After a long hiatus we will now resume our study and version of the Bhagavad Gita in Light of the Unborn. When will this series be completed? Unknown. The Gita is epic in scope and we will continue now at a pace that is to be determined and embodied in a time of its own making.
Five: The Yoga of Renunciation
Which Path is Nobler—Activity or Seclusion?
5.1 O’ Noble Lord, it is most confusing! You seem to be advising both renunciation and performance of Action. Which one is superior?
Arjuna, like many on the path to Noble Self-Realization, is bewildered with self-doubt. When the yogin begins to refine one’s meditation practice it’s as if there is no more return to mundane affairs. One would prefer to remain centered in meditation indefinitely. Yet, the outside world continues to beckon.
The inclination here is to become lop-sided and contrary to the cosmic equation which propels the yogin into some semblance of activity. Just as one cannot discontinue the motion of breathing, just so one cannot suspend the motion of proper-action.
A notable exception to this rule concerns the advanced-yogin who has been so fully attuned with *Inseparable Bodhi* that one’s main activity is perpetual-union with the Unborn Mind & Spirit. Even if there occurs some necessity for “outside” activity, the yogin does not accrue further karmic-debt.
5.2 The Noble Lord responded: all actions that are rightly renounced are Right Actions; just so is Right Action performed. Both are inextricably linked. This is known as “selfless” Action or Karma Yoga.
One who renounces all actions just for the sake of isolated seclusion has chosen the lesser-path. Hence, one who performs dutiful activity for the sake of the Unborn Lord does so as a *Pure-Activity*. This Pure-Activity is also carried out without any desires to relish in the fruits of their divine-labor.
The Yogin who is so deeply immersed in strict observance of the Unborn is no longer called to directly engage in outward obligations since the one sole contemplative task is to rest inwardly in quiescent Recollective Resolve.
In the best of circumstances, it would prove more beneficial for such yogins to live in a monastic-environment of like-minded mature mind-adepts; or to seek out a hermitage and thus live the eremitical-lifestyle that is devoid of external vexations.
5.3 True sannyasins (renunciates) are devoid of lust and hatred and exhibit an unwavering fortitude. They neither long-for nor reject any outer or inward stimuli but rather cast-off these chains of delusion and enjoy total freedom of spirit.
One who has a disciplined-spirit in the Unborn is never attached to the vexatious intoxications of the carnal mind and body, but resolutely keeps a respectable distance from such abnormalities of spirit. In such vein the yogin maintains an inner-calm under all circumstances—whether enticing or repellent. Thus the advanced-yogin lives under the mantle of deathlessness and is unaffected by the turbulence of samsara.
5.4 Unlike those instilled with Noble Wisdom, the wordlings make a feeble attempt to distinguish between gnosis and Right-Action; but the spiritually-mature do not separate them. Such resilient ones celebrate the divine rewards of both.
5.5 The goal of gnosis and the goal of divine-service (Right Action) are one in the same. Thus there is no conflict between Jnana and Karma Yoga.
In advanced spirituality one soon discerns that ecstatic union in Deep Samādhis and Right Performance of Divine-Duty (faithful adherence in the Buddhadharma) leads to bliss; this produces untold Self-Realization in the Unborn.