Panchajanyam hrshikesah-chapter24-adhyaya18

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Chapter24- Liberation through renunciation-adhyaya18

 

The second and 18th adhyayas of the gita comprise the epitome of the teachings of the Gita. In this adhyaya the following points are elucidated.

1. The identity between thyaga and sanyasa

2. The nature of thyaga.

3. Attributing agency of all actions to the Lord.

4. Elaborate description of satthva, rajas and thamas.

5. The means of liberation.

6. Bhakthi yoga

 

Arjuna first asks the difference between thyaga, abnegation and sannyasa, renunciation.

 

Krishna starts elucidating on thyaga and sannyasa.

 

kAmyAnAm karmaNAm nyAsam sannyAsam kavayo viDhuh

sarvakarmaphalthyAgam prAhussthyAgam vichakshaNAh

(BG-18.1)

 

Sannyasa is giving up all action motivated by desire and thyaga is giving up the fruit of action. Krishna says that this is the view of sages and the wise. Here sannyasa means karmasannyasa while thyaga is karmaphalathyaga.

 

Now the question is which are the actions to be renounced? Krishna answers that some are of the opinion that all karma have to be abandoned as even the karma sanctioned by the Vedas are accompanied with results and as such may kindle desire. But others hold the view that the vedic karma like sacrifices etc. should be performed even by the aspirants of salvation.

Shankara explains that these alternatives apply only to those who have not acquired the knowledge of Brahman, the Arurukshu, referred to in the fifth adhyaya and not to the already enlightened or yogarooDa. Hence the three kinds of thyaga or abandonment described further refer only to karmin or one who is still under the influence of three gunas and inclined for activity.

 

Krishna now gives his decision on the abandonment of action. He says that yajna, dhana, thapas are not to be abandoned because they help to purify the mind. But they have to be performed without attachment and with no expectation of the fruit.

 

Now the thyaga is classified into three kinds.

Niyathasya thu sannyAsah karmaNo na upapadhyathe

mOhAth thasya parithyAgah thAmasah parikeerthithah

(BG.18-7)

 

The obligatory actions which one is expected to perform while being in this embodiment have to be undertaken and relinquishing them out of delusion is thamasik.

 

Obligatory works her means the daily and occasional ceremonies like the panchamaha yajnas prescribed for the householder. These works help in acquiring knowledge and purity of the mind and hence abandoning these is not proper and is only thamasik.

 

Duhkaham ithyeva yath karma kAyakleSa bhayAth thayjeth

Sa krthvA rAjasam thyAgam naïve thyAgaphalam labheth

(BG.18-8)

 

He who renounces his actions because they are difficult and painful due to physical hardships that may be involved, does only rajasik thyaga and will not get the fruit of it.

 

WE find that in this world today most of us do only rajasik thyaga. The work that are obligatory may be performed by most people but they tend to abandon the work which can be avoided propelled by fear of physical suffering. As an example the reluctance of a student to work hard afraid of the hardship it involves or an office worker reluctant to better himself by improving his efficiency and qualification fearing the hard work that is essential for it can be cited and there may be thousands of examples in our everyday life.

 

kAryam ithyeva yath karma niyatham kriyathe arjuna

sangam thyakthvA phalam chaiva sa thyAgah sAtthviko mathah (BG.18-9)

 

When actions are performed because they ought to be done with out attachment and renouncing the fruit it is sAtthvik thyaga.

 

The idea emphasized by the above slokas is the renunciation is not the mere abandoning of action but the true renunciation consists not in giving up of action but in giving up of the fruit and attachment. Whatever path one follows, jannamarga , karmamarga or bhajkthimarga, this is the important criterion. As Sankara says in his bajagovindha, where he describes the brahmajnani, that it is not necessary to relinquish any activity to attain renunciation.

`Yogaratho vaa bhogaratho vaa sangaratho vaa sangaviheenah yasya brahmani ramathe chiththam nandhathi nandhathi nandhathyeva.' Whether he is seen practicing yoga or seemingly indulgent in bhoga his inner bliss remains unalloyed. He is always happy because his mind is revels ever in Brahman. Sankara repeats the word nandhathi three times to emphasize the eternal and continuous nature of bliss. Also it implies that the happiness is experienced at all three levels of body, mind and intellect.

 

Though this is said about an enlightened soul it applies equally to the aspirant. To do the work without attachment and giving up the fruit induces the purity of mind and awakens the awareness when one becomes fit to meditate on the self and acquires knowledge.

 

 

What is the state of mind of such a person who gives up attachment and result of the fruit of action?

 

Na dveshtyakuSalam karma kuSale nAnushajjathe

thyAgee satthvasamAvishto medhAvee chinnasamSayah

BG.18-10)

 

He does not hate disagreeable acts nor does he gets attached to the agreeable ones because he is saturated in satthva and wise to whom there is no doubt as to what is to be done and how. This means that neither sin nor merit accrues to such a thyagee through all his actions. Sometimes in life we have to perform some disagreeable actions for the sake of others or as a duty. These are looked upon by the enlightened one as actions to be done without attachment and dislike for the result. Similarly the pleasant actions are also not makes him feel elated because he has no desire for the result.

 

Hence renunciation does not mean giving up of work, says Krishna because as long as one is in embodiment one has to perform some action or other. So a thyagee is the one who has given up the fruit of actions.