Live like a king, think like a sannyasi

Command the resources of the world, but not depend on them
Image used for representational purposes only
Image used for representational purposes only

Krishna distinguishes between sannyasa (renunciation) and tyaga (resignation). Sannyasa is giving up desire-driven actions while tyaga is giving up the fruits of action. Contrary to popular perception, neither sannyasa nor tyaga implies giving up action. Action continues, giving up the two things that come in the way of excellence—desire from the past and anxiety for the fruit.

Krishna goes on to say that some sages say all action should be renounced as flawed. While others maintain that acts of sacrifice, charity and penance must never be abandoned. The vast majority of people are laden with desire. They need to perform acts of sacrifice, charity and penance to purify themselves. The rare one who is on the verge of Realisation needs to let go of even the last thought to become Enlightened.

Tyaga is of three kinds— sattvika, rajasika and tamasika. Abandoning obligatory action out of delusion is tamasika. It is not tyaga at all. False or rajasika tyaga is giving up action that is troublesome, fearing physical discomfort. True or sattvika tyaga is the performance of obligatory action because it ought to
be done, giving up attachment and fruit.

The chapter then analyses the five distinct aspects of action: the body, the actor, the various instruments—mind, intellect, ego, sense organs and external instruments—their respective functions and the Divine, the fifth. The Divine Self remains inactive, but enlivens all the other entities and enables them to function. If you identify with atman and not the individuality, action takes on a Divine dimension. Work becomes worship. Such action does not bind you, not even the act of killing.

The next portion gives a brilliant insight into our personality. The qualities of sattva, rajas and tamas impact on each aspect of our persona—knowledge, action, actor, intellect, consistency and happiness. By understanding the manifestation of the gunas in each of the different entities, we can identify the weak spots and deal with them. Thus, the whole personality gets a lift.

Krishna encapsulates the entire spiritual path in verses 46 to 57 starting with the three practices of Karma Yoga, Bhakti Yoga and Jnana Yoga and ending with meditation. He cautions Arjuna, and all of us, on the dangers of disregarding His advice. If you shift your focus to Atman, you will overcome all obstacles. If you ignore Divinity and get lost in the material realms, you will perish.

Krishna then leaves us to do as we wish. The Bhagavad Gita is not a doctrine of adesa (commandments) that must be accepted without question. It is upadesa (advice) based on a logical, scientific exposition on the human personality. You need to reflect on these principles, experiment with them and draw your own conclusions. Exactly as you would with physics or chemistry. Then you will live them. You will experience the truths laid down in the Gita and find Liberation while living in the world. You will live like a king, think like a sannyasi. Command the resources of the world, but not depend on them.

For more, join us for the weekly webinars on BHAGAVAD GITA by Jaya Row on Saturdays from 6 to 7 pm IST. Watch live on YouTube. Register free:
vedantavision.org/gita

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