Jnyana-Karma Sannyasa Yoga

Nirlepakarma Yoga

Fusion of Knowledge and Action.

The main Topics covered in this Chapter are:

1. Antiquity of Science of Karma-Yoga.
2. Retelling of this best of the secrets – Karma-Yoga.
3. Possibility and Purpose of Avatar.
4. Greatness of Dharma.
5. Guna-Karma diversity for Dharma.
6. Action with Freedom –  Divine worker – Fusion of Knowledge and Action.
7. Methods of Sacrifice – Yajnyas.
8. Unwavering faith without a tinge of doubt essential for progress on this path.

SUMMARY

The chapter four continues on the principles of Karma-Yoga from the previous chapters. Sri Krishna tells Arjuna that this greatest secret – the science of Karma-Yoga is inexhaustible  (it is eternal, untouched by time, permanent).   Sri Krishna says that HE, HIMSELF had imparted the same science of Karma-Yoga  in a previous era to Vivasvat (Sun), Vivasvat passed it on to his son Manu and Manu gave it to his son Ikshvaku.  Since this wisdom was lost in course of time, HE is revealing the same now to Arjuna who is his devotee and a great friend.

Sri Krishna reveals that the visible form of HIMSELF as Sri Krishna is really the Supreme Consciousness that is Unborn, Inexhaustible.  HE is also manifest in all the entities in the visible universe,  the invisible life-force veiled in all beings.  HE exercises by  HIS Self-Knowledge,  HIS power of Action of HIS Nature – HIS Self-Maya and takes on a human form – Avatara, to restore order and dignity  (Dharma) in this world again and again.  One who understands both, the Divine birth and the Divine action fully, contemplates on this truth, and acts accordingly, becomes free of liking, fear and anger.  Such a person lives abiding in this Knowledge,  can discriminate between proper actions and improper actions.  He acts from that serenity, and is does not get swayed by his emotional reactions.  This sets him free from the binding effects of his Actions.  He essentially takes on the nature of the Divine himself.

The principles of Action (karma),  state of Non-Action (akarma) and Wrong-Action (vikarma) are outlined.

The four-fold nature of beings – Varnas  –Brahmana, Kshatriya, Vyshya and Shudra – (people with an innate urge for reflective knowledge, for courageous ventures,  for pursuit of wealth and for physical service respectively),  is innate in the beings from the time Brahman manifested this world.  This is an expression of  the innate qualities –  Gunas  of Prakriti- Sattva, Rajas and Tamas,  self-expressing  as Actions (Karma).   The Divine is present in the four-fold division and is also beyond them.   Thus, The Divine is at the same time maker and non-maker of these divisions.  One who understands that he is integral with this Whole being –Brahman and HIS Prakriti,  will not fail to recognize that the eternal Divine is the power of action hidden in the transient body-mind complex.  Thereby, he considers all his actions as actions for fulfilling the purpose of the Supreme Purushottama and does not entertain eagerness towards the results.  All his actions emerge from this highest Knowledge and contributes towards maintaining peace, power and plenty for all members of society.  Doing all the Actions that pertain to life with this understanding and awareness takes the human being towards the highest state of expression of the Divine in man.

Different types of sacrificial acts (Yajnyas) are described.  The one essential purpose of any act of sacrifice is to diminish the hold of selfish desire and replace it with a superior energy hidden within.   Initially, an awareness of ONE  Divine being present in himself and all beings  helps to direct the actions with a sense of offering.  All actions, even desire- prompted actions, can be done with this framework.  Gradually, the mind becomes serene and the Knowledge becomes a part of the being.  In due course, one will rise above ego -driven action and direct all the energy for a highest delight which comes from Self-Knowledge, sacrifice of limited ego-sense, self-dedication and self-mastery.  Essential and right actions are done to maintain the harmony and well being of society and all creation.  This is the secret of perfection of human Action, when action proceedes from the Knowledge of eternal essence of himself and uniformity of his eternal Self with that present in every other creature.

One can come close to this Knowledge of Self at the feet of the learned, with steadfast faith, with an honest spirit of inquiry and a spirit of service.  Faith, control of mind,  control of senses, and a non-doubting mind and total concentration on Reality is necessary.   The chapter four ends with SriKrishna giving a gentle, firm call to Arjuna to snap all his doubts, get up to take up his called for Action with this Knowledge firmly fixated in his mind.

CONTENTS

SriKrishna had revealed the Bhagavad Gita in a previous era.

SriKrishna says: “I had spoken this eternal, inexhaustible spiritual law of Karma-Yoga to Vivasvat, Vivasvat gave it to Manu and Manu gave it to Ikshvaku.  It was passed by royal  lines of royal sages, but lost in the lapse of Time.   I am declaring this highest secret, the same ancient Yoga to you today, since you are MY devotee and MY friend”.  BG:4:1-3. 

Arjuna was baffled by this statement.  SriKrishna is standing before Arjuna now and how could he have told this to Sun, who is the first being of the ancient solar dynasty?  Arjuna poses this doubt to SriKrishna.  BG:4:4.

Whole Truth of SriKrishna – Manifestation in the world and The AVATARA.

SriKrishna reveals all the facets of HIS entire nature in response to Arjuna’s question of verse 4.  BG:4:5-9.

SriKrishna says:

• “Many births have passed for Me and You.  The difference is that I know all of them and you do not.
• Though  I am un-born, eternal in MY own Self-existence, the lord of all beings, I step upon MY own nature and come into birth by MY own Self-Maya.
• Whenever there is deep decline of Dharma and ascent of unrighteousness, I bring forth MYSELF into birth.
• I repeatedly take birth in different Yugas (cosmic time periods) for protecting the Righteous and destroying the Unrighteous and for restoration of Dharma.
• One who understands the transcendental truths of MY Birth and Actions, after shedding the body comes to join ME, does not take another birth”.

These verses show the liberating knowledge that human being is always an eternal part of the Divine.  This is greatest secret revealed in the Bhagavad Gita is the locus for everyone to draw from and bring forth the infinite capacity for becoming the likeness of SriKrishna the AVATARA.  This is indicated by SriKrishna next.

By Knowing this Truth one can become like SriKrishna!

BG:4:10-12. SriKrishna further says:

• “Many, who have been sanctified by Knowledge arising from contemplation of this truth, have become free from longing, fear and anger.  Their whole being seeped by MY nature, they reach a status of unity with ME.
• In whatever way people approach ME, I receive them into MY heart.  Which ever path is followed, they all join into MY path.
• Those who desire for pleasures of this world born of their actions, are praying for the visible powers of  One Divine Being.  Fulfillment of desire through work is swift and easy in the human world”.

Spiritual law underlying the four-fold order of beings.

The manifesting power of Brahman, the prakriti,  has the mechanism to enable everyone to reach the highest state mentioned in the last few verses.  SriKrishna gives the self existing spiritual law for harmonious functioning of society, for maintenance of Dharma with peace, power and plenty for all.  BG:4:13-15.

• The four-fold distinctions of beings are created by ME according to their innate Guna (the three modes of Prakriti – Sattva, Rajas and Tamas) and Karma (manifesting as impulse for action in life).  Know that I AM their cause and also, at the same time the imperishable non-doer, beyond all action.
• Actions do not taint ME because I do not desire for the results of action.  One who knows this and acts in the same manner as I do, does not get bound.  He lives and acts in freedom.
• Knowing this truth and aspiring freedom, ancient sages engaged in action.  Therefore, Oh Arjuna, you perform action in the manner of ancient sages.

In these verses the essence of the Bhagavad Gita is encapsulated.  Here the purpose of the AVATAR is revealed.  Here, SriKrishna shows that the purpose of HIS coming into the AVATARA, is to show that the human being has the unlimited Divine potential is ever present in him, ever ready  to manifest.   All the work SriKrishna intended was accomplished through Arjuna who was instilled with the wisdom of right action, who does his duty as a dedication to the Divine within and with love for the Divine who dwells in all beings.  The expression of Svabhava as Svadharma to reach the highest, which was introduced in Chapter 2 is explained exhaustively in the Bhagavad Gita.

Karma-Yoga Sutra: The Divine Worker.

SriKrishna lays bare the very common situation that most of us frequently labor to choose a right course of action in many situations.  SriKrishna makes it clear that the enigmatic question –  what is to be done and what is not to be done?  what is Action and what is Inaction? has been a difficult puzzle even for learned sages.  SriKrishna gives Arjuna the complete formula to solve this puzzle from which he would be delivered from this confusion. BG:4:16.  What follows can serve as a compact, concentrated prescription pill to cure the confusion.  BG:4:17-23.

• One has to know what is Action (Karma), what is Wrong Action (Vikarma) and what is Inaction (Akarma).  The way and ramification of Action is very hard to understand (like a thick forest through which light cannot penetrate).
• One who sees Inaction when there is incessant Action and Action when there is  Inaction (cessation of Action) is the wise man.  He is situated in Yoga and all his actions proceed from this universal awareness.
• The awakened Sages regard a man to be wise when all his undertakings are free from eagerness for results and his desires consumed by the fire of the liberating knowledge.
• The wise man is ever satisfied, does not need any external support, is not attached to the results of his action.  Such a person, even while being engaged in action incessantly, acts only as an instrument of the Divine.  He is action-less in his inner calm and homogeneity of will with the Divine.
• One who has no expectations, is not attached to his personal possessions, has a mind controlled by his Self, performs actions only by the body and does not incur any demerit (paapa).
• For one who is satisfied with what ever comes to him with circumstances, who is beyond dualities (success, failure etc.), who is not jealous of any one, is not swayed with success or failure, does not get bound by merit (punya) or demerit (paapa) of his actions though he is performs actions incessantly.
• A person who is free from attachment, is free from dilemma of dualities, has his heart and mind established in Self-Knowledge, does all his work as a sacrifice (Yajnya).  Thus all his work is dissolved (without any taint of merit or demerit, does not initiate any ripples of reaction).

Best Action – Action as Sacrifice:  Significance of Yajnya.

SriKrishna having given the complete formula to turn life into an action of Divine outpouring, explains some practical methods for practice to enable one to realize this potential.  These are some practical methods for application of the principles mentioned in the previous verses and the statement made in Chapter 3:9.  BG:4:24-31.  

Yajnya is symbolized by an altar in which the all pervading Divine is invoked as the consecrated fire (Agni) and things are offered into the fire with chanting of Vedic Mantras.  Elaborate ritualistic Yagas were done by kings and sages in the Vedic times for various purposes.  The spiritual meaning behind this has been extended to all life’s activities as explained by SriKrishna in the following verses.

The fire (Agni) and the sacrificial altar in which different things are offered into the fire, is symbolic of rising of one’s consciousness into a higher reality by sacrifice of the narrow outlook and understanding of ‘I’ and ‘Me’ and ‘Mine’.   The mouth of the fire is seen as devouring of a lower nature and carrying one to a higher understanding.

• The act of offering is Brahman, what is offered is Brahman, Brahman is offered as sacrifice into the fire of Brahman, Brahman is the destination reached by one who sees Brahman in every action.
• Some Yogins offer sacrifice to divine powers, others offer sacrifice by sacrifice itself into the fire which is Brahman.
• Some offer sense organs into the fire of restraint (set proper limits on enjoying of sense objects.  Offering is the sense organs – eyes, ears, nose, tongue and skin and fire is the self-restraint of setting of limits), others offer objects of senses into the fire of sense organs (renounce the senses of sound, touch, shape, smell and taste by control of sense organs).
• Others offer working of all senses and all actions of the vital force into the fire of self-control, kindled by Self-Knowledge.
• Some of those who are striving for perfection may offer sacrifice by offering their material possessions (dravya-yajnya), some may sacrifice by austerity of self-discipline (tapo-yajnya), some by yogic practices (yoga yajnya) , some by scriptural study (svaadhyaaya yajnya) and some by knowledge (jnyana yajnya) .
• Others offer sacrifice by voluntary control of the vital life force of breath.  Others, by regulating the food intake, sacrifice the vital life-force (prana) into the vital life-force.   All these people are knowers of sacrifice and by sacrifice have diminished their demerits.
• By accepting the nectar of immortality (amruta), the food which remains after sacrifice, one attains the eternal Brahman.  Oh Arjuna, those who do not sacrifice will not get succeed even in this world, then how in the next world?

Sacrifice is the fundamental law of Divine.

• In this way, many kinds of sacrifice (Yajnya) emanate from the mouth  of Brahman.  Know that all these are born of Action.  Knowing this you shall will be free.
• Oh Arjuna, Sacrifice of everything into the fire of knowledge (jnyana -yajnya) is superior to sacrifice of materials. All action culminate in the highest Self-knowledge.

How to secure this liberating knowledge?

• Learn this knowledge by worshipping with humility at the feet of the teacher, with a spirit of enquiry into the truth, with a spirit of service.  Those who have experienced the fundamental truth of things will instruct you.
• When you have acquired this Oh Arjuna, you will never feel confused.  By this, you will see that all existence is located within yourself and then also in ME.
• Even if you are greatest sinner beyond all sinners, you will cross over the ocean of  evil propensities with the raft of this Knowledge.
• Just as the kindled fire turns to ash all its fuel, Knowledge consumes all actions without leaving any residue of binding effects (either good or bad results).
• There is nothing in the world so holy as the Self-knowledge.  Knowledge comes automatically into one who has mastered the Karma-Yoga, in course of time.
• When one who has faith, having controlled his mind and senses, pursues this Knowledge, will acquire it.  When one  acquires this Knowledge,  he immediately experiences the highest peace.
• One who has neither Knowledge nor Faith, a doubter, is utterly destroyed.  For a doubter, there is no happiness in this world or the next.
• Oh, Arjuna, actions cannot bind an Atma-jnanin (man of Self-Knowledge) who has cast off the bondage of action by taking to Karma-yoga and who is cleared of all doubts by Knowledge.
• Therefore, Oh, Arjuna, cut off this doubt which has arisen in your heart because of ignorance, with the sword of Knowledge, resort to Yoga (Karma-Yoga), stand up (ready to fight).
  

  OM TAT SAT

  This concludes the Chapter Four entitled  ‘Yoga of fusion of Knowledge and Action’ (‘Jnyana-Karma Sannyasa Yoga‘) in the dialogue between SriKrishna and Arjuna in the Bhagavad Gita Upanishad (Upanishad told by the Lord), on the Science of  Science of right Action (Yoga-Shastra), included in the Knowledge of Brahman (Brahma-Vidya).