An elderly, learned Andhra asked: “Are the two methods karma mārga and separate and independent of each other? Or is the karma mārga only a preliminary which after successful practice should be followed by jnāna mārga for the consummation of the aim? The advocates non-attachment to action and yet an active life, whereas the means renunciation. What is the true meaning of renunciation? Subjugation of lust, passion, greed, etc., is common to all and forms the essential preliminary step for any course. Does not freedom from passions indicate renunciation? Or is renunciation different, meaning cessation of the active life? These questions are troubling me and I beg light to be thrown on these doubts.”
Bhagavan smiled and said: “You have said all. Your question contains the answer also. Freedom from passions is the essential requisite. When that is accomplished all else is accomplished.”
D.: Sri Sankara emphasises the and renunciation as preliminary to it. But there are clearly two methods ‘dwividha’ mentioned in the “Gita”. They are and (“Lokesmin dwividha nishtā..........”).
M.: Sri Acharya has commented on the “Gita” and on that passage also.
D.: The “Gita” seems to emphasise . For Arjuna is persuaded to fight; Sri Krishna Himself set the example by an active life of great exploits.
M.: The “Gita” starts saying that you are not the body, that you are not therefore the .
D.: What is the significance?
M.: That one should act without thinking that oneself is the actor. The actions go on despite his egolessness. The person has come into manifestation for a certain purpose. That purpose will be accomplished whether he considers himself the actor or not.
D.: What is karma yoga? Is it non-attachment to or its fruit?
M.: is that in which the person does not arrogate to himself the function of being the actor. The actions go on automatically.
D.: Is it the non-attachment to the fruits of actions?
M.: The question arises only if there is the actor. It is being all along said that you should not consider yourself the actor.
D.: So is “kartrtva buddhi rahita karma”—action without the sense of doership.
M.: Yes. Quite so.
D.: The “Gita” teaches active life from beginning to end.
M.: Yes,—the actorless action.
D.: Is it then necessary to leave the home and lead a life of renunciation?
M.: Is the home in you? Or are you in the home?
D.: It is in my mind.
M.: Then what becomes of you when you leave the physical environment?
D.: Now I see. Renunciation is only action without the sense of being the .
Is there not action for a ?
M.: Who raises the question? Is he a or another?
D.: Not a .
M.: Let the question be raised after is gained if it is found necessary. is admitted to be freedom from the mental activities also. Can a mukta think of action?
D.: Even if he gives up the action, the action will not leave him. Is it not so?
M.: With what is he identified in order that this question might apply?
D.: Yes, I see all right. My doubts are now cleared.