Arjuna said, 'You speak highly of wisdom, so that I am inclined to think that action is
unnecessary. But then you also praise action, thus making me feel that unselfish
performance of action is the thing to do. My mind will be at peace only if you
tell me definitely which of the two is better.'
The Lord replied, 'Sannyasa means wisdom and Karmayoga means selfless
action. Both of them are good, but if I had to choose between the two, I should
say that yoga or selfless action is better. The man who does not hate any one or
anything, does not long for anything and is free from the pairs of opposites
such as heat and cold, pleasure and pain, is a sannyasi (wise man, lit.
one who renounces the world), no matter whether he is or is not a performer of
action. He easily casts off the chain that binds him. Only the ignorant speak of
wisdom and action as different, not the learned. The fruit of both is the same;
both lead to an identical goal. Therefore He who sees them as one sees truly.
The man of pure wisdom achieves his object by merely willing it, and has no need
to perform an outward act When the city of Mithila was on fire, others were
bound to rush to it and fight the fire. But King Janaka contributed to this
fight by his mental determination only, for his servants were ready to obey his
commands. If he had run about with a water pot to quench the fire, he would only
have done harm; others would have stared at him and failed to perform their own
duty, or at the most would have rushed here and there with a view to the King's
safety. But it is not given to every one of us to become a Janaka at once. It is
indeed a very difficult task to reach a Janaka-like state. Only one in a million
can reach it as the fruit of service extending over many lives, and it is not a
bed of roses either. As a man goes on performing selfless action, his thought
grows from strength to strength and he less and less resorts to external action.
But he is hardly conscious of this change, and he has not this change in view
either. He is devoted only to service, with the result that his power of
rendering service increases to such an extent that he hardly seems to rest from
service. And finally his service is limited to thought alone, just as an object
in extraordinary motion seems to be at rest. It is obviously improper to say
that such a man does nothing. But this lofty state can, as a rule, be only
imagined, and not experienced. Hence my preference for karmayoga.
Millions derive the fruit of sannyasa (wisdom, lit. renunciation) from
selfless action alone. They would fall between two stools if they tried their
hand at sannyasa. If they take to sannyasa, it is very likely that
they will become hypocrites, and as they have ceased to perform action, they are
lost altogether. But a man who has purified himself by means of selfless action,
who has his mind and his senses under control and who has identified himself
with all beings, loving them as himself,—such a man stands apart from action
although he is acting all the time, and is not bound by it. He talks, he walks,
he takes part in normal human activity, but his activity seems to be merely a
function of his organs of sense, and he himself seems to be doing nothing. The
bodily functions of a physically healthy person are natural and spontaneous. His
stomach for instance functions independently of him; he has not to bother about
its functioning. Similarly a spiritually healthy person, though acting through
his body, is not tainted by it and may be said to be doing nothing. Therefore a
man should dedicate all his actions to Brahma (God) and perform them on His
behalf, so that in spite of his activity he does not earn either merit or
demerit and is untouched by either like a lotus leaf which is untouched by
water. Therefore a yogi (man of selfless action), performing action with the
body, mind and understanding in a spirit of detachment and without egotism,
purifies himself and enters into peace. The a-yogi, on the other hand, being
attached to the fruit of action, is a prisoner bound by his own desires. The
yogi lives blissfully in the city with nine gates that is his body, having
renounced all actions by his mind, and realized that he himself is not doing or
getting done anything at all. The man with a purified soul does not commit sin,
nor does he do any meritorious deed. He who acts in a spirit of detachment,
having destroyed his egotism and renounced the fruit of action, becomes a mere
machine moving at the will and pleasure of the Master Mechanic or an instrument
in the hands of God. The question, therefore, of his earning merit or demerit
does not arise. On the other hand, the ignorant man is always counting his merit
and demerit, and sinking deeper and deeper into the pit, so that in the end the
only thing he has earned is demerit. But as regards the man who destroys his own
ignorance by wisdom from day to day, his spontaneous actions grow purer and
purer, and appear perfect and meritorious in the world's eyes. He sees all
things equal. He is equiminded towards a learned and humble Brahma (God)-knowing
Brahmin, a cow, an elephant, a dog and a degraded human being who is worse than
a beast. That is to say, he serves them all with equal devotion. He does not
honour any one of them or treat another with contempt. The man of selfless
action holds himself to be the world's debtor, and he repays what he owes to
everyone else and does him full justice. Here on earth he takes the creation
captive and is filled with the spirit of the Supreme. He is not elated if
anybody does something pleasant; nor is he pained if foul abuse is poured upon
him. The man attached to the world seeks happiness from outside himself. On the
other hand he who acts in a spirit of selfless detachment discovers the spring
of eternal peace in himself having withdrawn his mind from external objects. All
sensual pleasures are a source of pain. One should resist the rush of desire,
anger and the like. The selfless yogi is constantly engaged in doing good to all
creatures. His mind is free from doubt. He is not of the world though he is in
the world. He turns his eyes inward by means of pranayama (control of
breath) etc. and conquers desire, fear and anger. He knows Me alone to be the
supreme Lord of all, the Friend and the recipient of sacrificial offerings, and
enters into My peace.'