Live All Your Possibilities

Seeking more and more does not lead to happiness. It leads to depression. Then what leads to happiness that is eternal?.

arjuna uvāca sannyāsaṁ karmaṇāṁ kṛṣṇa punaryogaṁ ca śaṁsasi I yacchreya etayorekaṁ tanme brūhi suniścitaṁ II 5.1

5.1 Arjuna says: Oh Kṛṣṇa, you asked me to renounce work first and then you asked me to work with devotion. Will you now please tell me, definetely, which of the two will be more beneficial to me?

śrībhagavānuvāca sannyāsaḥ karmayogaś ca niḥśreyasakarāvubhau I

tayostu karma-sannyāsāt karmayogo viśiṣyate II 5.2

5.2 Bhagavān says: The renunciation of work [sannyāsa] and work in devotion [karmayoga] are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

jñeyaḥ sa nityasannyāsī yo na dveṣṭi na kāṅkṣati I nirdvandvo hi mahābāho sukhaṁ bandhātpramucyate II 5.3 5.3 He who neither hates nor desires the fruits of his activities has renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, Oh Arjuna!

sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ I ekamapyāsthitaḥ samyag ubhayorvindate phalam II 5.4

5.4 Only the ignorant, not the wise, speaks of the path of action [karma-yoga] to be different from the path of renunciation [sāṅkhya yoga]. Those who are actually learned say that one who is firmly established in either of the paths, achieves the fruit of both.

yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogairapi gamyate I ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati II 5.5

5.5 He who knows, knows that the state reached by renunciation [sāṅkhya] and action [karma] are one and the same. State reached by renunciation can also be achieved by action, know them to be at same level and see them as they are.

sannyāsastu mahābāho duḥkhamāptumayogataḥ I yogayukto munirbrahma na cireṇādhigacchati II 5.6

5.6 Renunciation without devotional service afflicts one with misery, Oh mighty-armed one. The wise person engaged in devotional service attains the Supreme without delay.

yogayukto viśuddhātmā vijitātmā jitendriyaḥ I

sarva-bhūtātma-bhūtātmā kurvannapi na lipyate II 5.7

5.7 The person engaged in devoted service, beyond concepts pure and impure, self-controlled and who has conquered the senses is compassionate and loves everyone, although engaged in work, he is never entangled.

naiva kiñcitkaromīti yukto manyeta tattvavit I paśyan śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan II 5.8

pralapan visṛjan gṛhṇann unmiṣannimiṣannapi I indriyāṇīndriyārtheṣu vartanta iti dhārayan II 5.9

5.8, 9 One who knows the truth, though engaged in seeing, hearing, touching, smelling, eating, going, dreaming, and breathing, always knows within himself that—'I never do anything at all.' While talking, letting go, receiving, opening, closing, he considers that the senses are engaged with their sense objects.

brahmaṇy ādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ I lipyate na sa pāpena padma-patram ivāmbhasā II 5.10

5.10 He, who acts without attachment, giving up and surrendering to the eternal consciousness, He is never affected by sin, in the same way that the lotus leaf is not affected by water.

kāyena manasā buddhyā kevalairindriyairapi I yoginaḥ karma kurvanti saṅgaṁ tyaktvātmaśuddhaye II 5.11

5.11 The yogis, giving up attachment, act with the body, mind, intelligence, even with the senses for the purpose of self-purification.

yuktaḥ karmaphalaṁ tyaktvā śāntimāpnoti naiṣṭhikīm I ayuktaḥ kāma-kāreṇa phale sakto nibadhyate II 5.12

5.12 One who is engaged in devotion, gives up attachment to outcome of one's actions and is centered, is at peace. One who is not engaged in devotion, attached to the outcome of one's action becomes entangled.

sarvakarmāṇi manasā sannyasyāste sukhaṁ vaśī I navadvāre pure dehī naiva kurvanna kārayan II 5.13

5.13 One who is controlled, giving up all the activities of the mind, surely remains in happiness in the city of nine gates (body), neither doing anything nor causing anything to be done.

na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ I na karmaphalasaṁyogaṁ svabhāvas tu pravartate II 5.14

5.14 The master does not create activities nor makes people do nor connects with the outcome of the actions. All this is enacted by the material nature.

nādatte kasyacitpāpaṁ na caiva sukṛtaṁ vibhuḥ I ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ II 5.15

5.15 The Lord, surely, neither accepts anyone's sins nor good deeds. Living beings are confused by the ignorance that covers the knowledge.

jñānena tu tadajñānaṁ yeṣāṁ nāśitamātmanaḥ I teṣāmādityavajjñānaṁ prakāśayati tatparam II 5.16

5.16 Whose ignorance is destroyed by the knowledge, their knowledge, like the rising sun, throws light on the supreme consciousness.

tadbuddhayas tad-ātmānas tan-niṣṭhās tat parāyaṇāḥ I gacchanty apunar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ II 5.17

5.17 One whose intelligence, mind, faith are in the Supreme and one who has surrendered to the Supreme, his misunderstandings are cleansed through knowledge and he goes towards liberation.

vidyā-vinaya-saṁpanne brāhmaṇe gavi hastini I śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ II 5.18

5.18 One who is full of knowledge and compassion sees equally the learned brāhmaṇa, the cow, the elephant, the dog and the dog-eater.

ihaiva tairjitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ I nirdoṣaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ II 5.19

5.19 In this life, surely, those whose minds are situated in equanimity have conquered birth and death. They are flawless like the Supreme and therefore, are situated in the Supreme.'

na prahṛṣyetpriyaṁ prāpya nodvijet prāpya cāpriyam I sthirabuddhir asaṁmūḍho brahmavid brahmaṇi sthitaḥ II 5.20

5.20 One who does not rejoice at achieving something he likes nor gets agitated on getting something he does not like, who is of steady intelligence, who is not deluded, one who knows the Supreme, is situated in the Supreme.

bāhyasparśeṣvasaktātmā vindatyātmani yatsukham I sa brahma-yoga-yuktātmā sukhamakṣayamaśnute II 5.21

5.21 One who is not attached to the outer world sense pleasures, who enjoys in the Self, in that happiness, he, having identified with his Self by engaging in the Supreme [brahma-yoga], enjoys unlimited happiness.

ye hi saṁsparśajā bhogā duḥkhayonaya eva te I ādyantavantaḥ kaunteya na teṣu ramate budhaḥ II 5.22

5.22 The intelligent person surely does not enjoy the sense pleasures, enjoyments which are sources of misery and which are subject to beginning and end.

śaknotīhaiva yaḥ soḍhuṁ prākśarīravimokṣaṇāt I kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ II 5.23

5.23 Before leaving this present body, if one is able to tolerate the urges of material senses and check the force of desire and anger, he is well situated and he is happy in this world.

yo'ntaḥsukho'ntarārāmas tathāntar-jyotir eva yaḥ I sa yogī brahman-irvāṇaṁ brahmabhūto'dhigacchati II 5.24

5.24 One who is happy from within, active within as well as illumined within, surely, is a Yogi and he is liberated in the Supreme [brahma-nirvāṇa], is Self-realized and attains the Supreme.

labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇakalmaṣāḥ I chinn-advaidhā yatātmānaḥ sarvabhūtahite ratāḥ II 5.25

5.25 Those, whose sins have been destroyed, who have dispelled the dualities arising from doubts, whose minds are engaged within, and who are working for the welfare of other beings, attain the eternal liberation in the Supreme [brahma-nirvāṇa].

kāmakrodhaviyuktānāṁ yatīnāṁ yatacetasām I abhito brahmanirvāṇaṁ vartate viditātmanām II 5.26

5.26 They who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain liberation [brahma-nirvāṇa].

sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ I prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau II 5.27

yatendriya-mano-buddhir munir mokṣaparāyaṇaḥ I vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ II 5.28

5.27,28 Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils and thus controlling the mind, senses and intelligence, the transcendental who is aiming at liberation, becomes free from desire, fear and the by-product of desire and fear, anger all three. One who is always in this state is certainly liberated.

bhoktāraṁ yajñatapasāṁ sarva-loka-maheśvaram I suhṛdaṁ sarvabhūtānāṁ jñātvā māṁ śāntimṛcchati II 5.29

5.29 One who knowing Me as the purpose of sacrifice and penance, as the lord of all the worlds and the benefactor of all the living beings, achieves peace.

iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde sannyāsayogo nāma pañcamo 'dhyāyaḥ II

In the Upaniṣad of Śrimad Bhagavad Gītā, the scripture of yoga dealing with Brahmavidyā Yogaśāstra, the science of Brahman, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa-Arjuna, this is fifth chapter named, Sannyāsa Yogaḥ**,** 'The Yoga of Renunciation.'

I n this chapter, Sannyāsa Yogaḥ, Śrī Kṛṣṇa, the Master of all possibilities, enriches us on how to break away from our bondages and become multi-dimensional to realize and express our peak possibilities.

Constantly turning many impossibilities into possibilities by playing that within human laws, rules and regulations is the job of an Incarnation. Bhagavān Kṛṣṇa, who is the possibility of all Incarnations, teaches us how to reach our true state. This is what the word Samādhi means–to go back to our true nature.

Kṛṣṇa constantly turns what Arjuna thinks as 'impossible' into 'possible' by making His peak possibilities to express through Arjuna within the laws of human realm, within the Kurukṣetra warfield. Kṛṣṇa Himself does not use a single weapon throughout the Mahābhārat war, but becomes the cause for Arjuna to live and express his own peak possibilities. It is through the multi-dimensional space awakened by Śrī Kṛṣṇa in the Pāṇḍavas, that they stand victorious.

Throughout the Gītā, Kṛṣṇa talks about yoga. Each chapter refers to one type of yoga or another. Yoga is the same as samādhi**. Yoga means 'uniting'.** It means uniting with our true nature. When we unite with our true Self, we become multi-dimensional, we become the space of possibilities. We can be material and spiritual. There are no constraints and no limitations. We are free.