Theosophical University Press Online Edition
"At one time, O Krishna, thou praisest the renunciation of action, and yet again its right performance. Tell me with certainty which of the two is better."
"Renunciation of action and devotion through action are both means of final emancipation, but of these two devotion through action is better than renunciation. He is considered to be an ascetic (1) who seeks nothing and nothing rejects, being free from the influence of the 'pairs of opposites,' (2) O thou of mighty arms; without trouble he is released from the bonds forged by action. Children only and not the wise speak of renunciation of action (3) and of right performance of action (4) as being different. He who perfectly practices the one receives the fruits of both, and the place (5) which is gained by the renouncer of action is also attained by him who is devoted in action. That man seeth with clear sight who seeth that the Sankhya and the Yoga doctrines are identical. But to attain to true renunciation of action without devotion through action is difficult, O thou of mighty arms; while the devotee who is engaged in the right practice of his duties approacheth the Supreme Spirit in no long time. The man of purified heart, having his body fully controlled, his senses restrained, and for whom the only self is the Self of all creatures, is not tainted although performing actions. The devotee who knows the divine truth thinketh 'I am doing nothing' in seeing, hearing, touching, smelling, eating, moving, sleeping, breathing; even when speaking, letting go or taking, opening or closing his eyes, he sayeth, 'the senses and organs move by natural impulse to their appropriate objects.' Whoever in acting dedicates his actions to the Supreme Spirit and puts aside all selfish interest in their result is untouched by sin, even as the leaf of the lotus is unaffected by the waters. The truly devoted, for the purification of the heart, perform actions with their bodies, their minds, their understanding, and their senses, putting away all self-interest. The man who is devoted and not attached to the fruit of his actions obtains tranquillity; whilst he who through desire has attachment for the fruit of action is bound down thereby. (6) The self-restrained sage having with his heart renounced all actions, dwells at rest in the 'nine gate city of his abode,' (7) neither acting nor causing to act. (8)
"The Lord of the world creates neither the faculty of acting, nor actions, nor the connection between action and its fruits; but nature prevaileth in these. The Lord receives no man's deeds, be they sinful or full of merit. (9) The truth is obscured by that which is not true, and therefore all creatures are led astray. But in those for whom knowledge of the true Self has dispersed ignorance, the Supreme, as if lighted by the sun, is revealed. Those whose souls are in the Spirit, whose asylum is in it, who are intent on it and purified by knowledge from all sins, go to that place from which there is no return.
"The illuminated sage regards with equal mind an illuminated, selfless Brahmin, a cow, an elephant, a dog, and even an outcaste who eats the flesh of dogs. Those who thus preserve an equal mind gain heaven even in this life, for the Supreme is free from sin and equal-minded; therefore they rest in the Supreme Spirit. The man who knoweth the Supreme Spirit, who is not deluded, and who is fixed on him, doth not rejoice at obtaining what is pleasant, nor grieve when meeting what is unpleasant. He whose heart is not attached to objects of sense finds pleasure within himself, and, through devotion, united with the Supreme, enjoys imperishable bliss. For those enjoyments which arise through the contact of the senses with external objects are wombs of pain, since they have a beginning and an end; O son of Kunti, the wise man delighteth not in these. He who, while living in this world and before the liberation of the soul from the body, can resist the impulse arising from desire and anger is a devotee and blessed. The man who is happy within himself, who is illuminated within, is a devotee, and partaking of the nature of the Supreme Spirit, he is merged in it. Such illuminated sages whose sins are exhausted, who are free from delusion, who have their senses and organs under control, and devoted to the good of all creatures, obtain assimilation with the Supreme Spirit. (10) Assimilation with the Supreme Spirit is on both sides of death for those who are free from desire and anger, temperate, of thoughts restrained; and who are acquainted with the true Self.
"The anchorite who shutteth his placid soul away from all sense of touch, with gaze fixed between his brows; who maketh the breath to pass through both his nostrils with evenness alike in inspiration and expiration, whose senses and organs together with his heart and understanding are under control, and who hath set his heart upon liberation and is ever free from desire and anger, is emancipated from birth and death even in this life. Knowing that I, the great Lord of all worlds, am the enjoyer of all sacrifices and penances and the friend of all creatures, he shall obtain me and be blessed."
Thus in the Upanishads, called the holy Bhagavad-Gita, in the science of the Supreme Spirit, in the book of devotion, in the colloquy between the Holy Krishna and Arjuna, stands the Fifth Chapter, by name —
DEVOTION BY MEANS OF RENUNCIATION OF ACTION.
1. That is, one who has really renounced. (return to text)
2. That is, cold and heat, pleasure and pain, misery and happiness, etc. (return to text)
3. Sankhya school. (return to text)
4. Yoga school. (return to text)
5. Nirvana, or emancipation. (return to text)
6. This refers not only to the effect on the man now, in life, but also to the "binding to rebirth" which such action causes. (return to text)
7. That is, the body as having nine openings through which impressions are received, viz: eyes, ears, mouth, nose, etc. (return to text)
8. The Sage who has united himself to true consciousness remains in the body for the benefit of mankind. (return to text)
9. In order to understand this clearly it is necessary to remember that in the Vedic philosophy it is held that all actions, whether they be good or bad, are brought about by the three great qualities — sattva, rajas, tamas— inherent in all throughout evolution. This is set forth at length in the 17th Chapter, and in Chapter 14 the manner in which those qualities show themselves is fully given. (return to text)
10. That is, direct knowledge of Self. (return to text)