V: 2

[Krishna Jaya]

Chapter 5, Verse 2

Krishna says,

"Action rightly renounced
Brings freedom.
Action rightly performed
Likewise brings freedom.
Of the two,
Karma Yoga is better.

[I don't resonate very well with the idea of one path being pronounced "better" than another because it's a set-up for the competing schools to miss the forest for the trees. In light of this sentiment, I originally chose Prabhavanda & Isherwood's treatment: "Both are better than mere shunning of action,." rather than "of the two, Karma Yoga is better." However, most of the translations are more in keeping with the spirit of the latter (Satchidananda's). In a general sense, Karma Yoga may be said to be better or more direct, but when we get down to an individual's own particular Karmic package, generalities aren't very helpful. It reminds me of Krishna's earlier statement (III: 35) that it is better to do one's own Dharma poorly than to do that of another perfectly. For some (monks), "action rightly renounced" is "better" simply because it's the most harmonious way for them to deal with their particular constellation of Samskaras (Karmic prints or impressions in the mind). For the large majority of us, Karma Yoga is "better" for the same reason.]

Swami Shivananda:

"Sannyas (renunciation of action) and Karma Yoga (performance of action) both lead to liberation or the highest bliss. Yet, of these two means of attaining liberation, Karma Yoga is much better than Karma Sannyas, the mere renunciation of action without knowledge of the Self. But renunciation of actions with knowledge of the Self is decidedly superior to the mere performance of actions without such knowledge. Karma Yoga is easy and therefore suitable for all."

[Shivananda points out that the criterion for superiority for one of the two paths lies not in the path itself, but the level of realization of the practitioner, i.e. "...renunciation of actions with knowledge of the Self is decidedly superior to the mere performance of actions without such knowledge." And vice versa logically follows. But all the talk of "superiority" and "better" does not agree with me because of the divisions and inappropriate comparisons it brings into play.]

Sri Eknath Easwaran:

"The world has become so difficult and so violent that no one today can afford to drop out. We all need to make a contribution. Each one of us can change the whole world by changing himself or herself a little. When I can show others love instead of criticism, I not only change myself but also those who come in contact with me. I have changed my environment. In everything I do, everyday, I am affecting my environment favorably or unfavorably.

It is difficult for us to understand those rare beings who help people around them simply by their very presence. Ramana Maharshi was one of these. Many would come to see him who were sore in spirit, or insecure and resentful, having knocked on many other doors. Some went into Maharshi's presence as a last resort, sat and looked at him, and came out with their burden relieved, with their heart strengthened, and their spirit soaring.

A distinguished philosopher [Paul Brunton] once went to Maharshi with his pocket bulging with a long series of questions. He wondered whether the sage would have time to answer all his questions in detail. With utter simplicity, he relates how he went in and looked at Maharshi, kept looking at Him, and found that none of his questions were necessary."

Paul Brunton (From A Search in Secret India):

"Pin-drop silence prevails throughout the long hall. The sage remains perfectly still, motionless, quite undisturbed at my arrival. His body is supernaturally quiet, as steady as a statue. Not once does he catch my gaze, for his eyes seem to look into infinitely remote space. The minutes creep by with unutterable slowness. First they mount up to a half-hour by the hermitage clock which hangs on a wall; this too passes by and becomes a whole hour. I reach a point of visual concentration where I have forgotten the existence of all save this silent figure on the couch. My offering of fruits remains unregarded on the small table which stands next to him.

There is something in this man which holds my attention as steel filings are held by a magnet. It is not till the second hour that I become aware of a silent, resistless change which is taking place within my mind. One by one, the questions which I have prepared with such meticulous accuracy drop away. For it does not now seem to matter whether they are asked or not, and it does not seem to matter whether I solve the problems which have hitherto troubled me. I know only that a steady river of quietness seems to be flowing near me, that a great peace is penetrating the inner reaches of my being, and that my thought-tortured brain is beginning to arrive at some rest. I perceive with sudden clarity that the intellect creates its own problems and then makes itself miserable trying to solve them. This is indeed a novel concept to enter the mind of one who has hitherto placed such a high value upon intellect. I surrender myself to the steadily deepening sense of restfulness until two hours have passed. The passage of time provokes no irritation, because I feel that the chains of mind-made problems are being broken and thrown away."