Since Krishna had told in Chapter Three about the Yoga of Action i.e. Karma Yoga and had praised about it. In Chapter Four He had asked Arjuna to renounce the action. Arjuna having two paths wanted to know which was better of the two.

Krishna tells Arjuna that both the paths are of benefit to the Spiritual elevation, but of these two Karma Yoga is superior to him as a Kshatriya, taking the Swadharma into consideration. The true sanyasi is the one who has no desire and has no hatred and is above the plane of opposites. Those who are young to the school of spirituality may consider Samkhya (Jnana Yoga) and Yoga (Karma Yoga) as separate path, but as he matures in this knowledge he will understand that both the paths are equal to attain the Supreme. (5.2-5)

Further Krishna warns Arjuna that renunciation of action and in this way conquering over the Egoism (“I” ness) is very difficult but could be achieved by thorough discipline and disinterested discharge of duties. Having achieved this it would be easy to attain Supreme (5. 6)

The one who has control over his senses and thus has conquered the mind and has a pure heart will come to understand that the Supreme dwells in him and in all creatures present around him. Such a person is not polluted by the action he performs and always thinks that the functions of seeing, hearing, feeling, smelling, tasting, walking, sleeping, respiring, talking, excreting, receiving and also winking of his eyelids as the law of its being (5. 7-9)

Here Krishna wants us to take out the Egoism in us which is responsible for rebirth. This is called Hridaya Granthi (Heart Knot). This knot is between the Supreme and the body. By the presence of this knot we are unable to digest the fact that every thing around us is happening by His instructions. They say even for a blade of grass to shake His approval is needed. Unless this knot is removed there is no liberation. This elimination of Ego is the last lesson for a Karma Yogi and first lesson to a Jnana Yogi. A person should regard himself as a witness to all the actions of the body and not as an agent. He has to compare himself to Sun, even though it gives light for the people to carry on their activities, its not directly involved in the action.

This Egoism is of three kinds:

1. The lowest kind is the identification of oneself with the body. This is the cause of samsara. To root out this, one should take refuge of, in one of the other two kind of Egoism.

2. The identification of oneself with Supreme (Ahambrahmasmi). A jnani discriminates between self and non-self and knowing his essential oneness with the Supreme, disclaims all relationship with his body and his activities hence will consider himself as the witness to all the actions of his body.

3. Some try to experience Supreme in the hearts of all beings around them and consider them as His instruments and regard them as Supreme Beings.
If the lowest form of Egoism is a small thorn pierced in our foot, we should use either of the two other Egoism as the strong thorn to remove the small thorn from the foot. Once the small thorn is out of the foot is it not wise to discard the small as well as the strong big thorn also? Like wise it is important to root out identification of self with our body, Supreme in our body and also Supreme in other beings.

Krishna further describes a Yogi as the one who carries out his activities without attachment and considering the prakriti (Gunas) as their real cause of actions. A yogi who feels so, is untouched by the attachment of action just like the lotus leaf which is not wet even in water. These yogis carry out their work only through their senses without their attachment using their bodies, mind and intellect. Hence they attain long lasting peace. Whereas a person who is attached to the fruit of his action becomes involved in the bonds of Karma. (5. 10-12) By renunciation of action and considering the prakriti as cause of all actions the soul dwells happily in the city of nine gates neither acting nor causing others to act. (5.13)

The human body has been called the City of Nine Gates (or openings) in the scriptures. The nine openings are: Two openings each for the eyes, ears, and nose; and one each for the mouth, anus, and urethra. The Lord of all beings and the universe who resides in this city as an individual soul or the living entity (Jiva) is called the Spiritual Being (Purusha).

The Supreme does not impose either the prakriti or obligatory duties or the desire for pleasure on His creation. It is the nature that induces all these ideas. (5. 13)
It is said that a period of 12 to 14 years is required for Ego to establish itself in the case of human beings. Hence children below this age are considered Divine. As a person become slowly and imperceptibly attached to his house or town he lives in by long and close association so does the soul get attached to the body in which it resides for the fulfillment of its desires. Desires for enjoyment are the source of Ego. To get rid of Ego it is important to drive out our desires.

Krishna tells, Supreme does not take the good or evil of any of his creations. We the people who are deluded by ignorance get our wisdom dispelled. If only the Sun of wisdom shines one is able to view things as they really are. (5. 15-16)
We are also responsible for our deeds which are good or evil and must accept the results that are its outcome. Some people out of ignorance blame the Supreme for all the merits and demerits of their actions. By spiritual knowledge one does detach himself from the connection of his body and realizes the oneness with the Supreme. By doing so he ceases to be a doer and enjoyer of all actions.

Krishna further tells Arjuna that a person who has his mind and intellect fixed and absorbed in Supreme attains wisdom. His sins get burnt out and is liberated from further birth and rebirth. A person who has wisdom and is polite will have equal vision on a scholarly Brahmin, a Chandala, a cow, a dog and an elephant. This is possible since he has a mind of undisturbed equilibrium. Such a person conquers death and is in divine state. (5, 17-19)

Just as a person does not consider parts of the body, such as arms and legs, different from the body itself, similarly a Self-realized person does not consider any living entity different from the Lord. Such a person sees God everywhere, in everything, and in every being. After discovering the metaphysical truth, one looks at everything with reverence, compassion, and kind¬ness because everything is part and parcel of the cosmic body of the Supreme.

Such a person will not be carried away by the pleasant events or gets dejected by the miseries confronting him nor will he indulge himself to sensuous pleasures. He is the knower of Brahman with steadfast mind and thus establishes himself with the Supreme. The sense enjoyment is short lived and is wantons of sorrow and sufferings. Wise men do not indulge in it. (5. 20-22) A yogi enjoys bliss only if he is able to withstand the onslaught of anger and lust in his life before he dies. Such a person derives peace from within which is illuminating and will attain the state of Brahman and ultimately become one in Him. There are many sages who have wiped out their sin by just being in the state of equilibrium undisturbed by the pair of opposites. This they have achieved by banishing the sensuous pleasures to a distance and fixing their gaze between their eyebrows and regulating the flow of breath evenly through their nostrils with their senses, mind and intellect under control. Thus they have realized Supreme as the enjoyer of all sacrifices and the lord of universe and a true friend of beings. Such a yogi attains peace. (5. 23-29)

A Yogi generally fixes his attention on the center of heart or between the eyebrows or on the crown of the head as the need for the concentration of mind. The gaze that is been told here is not the physical one but mentally having the intuitive eye fixed on the object of concentration. According to Patanjali Yoga Sutras the invisible astral channels of flow of energy in the human body are called Nadis. There are many nadis of which the one that is important runs through the spinal chord and is named Sushumna Nadi. On the either side of this nadi there are two minor nadis to the left and right called Ida and Pingala. The air we breathe goes through our nostrils to Ida and Pingala. It is said that the life energy in the shape of a serpent is sleeping at the end of the Sushumna Nadi near the base of the spinal chord blocking it. This energy is termed Kundalini Shakthi.

In the process of respiration the breath flows more freely sometimes through the left and sometimes to the right nostril before passing through Ida and Pingala. If when the breath flows evenly through both the nostrils it is said that the serpent power that had been asleep for so long has awakened and Sushumna Nadi is open for the power to travel in it. Once this is achieved a high level of spirituality is attained and the person has a vision which is no more worldly. He has no other thought except liberation. He has his concentrated mind turned inwards and such a person is liberated here and is also free from rebirth.

True Renunciation

Samkhya and Yoga lead to the same goal

Arjuna said:

1. O Krishna, You praise the path of transcendental knowledge, and also the path of performance of selfless service (Karma Yoga). Tell me, definitely, which one is the better of the two paths?

The Blessed Lord said:

2. The path of Self-knowledge and the path of selfless service both lead to the supreme goal. But of the two, the path of selfless service is superior to path of Self-knowledge* because it is easier to practice for most people.

3. A person should be considered a true renunciant who has nei¬ther attachment nor aversion for anything. One is easily liberated from Karmic bondage by becoming free from attachment and aversion, 0 Mighty-armed (Arjuna).

4. The ignorant speak of renunciation [Samkhya] and practice of works [Yoga] as different, not the wise. He who applies himself well to one gets the fruit of both.
5. The status which is obtained by men of renunciation is reached by men of action also. He who sees that the ways of renunciation and of action as one he sees truly.

6. But renunciation (of doer-ship and enjoyer-ship), 0 Mighty-armed (Arjuna), is difficult to attain without Karma Yoga; the sage who is trained in Karma Yoga [the way of works] quickly attains Nirvana.

7. A Karma Yogi, whose mind is pure, whose mind and senses are under control, and who sees one and the same Spirit in all beings, is not bound by Karma though engaged in work.

8. The man who is united with the Divine and knows the truth thinks, I do nothing at all, for in seeing, hearing, touching, smelling, tasting, walking, sleeping, breathing,

9. In speaking, emitting, grasping, opening and closing the eyes the wise be¬lieve that only the senses are operating upon their objects**.

10. One who does all work as an offering to God — abandoning selfish attachment to results — remains untouched by Karmic reaction or sin, just as a lo¬tus leaf never gets wet by water.

11. Karma Yogis perform action ¾ without selfish attachment ¾ with their body, mind, intellect, and senses only for the purification of their mind and intellect.

12. A Karma Yogi attains Supreme Bliss by abandoning attachment to the fruits of work, while others who are attached to the fruits of work become bound by selfish work.

The enlightened self

13. A person who has completely renounced the fruits of all work dwells happily in the City of Nine Gates ***, neither performing nor directing action.

14. The Lord neither creates the urge for action nor the feeling of doer-ship nor the attachment to the results of action (Enjoyer-ship) in people. The powers of material Nature do all these.

15. The Lord does not take responsibility for the good or evil deeds of anybody. The veil of ignorance covers Self-knowledge; there by people become deluded and do evil deeds.

16. Transcendental knowledge destroys the ignorance of the Self and reveals the Supreme Being, just as the sun reveals the beauty of objects of the world.

17. Persons, whose mind and intellect are totally merged in the Supreme Being, who are firmly devoted to the Supreme, who have God as their supreme goal and sole refuge, and whose impurities are destroyed by the knowledge of the Self, does not take birth again.

18. An enlightened person — by perceiving Supreme in all — looks at a learned person, an outcast, even a cow, an elephant, or a dog with an equal eye.

19. Everything has been accomplished in this very life by one whose mind is set in equality. Such a person has realized the Supreme because the Supreme is flawless and impartial.

20. One who neither rejoices on obtaining what is pleasant nor grieves on obtaining the unpleasant, who has a steady mind, who is not deluded, and who is a knower of the Supreme ¾ such a person eternally abides with the Supreme.

21. Such a person who is in union with the Supreme becomes unattached to external sensual pleasures by discov¬ering the joy of the Self through contemplation and enjoys transcendental bliss.

22. Sensual pleasures are, in fact, the source of misery and have a begin¬ning and an end. Therefore, the wise, 0 Son of Kunti (Arjuna), do not rejoice in sensual pleas¬ures.

23. One who is able to withstand the impulses of lust and anger before death is a yogi and a happy person.

Peace from within

24. One who finds happiness with the Supreme, who rejoices Supreme within, and who is illuminated by Self-knowledge ¾ such a yogi attains Nirvana and goes to the Supreme.

25. Seers, whose sins (or imperfections) are destroyed, whose doubts about the existence of the Universal Self have been dispelled by Self-knowledge, whose minds are disciplined, and who are engaged in the welfare of all beings, attain the Supreme.

26. Those who are free from lust and anger, who have subdued the mind and senses, and who have realized the existence of the Self, easily attains Nirvana.

27-28. A sage is, in truth, liber¬ated by renouncing all sense enjoyments, fixing the eyes and the mind at an imaginary black dot between the eye-brows, equalizing the breath moving through the nostrils by using yogic techniques, keeping the senses, mind, and intellect under control, having salvation as the prime goal, and by becoming free from lust, anger, and fear.

29. My devotee attains everlasting peace by knowing the Supreme Being as the enjoyer of sacrifices and austerities, as the great Lord of the entire universe, and as the friend of all beings.

In the Upanishad of the Bhagavad-Gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the fifth chapter, entitled “The Yoga of Renunciation of Action.”

* The Samkhya method involves the renunciation of works and the Yoga insists on their performance in the right spirit. The two ways are not inconsistent. In Samkhya, Jnana (insight) is emphasized. In Yoga, volitional effort is stressed. In one, we know the Self by thinking away the alien elements; in the other, we will them away.

** Only the senses? : that is, not the self.

*** The human body has been called the City of Nine Gates (or openings) in the scriptures. The nine openings are: Two openings each for the eyes, ears, and nose; and one each for the mouth, anus, and urethra. The Lord of all beings and the universe who resides in this city as an individual soul or the living entity (Jiva) is called the Spiritual Being (Purusha).