45 - Arjuna’s Confusion on Paths of Action and Renunciation| Swami Tattwamayananda - a podcast by Vedanta Society, San Francisco

-5th chapter: verses 1, 2
-The lecture was given by Swami Tattwamayananda on July 10, 2020.
-In the 3rd chapter of Gita, Lord Krishna explains Karma-Yoga to Arjuna. He says: “Engage in selfless actions, without attachment to results. Perform every action as Yajna, as an offering to God and for the good of others.”
-In the 4th chapter of Gita, Lord Krishna explains Jnanam and the ideal of renunciation to Arjuna. He says: “Jnanam is the spiritual awareness of our true nature, that we are Atman. It is the royal path to spiritual enlightenment. Renouncing all actions, focus on this Jnanam, which (1) becomes a boat to take us across the ocean of samsara (2) becomes a fire that reduces our karmas to ashes (3) becomes the ultimate purifier that removes the curtain of ignorance.
-This creates confusion in Arjuna’s mind. In the 1st verse of 5th chapter, Arjuna asks Lord Krishna: “You are recommending the renunciation of action, but you also taught me the path of action. Tell me which path is better for me.”
-Arjuna’s confusion represents his level of readiness to understand the teachings of Lord Krishna. If we go to an ocean of pure water with a jar, we can bring back a jar of pure water. However, if we go to the same ocean with a spoon, we can only bring back a spoon of pure water. Similarly, when listening to the instructions of the same teacher, different students reach different levels of understanding depending on the readiness of their mind.
-Lord Krishna answers Arjuna’s confusion in the 2nd verse. “Both renunciation of action, and the path of selfless action are valid means for liberation. Of these, the path of selfless action is superior.”
-Arjuna’s confusion shows that he did not properly understand the spiritual psychology of karma-yoga. A person who is lazy due to Tamo-guna should first learn to be active. A person who is already active due to Rajo-guna should practice karma-yoga. He should combine his activities with spiritual values such as detachment to results and look upon all results with equanimity of mind. Karma-yoga will take him to the next stage of Chitta-shuddhi (inner purity), which leads to Jnana-prapti (knowledge of Brahman), which leads to Moksha (liberation).
-No one can physically and mentally remain inactive. Anyone who artificially remains inactive and claims to be in contemplation is a hypocrite. Those who are spiritually evolved are also active – the difference is in their attitude, as they are not attached to the results.
-Indian spiritual tradition discusses two types of temperaments in individuals. (1) Pravritti – those who practice action. Majority of people belong to this category. (2) Nivritti – those who choose to live a contemplative life. They are among the minority. While both temperaments are important, those who practice Nivritti, have given eternal values to humanity.
-The path of “renunciation of action” is for those who are spiritually evolved, such as Buddha, Shankaracharya, Sri Ramakrishna, Ramana Maharshi, Swami Vivekananda, and Swami Trigunatitananda. They are still active but renounce their ego and the results of their actions.
-Those who are not ready to renounce their ego or the results of their actions, should focus on doing their duty than being lazy. For example, householders should first focus on their duties towards their family. Slowly, then can begin to renounce their ego and take on selfless activities that are good for humanity.
-Karma-yoga helps us to reach the level of spiritual fitness, so that one day we can practice renunciation in the true sense of the word.
-Great householders can also practice renunciation, not just monks. An ancient verse in Hitopadesa says: “If one goes to a forest hermitage but has worldly desires, he is not truly leading a spiritual life. On the other hand, those who live in the world attending to their daily duties, but mentally renounce their desires – such a person’s home becomes a hermitage.”

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