“Only the ignorant speak of karma-yoga and devotional service as being different from the analytical study of the material world [sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.” (Lord Krishna, Bhagavad-gita, 5.4)

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साङ्ख्य-योगौ पृथग् बालाः
प्रवदन्ति न पण्डिताः
एकम् अप्य् आस्थितः सम्यग्
उभयोर् विन्दते फलम्

sāṅkhya-yogau pṛthag bālāḥ
pravadanti na paṇḍitāḥ
ekam apy āsthitaḥ samyag
ubhayor vindate phalam

Of the two, which is better? Understanding the principles of Bhagavad-gita or becoming a devotee of Shri Krishna? Being able to both explain and implement the principles of that sacred conversation between disciple and teacher or abandoning everything else in life and working only for the interests of that special guide to the celebrated bow-warrior of the Pandava family?

सर्व-धर्मान् परित्यज्य
माम् एकं शरणं व्रज
अहं त्वां सर्व-पापेभ्यो
मोक्षयिष्यामि मा शुचः

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” (Lord Krishna, Bhagavad-gita, 18.66)

As Krishna is the adi-guru, or the original spiritual master in the flawed analysis of attempting to pinpoint an origin to energies which are actually anadi, He can produce thousands of similar treatises as soon as the thought arises. In the same manner in which Krishna lies down as Vishnu and produces universes through the involuntary act of breathing, there are mechanisms by which to support the continuation of the dharma way of living in each and every circumstance.

To that end, the sober person who studies Bhagavad-gita might notice several inconsistencies or contradictions. Arjuna, who is one of the participants in that conversation, himself fires some alerts. This shows that he is paying attention, but there is also a resolution. Though the mind is limited in its ability, though we cannot truly fathom what beginning-less and endless actually mean, all truths ultimately rest in Krishna.

मत्तः परतरं नान्यत्
किञ्चिद् अस्ति धनञ्जय
मयि सर्वम् इदं प्रोतं
सूत्रे मणि-गणा इव

mattaḥ parataraṁ nānyat
kiñcid asti dhanañjaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva

“O conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.” (Lord Krishna, Bhagavad-gita, 7.7)

1. Senior by birth

At one point in the conversation, Arjuna learns that the wisdom he is hearing is not the first time the transfer of knowledge has taken place. It is not necessarily that Krishna has been conducting classes in secret, at some academy exclusive to the elite members of society.

The truth is even more amazing. Krishna spoke the same wisdom to the sun-god. This transfer took place long before there was a population. The sun-god is an ancestor to Manu, who is the father of mankind.

How could Krishna accomplish this? Arjuna was his contemporary. There was the recent appearance from the womb of Devaki and the blissful childhood spent in Gokula Vrindavana, where Krishna was known for stealing butter and playing with cows.

2. Recommendations for both working and renunciation

There is sankhya-yoga, which is something like analyzing the world and reaching transcendence through realization. There is also karma-yoga, which is working but renouncing the fruits of action.

Krishna explained both sciences to Arjuna, but what was the actual recommendation? Karma-yoga had more applicability to the situation. The premise of the Bhagavad-gita conversation is Arjuna’s hesitancy to fight. He basically did not want to show up to work. He wanted to retire, on the spot.

Krishna explained that He Himself did not have to work, but that He did so to set the proper example. At the same time, the self-realized person is never obligated to do anything. They are already set in life; they are not bound by any sort of occupational duty.

3. Action and inaction

Okay, so you either do something or you don’t. You either step up to the plate or you sit back down on the bench. You either courageously rise to the occasion or shrink down in fear. If there is both inaction and action, which one should we choose? What was the particular recommendation to Arjuna?

4. The impersonal and the personal

Alright, so we can study the universe. We can appreciate everything that takes place. It is like this great machine that somehow maintains itself. There is this singular energy that runs through everything, supplying the potency.

At the same time, Krishna is the Supreme Lord. He is above everything. He is distinct from the impersonal; otherwise Arjuna could strive for the same position. Any disciple would one day become God, under this definition.

Which one is better? The impersonal or the personal? Which path should a person follow? Why even have the other path if one is superior?

5. A friend and the Supreme Deity

Krishna was a friend to Arjuna. Krishna was approachable. Arjuna was not afraid to share his doubts, concerns, and fears. Krishna was there for Arjuna. The two were known to have a close relationship. They were more than just family.

At the same time, Krishna showed the universal form. He is the virat-rupa and more. It is an awe-inspiring vision that was never revealed previously. Arjuna could not help but offer the highest praise and the kindest words when in knowledge.

But which side is it? Should Krishna be worshiped as God or as a friend? Should Arjuna remain in awe and reverence of that trusted guide or should the two return to their closeness in friendship, with its lack of formality?

…

The resolution to these apparent inconsistencies is found within Bhagavad-gita itself, but there is further understanding and realization the more a person remains in dharma and follows it as their topmost duty in life. The mysteries of the universe are difficult to understand, but since Arjuna was not envious of Krishna, he was an ideal candidate to receive instruction.

To briefly provide resolution to the above-mentioned issues, Krishna appears in this world again and again, as do the living entities. The difference is that Krishna can recall those experiences, whereas others cannot. That is why He can explain the science of self-realization thousands of years in the past and recall the incident.

The wise person understands that there is really no difference between the yogas in sankhya and karma. Following one of the paths appropriately actually brings the results of both. Self-realization is for reaching the position of devotional service, as is sacrificing the fruits of labor.

There can be inaction in action and vice versa. I can be renounced while busily engaged in external duties, and I can also be owned in attachment towards something while sitting quietly in an empty room. The secret is to work for the interests of Shri Krishna, simultaneously creating inaction towards the illusion of maya and progressing in reaching the goal of self-realization.

कर्मण्य् अकर्म यः पश्येद्
अकर्मणि च कर्म यः
स बुद्धिमान् मनुष्येषु
स युक्तः कृत्स्न-कर्म-कृत्

karmaṇy akarma yaḥ paśyed
akarmaṇi ca karma yaḥ
sa buddhimān manuṣyeṣu
sa yuktaḥ kṛtsna-karma-kṛt

“One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.” (Lord Krishna, Bhagavad-gita, 4.18)

Of the two paths, worship of the personal is superior. Since we are embodied, we have a difficult time understanding what impersonal, nirguna, actually means. There is the same potential for perfection, but the road is bumpier, so to speak.

Krishna can actually be all things to all people. He can be the spiritual guide to Arjuna and also his best friend. He can be the leader of the Yadu dynasty and also a dependent to mother Yashoda. As each person surrenders to Him, Krishna rewards them accordingly.

ये यथा मां प्रपद्यन्ते
तांस् तथैव भजाम्य् अहम्
मम वर्त्मानुवर्तन्ते
मनुष्याः पार्थ सर्वशः

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

“All of them – as they surrender unto Me – I reward accordingly. Everyone follows My path in all respects, O son of Pritha.” (Lord Krishna, Bhagavad-gita, 4.11)

In Closing:

All things to people all,
In different roles to call.

In manner approaching toward,
Shri Krishna to reward.

For Yashoda the adorable son,
Stealing butter and playfully to run.

For Arjuna the closest friend,
But also grace as guru to extend.

Categories: the five

Tags: bhagavad-gita, hare krishna, logic, philosophy, poem, poems, poetry