The Science of Religion for Mankind - Shreemad Bhagwad Geeta: Yatharth Geeta

CHAPTER 5 : THE SUPREME GOD: ENJOYER OF YAGYA

CHAPTER 5: THE SUPREME GOD: ENJOYER OF YAGYA

In Chapter 3, Arjun said, “Lord ! Why do you cast me into dreadful acts when you believe that the Way of Knowledge is superior?” He found the Way of Knowledge easier to practise, for this way as-sures heavenly life in the event of defeat and the state of ultimate glory in that of victory. So there is profit in both success and failure. But by now he understands well that action is a prerequisite of both the ways. Yogeshwar Krishn has also urged him to rid him-self of doubts and take refuge in a seer, because he is the only source of the awareness he seeks. However, before he chooses one of the two ways, Arjun makes a humble submission.

1. ‘‘Arjun said, ‘You have so far commended, O Krishn, both the Way of knowledge through Renunciation and then the Way of Selfless Action; so now tell me which one of the two is decidedly more propitious.’ ’’

Krishn has extolled action by the Way of Knowledge through Renunciation and then he has spoken approvingly of action done with a selfless attitude. So Arjun now wishes to be enlightened on the specific way which is in Krishn’s well considered view more conducive to his well-being. If we are told two ways for going to a certain place, it is but proper to inquire which one of the two is more convenient. If we do not raise this question, the implication is that we do not have to go anywhere. Yogeshwar Krishn responds to Arjun’s submission thus:

2. “The Lord said, ‘Both renunciation and selfless action achieve salvation, but of the two the Way of Selfless Ac-tion is the better because it is easier to practise.’’’

If both the ways are equally effective in bringing about the final absolution, why is the Way of Selfless Action described as superior? This is what Krishn has to say about it.

3. “He, O the mighty-armed (Arjun), who envies none and desires nothing is fit to be regarded as a true sanyasi and, liberated from the conflicts of passion and repugnance, he breaks away from worldly bondage.”

The one who is free alike from love and animosity is a sanyasi, a man of renunciation, irrespective of whether he has chosen the Way of Knowledge or the Way of Selfless Action. Emancipated from both attachment and repugnance, he is happily released from the great fear of repeated births.

4. “It is the ignorant rather than men of wisdom who make a distinction between the Way of Knowledge and the Way of Selfless Action, for he who dwells well in any one of the two attains to God.”

Only they who know but inadequately of spiritual life find the two ways divergent, because the final outcome of both is the same, namely, attainment of God.

5. ‘‘That man perceives reality who regards the Way of Knowl-edge and the Way of Selfless Action as identical, because the liberation attained by knowledge is also achieved by selfless action.’’

The goal which is reached by the worshipper of knowledge and discrimination is also achieved by the doer of selfless action. So he knows the truth who regards the two ways as similar from the point of view of consequence. Now, when the two ways converge at the same point, why does Krishn pronounce one preferable to the other? He explains:

6. “But, O the mighty-armed, renunciation is well highly im-possible to achieve without selfless action, but the one whose mind is set on God is soon united with him.”

The giving up of all that we have is most painful without self-less action. It is indeed impossible if selfless action has not been initiated at all. Therefore, the sage who reflects on the identical God, and whose mind and senses are stilled, soon attains to that God by the performance of selfless action.