Arjuna said:

Arjuna is driven to ask this question. In the beginning of the last chapter, Shri Krishna seemed to be winding up the discourse on Yoga (having expounded Sankhyayoga and Karma yoga - Yoga of action - in second and third chapter respectively). After Arjuna's question pertaining to the divine nature of Bhagavan Krishna, the theory of action - along with its renunciation aspect - came out in a new light: revelation of His divine nature and the knowledge arising out of devotion and surrender. At the end of the last chapter, Shri Krishna, rather dramatically, emphasised removal of doubts as essential for progress. Then He makes a very profound and mysterious statement that actions should be renounced by Yoga (which could mean integration with action) and doubts should be cut asunder by knowledge (verse 41 of the last chapter). In this verse, renunciation of action appears to be the goal and Yoga and knowledge (for destroying doubts) appear to be the means. In the last verse of the last chapter, however, Shri Krishna advocated that having cut asunder the doubts by means of knowledge, Arjuna should get established in Yoga. Here Yoga appears to be the goal and the doubt-destroying knowledge appears to be the means. At the same time there is no mention of renunciation of action. Hence, Arjuna is puzzled. Why does Shri Krishna advocate sometimes Yoga and sometimes renunciation of action? Which is better of the two?

Salutations to Bhagavan Shri Krishna, the supreme Teacher, and victory to Him. He gives an immediate, direct, precise and categorical answer to a complicated question.

Renunciation of action, is the sense in which it has been spoken of in the last chapter, is neither a means of practice nor a goal to be set up consciously. It is an effect, which follows automatically with the infusion of knowledge or enlightenment. When this happens, even fully engaged in action, one feels as if he did not do anything. Actions do not bind him and they are renounced in this sense. Yoga of action is one of the means for gaining the knowledge or enlightenment, which leads to renunciation of action. Thus the question whether Yoga is better or renunciation of action is better is a complicated question.

Arjuna might have meant `renunciation of action' in the sense of a concrete goal or method of practice. In that case it would mean practising various austerities or `Tapoyajyna'. Bhagavan Krishna's answer takes into account this possibility also. For most people and certainly for a Kshatriya like Arjuna, Yoga of action (taught in chapter III) is better than the practice of austerities, though both lead to the supreme good.

Yoga of action is not the only means of gaining the knowledge or enlightenment, which leads to renunciation of action, but it, is a very important technique, particularly for those who are engaged in worldly activity and it is relatively easy to practice. Other means of gaining the enlightenment could be renouncing the world and taking to devotion, practice of austerities, transmission of knowledge by means of an accomplished teacher, etc. Renouncing the world or practising austerities is impracticable for those who have worldly commitments and whose aptitude is to remain engaged in activity. Finding the right teacher who would give enlightenment simply by transmission of knowledge is extremely difficult and uncertain. Such transmissions are extremely rare. Rather than wait for such an opportunity, it is certainly better to take recourse to Yoga of action in which progress is always assured. Moreover, other means of gaining knowledge are still open. Hence, Bhagavan Krishna has recommended the practice of Yoga of action as decidedly better than gaining enlightenment through some other means, which may lead to renunciation.

Shri Krishna is quick to define what is meant by renunciation. It is clear that renunciation is a stage or effect in which one is not bound by desire or hatred or indeed by any of the pairs of opposites, which exist in the world of duality. Renunciation does not mean trying to renounce actions or worldly life by force. Of course, this stage of renunciation may also be reached through austerities, but the final effect must be what has been described in this verse.

When by means of enlightenment or knowledge, one's vision extends beyond the world of duality, one is easily released from bondage. As long as one's vision is limited by the world of duality, release from bondage or renunciation remains a difficult goal. As long as one is confined to the Yajyna of material things, renunciation, spoken of in this verse, remains a far cry. When one reaches the stage of Jynana Yajyna, the process of attaining renunciation becomes easy.

Shri Krishna establishes the unity of Sankhya and Yoga. Sankhya has been dealt with in chapter II and Yoga (of action) in chapter III. Both are complete in themselves. A person who attains established intellect through the teaching of Sankhya in chapter II, also comes to know the theory of action propounded in chapter III. Similarly, a person who practices Yoga of action taught in chapter III attains the supreme knowledge of Sankhya also. That is why Bhagavan has said that he, who is properly established in one, attains the fruits of both. In fact the action or Yajyna of the Yoga of action and the knowledge or enlightenment of Sankhya are different aspects of the same reality. Ultimately, actions culminate in knowledge and knowledge purifies action. From the viewpoint of the ignorant only, (Sankhya) and action (Yoga) appear different. To the enlightened they are one and the same. The ignorant may, therefore, start by getting established in either of them, and he gains the ultimate goal of both.

Is this verse not a direct contradiction of verse 3 of chapter III in which path of knowledge and path of action were mentioned as distinct paths by Bhagavan? Well, the purpose of drawing distinction between path of knowledge and path of action was to show that the level of activity or the kind of activity pursued by the aspirant is immaterial for attaining the goal. Men of knowledge keep worldly activity at a low level and at an academic level while man of action keep the worldly activity at a high and operational level. This is the only difference and it is immaterial as far as the final goal is concerned. Essentially, paths of knowledge of path of Yoga are the same.

The liberation mentioned in verse 3 is the common state reached by both pursuants of Sankhya and Yoga. In the vision of the enlightened - he may have set enlightenment through Sankhya or Yoga - Sankhya and Yoga are one and the same.

The profound second line of the verse appears to have been spoken by Bhagavan Shri Krishna very feelingly. Its impact if far beyond its meaning.

Renunciation, as spoken of in the verse 3, is the effect of knowledge or enlightenment. Out of several ways of getting enlightenment, Yoga is the easiest (especially for householders) and most natural. Other ways of getting knowledge and renunciation, particularly practice of austerities, Hathayoga (body exercises) etc. are very strenuous and suited to very few. In any case, for householders, they are seldom suitable. Hence, Bhagavan Krishna says that Yoga is the easiest means to achieve renunciation.

Bhagavan says that a person established in Yoga (who has established intellect in the terminology of chapter II) attains Brahma without delay. This means that while, after getting established in Yoga, the delusion disappears and renunciation is experienced, the journey to Bhahma still continues for some time. This journey, however, is free from conflicts, strain, and even consciousness of any effort.

The term Yogayukta (established in yoga) has been used by Bhagavan for the first time. Essentially it has been used in the same sense as Buddhiyukta in chapter II but full significance of this term will be clear sometime later.

Bhagavan says that Yoga is the easiest vehicle for gaining renunciation and then Brahma. As soon as a person is established in Yoga, he automatically sets renunciation and after a short while he gets to Brahma also.

Various adjectives have been used to describe the same stage, which was earlier called Yogayukta stage (established in yoga). A person who is Yogayukta behaves like the pure Self, who has conquered the self (who has mastered the power of Self) who has conquered the senses. Conquering the senses means not allowing them to limit the perspective of the pure Self, not allowing them to restrict the full vision of the pure consciousness. Such a person sees all the beings in his own Self (first stage of the second line of verse 35, chapter IV) or whose Self is the Self of all beings. When this stage is reached, he does not get involved even while acting. Attachment is born out of restricted perspective. When the perspective is limited and distorted by sense, mind, intellect and ego; involvement in the shape of desires and hatred and other pains of opposites are born. When the perspective of pure Self has been realised, the power of Self has been mastered, senses have been subdued and when the vision has expanded so much as to include all the beings in one's Self, there is no possibility of any involvement or attachment. Hence, with one's getting established in Yoga (union ) renunciation is automatically achieved. Getting established in Yoga and reaching the stage of renunciation are simultaneous events.

One is instantaneously reminded of verse 28 of chapter III.

Here `Yukta' need not mean Yogayukta (established in Yoga) only. Any process which leads to expansion of consciousness and widening of perspective can make a person Yukta (united). In verse 66, chapter II, Shri Krishna has spoken of `Yukta' (or Ayukta). When the divine perspective is gained, a unity is seen through all the diversity visible to the senses, mind, intellect and ego. Such a person gets renunciation. He attributes all actions to the nature of senses and sense objects and remains uninvolved because he never feels that he is the door of any action.

When actions are dedicated to Brahma, the supreme Self, the cause of attachment vanishes. Bhagavan Shri Krishna has already given this advice to Arjuna in chapter III (verse 30). Actions, which are dedicated to Brahma, never lead to sin. This stage can come through the practice of Yoga as well as other means of gaining enlightenment.

Ordinary persons, who are not established in Yoga and who have not yet gained knowledge or enlightenment by other means, perform actions to fulfil their desires or under the force of circumstances. Yogis (persons who are established in Yoga), on the contrary, remaining uninvolved, perform actions for self-purification. Here, at last, there is some semblance of a purpose for the actions performed by a Yogi. No such purpose was visible, for instance, in verses 17-18 of chapter III. Even those established in Yoga, who are not bound by desires and circumstances, perform actions for self-purification. However, the process of self-purification is an extremely subtle process in the case of persons established in Yoga and remains at a sub conscious level only. In the case of those who are not yet perfected in Yoga, self-purification may take the gross forms of Brahmacharya (leading a disciplined and regulated life consciously), practising austerities, penance etc. But, in the case of Yogis who have cast off desires and involvement with actions, self-purification is such a subtle process that it represents nothing except the journey to Brahma.

Bhagavan Krishna makes it clear that even a Yogi who has attained renunciation, needs to perform actions for self-purification so that he may accomplish his journey to Brahma. At this stage, however, actions remain only at the level of body, mind intellect and senses. They do not cause any involvement. They lead to self-purification regardless of their worldly course. This is the ultimate, and the subtlest effect of actions, which only a Yogi can experience. The full implications of Bhagavan Krishna's words in verse 17, chapter IV become clear only at this stage. This is the ultimate effect of Karma, Vikarma and Akarma viz. self-purification, and not the worldly fruits born out of them.

When Yogis perform actions by body, mind, intellect and senses, free from attachment, these actions are not egoistic: the Yogi never feels that he is performing any action other than self-purification. Actions and self-purification, however, are spontaneous and automatic process at this stage.

Shri Krishna emphasises the distinction between the one who is united and another who is not united. This is where the distinction should be really drawn and not between a renouncer and Yogi or between Sankhya Yogi and Karma Yogi.

The first visible milestone for an aspirant is when he starts practice in pursuance of verse 61 of chapter II (Sankhya) or verse 38 of chapter III (Karma yoga). By the time one becomes united (either as a result of the practice of Yoga or through enlightenment gained by other means, the second milestone is reached when all the desires are cast away, the fruits of action renounced and thereby eternal peace is attained. As long as one is not united, on account of the desires, which limit his perspective, he is attached to the fruits of action and, therefore, is bound by actions.

Being united in this sense is a very important and crucial stage. At this stage, one's perspective becomes unlimited and divine. Desires are completely cast away. Actions are not desire-motivated, they are spontaneous and natural. As far as their worldly course (fruit) is concerned, they leave no impression upon the united. However, at the most subtle level, they had to further purification which brings him nearer Brahma. The behaviour of a united person has been amply described in verses 46, 50, 51, 55 to 59, 60, 70 and 71 of chapter II, verses 17, 18, 28 of chapter III and verses 19 to 23 of chapter IV. After one is united, further journey is free from doubts, conflicts, miseries, desires, anger and even consciousness of any effort or strain. All that remains is self-purification, which is automatically accomplished by actions.

As long as one is not united, his perspective is limited by desires and he is influenced by fruits of actions and hence he is involved by actions. He must then constantly strive for becoming united and the easiest means for that is practice of Yoga.

Mind is the link between Self - the dweller in the body - and the world of senses and activity. When it is involved in actions, the mind becomes the world of activity and senses. When detached from the activity, the mind is absorbed in the Self: it becomes the Self. The mind alone is capable of experiencing worldly activity as well as the inactive bliss consciousness of Self.

When by the mind, all actions have been renounced (when the mind does not react to the fruits arising out of the actions, the Self is experienced who ever lives in happiness in the city of nine gates i.e. body (body has nine openings) having nothing to do with any action that the body may perform.

Bhagavan Krishna has described the ultimate stage of renunciation, which is experienced when the mind has become indifferent to the fruits of actions. The vision of the Self dwelling in the body, as uninvolved and non-doer and ever happy is an immutable reality but it is experienced only when all actions are renounced by the mind. Without the co-operation of the mind, this renunciation and knowledge is not possible. It may be recalled that for controlling senses also, the co-operation of the mind is essential.

The full import of this profound verse cannot be expressed in words.

God does not lay down who would perform what action at any point of time. He also does not lay down what actions would confront a person at what stage. Also, He does not lay down what action would lead to what result in the world. All that is looked after by `Swabhava' which literally means (one's) own disposition. What light do these mysterious words throw on the worldly phenomena?

The first conclusion is that God is not responsible for the authorship of any action (why any particular person performed a certain action) for any action appearing to be accidental or providential, or for the ultimate effect of any action. It is amusing that having claimed at two places in Bhagavad-Gita that everybody follows His footsteps,Bhagavan Shri Krishna now coolly disowns all responsibility about worldly actions. In verses 22 to 24 of chapter III, He had categorically stated that He pursues action untiringly although He has no duty to perform and He has nothing to gain by the actions. His action is the basis of all worldly actions. If He were to stop performing action, the universe would come to and end and complete disorder would result. Now He says that He has not created any actions, authorship of actions or effect of actions. What does He mean?

He is the performer of all actions and yet He does not perform any action. He has created He entire universe alongwith its amazing diversity and yet He is the non-creator and non-doer. On account of His non-association with ego, it is possible for Bhagavan to be actor and non-actor at the same time. Also whose actions are free from ego, can never be responsible for any action. His creative aspect, Ishawara (God) never comes in conflict with His unmanifest, immutable and inactive aspect - Akshar (imperishable) Brahma or Self. One aspect of Him is incessant creator, sustainer of creation and destroyer, while the other aspect is simply a non-active witness - having nothing to do with creation maintenance or destruction.

Looking at it from another point of view, Bhagavan Krishna says that God has not created the actions, their authorship and their link with fruits. It is all Swabhava. The process of creation is one in which a new thing comes into being which is different from the things existing before the creation. Bhagavan Krishna says that actions, their authorship and their consequences are all Swabhava - Self's own disposition. Hence, there is no question of any creation. Nothing new has come into being. Actions their authorship and their consequences are nothing but Self's own Bhava (disposition). Self alone prevails everywhere.

Bhagavan Krishna's mysterious, puzzling and profound statement in this verse can be relied upon by people of diametrically opposite faiths to prove their own point. Believers of the theory of Karma would claim that it proves the theory of Karma. God is not responsible for anybody's actions. It means that man is himself responsible for his action. The man alone creates the link between himself and the action, between action and the fruit and also the incident actions. All the bondage and sufferings created by actions is as a result of the action created by man and the link created by him between the action and himself. God does not come in the picture at all. Man reaps the fruits of their own action.

Others would say that God has only created the bread laws of nature, which can be called `Swabhava’, and the details of actions, events, effects etc. are left to these laws. Law of randomness or chance is also one of such laws which plays its own role. Hence, it has been said that individual authorship of actions, details of actions and phenomena and the individual linkages of cause and effect have not been created by God. Nature takes care of all that.

Yet others would say that this verse underlines the worth of effort (Purushartha). Since God does not interfere with the courses of action and he has not laid down any predetermined course, there is no reason to be unduly fatalistic. One must pursue efforts to achieve better and better results. When nothing is predetermined, the scope available for effort is infinite.

Yet others would argue that God has not really left much scope for effort. He has simply replaced Himself by Nature. What is not predetermined by Him is nevertheless predetermined by Nature. Hence, there is nothing much that the effort can do.

What is the reality then?

As a matter of fact, Bhagavan Shri Krishna is simply reiterating the reality propounded by Him in verse 27 that all actions are performed by Nature (Prakriti) and whoever thinks that he is performing actions does so under the delusion of ego. When, in reality, no individual is the author of any action, where is the question of this authorship being created by God? All actions arise in the Nature, follow their course in the real of Nature and finally dissolve in Nature. That is why Bhagavan does not say who creates the actions, authorship or their ultimate effect. He merely says `Nature alone prevails'. Where we see birth of actions, authorship of actions (linkage of actions with beings who seem to perform those actions) and their ultimate consequence, in reality there is nothing but Nature. All the drama of actions and their consequences is like a film being played on the screen of Nature. The one who knows the reality about Nature does not get involved with actions.

But what is Nature then? And how to know it? Nature cannot be known by getting involved in its details. It cannot be known by studying the course of its innumerable actions. The more one tries to go after the courses of actions, the more intricate they are found to be and more one gets trapped in ignorance. Just as one must transcend sensory experiences in order to have the supreme experience of bliss (Prasada), one must transcend the gross aspect of actions in order to know their real nature. When one does not get involved in actions and their gross consequences (worldly fruits), one knows their real nature, which is self-purification (mentioned in verse 11 of this chapter). Similarly when one is not distracted by the gross aspects of Nature, one knows the link between Nature and Self. A hint is contained in this verse itself. Shri Krishna had used the word `Prakriti' in verse 27 of chapter III but here He calls it `Swabhava'.

Nature is His own disposition, Nature is not different from Him. That is why there is no inconsistency between this verse and verse 23 of chapter III. Nature is the creative disposition of Bhagavan, which emerges out of the unmanifest and inactive Brahma.. In verse 15 of chapter III, it has been said that action arises out of Brahma, the creator and Brahma emerges out of the Akshara (the unmanifest self). Brahma is the master of the entire Brahma in which all action arises. Thus, the origin of actions is in Brahma and not in the Self which is the ultimate reality.

When one gets the real import of Bhagavan's magic words (Nature alone prevails), no conflicts, doubts, inconsistencies attachment or aversion about actions remain. Everything is seen as natural. The vision becomes divine (please refer to verse 14, chapter IV).

The full meaning of verse 17, chapter IV becomes clear only when one sees Swabhava behind every kind of activity - Karma, Vikarma or Akarma.

The All-pervading One does not accept the sin or even the good work of anyone. Knowledge is veiled by ignorance. Thereby creatures are deluded. (15)

Shri Krishna had stated in the previous verse that individual actions, then link with persons who are supposed to be doing them, and their link with the fruits or outcome are not created by God; Swabhava is the ultimate reality of all these actions and phenomena. Now He goes further to say that the all-pervading God does not accept anybody's sinful or good actions. People are deluded into thinking that their good or sinful actions are being accepted and evaluated by God. This delusion arises out of ignorance.

This verse seems to disprove the theory of Karma. But the exponents of the theory of Karma would salvage it by saying that although God does not evaluate actions of individuals - the persons get bound by their actions on account of Swabhava or Nature. Thus, although God may not be distributing rewards and punishments in lieu of the actions performed by individuals, Nature sees to it that whoever performs a good action gets a reward for it and similarly punishment follows a sinful act.

Whatever interpretation is accepted, the theory of Karma can have validity only within the realm of ignorance. It is only on account of ignorance that we make a distinction between a noble and sinful act. As long as we are ignorant (in the spiritual sense) and our awareness is limited, we cannot and should not ignore the distinction between noble and sinful acts. At this stage whether the theory of Karma holds or not, we will be bound by noble or sinful acts. Whether we get rewarded and punished (for noble acts and sinful acts respectively) or not, these acts are bound to influence us. Noble acts will uplift us and sinful acts will degrade us psychologically. Actions for fulfilling worldly desires will give birth to new desires and we will set more and more involved in the actions and desires.

On the contrary, one who has become `Yukta' (united) does not distinguish between noble and sinful acts. He rises above the level of good and evil, discarding noble and sinful acts alike. At this stage, the question of imagining evaluation of acts (on the basis of good and evil) by God does not arise.

This verse supplements the previous one. Having said in the previous verse that God is not responsible for what action is performed by whom, now Shri Krishna says that God does not even evaluate or accept actions performed by individuals.

Looked at form another point of view, this verse follows from verse 27 of chapter III. When, in reality all actions are performed by Nature, there can be no question of God accepting them on behalf of individuals as if they were done by them.

Swabhava is the ultimate reality of all actions, their authorship and their consequences. Swabhava has been called Adhyatma in Verse 3, chapter VIII that governs the conduct of individual souls. When one knows the Swabhava one knows the entire reality about Karma (action) and its consequences. Similarly, distinctions of noble and sinful act, as well as their link with God arise out of ignorance. When ignorance is removed, no such distinctions and conceptions remain.

When, by means of knowledge or enlightenment, the supreme Self is revealed, all questions pertaining to actions, their authorship, their consequences and their acceptance by God vanish altogether. These questions cannot be otherwise tackled by intellect. Just as darkness cannot be removed by arguing about the reason of darkness; it can be removed only by light, questions or doubts about the nature of actions cannot be removed by analysing their course. They can only be removed by the knowledge of Self.

When the supreme knowledge is gained, the intellect and the mind get merged with the transcendental reality and they reflect that Brahma, the ultimate reality is experienced. Every action becomes a form of devotion and service to Brahma. They get rid of all sins or impurities - although they do not make any distinction between virtues and vices, noble and sinful deeds. They reach that supreme destination from which there is no return to ignorance and delusion.

This is the stage, which is reached by a Yogi as well as a Sankhyi. At this stage when they become united (Yukta), their journeys become identical. His grace becomes explicit and, by a process of subtle self-purification, they arrive at the ultimate stage depicted in this verse, from which there is no fall.

Bhagvan Shri Krishna now describes the vision of the enlightened, who have reached the stage depicted in the last verse by means of the supreme enlightenment. A Brahmin endowed with learning and humility represents any person who has knowledge as well as good behaviour and good manners. A cow may represent a simple-natured and well-behaved creature that has no intellect. An elephant may represent some one who is majestic, powerful, impressive, egoistic and haughty - lacking in humility.

A dog may be symbolic of someone who is well intentioned and affectionate but always misunderstood and not respected in the society.

The one who has lost his cast may represent someone who has no merit at all, who is avoided by everybody and who is ugly and unpleasant. An enlightened person makes no distinction in all these.

The impact of this magnificent verse extends for beyond its meaning.

Bhagavan Krishna states that the evenness of vision and the evenness of mind are the supreme accomplishments, gaining which nothing else remains to be accomplished. Shri Krishna had defined Yoga as equanimity (of mind) (verse 48, chapter II). Now He says that when the mind is established in equanimity, one becomes flawless also and becomes established in Brahma, since flawlessness and evenness (or equanimity) are the characteristics of Brahma.

The equanimity mentioned in this verse is the common distinguishing feature in Yoga, renunciation and Sankhya. It leads to flawlessness by an inward process of purification. The moment one is established in equanimity of mind, one is established in Brahma. Whether he is Yogi, Sanyasi (recluse) or Sankhyi.

Mind is the common link between ignorance and knowledge, between delusion and enlightenment, between distortion of perspective and equanimity, between the world of senses and the supreme Brahma. When established firmly in the evenness of Brahma, it becomes the Brahma. It can experience delusion as well as enlightenment.

The verse communicates the supreme teaching about evenness of mind in a very effective way.

One is reminded of verse 57 of chapter II in which Bhagavan Shri Krishna was describing the behaviour of the one whose intellect is established. Now Shri Krishna says that such a person is the knower of Brahma and he is established in Brahma. The qualities or characteristics highlighted in the first line of the verse are those typical in renunciation at the same time being established in Brahma is a feature of Yoga. Also, being free from delusion and having an established intellect is a feature of Sankhya. Thus a person who has reached the ultimate stage shows the feature of Yoga, Sanyasa as well as a Sankhya. Bhagavan, in various enlightened ways, is bringing about the integration and unity of Yoga, Sankhya and Sanyasa.

Bhagavan Shri Krishna describes the bliss which is the inner happiness (not to be confused with sense happiness) experienced by a Sanyasi who is unattached to the external contacts i.e. contacts of senses with their objects. This verse may be compared with verse 64 of chapter II. The happiness, which is there in the Self, is the same as `Prasada' mentioned in verse 64 of chapter II. Unlike the happiness of senses, this Prasada or inner happiness of Self in inexhaustible, but it cannot be experienced unless one has become unattached to the sense experiences (sense experiences of course, include the experiences of mind, ego and intellect also).

This verse makes it clear that the process of gaining renunciation from the sense- contacts and getting united with Brahma (Yoga) is the same. The one who has renounced external contacts (sense experiences) has automatically gained union with Brahma. As a result of this, the underlying bliss, which is inexhaustible, is experienced.

Whatever has a beginning and end, has to be a source of sorrow ultimately. A pleasure that has beginning and end would give us a momentary happiness when it comes. Immediately thereafter, we would be worried that it would come to an end. Finally when it comes to an end, we would be sorry that it did not last longer. The memory of bygone pleasures is often painful because we miss them now. Even when a pleasure lasts very long, our senses and mind get used to it so fast that we stop feeling it after a short while. Then we only feel its absence when it goes. Not only this. If we are fortunate (?) to get frequent spells of worldly pleasures, our desires and expectations escalate so fast that we start feeling that we deserved even more. That is why Bhagavan Krishna expounds this eternal truth that pleasures born out of contact (between senses and their objects) which have beginnings and ends, are always sources of sorrow. They have only to be withstood patiently without attachment, not to be depended upon for lasting happiness.

The inner happiness of the Self or Prasad is of a very different kind. It is infinite and inexhaustible and therefore there is no worry about its getting over. It does not escalate desires and expectations. In fact it can be experienced only when one is unattached to the desires and expectations. It never results in sorrow. In fact all sorrows fade away in the background.

Shri Krishna defines a united person in this verse and also says that who is united in this sense, is a happy man in reality. He has left behind sorrows for good.

Bhagavan says that one must learn to resist the forces of desire and anger before the liberation of the body and in this world only. Progress in this direction can be made only while there is a body. After death, when the body is no more, there is no chance to learn to withstand and tame the forces of desire and nature. Further progress can be made only when one again gets a body - when there is rebirth. Hence, whatever is to be learnt, can be learnt only in the world as long as there is a body. There is no point in postponing practice of Yoga or renunciation. One who has succeeded in taming the forces of desire and anger, here in this world, and while the body is still there is said to be united and he is a happy man. The happiness does not depend upon the external factors. It can be created from within.

Bhagavan Shri Krishna emphasises in this verse that when the person functions by inner happiness (which has nothing to do with sense experiences), when he draws upon the inner contentment (which has nothing to do with the worldly events) and when he shines by the inner light (although he may be blind as far as the eyes are concerned), he reaches the highest goal of renunciation. Yet he is called a Yogi. Shri Krishna is gradually developing the theme that not only Sankhya and Yoga are the same, even Yoga and renunciation are the same. Renunciation from the world is the same as Yoga or union with Brahma. Such a person, who does not at all depend upon what the words or the senses have to offer, inner happiness or bliss, he is one with Brahma and he attains divine consciousness.

Here Krishna enumerates features or prerequisites for attaining divine consciousness, which are common in Yoga and Sankhya. Sins are destroyed both in Yoga and Sankhya. Doubts are dispelled both in Yoga (verse 72, chapter II) and Sankhya (verse 35, chapter IV). Self control is required both in Yoga (verse 7, chapter III) as well as in renunciation through Sankhya (verse 21, chapter IV). The instinct of doing good to all creatures is common to Yoga (verse 20, chapter III) and Sankhya (verse 25, chapter III). Thus the essential ingredients of a person who is about to attain divine consciousness are common to Yoga and Sankhya.

Bhagavan Krishna now describes the characteristics of a person who lives in divine consciousness all the time and everywhere. Such a person is disciplined, not out of effort but out of habit. He is free from desire and anger. He is not spurred by them. He has disciplined his `Chitta'. It may be recalled that `Chitta' is that state of mind when it is not perturbed by the prompting of sense, ego and intellect. Thus disciplining' Chitta means making it immune from these perturbations. These characteristics are realised on a stable basis only when the perspective of Self or Brahma is gained, when the Self is known.

All the characteristics enumerated in this verse result from Sankhya or Yoga. When they are realised, the divine consciousness or Brahmanirvana is gained irrespective of outer conditions. Bhagavan has emphasised that it is not necessary to die in order to get the ultimate goal of Brahmanirvana, which can be gained through an entirely internal process whether they body remains or goes.

Keeping external contacts outside means realising that the sense experiences are external phenomena or surface disturbances. Thus, in the beginning of meditation, one should disassociate oneself from the sense experiences, as far as possible physically (by sitting in quiet, lonely; dark but comfortable place with eyes closed) and by turning the mind away from them. Having thus kept external contacts outside, one should keep the vision between the eyebrows. This is the most natural position for the gaze in which muscles of the eye are most relaxed (can be done with eyes closed also). This is the direction in which one appears to be looking when the gaze in blank - one is really not looking at any object but looking towards infinity. Thus, the first line of the verse can also mean disassociating attention from the external sensory experiences and keeping in view the infinite who is within. Balancing the inward and outward breaths, apart from the significance it has from the point of view of Pranayama (breathing exercises), is a process by which mental disturbance or excitement is normalised. With this prelude, the practices of daily meditation can be started. As a result of this, one gets to a stage, which is a state of control as well as freedom at the same time. The one who has controlled his mind, senses and intellect, is the sage who is intent on liberation. One who leaves the senses, mind and intellect free to their own devices is all set for bondage. The controlled perturbations of senses, mind and intellect cloud the vision of the ultimate which is essential for eternal freedom.The sage who has controlled the perturbations of senses, mind and intellect is able to gain the divine perspective. Paradoxically, the one who is uncontrolled, who leaves the senses, mind and intellect to wander about as they please, leads to bondage. On the contrary, who disciplines the senses, mind and intellect, is able to experience the eternal freedom which is beyond them. The eternal freedom or liberation lies not in giving in to desire and anger, but it lies beyond the realm of desires, fear and anger. That is why Bhagavan Shri Krishna says that from whom desires anger and fear have departed is ever free.

Having known Me as the enjoyer of Yajynas and austerities, as the great Lord of all the world, as the well-wisher of all beings, he attains peace (29).

This is the highest stage in renunciation and eternal liberation and peace. Not only a person transcends the miseries and bondage of the world of senses, desire, fear and anger, he realises the divine nature of Bhagavan in full glory. What he gets out of renunciation is described so magnificently in this verse which is the culmination of the teaching in this chapter. He sees Bhagavan as the enjoyer of all Yajynas and austerities (in verse 10 of chapter IV, the knowledge or enlightenment born of devotion to Bhagavan also was called `austerity of knowledge') and the overlord of the entire universe. Also, he knows Bhagavan as the well-wisher of all the beings. With this knowledge, one is bound to rest in a blissful peace. Knowing Bhagavan Krishna as the enjoyer of all Yajynas and austerities, he knows that they are not in vain. Knowing that Bhagavan is the overlord of the entire universe, he knows that everything is being well regulated and looked after. Knowing Bhagavan to be the well-wisher and best friend of everyone, he knows that whatever happens, happens in the best interest of the persons concerned. Thus, he remains blissful, over satisfied, free from doubts and conflicts, in eternal peace.