Background

In the fourth chapter, Lord Kṛṣṇa talked about knowledge and renunci-ation. He referred to the wiseman as one whose karmas are burnt by the fire of knowledge (IV-19). He glorified the wiseman as one who is free from possessions, whose only activity is the maintenance of the body

(IV-21), and who is happy with anything that comes due to prārabdha-karma (IV-22). Evidently, these are the signs of a monk. At the same time, Kṛṣṇa concludes the chapter by advising Arjuna to take to action (IV-42). Naturally, Arjuna is not able to reconcile Kṛṣṇa’s various statements.

(In fact, secluded life and active life are only two lifestyles. The first is called āśrama-sannyāsa [sānkhya, in this chapter] and the latter is called karma-yoga [yoga, in this chapter]. In both the lifestyles, one is identified with the equipments. He is a kartā, and hence a saṃsārī. This shows that lifestyle itself cannot give liberation. When Self-knowledge is gained, one discovers that he is akartā, abhoktā and hence asaṃsārī. Thus, the renunciation of body-identification is true sannyāsa which is called jñānakarma-sannyāsa. This sannyāsa can coexist with active life because it is mental renunciation. But āśrama-sannyāsa cannot co-exist with active life because it is physical renunciation. Kṛṣṇa is advis-ing Arjuna to remain in the society and attain the goal of jñānakarma-sannyāsa. But Arjuna mistakes the sannyāsa as āśrama-sannyāsa and sees contradiction in Kṛṣṇa’s teaching.)

So the chapter begins with Arjuna’s doubt as to how a person can remain in duty and be free from actions at the same time (1). Kṛṣṇa in-troduces the two lifestyles once again (it was discussed in III-3) and says that either of the lifestyles can help a person in getting mokṣa (through knowledge). What is necessary in both lifestyles is a rela-tive freedom from rāga and dveṣa which is an important condition for Self-knowledge. Of these two, Kṛṣṇa recommends active life as ideal for a common man. As the Lord Himself points out, a secluded life is difficult to pursue without maturity (2 to 6).

In the next six verses, the Lord talks about karmayoga and the stages of progress. A karmayogī dedicates all his physical and men-tal actions to the Lord without concern for the result. Because of this attitude, the results do not cause any reactions in his mind. Grad-ually, he develops self-control and ultimately discovers his true na-ture which is the same in all beings. (Of course, this is accomplished through the teaching of a guru alone.) This is called jñānakarma-sannyāsa (7 to 12).

In the following verses (13 to 21), Kṛṣṇa discussed the charac-teristics of a wiseman and his wisdom. Since he has discovered his identity with the pure Self, his nature is the same as that of the Self. In His presence all the organs function. Neither does He act nor does He instigate anyone. According to their nature, the organs act and reap results. He is beyond good and evil results.

Still, because of ignorance, one is deluded (15). When Self-ignorance is destroyed by Self-knowledge, Brahman, which is the true nature, becomes evident (16).

Being spontaneously established in Brahman through the pur-suit of śravaṇam, mananam, and nididhyāsanam, these wisemen revel only in Brahman. Thus, freed from all impurities, they attain vide-hamukti from where there is no return (17). They recognize the one homogeneous awareness-existence which is behind all beings as their substratum (18). Thus, having discovered the identity with the de-fectless, ever-unaffected Brahman, they overcome mortality here itself (19). Though prārabdha brings favorable and unfavorable situations, these spontaneous, delusion-free wisemen are neither elated nor de-pressed (20). Detached from the world and established in Brahman, they enjoy infinite ānanda (21).

In the next two verses, the qualification of vairāgyam is stressed. Unless a seeker gets detached from sensual pleasures, he cannot at-tain infinite ānanda. A discriminative seeker who knows the imper-manence of these contact-born pleasures will not indulge in them (22). And, one who can restrain the impulse of kāma (desire) and krodha (anger) alone is a man of self-control fit to enjoy life (23).

Now (24 to 26) the Lord talks about videhamukti. Jīvanmuktās who revel in themselves, who are pure-minded, who love all beings, and who have doubtless knowledge of the Ātmā attain oneness with Brahman (videhamukti) at the fall of the body.

Having clarified Arjuna’s doubt, Kṛṣṇa gives a brief reference to meditation in the last three verses which will be discussed elaborately in the next chapter.

(Though doubtless knowledge can be attained by śravaṇam, and mananam, the habitual notion that “I am the body” does not allow the knowledge to manifest as joy. Hence one has to assimilate this teaching by dwelling upon it, which is called nididhyāsanam).

Having removed all (thoughts of) sense objects, having with-drawn the sense organs, having regulated the breathing, and freed from desire, fear, and anger, one should meditate with a desire for mokṣa. Such a yogī (meditator) becomes liberated forever (27, 28).

Knowing the Lord who is the receiver of all sacrifices, who is the supreme Lord of all worlds, and who is the friend of all beings the wiseman attains peace (29).

Since the main topic is sannyāsa (renunciation), this chapter is called Sannyāsa-yoga.