Chapter - V
UNITIVE ACTION AND RENUNCIATION
(Karma-Sanyasa-Yoga)
We have seen how the previous Chapter defined jnana (wisdom) and karma (action). Even as early as III.3, it was stated by Krishna that the two-fold path had existed from ancient times; one is the jnana (wisdom) of the Samkhyas and the other, the karma (active discipline) of the Yoga school. A revaluation of these two trends formed part of the subject matter of Chapter III. As we have seen, this was continued in Chapter IV. The discussion was further built up and factors of reason and instinctive action were brought as close together as possible and also discussed together. Ritualistic sacrifices that did not lead to the Absolute were condemned even though it was explicitly stated that those performing the ritual sacrifices are not to be mocked upon. This was perhaps due to the fact that the God knew these sacrifices would safeguard the true text of Vedas. Or it was due to the fact that the true realization comes from amongst those who try and ritual sacrifices merely act as a doorway to the path for a common man in search of truth. Few of those common wayfarers proceed on the journey of spirituality.
Here too, wisdom was held paramount. Sacrifices without wisdom could also lead the person to the Absolute, but the ideal sacrifices were those that were done with wisdom, it was stated. Yoga that was introduced in a limited connotation in III.3, was, in the process, used in broader context under the name unitive-discipline. Purpose was that unlike what Patanjali preached and practiced, all yogic exercises must eventually culminate in the One Absolute God. However, in spite of the fact that discussion has been built up to reach this stage, the duality between wisdom and karma continue to exist, which will be further talked about in this Chapter.
What is important to note is that focus is on those acts which leads one to the Absolute God. This include those acts which are performed keeping remembrance of God alive. Yoga too symbolizes those exercises which create this bondage between the self with the Manifest Self of the Absolute. Many a times in history, and in various regions where human civilization was developing, Divine Avatars repeatedly tried to lead mankind towards the worship of One God alone but each time the Forces of Darkness (Zulmat) were able to corrupt those teachings, as had happened during the time of Krishna. Finally when all the 14 Devatas (Manu or Ahlulbayt) came almost together as Avatars, the teachings of the need to worship the One and the Only Creator of the Universe were reinforced with the greatest of stress.
[1]
Arjuna said:
You recommend the effective transcending of action, O Krishna, and again yoga also: tell me, duly determined, which one of these two is spiritually better.
ACBSP’s translation is this:
Arjuna said: O Krishna, first of all you ask me to renounce work, and then again You recommend work with devotion. Now will you kindly tell me definitely which of the two is more beneficial?
People of the period were confused about the true meaning of action and yoga. They had their own prejudiced notions of sanyasa (renunciation) and of yoga (unitive discipline) in their mind. A sanyasi (renouncer) was by necessity the heterodox man who had discarded all ritualism as well as necessary actions and gone to live in solitude. Unfortunately, the same misconceived notion exists today regarding the definition of term sanyasa (renunciation). Also, the definition of the term yogi was wrongly understood. To them, a yogi was perhaps one who did all ritualistic exercises like pranayama or oblations by the fire.
These were the two categories with misconceived definitions that were available as religious choices to the people. What we will see henceforth is that both these categories have been redefined by Krishna in these verses. Both types of adherents had deviated from the single true path. Krishna tries to do away with these deviations and in the end what is left is the single path from which the two categories had deviated. We are trying to say the same in the BOOK “One God, One Religion”; minus deviations that have occurred with time all the present sects and religions which believe in one or the other divine book will converge in One Path of the Absolute.
This Chapter is therefore very important, as this will elaborately discuss the issues that have already been presented by Krishna in earlier Chapters but continue to remain vague and misunderstood as far as the present commentaries are concerned. It is this reason that Arjuna has to enter the very heart of the problem and directly refers to Krishna’s words as vague.
Before we move to the next verse, it is important that we reiterate once again our view regarding sanyasa and yoga; Krishna has neither accepted this one nor rejected the other. Commentaries written by scholars inclined to either of the two try to understand Krishna’s teachings in the light of their respected beliefs. None has tried to transform his own belief in accordance with Krishna teachings who has tried to revalue both the terms.
[2]
Sribhagavan said:
Both renunciation (sanyasa) and unitive action (karma yoga) have emancipation as their common effect; of the two however, unitive action is superior to (mere) renunciation of action.
ACBSP writes:
The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.
This verse too proves that the role of all yogic exercise should be attainment of union with the Absolute. This has been described as emancipation (moksha, nijaat or salvation). Spiritual emancipation ought to be true goal of sanyasa (renunciation) and also of karma-yoga (unitive action). Out of the two, Gita decides in favour of karma-yoga (unitive action) as against mere karma-sanyasa (omission of action). The decided stand that the Gita takes in this matter is stated more finally in XVIII, 6. A detailed discussion comparing tyaga and sanyasa also takes place later, where sanyasa (renunciation) from action is condemned in clear words. However, all those who accept sanyasa as the fourth stage of a Hindu life won’t easily digest this. The revaluation of sanyasa (renunciation) in the light of yoga, and tyaga (relinquishment) later, are important considerations of the Gita.
As NG says: “In preferring karma yoga (unitive action), the Gita makes a contribution whose importance should not be minimized in the name of tolerance or catholicity. The Gita neither advocates action nor recommends quietism, but helps to find a via media in revalued terms in which a sanyasi (a man of renunciation) still engages in normal activity as a form of yogic-discipline.”
Sanyasi of Gita does not renounce all actions but lives very much as an active member of the society. He performs the actions necessary for sustenance of daily life and also actions that are essential for maintaining the principles of law, order and justice in this world. At all times, he keeps a firm control over senses and modalities of nature, ceaselessly tries to attain union of the self with the Divine Self, and renounces the fruits of action, even if he has to fight for the cause of upholding truth and justice.
Thus, sanyasa is not physical in nature, which makes a person leave family and friends and start living in solitude. Sanyasa is actually from modalities of nature and senses. One such example given earlier has talked of the need to control the eyes and the ears. The sanyasi of Gita performs all actions necessary for living and also for the continuance of social order but remains detached and does not seek worldly or material benefits out of his actions.
[3]
That man should be recognized as a perennial renouncer (nitya-sanyasi) who neither hates nor desires; free from conflicting pairs (of interests), O Mighty Armed (Arjuna), he is happily released from (the) bondage (of necessity).
ACBSP says:
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, O mighty-armed Arjuna.
Sanyasi as an ascetic-abandoner is despised at. The word jneyah (should be known) shows that the sanyasi (renouncer) hitherto has not been recognized in the way here indicated. The simple qualifications for recognizing such a man are that he neither hates nor desires anything, i.e., he is balanced between the opposites of pleasure and displeasure, attraction and repulsion, which are conflicting interests entering into the life of a person.
NG writes: “The conventional outward marks and habits, such as shaving the head and objection to doing ritual sacrifices, which are usually associated with a sanyasi (renouncer) are discarded. It is the inner attitude which counts.” Ritual sacrifices are not totally denounced but since the inner attitude counts, they too are not promoted.
A sad thing as regard to the commentators of Gita is that they all have written commentaries while attached to particular mode of thought. Therefore, principle of attachment-repulsion (that Gita despises) continues to show its effect. Whereas commentators like NG have found difficulty in condemning the ritual exercises, others like Sankara, more in conformity of Buddhist view, are against ritual exercises and take the side of sanyasa as it is understood at present. ACBSP, on the other hand, has looked nowhere else and stuck to the term ‘Krishna consciousness’ which seems to have been created either by him or his organization, ISKCON, as we have found no mention of this term anywhere else. Instead, had he called it Divine Consciousness or Vishnu Consciousness or Manifest Self Consciousness, the term would have been more acceptable, because not Krishna alone, but Rama, other prophets and messengers, Indra and the Devatas – all comprise a link to our consciousness through Divine Self of Brahma (one Noor of Mohammad) that divided into 14.
NG sees nirdvandvah (without conflicting pairs of interests) as too easy a condition for emancipation. We invite all who feel so to put this in practice today; that you will neither hate nor desire and remain free from conflicting pairs of interests. Do that in all your actions and you will realize that your life has changed. Our view is that it is not as easy as it seems. The word sukham (happily or easily) indicates that freedom from conflicting pairs of opposite interests in itself induces a happy state of mind. Cruel forms of asceticism are thus discountenanced.
Truth is that it is the conflicting pairs of opposite interests that do not allow us to reach truth. We all have certain preconceived notions and it is very difficult for us to come out of that. For instance, a vegetarian Jaini would find it hard to digest that it can be possible for a meat eating Muslim to tread on the ladder of spirituality. Some Jainis are of opinion it is not possible to tread on the spiritual path without taking off the clothes. Buddhists would like a spiritual way-farer to leave wife and family leaving and start living in a hermitage. A typical Muslim won’t digest that a shirt and trouser wearing person could become spiritually inclined or could gain religious knowledge. We all have built our own notions and want to see our Gurus too subscribing to and fitting within those notions.
[4]
That rationalism (Samkhya) and self-discipline (Yoga) are distinct, only children say, not the well-informed (pandits); one well-established in any one of them obtains the result of both.
Says ACBSP:
Only the ignorant speak of devotional service (karma-yoga) as being different from the analytical study of the material world (Samkhya). Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.
Rationalism has a direct link to wisdom; it is unfortunate that people of time started linking rationalism (Samkhya) to sanyasa.
Pandit is commonly understood as a particular caste viz. the Brahmins. If this is the meaning we do not agree to NG when he puts ‘pandits’ in brackets after writing ‘well-informed’. We say so because we have seen in Mahabharata there were several revered gurus, supposedly men of knowledge, who were in the opposite camp of Krishna. Being well-informed is not related to a caste but it can be anybody, you or me or even some of the Brahmins.
Also, we would like to make it clear that when in verse 2 of this Chapter, Krishna had talked about the sanyasa (renunciation) representing the Samkhya, and karma-yoga (action unitively treated), representing the Yoga school, as two different things, it was because people of the period believed them to be two different things. Now Krishna is saying that the two sans misconstrued deviations are but one and the same path. It is said that only children, and not the well-informed, see them as distinct, and one well-established in any one of them obtains the result of both. As we say, minus deviations and misunderstood meanings, they both converge to become same.
This apparent duality has confused the commentators like NG and led them to wrong conclusions.
In verse 2, when sanyasa (renunciation) and karma-yoga were mentioned, they were mentioned to convey the views of most of the people of Arjuna’s time. Renunciation from actions entailed bidding adieu to even those actions that were essential for maintaining harmony in the society. On the other hand, karma yoga was misconstrued as performing various rituals, some of which were very elaborate and laborious. However, Krishna made it clear that karma yoga was still better than the sanyasa, as was understood in those days. This is so because none of the Messengers of God, barring a few like Mahavira and Buddha, have ever propagated running away from active participation in the affairs of the world. We have shown in the BOOK that Buddha too left the house as a compulsion, otherwise he never taught of the need to leave the society and go in the forest. Instead, all Messengers have led an active life amidst the society. This was essential as this ensured that the society does not get bereft of good men. Living within the society and then keeping aloft the remembrance of God at all times, detached from all attachments and material desires, was sanyasa. Such a person is bound to perform actions that are good for the denizens of the society. This was karma yoga as well.
Unfortunately, karma yoga was not understood truly and got confined to performance of rituals and certain pre-set deeds. However, this misconstrued karma yoga was still better as such persons continued to live within the society. Moreover, whereas the sanyasis had altogether forgotten the Vedas and any link with the Devatas, those who performed the rituals did so in remembrance of the Devatas.
We know that the Devatas are directly related to the Manifest Self. And we have also seen earlier that Krishna said there were two ways to reach God. One was through recognition of the Self and the other was to reach the God directly.
Sanyasa, as was understood by the people of yore, too has not been discounted altogether and it has been clearly said this too leads to emancipation. But the negativity in it is that it appeared more as an escapist tendency, where the person was least concerned about the society and its reformation, and lived in solitude. Verse 3 removed this negativity when it was stated that: “perennial renouncer was one who neither hates nor desires; free from conflicting pairs (of interests).” We have said this is not an easy task to perform and the entire life of one who does so is bound to change.
Once the inherent negativities, which were due to digressions that had crept in the society, were removed, both sanyasa and karma-yoga became one and the same. This was so because both the paths led to Unity with the Absolute, which is the ultimate aim of the teachings of all Messengers from God. Therefore, it was stated, “one well-established in any one of them obtains the result of both.”
[5]
That status attained by men of Samkhya (rationalist persuasion) is reached also by those of the Yoga (unitive discipline persuasion); Samkhya and Yoga as one, he who thus sees, he (alone) sees.
ACBSP translates:
Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
ACBSP writes in the commentary: “The real purpose of philosophical research is to find the ultimate goal of life. Since the ultimate goal of life is self-realization, there is no difference between the conclusions reached by these two processes.”
ACBSP is correct to some extent here. Ultimate aim of Samkhya as well as Yoga is to attain union of the self with the Manifest Self (Paramatma, Rooh or Holy Spirit). The Manifest Self imparting the teachings here is of view that to one of wisdom, both these paths are actually one.
Self-realization is inevitably connected with understanding the relationship with one’s self to that of the Manifest Self. It has been stated several times over in the Upanishads and Vedas that the Manifest Self comprises of the fourteen Devatas. You have also seen in the BOOK who these fourteen Devatas are. They are the Manifest Proofs of the Almighty Absolute God. This relationship is not to be known, but through Karma, ceaseless endeavour is to be made to dwell in the higher self, which has a direct link with these Devatas, and suppress the lower self that leads a man towards seeking the material world.
[6]
But renunciation (sanyasa), O Mighty-Armed (Arjuna), non-unitively (without Yoga) is full of pain to achieve; (but) one unitively harmonized (yoga-yuktah) of subdued ways, without any delay attains the Absolute (Brahman).
ACBSP’s translation is as follows:
Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
Subject again moves to renunciation (sanyasa) of the type where unity with the Absolute is not obtained. (Remember, ‘without yoga’ has been added in the brackets by NG and may not have been meant by Krishna.) The true purpose of Krishna’s wording is to illustrate that the type of sanyasa that was in vogue during those days, where one did not aspire to attain union with the One God but left the society to live in solitude, was not desirable. Any activity that is not performed with the remembrance of God or with an aim to attain union is non-unitive (not yoga). Yoga are those activities that creates the union with God.
Commenting on this, NG says: “That antique form of renunciation which is full of taboos, denials, harsh obligations, bans and austerities is here described as dukham aptum (full of pain to achieve). This pain is, however, minimized or abolished by that unifying solvent touch implied in yoga understood dialectically.
When one becomes thus unitively harmonized, whole picture is changed. Conflicts are eased out and contradictions blended reciprocally. The rest of the progress in spirituality takes care of itself. All disciplines are brought under the aegis of the Absolute. More wholehearted affiliation to the Absolute by itself has this far-reaching effect as mentioned so emphatically in IV, 36, IX, 31 and 34, and in XVIII, 65.”
What NG has not understood is that all forms of renunciation that do not lead to the Absolute are ‘full of pain to achieve’. The ultimate goal is to perform actions in remembrance of God. Neither rituals alone nor abstention from all actions leads to the desired goal, unless performed unitively, i.e. performed with the objective of attaining union with the Absolute.
Muslims are invited here to ponder for a moment. It has been prescribed that not one of their daily prayers would be accepted unless it is performed ‘qurbatan ilallah’ i.e. with a desire to attain nearness or closeness with God. The same is the case with fasting, alms giving, and all other noble acts. Krishna here says that ultimate aim is to attain union with the God. Is it not so that repeated attempts to attain nearness, performed sincerely, would eventually lead to union with God? But you will attain this union only when your intent at the time of saying ‘qurbatan ilallah’ is seriously inclined towards attaining the union and the words are not being uttered merely as a ritual exercise.
[7]
One affiliated to the unitive way of life, attained to lucidity of Self, one of Self-conquest, one who has gained a victory over the senses, whose Self-existence has become the same as the Self-existence of all, though active, is unaffected (thereby).
ACBSP writes:
One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.
Attaining unity with the Self is the main purpose of life, without which renunciation (leaving the world) becomes a pain. On the other hand, one who has conquered his self, freeing it from the effect of senses and modalities of nature, and has attuned the self with that of the one from whom it evolved – the Divine Self - remains unaffected in life, even though he is seen by others performing actions. The understanding of the nature of one’s self in relation to the Divine Self and subsequently the Devatas as well as the Avatars like Krishna and Rama, has been referred to as wisdom in the previous Chapter. When that understanding transforms into action and the person is able to unitively merge his identity with the Divine Self, it becomes yoga.
As NG concurs: “In the unitive outlook or harmony implied in yoga, the Self is made firstly visuddha (lucid, transparent or clear), and secondly the lower instinctive aspects of the Self are transcended as the word vijitatma (one of conquered Self) indicates, and it goes without saying that, by the same method, such a yogi becomes a jitendriya (one who has gained a victory over the senses). Such a victory implies at the same time the far-reaching consequence indicated by the expression that follows, which finalizes the Self-mastery understood here; he becomes sarva bhutatma bhutatma (who’s Self-existence has become the same as the Self-existence of all). This phrase is reminiscent of the Upanishadic dictate in the Isa Upanishad 5-6, where the psychological Self is equated to the visible world of beings.”
Alternatively, you are also invited to read the views of the Ahlulbayt as regard to the Self, some of which we have given in the BOOK. Whereas the word used here is visuddha (pure), Ahlulbayt have talked of the self inside us as pure white, which slowly blackens as the man commits acts contrary to his nature. Moreover, Ahlulbayt have also been described in Quran as being created as pure. The Devatas have been related with purity in the Upanishads as well (we have given some examples in the BOOK earlier). This shows that the self inside us, which is directly related to the Devatas or Ahlulbayt is pure initially and the chief aim is to perform actions or inactions so that it continues to remain pure even in later life. Self that is pure at the death of the physical body gets united with the Manifest Self. This condition is called salvation.
Also, the lower portion of our self has been described as the part whose predominance enhances one’s attachment to the world and its charms. This lower portion has to be conquered through effort so that the actions performed remain in the higher or upper portion. This higher portion of self is responsible for Divine consciousness to come. We have shown how this upper portion is directly related to the Divine Self and we know that this comprise of the 14 Devatas or Ahlulbayt, who are described as pure, both in Upanishads and Quran.
Talking of the same subject, Dua-e-Kumayl - a supplication attributed to Imam Ali – prays to the Noors or Divine Lords and cites its relationship with the upper portions of all beings. No Muslim with their present beliefs can understand this. This can only be understood in the light of certain Upanishads that talk of the 14 Devatas filling the higher self of all beings. The Devatas, who together were created from the Divine Manifest Self, are even described as guardians or rulers of our organs of senses and action. What else can be said to illustrate the point?
There is another point that comes to mind! If our self leaves realm controlled by the Devatas, where would it go. It would go to the realm of Zulmat. It will give chance to Zulmat to rejoice. One more self has come in its realm, making it stronger. As Tamas or Darkness grows stronger, Light or Noor will become weaker. That is why we had mentioned a passage from Brhad-aranyaka Upanishad earlier, which said:
Verily, indeed, as many animals would be of service to a man, even so each single person is of service to the devas. If even one animal is taken away, it is not pleasant. What then, if many?
Brihad-aranyaka Upanishad (i.iv,10)
Did you understand now why the representative of Noor is not coming to lead? This is so because we are on the wrong. We are strengthening Zulmat while we take the name of the representatives of Noor in our prayers. Unless we strengthen Noor with our purified actions, where our self is on the side of the Devatas, we have no right to pray for the arrival of Mahdi (Kalki) Avatar.
[8-9]
“I do nothing at all” – saying thus, he of unitive ways, who is a philosopher (too), should think and, (while) seeing, hearing, touching, smelling, eating, going, sleeping, breathing,
Speaking, excreting, grasping, opening and closing the eyes, treating the senses to be (merely) related to their (corresponding) sense-objects.
ACBSP translates these two verses in the following manner:
A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.
Commenting on this, NG writes: “These verses enumerate those vital, automatic or reflex functionings which are incidental to physical existence, from the most passive ones such as seeing, to where the minimum volition may be said to enter, such as in the opening and closing of the eyes. All belong to a biological order involving no element of contemplation, moving and having their being on a plane which has nothing to do with spiritual or contemplative life. They should be treated as incidental to life in general by a tattvavit (philosopher) who is also yuktah (of unitive ways). He denies his own agency in these incidental reflex actions which automatically take care of themselves, and if he happens to be looking at or enjoying things in outside nature, he dissociates himself and maintains a certain detached neutrality like that of a scientist who looks upon even his own Self with a certain detached objectivity. The contemplative disavows any direct responsibility for the incidental attachments coming through the senses.”
The meaning is clear! A person who has attained unity with the Absolute will see, but only that which is permitted. Hearing has been mentioned in the previous Chapter as well; he will hear only that which is allowed. Likewise, with eating, going, touching, smelling and speaking! While apparently he is using all these sense-objects, disassociation is of such a nature that they are mentioned along with other biological functions which happen naturally, like opening and closing of eyes, excreting, etc. He will be performing those actions but without any attachment to them.
Only those at certain spiritual or contemplative levels can reach such a stage and therefore NG is wrong that ‘this has got nothing to do with spiritual or contemplative life’. In fact, it is a direct attack against those who consider that performing no action at all is sanyasa. This verse explicitly states that all necessary actions are to be performed, which amounts to say that the person has to live in the society like all else, but the actions are to be performed in remembrance of God and with a certain degree of detachment.
[10]
Placing all actions in the Absolute, having given up attachment, he who acts is not affected by sin, like a lotus leaf by water.
Says ACBSP:
One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.
Verse 8-9 has in fact described a person who is meant by the phrase brahmany adhaya karmani (placing all actions in the Absolute). We have said in our commentary of the previous two verses that only a certain spiritual or contemplative person can reach a stage where he gets disassociated with all the sense-objects so much so that they appear to have only biological significance. This verse confirms our argument and says that these are persons who have placed all actions in the Absolute, have given up attachment and therefore, if they act, their actions won’t be affected by sin, like a lotus leaf is not affected by the dirty water around.
[11]
By the body, by the mind, by intelligence, and even by the senses alone, yogis engage in action, abandoning attachment, for (purposes of) purity of Self.
Says ACBSP:
The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.
In the revised light of the preceding verses, it is clear that a Yogi never refrains from activity. Says NG: “Such permissive actions go beyond the scope of physiological automatisms. They can be of a mental or intellectual order, and cover even sense-functions, whether afferent, belonging to the karmendriyas (sense-action organs) or efferent, belonging to the jnanendriyas (sense-perceptive organs).”
The term atamsuddhaye (for self-purification) calls for some explanation. Self-purification will occur only when the person is able to control his senses and modalities of nature. Otherwise, each child is born with a pure self, which becomes impure with his/her growth. Self-purification would therefore mean either to prevent the self from getting impure by maintaining the purity of the self or to work to restore purity of the self that became impure due to sins committed in earlier life. One who is able to restore his self to the highest level of purity attains union with the Manifest Self and becomes immortal.
A yogi who is desirous of attaining this purity will engage in sexual intercourse with the rightfully married wife, as this is an activity that is essential for the survival of human race, but would never build an attachment to the act of having sex nor towards the children that may take birth. Likewise, he will endeavour to earn a living but without attachment to the money that accrues, he will help a needy but without expecting a favour or praise in return.
In case the writer of this BOOK is to behave in the manner of a yogi, he will have to remain sincere at all times and consider it his duty to write what he sees as truth, fearlessly and without expecting any personal benefit in return. All these acts ought to be performed without attachments, not just by body, by the mind and by intelligence but also by the senses that have been mentioned in verses 8-9.
We should remember that Gita has neither talked of undue suppression of the senses nor given freedom to use them as per will. A yogi uses his senses wherever required, but abandoning attachment. Abandoning attachment does not mean abandoning the obligatory duties. So much so that when it becomes necessary for a person to fight, in order to maintain order in the society, he also has to fight, as Arjuna is being repeatedly asked by Krishna to do, that too with abandoned attachments. When Arjuna will fight in such a manner, he won’t seek returns, won’t be afraid of death or injury, won’t fight while harbouring anger or ill-will, never allow ego to come into play or take use of deceit or treachery, will use his intelligence to distinguish between right and wrong, and will abandon attachment in all other areas related to the senses or modalities of nature.
We invite you to read more about the fight of Husain or Ali with those who came against them as foes, and you will realize that even at the peak of the battle, not one action of theirs showed attachment to the body, the mind, intelligence, nor even the senses.
[12]
The one of unitive (discipline) (vuktah), discarding benefit-motive, attains to ultimate peace; the one of non-unitive discipline being desire-motivated, attached to results, is bound.
ACBSP writes:
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 labour, becomes entangled.
Commenting on this, NG writes: “The difference between the man who relinquishes according to the requirements of yoga and one who is still motivated by desire in his action is brought out here, rounding up the foregoing conclusion.
In both these cases, action is permitted, but in the case of a non-yogi, permissive action is related to a desire end, while in the case of a yogi, ends and means neutralize each other, i.e., desire does not obtrude as a third factor between ends and means.
The expression naishthikim (of the nature of a pure observance or discipline submitted to by one’s own choice for its own sake independent of any external pressure or obligation) implies that the peace attained by the yogi is of a supreme, finalized or absolute nature.
Viewing renunciation in the light of yoga is the essential difference between the two cases contrasted in this verse. Wilful or conscious attachment to ends is what distinguishes the non-yogic attitude. Desire as a third factor interferes between the bi-polarity of the self (as means) and the Absolute (as end), and it is this third factor of interference with the bi-polar situation which is spoken of as being prejudicial to yoga.”
It is clear that the benefit-motive in actions acts as a hindrance towards attaining ultimate peace (salvation). One has to cease performing actions while keeping benefits in mind. If this is the teaching of Gita, can it be possible that Arjuna fought the war seeking victory and the consequent control over territory, as has been described in the epic Mahabharata? This will be totally against the teachings of Gita. Are we not apt in concluding that Gita and the epic Mahabharata have been written with different intents?
[13]
Relinquishing by means of the mind all activities, the embodied one sits happily, a victor, in the nine-gated city, neither acting nor causing to act.
ACBSP says:
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 gone.
After describing the two alternative cases as between a yuktah (one unified or disciplined) and ayuktah (one non-unified), subject apparently gets changed for the moment with the introduction of the dehi (embodied one). Any embodied person, who relinquishes all activities by means of his mind or controls the modalities of his nature, is a like a victor who has gained control of the nine-gated city. Such a person neither performs any actions nor become the cause of actions. His soul is self-sufficient, his own master, as implied in the term vasi (one who has brought everything into submission, a victor). He, like a king, aste sukham (sits perfectly satisfied).
Says NG: “References to the soul as dwelling in the nine-gated city which represents peripheral aspects, both psychological and physiological, of the Self, are found in the Upanishads, e.g., Svetasvatara, III, 18. The nine gates are those channels of communication by which contacts, afferent and efferent, with the outer world, become possible.”
[14]
The Supreme does not generate either the idea of agency or activity in regard to the world, nor the union of action and benefit; the innate urge in beings, however, exerts itself.
ACBSP translates as follows:
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 nature.
The Supreme within the body that presides over this city of nine gates (body) does not generate the cause of actions or activity that are related to this material world. Nor is it in any way united with the action or its benefit.
This again substantiates our claim as per which the Supreme God has nothing to gain or lose from our actions. It is the Devatas who have taken upon themselves to lead all beings to the worship of God. Likewise, neither is the Supreme God directly associated with the activities related to this world. Again, it is the Devatas who together comprise the Manifest Self, who at times send the Tsunamis or thunderstorm and are also responsible for all bounties, be it rain or food. This is the reason why IndraDeva and not the Absolute God is said to have command over the rain even though IndraDeva is subservient to God and he too worships and subjugates to God alone.
[15]
The all-pervading One takes cognizance neither of the sinful nor of the meritorious actions of anyone; wisdom is veiled by unwisdom; beings are deluded thereby.
Writes ACBSP:
Nor does the Supreme Lord assume anyone’s sinful or pious activities. Embodied beings, however, bewildered because of the ignorance which covers their real knowledge.
The word jantavah (beings) indicates the intention of the author to make this statement in as general terms as possible, covering all beings and not as merely limited to human beings. Therefore, we must concur that a general principle is being described.
Since this talks about wisdom and unwisdom, let us recollect what wisdom is. In the previous Chapter, wisdom was described as understanding of the relationship between the self and the Divine Self, and performing karma-yoga while controlling the senses and the modalities of nature. Unwisdom will be converse of wisdom, i.e. a situation where the senses and the modalities of nature govern the body. Verse 11 had talked of abandoning attachment, for (purposes of) purity of self.
From this, it is again clear that God do not have to keep a track on the sins or pious deeds of a person. Neither He gains nor suffer losses through our worship or disobedience. It is the Devatas who are more interested in leading us to the straight path. God has created a system where there are guiding powers and misguiding powers. Satan and his forces are hell-bent on leading us astray. Dua-e-Sabasib (related to the 14th Ahlulbayt or the Kalki Avatar) talks of a time to come when Satan and his forces will get subdued by the God’s army. That day is not far when the true path to God will be visible to all of us.
[16]
Those however in whom that unwisdom in the Self has been destroyed, to those wisdom shines sunlike as the Ultimate (the Absolute).
ACBSP writes:
When, however, one is enlightened with the knowledge by which nescience is destroyed, then this knowledge reveals everything, as the sun lights up everything in the daytime.
Those who are able to control their senses and the modalities of nature, wisdom shines like daylight. This means that those who are able to control their senses and the modalities of nature retain a pure atma even upon the death of the body. Allowing the senses and modalities of nature to go astray is an act of unwisdom. Once this is controlled, wisdom shines in the form of the Ultimate i.e. once one is able to control the senses and the modalities of nature, the path to God becomes starkly visible. Conversely, it would mean that wisdom won’t shine to those (or in other words path of God won’t be visible to those) who are unable to control their senses and modalities of nature from going astray. The same people are described in Surah Baqarah in Quran as blind, dumb and deaf, who will never be shown the true path to God.
[17]
Those having That (Absolute) for reasoning, That for the Self, That for finalized discipline, That for supreme goal, they go to a state of final non-return, all their (relativistic) dross being cancelled-out by wisdom.
Thus those who think of the Absolute in each of their activities, their self gets united with the Divine Self, from where there is no re-birth, no return and attains absolute emancipation. And sins committed by such a person will be cancelled-out owing to his attaining unity with the Divine Self.
It is clear therefore that ultimate object of worship is the Absolute. Devatas or Ahlulbayt are merely the divinely appointed guides whereas the forces of darkness are there to misguide. Use of wisdom alone will enable us to understand what is good for us.
Writes NG: “The Gita takes its stand on absolute emancipation, and discountenances all other forms which belong to the varied domains of holiness, religion or spirituality, however relatively superior to one or the other might be. This verse again underlines what has been stated in IV, 36, that sin itself, which is a notion belonging to religion, is effectively counteracted by wisdom. Absolutist wisdom needs no resort to lesser forms of holiness or religious discipline to destroy sin. Ritualist Brahminism was supposed to be the weapon held hitherto as effectual against sin. But the revaluation here favours wisdom, a position that will be made more explicit in the next verse. The word kalmashah (dross) does not mean merely sin in the theological sense, but every form of relativistic dregs.”
NG has partially understood and partially not understood. In short, the Absolute has to be the final goal and anybody who is unable to reach the Absolute, in spite of whatever he or she does, won’t attain the state of final non-return, which is also referred to as salvation at other places and nijaat by Prophet Mohammad. On the other hand, one who performs all acts keeping the Self and the Absolute in mind eventually attains salvation and the few sins performed by him get cancelled by the wisdom that he attained.
As we mention repeatedly, Quran too talks of salvation or nijaat as the ultimate and most desired goal. But we must remember that Quran is supposed to be the last of the Divine Books to be sent in this creation. Therefore, it was essential to explain what would happen to those who are unable to attain salvation. Gita says such a person would, depending on the state of his soul at the time of his death, will attain a higher or lower birth in the next life. Truly, there are countless people in our society who are far from attaining salvation. Rebirth may be an option for a spirit which is unable to get out of this world through attaining salvation. But what would happen when this creation is brought to an end. What would happen to those who have still not attained salvation? Quran gives an answer to this question as well by introducing the concept of people with actions in right and left hand. People with actions in right hand are those who were unable to attain salvation but their good deeds will be heavier than the bad deeds while people with actions in left hand are those whose bad deeds outnumber or outweigh good deeds. Such people will be sent to heaven or hell, depending on their deeds, and only when the reward or punishment of their deeds has been meted out, such souls will be freed and sent again for another test.
[18]
In regard to a Brahmin endowed with learning or humility, a cow, an elephant, and even a dog, as also one who cooks dog (for food), the well-informed ones (panditah) see the same (differenceless reality).
ACBSP translates:
The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater (outcaste).
The panditah (well informed ones), as recognized by the Gita, are samadarsinah (those who see equality) and not those who see distinctions. The list of examples given here include those belonging to the context of the profane, such as the dog-eater, and even a Brahmin, who may be endowed with the rare crowning virtue of humility due to self-discipline, the word vinaya (humility) meaning also discipline as used in the Buddhist Tripitaka.
The Brahmin here is just one learned in the Vedas as distinct from a brahmajnani (knower of the Absolute) who would himself be a representative of the Absolute, and as such unique in certain sense.
Several commentators including NG have been unable to understand the real meaning of this series of verses, pertaining to this topic. This verse too is not an exception. NG feels that equality of castes is described here but has been unable to understand how dog, who is considered a profane animal and a taboo to a Brahmin, has been equated with the learned and gentle Brahmin.
Since we have argued till this stage that a general system of re-birth is being talked about, which covers all beings, it is possible to explain this verse completely. It has been said that true knowledge is the knowledge of the Self. The humble sages who have understood the Self know that unless the self in a human body at the time of death is pure enough to unite with the Self of the Divine Beings, it will continue to take rebirth in pious or demonic wombs, depending on the state of its purity (or impurity).
Owing to this knowledge, the humble sages know that the atma of the learned and gentle Brahmin, if it has not been able to acquire the wisdom with which it will get united with the Self of the Divine Beings, will continue to take rebirth in the form of various beings, depending on its state of purity at the time of death. Therefore, the same atma of the Brahmin can be inside a cow after some time. Likewise, it can also be inside an elephant, a dog or a dog-eater (outcaste). Therefore, the learned sages treat all of them equally.
We know that Ravana was one of the foremost Siva-bhakhts. But he fell from there owing to his ego. We have heard stories of a sage who sat in meditation with the aim of attaining salvation but was pulled down by a certain nauch-girl Menaka. Quran calls this climb of the self as a steep ascent. We have to take our self on the steep ascent towards the point beyond which there is salvation. But the ascent is steep. There are chances of slipping back. Zulmat is at it is pulling back. Yet, despite all pulls acting against us, if we are able to reach the desired level of ascendancy and our atma leaves our body while we are still there, this is the stage of salvation.
If we continue to breathe on earth, it means our atma has not been able to climb that steep ascent. We are fluctuating in between, moving a little up, and slipping down, again moving some distance up, and again slipping down. World desires, material pulls, ego, anger, lust, attachment or ill-will towards someone or something, there are so many things that keep pulling us down. Our self has caught one or the other disease. These diseases have afflicted our self to such an extent that they cling to the self, not allowing it to climb the path of ascent. Had our atmas been obedient enough, they would have attained salvation previously. But the fact that we are still here is proof that the diseases and afflictions that our self has caught are too strong for our atma to get rid of it. That is the reason why whereas salvation has been stressed upon by previous Avatars, later Avatars were left with little choice but to introduce the concept of heaven and hell. It is not that Islam is against the concept of salvation, but it knows what remains on earth are the bunch of atmas who have been unable to attain salvation despite all efforts by previous Avatars. End of the world is near. Time for Kaliyug (Dark Age or the age of Zulmat) to end is coming close. Those who still attain salvation will be triumphant, but the rest of atmas, who won’t attain salvation till the end of the world, will be tried on the Day of Judgment and sent to either heaven or hell, where they will be bestowed with reward or punishment. Since these atmas have not attained salvation, they will have return to earth in the next world.
Manifest Self knew that the end of the world is near and most of the obedient atmas had already attained salvation by the time the Ahlulbayt decided to come, all of them together, so as to remove the remaining grains of wheat from chaff, as Jesus had predicted. That is why the Manifest Self bestowed a very important gift on Mohammad on the night of his ascent to the seventh sky. As per the narrations, Mohammad was bestowed with a gift that his Ummat (true followers) would be free from the punishment of maskh. What is the punishment of maskh? Muslims have been unable to understand it till now. They claim that maskh is a punishment whereby a man transforms into a monkey or an ant or a fish in this birth itself. How sorry indeed! The fact that they didn’t wish to follow the system of rebirth as given in Hindu scriptures, they invented this theory. Unfortunately, the Hindu theory of rebirth too had become so corrupted that it was far removed from the true concept and hence could not have been accepted. Muslims who agree that the punishment of maskh was taken back on the night of Prophet’s ascent to heaven must show incidents from history or from Prophet’s life prior to his going to heaven, where a person got transformed into another creature in front of others. They can recount no such incident. Quran mentions some people being given the punishment of maskh in some pre-historic time, but we believe that was upon getting birth again into inferior beings. Otherwise, rebirth is very much a reality and it is in fact closer to us than we might think.
We have seen an Upanishad which says that the breasts that we fondle with pleasure today could be of the same person whose breasts we suckled in a previous birth. This shows re-birth is far greater a reality than we believe it to be. Gita too is talking of the same. Isn’t it motivation enough to be more detached towards relations and beings around us and see all creation of God as one?
[19]
Even here creative urges are conquered by those whose minds are balanced in sameness; free from blemish and unitively balanced is indeed the Absolute; therefore such (persons) become grounded in the Absolute.
See what ACBSP has written:
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.
Further implications of the term panditah (the well-informed ones) used in the last verse, are indicated here and brought in line with the concept of a full-fledged brahmavid (knower of the Absolute) mentioned in the next verse, as he is to be described hereafter in the light of the discussion so far. Such a brahmavid (knower of the Absolute) does not have to wait for any emancipation in the distant future. The nature of the equality in which he becomes established, as indicated in the previous verse, and referred to here also, ensures a certain stability or neutrality between opposing tendencies, by virtue of which he transcends the process of creative flux which belongs to sargah (creative urges). This is accomplished here itself.
The term jitah (conquered) merely means that he conquers the situation mentally, by the expressed use of the word manah (mind).
The Absolute being itself spotless, is poised between opposite tendencies. Those whose minds are tuned to it attain to the same balanced neutrality which is its fundamental state. Subject and object are equated here.
The word dosham (defect) is akin to kalmanashah (dross) of verse 17, and papam (sin) of verse 10.
Tasmat (therefore) as stated here, might seem to make the attainment of the Absolute too easy an affair, requiring only samatvam (sameness), but the implications of such an equality are to be understood in the larger context of the teachings of the Upanishads as a whole, and not in any limited sense. Equality implies balance of counterparts such as between subject and object, good and bad, etc.
These are the words of NG that we are in agreement with. Another interesting observation is that certain areas of our weakness are in fact due to the creative urges given to man. These urges need to be checked in order to attain a balanced mind. All those panditah (well-informed ones) who are able to balance their urges with sameness (described in verse 18), who have kept themselves free from blemish (sins) and maintain a neutrality between opposing tendencies, have conquered the conditions of birth and death and got united with the Absolute. Such men will remain situated with the Absolute Himself.
[20]
He may not rejoice on good befalling him nor be disturbed on a mishap; stabilized in reason, delusion-free, as knower of the Absolute, firmly established is he in the Absolute.
ACBSP says:
A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.
Says NG: “The external characteristics of a man thus established in the Absolute are indicated here. He transcends pleasure and pain, i.e., the horizontal pairs of conflicting values or interests in the relative world. That values are here meant as indicated by the words priyam (dear) and apriyam (repugnant). One balanced between opposites is sthirabuddhi (of stabilized reason) and this word is reminiscent of II, 55 and the following verses.
The word asammudho (undeluded) is put in this negative form because the Absolute is to be known by a process of negation (neti, neti! “not this, not this!”). When all false notions have been removed, the Absolute reveals itself, and is not apprehended as one does ordinary information. To transcend duality is tantamount to becoming established in the Absolute, but this quality includes both dvandva (external duality or pairs of opposites) and dvaita (internal duality understood sui generis). No separate act of establishing oneself in the Absolute is to be understood here.”
The word brahmavid (knower of the Absolute), one capable of apprehending the Absolute, marks the first stage of becoming grounded in the Absolute. The reader should look out for other stages noted in the Gita as the discussion develops.”
Purpose is clear! One who is capable of understanding the Absolute maintains neutrality between opposing tendencies, is of stabilized reason and remains free from delusion. He knows his relationship with the Absolute and therefore is established in the Absolute Himself.
[21]
That (same) joy which is felt by one in his own Self when he is unattached to outer contacts (such as touch), he whose Self has established unity with the Absolute experiences also never-decreasingly.
ACBSP says:
Such a liberated person is not attracted to material sense pleasure but is always in a trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.
Such verses are seen by commentators to be substantiating the concept of sanyasa, as is understood today. Prone to material thinking, it is impossible for commentators to think of a life where one performs actions yet remain detached. That is why they feel detachment has to be physical in nature. The fallout of such wrong conclusions were that innumerable people, who left the normal life and started living a secluded life came to be revered as great men. Since nobody knew of the inherent piety, this outward piety was seen as reverential. With time, this led to the creation of innumerable sadhus who apparently lived a secluded life but they were more materialistic than a man leading a normal life in the cities. Detachment has to be from within and not an outward show of piety.
This can also be understood from the example of Drona and Bhishma. Outwardly, they were the most pious of men. Yet their penchant for worldly power and material benefits was of such high order that it didn’t stop them to wage a war against the highest of beings of the time – Krishna. One of them was revered as a brahmchari (celibate), yet children are attributed to him in the epic Mahabharata. Ego, false pride, hiding the truth, haughtiness, arrogance and several such crimes could be seen in their personality. Yet, they were considered pious and reverential by the masses.
Unable to understand this, NG writes: “Relinquishing action in terms of external activity, which was hitherto the subject of this Chapter, is now conclusively dealt within this last section. The basis of relinquishment is in discarding external contacts through touch and other senses.
Contemplation involves in the first instance introversion applied to the outgoing senses. The horses have to be curbed by proper reins. As soon as this curbing is accomplished a new order of consciousness is initiated which is here referred to by the high-sounding phrase brahmayoga (union with the Absolute).”
Talking further, NG says that readers may have doubts how such a far-reaching effect could be derived from such a simple act as introversion of the senses. Fact is that disassociating with the outer world completely is not easy when you keep in mind that outer world includes not only the various materialistic forces that are constantly at work, but also petty things like the house you live in, money you earn, food you eat, children, wife, friends and relatives.
One thing is clear though. The joy of one who is able to do this is manifold. It gives joy to the self (atma sukham) and leads to self’s unity with the Absolute (brahmayoga yuktatma).
NG is right in saying that it is not easy to get disassociated. But the joy of being confined to one’s self is far more. Only those who have experienced such a way of life understand this. And we remind you that there have been only a few such people at all times. Even Ali is witness to this fact in Nahajul Balaghah wherein he says that at all times and in all ages, there have been a few people whose souls, in spite of their bodies remaining on the ground, have travelled high in the sky. Thereafter, Ali says that such people are only few and adds that he always look forward to meet these people. This comment of Ali proves that he has looked forward to meet such people during all ages.
It is unfortunate that verses of Gita, such as aforementioned one, have been misunderstood. Instead, they have been used to substantiate the traditional concept of sanyasa, which enjoined a person to leave the society and start living in solitude. For instance, ACBSP quotes Sri Yamunacharya, whom he describes as a great devotee in Krishna consciousness, in these words: “Since I have been engaged in the transcendental loving service of Krishna, realizing ever-new pleasure in Him, whenever I think of sex pleasure I spit at the thought, and my lips curl with distaste.”
Isn’t it awkward from a devotee of Krishna, who himself is said to have several thousand wives, as per Vishnu Purana? The tone of the sentence itself appears to show pride and haughtiness, hatred and distaste, which are against the teachings of Gita. Previous verse tells that a knower of the Absolute “may not rejoice on good befalling him nor be disturbed on a mishap.” Verse 19 talks of “balance in sameness, free from blemish and unitively balanced” as few more virtues of such a person. Had Yamunacharya’s parent shown such distaste for sex, he would not have been born at all.
Moreover, ACBSP or Acharya Yamunacharya should confess that their version of religion is not worthy of being followed by the entire humanity. This is so because if all come to Krishna in the manner they want them to come, Krishna won’t have a single surviving devotee in a few decades.
It is unfortunate that the meaning of the word ‘unattached’ has been understood wrongly. It does not mean relinquishing the actions that are permitted neither the ones that are obligatory in nature. All actions committed keeping the Absolute in mind and seeking no fruits, nothing in return, will make a person unattached to outer contacts.
Fighting is even worse than sex, as it involves killing of a large number of people. But every time Krishna gives discourse with lofty philosophical or spiritual ideals, he also returns to Arjuna to say that it is his duty to fight.
Message is clear, obligatory duties cannot be ignored, so much so that it is your duty to work for the welfare of the humanity, for strengthening the pillars of justice, equality, peace and humanity and function as an active member of the society trying to remove all evils and injustices, just as you do so in case of your children and family members. The world is the family of the unattached. He sees Brahmins, cows, dogs and dog-eaters equally. Evil actions are leading to the decay of the world, says Gita. Don’t wait for God to send another messiah, because it has already been told again and again that only one more messiah is to come now. Perhaps that messiah is waiting for us to commence action and then he will arrive. True bliss is to get united with the Manifest Self. It is through this that you will gain immortality. This should be the endeavour of us all!
[22]
Those contact-born pleasures, indeed are the sources (wombs) of pain, having a beginning, and an end, O Son of Kunti (Arjuna); the wise man does not take pleasure in them.
ACBSP writes:
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.
The converse of the last verse is stated here in order to underline negatively the same verity. Values are spoken of in Vedanta as nitya (lasting or eternal) and anitya (passing, transitory). Transitory values are the causes of suffering, i.e., they are duhkhayonaya (of the womb of suffering), and the pleasures obtained out of the physical, objective or real contact established with the external world lies at the root of suffering.
Most commentators have understood this verse wrongly. A person who has sex with his wife realizing its permissible nature and keeping God in mind could still remain detached and yet have sex. Islam even says that if a person does not have sex with wife for a particular period it becomes obligatory on him to do it. This is so because rights and duties are not meant for one person only. The wife’s physical urge too has to be taken care of. However, when the same person succumbs to lust, which is part of the modalities of nature, he finds avenues other than permissible for the pleasure of senses. This is contact born pleasure. Even sex with wife can be in a state where one is swayed by senses, or in a state of remembering the Absolute and thanking him for his bounties. The two are different!
[23]
He who is able to experience undisturbed here itself, before liberation from the body, that impulse arising out of desire and hatred, he is the unified and he is the happy man.
ACBSP says:
Before giving up this present body, if one is able to tolerate the urges of the material senses and check the forces of desire and anger, he is well situated and is happy in this world.
Says NG: “The same is stated in more commonplace language as applicable to an ordinary man, here called narah (plain man, male person), without the embellishments of holiness or unusual wisdom… The simple requirement for a man to be happy is to experience or bear with an attitude of neutrality, that impulse arising out of desire and anger.
The sukhi (happy man) or the yuktah (the unified, the yogi) are treated on a par, and the happiness and unitive life implied in these words and conceived in terms of iha eva (here itself), and before the dropping of the body.”
This shows that a happy man of Gita is different from the concept of happiness that we carry in life. Our happiness is based on plethora of material luxuries. On the other hand, the real happiness, as per Gita, is attained when a person learns to remain undisturbed in the face of the best of luxuries and also the worst of situations. Such a man is free from desire and hatred. He attains union with the Absolute and this is the real happiness for the wise. True examples are none but the Ahlulbayt!
[24]
He of inward happiness, whose inner life is free and easy, and likewise of inward brilliance, he also of unitive understanding, he having become the Absolute, enters the self-effacement of the Absolute.
ACBSP writes:
One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
Commenting on this, NG writes: “A composite picture of a person who has relinquished acts as well as external contacts is repeated here and in the following verses, not in a matter-of-fact style as hitherto, but in a more sublime language. Pure and practical considerations are blended.”
Again, NG wants his happy man to relinquish all acts. This is not the happy man of Gita. However, NG is right when he says: “The inner life of a yogi which is both brilliant and blissful, both wise and happy, is here equated to the Absolute. The various synonyms applicable to a man of the highest spiritual attainment are all ranged here and treated as if they were interchangeable. It is such description which makes us think that Gita is repeatedly talking about Purushottama (The highest or most perfect men) and they could be none else but the Devatas when they took birth to live as humans.
Yogic samadhi (sublime unitive peace), Buddhistic nirvana (final self-effacement), and Upanishadic brahmabhutah (becoming one with the Absolute) are all successively suggested in this verse.”
[25]
Seers, their evils weakened, cutting themselves away from conflicting pairs of interests, who are self-controlled, who are ever kindly disposed to all beings, attain to self-effacement (nirvana) in the Absolute (Brahman).
ACBSP’s translation is as follows:
Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of the living beings, and who are free from all sins achieve liberation in the Supreme.
Talk of the common man over, subject again returns to the seers. NG says that it is talk of miscellaneous concepts pertaining to the spiritual life prevailing in ancient India that is brought here into focus. We are of a different view. Only one religion was sent by God through His various Messengers, who came in different times and in different regions. The message was one and if there has been an error it has been in its interpretation. The error based on misinterpretations resulted in deviations which grew with time, thereby leading to several different religions that appear altogether distinct from each other.
All Messengers came with the purpose of removing these deviations and leading the man back to the true path, from which deviations had occurred on all sides. This is evident in Krishna’s attempt to bridge gap between the sanyasis and those who believe in karma-yoga. The concepts that had nothing to do with religion were disapproved or negated.
God has reserved fruits of actions on the basis of one’s sincere endeavours, and it is not the person’s fault if he tries to reach the true path and fail, due to whatever reasons. A sincere endeavour is must, which is missing from our lives and we have taken to follow the path of our forefathers blindly. All of us can reach the true God while following our own religion itself. That is why Gita says that people will come to God from all sides.
Only those who sincerely try to reach the true path can be called seers. If these seers also show in their personality the virtues that are described in this verse, they attain to self-effacement (nirvana) in the Absolute (Brahman).
Let us now see NG’s views for the sake of your interest. Please don’t hold them as true! NG writes: “Other miscellaneous concepts pertaining to the spiritual life prevailing in ancient India are also brought into focus. The rishi (Vedic seer or sage) and the yatatmanah (those of self-control) are mentioned here side by side with sarvabhutahite ratah (those ever kindly disposed to all beings) which latter must also include Buddhist or Jaina spiritual values. All of them attain brahmanirvana (self-effacement in the Absolute). The effective weakening of evil in them is the common factor. The only condition introduced in the Gita for all such types is that they should be chhinnadvaidha (those who have cut off pairs of opposite interests). It is not advaita (non-duality) which is implied here, but rather the transcending of the dvandva (pairs of relatively opposite factors). This is more in keeping with the context, although non-duality cannot be held altogether irrelevant.”
Since we are talking of seers and sages, it would be interesting to note what Ali said of the corrupt scholar in one of his sermons (listed in Nahajul Balaghah):
Although, his outward appearance is like a human being but his heart is like an animal heart. He does not recognize the path of guidance so that he could follow it, and does not know the path of deviation so that he could avoid it. Such a person is indeed a dead one living among the alives.
Nahjul Balaghah, Sermon 87
This view of Ali is interesting from another point of view. At another stage in Gita, Krishna calls those in the opposite camp as already dead and says that Arjuna would only be performing the formalities, when he would kill them. Please keep in mind that the opposite army consisted of revered men like Dronacharya and Bhishma Pitamah.
[26]
To those disjoined from desire and anger, those self-controlled ones whose vital consciousness is subdued, (who are also) knowers of the Self, self-effacement in the Absolute lies near at hand.
ACBSP says:
Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavouring for perfection, are assured of liberation in the Supreme in the very near future.
Writes NG: “This verse plainly states that self-control brings men near to the Absolute through the knowledge of the Self. Glamorous trimmings and embellishments describing the exalted state of the yogi are abandoned. To be swayed by opposing likes and dislikes is here indicated as the greatest impediment to self-realization. Self-control itself has to be understood as that neutrality which has so often been insisted upon.
Chetnas (vital outward flowing consciousness) is more than just mere mind, the element of living volition being greater. This reference to the mind that seeks outward relations instead of mere manas (mind) paves the way to the meditation indicated in the next two verses.”
NG is right in his observation except that he was unable to understand what Self (Paramatma) is and how it is related to our self on one side and the Absolute God on the other. Neither could he ever understand the relationship between Paramatma and the Devatas.
[27-28]
Having peripherally discarded outward factors (such as touch) and also with eyes fixed between the eyebrows, equalizing the positive (outward prana) and negative (inward prana) vital tendencies moving within the nasal orifice
with the senses, mind and reason controlled, the silent recluse (muni) wholly intent on liberation, with desire, ear, and anger gone, is ever himself, the liberated one.
ACBSP translates as follows:
Shutting out all external sense objects, keeping the eye and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberalized.
The subject of detachment consistently developed in this Chapter is brought to its culminating point, naturally leading up to the subject-matter of the next Chapter, which deals with sustained meditation. This later would mark a more positive stage than non-attachment to action, implied here at the end of this Chapter.
The fixing of the eyes between the eyebrows is to indicate a certain intense unitive concentration. The reference to breath moving within the nasal orifice may appear to be a form of pranayama (restraint of vital breaths), where centralizing or neutralizing of vital tendencies are envisaged, but in actuality it is the constant fight within us between positive and negative forces. If you recall, we have already talked of forces of light and darkness, mentioned in the Quran as well.
Verse 28 talks of necessity to control the senses, mind and reason, and refer to sada mukta eva sah (he is ever himself the liberated one). The personified reference is expressly pointed, as a counterpart of what is referred to in the next and concluding verse of this Chapter, where the Manifest Self is Itself referred to with exalted personal attributes.
[29]
Having known Me as the Enjoyer of ritual sacrifices, the Acceptor of austerities, the great Lord of all worlds, and the Friend of all beings, one reaches peace.
ACBSP writes:
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.
It is to be noted that there is no word in Gita that could have been taken to mean ritual sacrifices. When ‘Yajnatapasam’ is used, neither yajna nor tapasa can be translated into ritual sacrifices. On the other hand, NG translates it with ritual sacrifices only because he has grown up in an atmosphere where ritual sacrifices were common and it is difficult for him to do away with the subject. Those who read such translations alone are led to believe that Gita endorses such sacrifices.
Yajna, we have concurred at another stage from Gita itself is the sacrifice that one has to give, of the senses, while performing actions in accordance to God’s shown path and tapas too is severe austerity. The word yajna has also been used in the Vedas to indicate certain actions performed by the Devatas when they would come to live on this earth. Even Husain’s sacrifice at Karbala has been termed as a yajna. For the Muslims, yajna would perhaps mean ibadat or actions of worship. Verse 27-28 was in fact talking of performing ibadat (worship) so as to attain union with the Absolute. At a later stage in the history, yajna came to be understood by ritual sacrifices alone.
Thus ends in the Upanishads of the Songs of God, in the Science of the Wisdom of the Absolute, in the Dialogue between Sri Krishna and Arjuna, the Fifth Chapter entitled Unitive Action and Renunciation.
