Summary:

Lesson 26 clears what it means to Renounce the world or action. It is NOT to give up action, but to give up the false notion that I AM the doer/enjoyer. Yoga of Renunciation (Sannyasa Yoga) does not contradict Karma-Yoga because Renunciation is meant for contemplative (or Sattvic) minds. While Karma-Yoga is meant for both thoughtful (Sattvic) and active (rajasic) minds. Thus both are means for Liberation. 

TOPICS COVERED:

1) Purpose and Benefit of Karma-Yoga

Karma Yoga is a preparatory discipline that plays a crucial role in the spiritual journey, especially for those who are not yet ready for jñāna yoga (the pursuit of Self-Knowledge). It is designed for individuals who are still under the influence of rāga (likes) and dveṣa (dislikes).

The Essence of Karma Yoga

The essence of Karma Yoga lies in attitude rather than the specific actions performed. It is not about what you do, but how you do it. The central teaching of Karma Yoga is karma-phala-tyāga—renunciation of attachment to specific results of your past actions. This does not mean giving up action itself, but rather giving up the emotional investment in the outcomes of those actions.

The logic behind this is simple: You have control over your actions, but not over the results. The results of any action are determined by a multitude of factors, many of which are beyond your control. Just as the law of gravity ensures that a pen falls when released, the law of karma ensures that every action produces a result in accordance with quality of the action. Therefore, the results you receive are not random, but manifestation of Ishvara's order.

By understanding this, the Karma Yogi develops an attitude of prasāda buddhi—accepting all results as prasāda (a gift) from Īśvara. Whether the outcome is favorable or unfavorable. It releases the need to crave for specific outcomes, as each time you do, you're reinforcing the individual wanter. Me, Me, Me, Me! etc.

Summary:

In summary, Karma Yoga is a preparatory discipline that purifies the mind by reducing rāga and dveṣa, balancing rajas (restlessness, excess passions for worldly ambitions) and tamas (negativity, excess self-centeredness, non-empathy), and cultivating sattva (thoughfullness, introspective, considerate, sensitive). It helps the individual develop an attitude of non-attachment to specific results and acceptance of all outcomes as prasāda (blessings), coming from Ishvara. This prepares the mind for the pursuit of Self-Knowledge, which is the direct means to liberation.

2) What is Yoga of Renunciation (Sannyasa-Yoga) as explained in BG, CH5?

In Chapter 5 of the Bhagavad Gītā, Lord Krishna clarifies the true meaning of renunciation (sannyāsa). Arjuna mistakenly believes that giving up action will lead to peace and happiness. However, Kṛṣṇa points out that action itself is not the problem—it is Arjuna's rāga-dveṣa (likes and dislikes) that cause his suffering. These mental tendencies will persist whether he acts or not.

Kṛṣṇa teaches that renunciation is not about abandoning action but about renouncing the notion of doership. The belief that “I am the doer” is based on ignorance of one's true nature. In reality, you are pure Awareness (caitanya), the actionless witness of all mental and physical activities. The body and mind perform actions, but you, the Self, are untouched by them.

True renunciation (sannyāsa) is the recognition of the Self as actionless. A wise person (jnani / jivanmukta), knowing this, remains relaxed and free even while engaged in action. They have renounced the egoic sense of doership, not the actions themselves. This is the Yoga of Renunciation—acting without identifying as the actor.

In summary, sannyasa is not about physically giving up action but about mentally renouncing the false identification with the body-mind as the doer. This leads to inner freedom and peace, even amidst activity.

3) How does Karma Yoga (in CH3) contrast to Yoga of Renunciation (CH5)?

In the Bhagavad Gītā, Karma Yoga (Chapter 3) and Yoga of Renunciation (Sannyāsa-Yoga, Chapter 5) represent two stages of spiritual evolution, both leading to the same ultimate goal—mokṣa (liberation). However, they differ in their approach and applicability depending on the maturity of the individual.

Karma Yoga (Chapter 3)

Karma Yoga is the path of action for those who are still engaged in the world, driven by rāga-dveṣa (likes and dislikes). It is a duty-based approach, where one performs actions without attachment to specific results, offering the fruits of actions to Īśvara (the Lord). The key attitude in Karma Yoga is karma-phala-tyāga—renunciation of the results of action, not the action itself.

Karma Yoga is essential for purifying the mind by reducing the dominance of rajas (restlessness) and tamas (inertia), and cultivating sattva (calmness, clarity). By performing one's duties with the right attitude, the mind gradually becomes objective and less swayed by personal likes and dislikes. This prepares the individual for Self-Knowledge by creating a sattvic mind capable of contemplation.

Yoga of Renunciation (Chapter 5)

In contrast, the Yoga of Renunciation (Sannyāsa-Yoga) is for those who have matured through the practice of Karma Yoga and have developed a dispassion (vairāgya) toward worldly pursuits. Their mind is now focused solely on liberation.

At this stage, the individual has two choices:

1. 1. Continue performing actions with a detached attitude while pursuing Self-Knowledge under the guidance of a teacher.
   2. Renounce worldly duties entirely and become a sannyasi (renouncer), dedicating their life exclusively to study, contemplation, and Self-Knowledge.

A sannyasi has no obligations to society, family, or community. Their only duty is to realize the Self as limitless and actionless. This renunciation is not about physically abandoning the world but about mentally renouncing the sense of doership. The sannyāsī understands that the Self is actionless (akartā), and all actions belong to the body-mind complex, not to the true Self.

The Key Difference

The key difference between Karma Yoga and Sannyāsa-Yoga lies in the attitude toward action:

• 1. Karma Yoga: The individual continues to act in the world but with non-attachment to specific results. The focus is on purifying the mind (for sake of Moksha).
  2. Sannyāsa-Yoga: The individual renounces the notion of doership entirely, recognizing that the Self is actionless. The focus is on direct contemplation and Self-Knowledge.

For Whom?

• • Karma Yoga is for those still engaged in the world, with responsibilities and desires, but who seek to purify their minds and prepare for Self-Knowledge.
  • Sannyāsa-Yoga is for those who have outgrown worldly desires and are ready to dedicate themselves entirely to the pursuit of mokṣa.

Practical Application in the Modern World

In modern society, especially in the West, physical renunciation (as a traditional sannyāsī) may not be entirely feasible. However, one can still adopt the spirit of renunciation by:

1. 1. Maintaining a simple lifestyle, treating work as a means to support basic needs (food, shelter).
   2. Dedicating the majority of free time to scriptural study, contemplation, and Self-inquiry.

This allows one to live as a mental renouncer while still participating in society to the extent necessary.

4) Which is better for Liberation? Karma-Yoga or Yoga of Renunciation?

Arjuna's confusion about whether Karma Yoga (the path of action) or Sannyāsa (the path of renunciation) is better for liberation is understandable. However, Krishna clarifies that these two are not alternatives but complementary stages on the spiritual path. Just as one cannot ask whether going to college or getting a degree is better—since one leads to the other—Karma Yoga is the preparation for Sannyāsa, and both ultimately lead to mokṣa (liberation).

Karma Yoga as Preparation

In Bhagavad Gītā 5.2, Lord Krishna says:

“Sannyāsaḥ karmayogaḥ ca niḥśreyasakarau ubhau tayoḥ tu karmasannyāsāt karmayogaḥ viśiṣyate”
(Both renunciation and Karma Yoga lead to liberation, but of the two, Karma Yoga is better than the renunciation of action.)

Here, Krishna is not saying that Karma Yoga is superior to Sannyāsa in an absolute sense. Rather, he is emphasizing that Karma Yoga is better suited for someone like Arjuna, who is still influenced by rāga-dveṣa (likes and dislikes) and has not yet developed a contemplative mind.

Sannyasa (renunciation of action) is only effective when the mind is mature and ready for a life of contemplation. Without the mental preparation that Karma Yoga provides, renunciation becomes extremely difficult and even counterproductive. Kṛṣṇa reinforces this in 5.6:

“Sannyāsaḥ tu mahābāho duḥkham āptum ayogataḥ”
(O mighty-armed one, without Karma Yoga, renunciation is very difficult to achieve.)

No Clearcut Choice: It Depends on Readiness

Lord Krishna does not give Arjuna a clearcut choice between Karma Yoga and Sannyasa because the choice depends on the individual's readiness. For someone like Arjuna, who is still grappling with likes and dislikes, Karma Yoga is the appropriate path. It will help him purify his mind and prepare for the higher stage of renunciation.

For those who have already developed a contemplative mind and are no longer driven by desires, Sannyasa is the natural next step. But for most people, Karma Yoga is the necessary foundation that leads to the mental maturity required for Sannyāsa.

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30 Oct 2018