The Disciplines of Action and Knowledge, (Renunciation of Actions) of whatever caste, order of life and sect etc., he may be because His precept is. not for the people of any particular caste, order of life or sect etc. In the first verse of this chapter .Arjuna called the customary method of gaining knowledge by approaching enlightened soul having renounced actions as 'Karmasannyása (Renunciation of Actions). But according to the Lord's precept a person can gain knowledge by following the Discipline of knowledge even without renouncing actions.
Karmayoga, consists in making proper use of available circumstances, even savage deeds of fighting. No one is incapable, and dependent on following this path of action, because in it, there is no desire to acquire anything. It is the desire, which makes a man incapable and dependent.
A sense of doership, and the desire to reap the fruit of actions, lead to bondage. A Sankhyayogi and a Karmayogi both, have to renounce their affinity, for the world. A Sànkhyayogi, roots out a sense of doership through dispassion and discrimination, while a Karmayogi, discards it by performing actions, for the welfare of others, without any desire for the fruit of actions. Thus, the former is liberated by renouncing a sense of doership, while the latter is liberated, by renouncing desire to reap the fruit of action. If a striver, renounces the sense of doership, his desire for the fruit of action, is also renounced; and if he renounces the desire for the fruit of action, his sense of doership is renounced. A man, has a sense of doership, only when he has a desire, to acquire something or the other. When actions are performed without desire for fruit, these change, into inaction. Thus a Karmayogi is like as instrument, has no sense of doership.
A striver, tries to renounce his attachment to the worldly beings, objects and circumstances etc., because it leads him to bondage. In order to renounce it, he does not consider any being or object etc., as his own nor does he do and desire anything, for himself. All his actions are performed for the welfare of others, without any selfish motive. The desire for fruit of action causes a sense of doership and a sense of 'mine’. If he has no desire for the fruit of action, his sense of doership, comes to an end. It is not actions, but attachment to them and the desire for fruit, which lead to bondage. When one does not derive pleasure out of actions, nor does he desire fruit, how can a sense of doership remain? When he has no desire for the fruit of action, his sense of doership merges, in the aim (God) for which action is performed and then only God remains.
The 'egoism' of a Karmayogi, perishes quickly and easily, because he works for others. So his egoism is, also absorbed in rendering service to others. But the egoism of a Jfianayogi, (he who follows the path of knowledge) continues to exist, as he holds that he is a 'Mumuksu' (seeker; of salvation). and he works for his salvation. A Karmayogi, performs all activities for the good of others. Thus his ego subsides. On the other hand, a Jüanayogi practises discipline, for his well-being. His ego subsists, as he practises discipline, for himself.
A prominent feature of 'the Discipline of Knowledge’, is the lack of independent existence of the world; while an important feature of 'the Discipline of Action’, is lack of attachment. A striver, following the Discipline of Knowledge, through discrimination, wants to hold that there is no independent existence of the world but due to his attachment to the worldly objects, it is very difficult for him to hold this opinion, in his practical life. But a striver, following the Discipline of Action, gets rid of his attachment automatically, as his aim, is to render service to others, without any selfish motive. Moreover, it is easy for a Karmayogi, to renounce objects, as these will be utilized by others; while it is difficult for a Jiianayogi to renounce them, by regarding these, as transitory and illusive, unless his dispassion, is very keen. Secondly, a Jfianayogi easily abandons objects of inferior quality, but these of superior quality which he considers useful for him, cannot be easily, abandoned. But a Karmayogi, may offer objects which are useful for him to others, easily, because he believes that these will be used by others. If there is, an extra slice of bread in a plate, we try to put away the one which is stale, spoiled and dry; but if we want to give a slice to anyone, we will give a good one, so that it may be used by him. So, the Discipline of Knowledge, is very difficult to practise, without renouncing attachment. It is because of attachment that a Jianayogi, being entangled in worldly pleasures, may have a fall.
A man, cannot renounce attachment, merely by knowing the unreal, as unreal.* Though objects seen on a screen, in the cinema are unreal, yet a cinema-goer gets attached to the cinema and wastes his time, money, eyesight and character. It is attachment, rather than the object which bind a man. Thus, an object which may be either real or unreal, or it may transcend the two, but it binds a man if he is attached to it. So a striver, should try to root out this attachment.
To be continue in next
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