Jnana Karma Sannyasa Yoga: Shlokas 21 to 28
If you have not already done so, I would request you to review the Chapter 3, Karma Yoga before studying chapter 4 as that would help set the right context.
You can find the explanation of the shlokas 13 to 20 of chapter 4 here. Please go through that to get a better understand and maintain continuity in your learning.
You can also listen to all the episodes through my Spotify Portal.
Verse 4.21 to 4.28
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रह: |
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् || 21||
nirāśhīr yata-chittātmā tyakta-sarva-parigrahaḥ
śhārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣham
निराशी: (nirāśī) – without expectation; यतचित्तात्मा (yatacittātmā) – controlled mind and self; त्यक्तसर्वपरिग्रह: (tyaktasarvaparigraha) – having abandoned all possessions; शारीरं (śārīraṁ) – bodily; केवलं (kevalaṁ) – only; कर्म (karma) – action; कुर्वन् (kurvan) – doing; आप्नोति (āpnoti) – achieves; किल्बिषम् (kilbiṣam) – sin.
Being devoid of expectations and the sense of ownership, while having complete control over their mind and intellect, they remain free from sin, even when engaging in actions through their physical bodies.
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सर: |
सम: सिद्धावसिद्धौ च कृत्वापि न निबध्यते || 22||
yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥ
samaḥ siddhāvasiddhau cha kṛitvāpi na nibadhyate
यदृच्छालाभसन्तुष्टो (yadṛchchhālābhasantuṣṭo) – content with what comes unasked for; द्वन्द्वातीतो (dvandvātīto) – beyond dualities; विमत्सर: (vimatsaraḥ) – free from envy; सम: (samaḥ) – equanimous; सिद्धावसिद्धौ (siddhāvasiddhau) – in success and failure; च (ca) – and; कृत्वा (kṛtvā) – having done; अपि (api) – also; न (na) – not; निबध्यते (nibadhyate) – is bound.
Content with what comes without asking, transcending the dualities, free from envy, and even-minded in success and failure, they are not bound even when performing actions.
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतस: |
यज्ञायाचरत: कर्म समग्रं प्रविलीयते || 23||
gata-saṅgasya muktasya jñānāvasthita-chetasaḥ
yajñāyācharataḥ karma samagraṁ pravilīyate
गतसङ्गस्य (gatasaṅgasya) – for the unattached; मुक्तस्य (muktasya) – liberated; ज्ञानावस्थितचेतस: (jñānāvasthitacetas) – one whose mind is situated in knowledge; यज्ञाय (yajñāya) – for the sake of Yajna (sacrifice); आचरत: (ācarata) – performing; कर्म (karma) – actions; समग्रं (samagraṁ) – all; प्रविलीयते (pravilīyate) – dissolve.
Free from attachment, with the mind established in knowledge, acting for the sake of sacrifice (Yajna), they are freed from the karmic reactions of their actions.
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् |
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना || 24||
brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam
brahmaiva tena gantavyaṁ brahma-karma-samādhinā
ब्रह्मार्पणं (brahmārpaṇaṁ) – Brahman is the offering; ब्रह्म (brahma) – Brahman; हविः (haviḥ) – is the oblation; ब्रह्माग्नौ (brahmāgnau) – in the fire of Brahman; ब्रह्मणा (brahmaṇā) – by Brahman; हुतम् (hutam) – is offered; ब्रह्मैव (brahmaiva) – Brahman; तेन (tena) – by him; गन्तव्यं (gantavyaṁ) – is to be reached; ब्रह्मकर्मसमाधिना (brahmakarmasamādhinā) – by one absorbed in activities in Brahman.
For those who are completely absorbed in God-consciousness, the oblation is Brahman, the ladle with which it is offered is Brahman, the act of offering is Brahman, and the sacrificial fire is also Brahman. Such persons, who view everything as God, easily attain Him.
दैवमेवापरे यज्ञं योगिन: पर्युपासते |
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति || 25||
daivam evāpare yajñaṁ yoginaḥ paryupāsate
brahmāgnāvapare yajñaṁ yajñenaivopajuhvati
दैवम् (daivam) – celestial; एव (eva) – indeed; अपरे (apare) – others; यज्ञं (yajñaṁ) – sacrifice; योगिन: (yoginaḥ) – yogis; पर्युपासते (paryupāsate) – worship; ब्रह्माग्नौ (brahmāgnāu) – in the fire of Brahman; अपरे (apare) – others; यज्ञं (yajñaṁ) – sacrifice; यज्ञेन (yajñena) – by sacrifice; एव (eva) – alone; उपजुह्वति (upajuhvati) – offer.
Some Yogis perform material sacrifices to the Gods, while others (who have realized Brahman) offer the self and sacrifice the self in the fire of Brahman.
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति |
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति || 26||
śhrotrādīnīndriyāṇyanye sanyamāgniṣhu juhvati
śhabdādīn viṣhayānanya indriyāgniṣhu juhvati
श्रोत्रादीनि (śrotrādīni) – such as hearing, etc.; इन्द्रियाणि (indriyāṇi) – senses; अन्ये (anye) – others; संयमाग्निषु (saṁyamāgniṣu) – in the fire of control; जुह्वति (juhvati) – sacrifice; शब्दादीन् (śabdādīn) – such as sound, etc.; विषयान् (viṣayān) – sense objects; अन्य (anya) – others; इन्द्रियाग्निषु (indriyāgniṣu) – in the fire of senses; जुह्वति (juhvati) – sacrifice.
Others offer hearing and other senses in the sacrificial fire of restraint. Still others offer sound and other objects of the senses as sacrifice in the fire of the senses.
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे |
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते || 27||
sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpare
ātma-sanyama-yogāgnau juhvati jñāna-dīpite
सर्वाणि (sarvāṇi) – all; इन्द्रियकर्माणि (indriyakarmāṇi) – actions of the senses; प्राणकर्माणि (prāṇakarmāṇi) – functions of the life breath; च (ca) – and; अपरे (apare) – others; आत्मसंयम (ātmasaṁyama) – of self-restraint; योगाग्नौ (yogāgnau) – in the fire of yoga; जुह्वति (juhvati) – sacrifice; ज्ञानदीपिते (jñānadīpite) – illumined by knowledge.
Some, inspired by knowledge, offer the functions of all their senses and their life energy in the fire of the yoga of mind-control.
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे |
स्वाध्यायज्ञानयज्ञाश्च यतय: संशितव्रता: || 28||
dravya-yajñās tapo-yajñā yoga-yajñās tathāpare
swādhyāya-jñāna-yajñāśh cha yatayaḥ sanśhita-vratāḥ
द्रव्ययज्ञाः (dravyayajñāḥ) – material sacrifices; तपोयज्ञाः (tapoyajñāḥ) – sacrifices in austerities; योगयज्ञाः (yogayajñāḥ) – sacrifices in yoga; तथा (tathā) – also; अपरे (apare) – others; स्वाध्याय (svādhyāya) – scriptural study; ज्ञानयज्ञाः (jñānayajñāḥ) – sacrifice in knowledge; च (ca) – and; यतयः (yatayaḥ) – ascetics; संशितव्रताः (saṁśitavratāḥ) – firm in their vows.
Some offer their wealth as sacrifice, while others offer severe austerities as sacrifice. Some practice the eight-fold path of yogic practices, and yet others study the scriptures and cultivate knowledge as sacrifice, while observing strict vows.
Prerequisites for succeeding in Nishkama Karma Yoga
In the last few verses, we learned the importance of nishkama karma as it was the only way to engage in inaction and avoid the karmic reactions of our actions. Shree Krishna explains a few key traits of pure devotees who have mastery over their minds and are capable of nishkama karma.
Nirashih – Free from expectations
Yata Chittatma – Full control over their mind and intellect
Tyakta Sarva Parigraha – Free from sense of ownership
Krishna says that people with these traits, when they perform nishkama karma, they are not bound by their actions and they do not incur any sin.
The Dualities of Nature
We have to realize that nobody can escape from the dual nature of this world. Wherever there is night, there is also day. Where there is happiness, there will also be sadness. Where there is abundance there will also be scarcity. Etc. These are called Dwandwas. They always go together. If you have one, you will have the other also. So if you can experience happiness today, you will be experiencing sadness (unhappiness) some other day. It is not a question of if but rather a question of when.
The concept of Dwandwa, or duality, is a fundamental principle in many philosophical and spiritual traditions. The dual nature of the world is described in many scriptures and philosophies, both Eastern and Western.
Upanishads: In the Upanishads, which are ancient Indian scriptures, this dual nature is extensively discussed. For instance, the Isha Upanishad (verse 9) talks about those who engage in the dualities of the world, and contrasts them with those who seek the underlying unity. It is suggested that the wise should avoid the snare of duality which arises from ignorance and attachment.
Buddhism: In Buddhism, the concept of “Samsara” refers to the cycle of life, death, and rebirth, characterized by dukkha (suffering, anxiety, dissatisfaction). Buddha preached about transcending this duality of pleasure and pain, gain and loss, and so forth through the Eightfold Path, towards the state of Nirvana which is beyond all dualities.
Taoism: In Taoism, the concept of Yin and Yang symbolizes the duality of the universe. Everything has both yin (dark, passive, downward, cold, contracting, and weak) and yang (light, active, upward, hot, expanding, and strong) aspects. Harmony of life lies in balancing these opposites.
Christianity: Even in Christian thought, there are teachings which speak to the dual nature of the world. For example, in the Book of Ecclesiastes 3:1-8, it is said that there is a time for everything, and a season for every activity under the heavens: a time to be born and a time to die, a time to plant and a time to uproot, a time to kill and a time to heal, etc.
The ninth verse from the Isha Upanishad is very interesting and insightful in this context:
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते ।
ततो भूय इव ते तमो य उ विद्यायां रताः ॥ 9॥
Andhaṃ tamaḥ praviśanti ye’vidyāmupāsate |
Tato bhūya iva te tamo ya u vidyāyāṃ ratāḥ || 9 ||
Into blinding darkness enter those who worship ignorance (Avidya and rituals).
Into greater darkness, as it were, enter those who blindly worship Vidya.
This verse is a commentary on two groups of people. The first group is those who engage in rites and rituals without understanding the underlying principles of unity in the divine – these people, according to the verse, are entering into blinding darkness. The second group is those who are engrossed only in the intellectual understanding of divine knowledge, but do not have humility and compassion and do not practice devotional activities and other things that they learned. Such people, it says, enter into an even greater darkness. Knowledge without action, and action without understanding, are both incomplete. It’s a teaching about the importance of holistic spiritual development: understanding, acting on that understanding, and unifying oneself with the divine in all aspects of life.
Importance of samatvam and being a sthitaprajna
Take the example of Shri Ram. Even he had to experience the dualities of nature. At one time he was enjoying the pleasures of his palace while at other times he had to endure the hard life in the forest. However, the lesson to learn from Ram is the way he handled these dualities. He was a sthitaprajna. He handled pleasure and pain calmly and with a stable mind.
Krishna is saying that this quality of maintaining samatvam and being a stithaprajna is necessary in order to be able to perform nishkama karma.
In other words, it is necessary to be able to handle pain and pleasure with a calm mind to be able to perform our duties without attachment to results and in doing so, we become eligible for protection from any negative effects of our karmic activities.
We have to realize that we all have a good dog and a bad dog within us. Which one is stronger? Any guesses? Well, the one we feed more is the one which gets stronger. Whenever we listen to the bad voice within us, the bad dog gets stronger and whenever we listen to the good voice within us, the good dog gets stronger.
Our job is to make our good dog very strong. We need to practice bhakti yoga in order to get the strength to defeat the bad dog and strengthen the good dog. Once our good dog is stronger, it will help us strengthen our jnana or intellect. Once our jnana is clear and devoid of ignorance, we will be able to perform nishkama karma. In other words, bhakti yoga gives us the strength to practice jnana yoga and jnana yoga helps us engage in nishkama karma yoga. And once we are able to practice nishkama karma yoga, we progress on the path towards liberation.
Energy is connected to the source of energy
The material world is a manifestation of Maya, the material energy of God. Energy is both one with its energy source and also different from it. For example, light is the energy of fire. It can be considered as different from the fire, because it exists outside it. But it can also be considered as a part of the fire itself. For example, when the rays of the sun enter the room through a window, we say, “The sun has come.” Here, we are bundling the sun rays with the sun. The energy is both distinct from the energy source and yet a part of it.
Just like that, our soul is a form of energy and the source of this energy is God. So, our soul is both part of God and separate from God. Our goal is to get our soul back to the source of energy, which is God. All these forms of yoga are the means to help us make this happen. That is the true goal of human life.
One of the key teachings of the Upanishads is the identification of the individual self (Atman) with the universal reality (Brahman).
In the Brihadaranyaka Upanishad, this fundamental truth of the identity of Atman and Brahman is explained. For instance, the following verse 1.4.10:
अहं ब्रह्मास्मि
Aham Brahmasmi
I am Brahman
This Mahavakya or “great saying” encapsulates the profound Upanishadic concept that our true self, Atman, is not different from the ultimate reality, Brahman. It suggests that the individual self is not a separate, isolated part of the world, but instead, the self is the divine essence of the universe.
Elevated souls who realize this eternal truth are able to realize that the act of offering, or sacrifice is Brahman (God), the sacrificial fire is Brahman and the ghee we pour in the fire is also Brahman, the person performing the sacrifice is also Brahman and the sacrifice is ultimately for Brahman. Such persons, who view everything as God, easily attain God.
This is the essence of verse 4.24 which is another popular verse. It is considered very important by Ramakrishna mission all over the world and it is recited before consuming food. As we discussed in chapter 3, Krishna recommends offering food as a sacrifice to God before consuming it and reciting this shloka before consuming food is a very good way of offering this sacrifice.
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् |
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना
Brahmarpanam brahma havir brahmagnau brahmana hutam
Brahmaiva tena gantavyam brahma-karma-samadhina
Karma Kanda, Jnana Kanda, and Upasana Kanda
In spiritual practice, the act of making sacrifices plays a key role, and those who partake in these rituals are also known as yogis. The Vedas are broadly categorized into three parts: Karma Kanda, Jnana Kanda, and Upasana Kanda.
To put it simply, think of the Vedas as a huge spiritual guidebook. Karma Kanda is the section that deals with actions and their consequences, Jnana Kanda delves into knowledge and wisdom, while Upasana Kanda, also known as Bhakti Kanda, is more concerned with meditation and devotion, focusing on the spiritual practices that bring an individual closer to the divine. It’s about cultivating a deep sense of devotion and surrender to a higher power.
In the Karma Kanda part, there are detailed guidelines on how to perform different types of sacrifices to obtain specific results. It’s kind of like a spiritual ‘recipe’ book – if you’re seeking knowledge, there’s a certain ‘recipe’ involving sacrifices to a specific deity or ‘demigod’. If you’re after wealth, there’s a different ‘recipe’ to follow with a different deity involved, and so on.
It’s important to understand that these practices aren’t inherently bad or misguided. In fact, they were established as a means to encourage people to explore the teachings of the Vedas and eventually reach the stage of Bhakti. They act as a bridge for individuals to connect with the divine.
But, it’s also crucial to note that these practices are seen as steps on a spiritual journey. The ultimate goal, as spiritual practitioners progress, is to understand that all these demigods are but manifestations of the one supreme God. They gain their power from this supreme source.
Just like the sun shines on all the planets, which in turn reflect that light, the supreme God empowers all demigods. Therefore, as practitioners evolve, their focus should shift from seeking immediate, specific rewards from individual demigods to honoring and making sacrifices to the supreme God, without expecting any materialistic returns.
Imagine moving from making trades with a variety of shopkeepers for specific goods, to building a relationship with the owner of the market itself, appreciating the source of all goods. This shift in understanding and practice represents a higher level of spiritual evolution.
We need to gradually evolve to understand that the supreme God is the root of all causes and He provides the power to all these demigods and to offer sacrifices to the supreme God without expectations instead of offering sacrifices to demigods for short term gains.
The goal is Atma Samarpan
And the ultimate goal is to offer ourselves as a sacrifice to the supreme God. This is what is called ‘Atma samarpan’ and this opens us to receive God’s infinite grace. Please remember that total surrender = receiving God’s infinite grace. We are all sinners and the only way to attain God’s grace is by total surrender to God and leading life as per his teachings.
Atma samarpan first requires us to sacrifice sensory pleasures by restraining our senses. Krishna gives a comparison between raja yoga and bhakti yoga here. When we practice raja yoga like the hatha yoga, we restrain and control our senses using will power. Whereas, when we practice bhakti yoga, we restrain our senses by just directing them towards the Lord. This is why bhakti yoga is said to be easier in this kaliyuga.
Krishna says beautifully that when you throw all your sensory activities into the fire of self control and self discipline, you develop high character.
If we let our desires lead our decisions, our lives can quickly spin out of control.
Now there are two levels in worship. One is called ‘bahya puja’ and the other is called ‘manasa puja’. Bahya puja is external worship. This is where we ring bells, light candles or diyas, use flowers, garlands, etc. Manasa puja is where we think about God in our mind and imagine various services to God and worship God in our minds. Bahya puja is meant to prepare us to eventually practice manasa puja. God does not really need any of the items or rituals used in bahya puja and what is really effective is manasa puja, which does not require any rituals or other materials.
When we perform manasa puja, we are actually offering our senses as a sacrifice. Because we are using our senses only in service of God. This prepares us for the ultimate sacrifice of atma samarpan.
Krishna wants us to eventually reach the stage of atma samarpan where we surrender ourselves unto Him and let him take care of us and ensure our liberation from this material world.
You can find the explanation for the next set of shlokas, 4.29 to 4.33 over here:
References:
https://www.holy-bhagavad-gita.org/
https://www.rkmathharipad.org/video/bhagavad-gita-lectures-by-swami-ranganathanandaji/
https://www.asitis.com/
kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi