The Concept of Karma in the Gita

CHAPTER FOUR THE CONCEPT OF KARMA IN THE GITA

The word 'Karma' comes from the root Kr' and means 'doing', 'affairs' or

'activity'; and that same ordinary meaning is intended in the Bhagavadgita.

Karma' as used in the exposition made in the Bhagavadgita £must not be taken in the restricted meaning of Actions prescribed by the Srutis or the

Smrtis, but in a more comprehensive meaning. In short all the Actions which a man performs, e.g. eating, drinking, playing, sitting, rising, residing breathing, smiling, weeping, seeing, speaking, hearing, walking, giving, taking, sleeping, killing, fishing, meditating or contemplating, commanding or objecting, giving performing sacrificial ritual, agriculture or commerce, designing, deciding, keeping quiet etc etc. etc. are all included in the word Karma' as used in the

Bhagavadgita, whether those actions are bodily (kayika) or vocal (vacika) or mental (manasika) 1

In short, even the remaining alive or the dying of the body itself, are actions, and as occasion arises, it becomes necesaiy to consider which of the two actions or 'remaining alive' or 'dying' is to be chosen. When this consideration arises, the word Karma' (Action) can also be understood in the sense of duty

I. naiva tdffcitkaromiti yukto manyeta tattvavit pasyansrnvcxnsprsanjighrarmasnangacchan svapansvasan !! BG, V. 8 pralapanvisrjangrhnm-mnmisannisamtapi! indriyanindriyarthesu vartatnta Hi dharayan!! Idid,9

(68) (karlavya) or proper action (vihita-karma)2. We have so far considered the

actions of human beings. Goying beyond this, the word 'Karma' is also applied to the activities of the movable and immovable world, that is to say, even of

life less things. But this will be dealt with in the succeeding chapter on cause and effect (karma -vipaka prakriya).

The Bhagavadgita introduces itself as a treatise on Karmayoga or the path of action. The author of the BG insists that, "Though both, renunciation

(sanyasa) and Karma (karmayoga), lead to one's welfare of the two Karma is better. Actions are unavoidable, however one may try, one cannot refrain from performing the physical functions while living. Prakrti itself leads him to actions.

So the Bhagavadgita teaches us as to how Karmas should be done. So that they may not prove binding and come in the way of Salvation. Salvation is to be achieved not by restraining one self from the performance of all actions through the eradication of desires, but by sublimating the desires and performing actions in a disinterested manner as one's duty." 3 The central theme of the

2. Kim karma kimakarmeti kavayo'pyatra mohitah ! tatte karma pravaksyami yajjhatva moksyase'subhat!! Ibid, IV. 16

3. yastvindriyani manasa niyamya rabhate’rjuna ! karmendriyaih karmayogamasaktah sa visisyate !! niyatam kuru karma tvam karma jyayo hykarmanah ! sarirayalrapi ca te na prosiddhyedakarmanah !! yajharthatkarmano 'nyatra loko'yam karmabandhanah ! tadartham karma kaunteya mukta sangah samacara // Ibid, III 7-9

m Bhagavadgita, as Tilak4 opines can be summerised in one verse sung by the

Lord, viz. "In work be thine office, in their fruits must it never be. Be not moved by the fruits of works; but let not attachment to worklessness dwell in thee" .5

If duty for the sake of duty was the motto of a Karmayogin (follower of a path of action), dedication of all works as a service to Lord Vasudeva was the motto of a bhakta (devotee). In the Bhagavadgita, action itself is not very important; the method of discharging the function and the motive behind it is what is all important. Firstly, an action has to be performed with complete detachment, dedicating it to the will of the Lord, and secondly, the motive is to maintain and preserve the welfare (Yogaksema) of the world. The essence of the rule is religious work for the sake of the world's order without thought of the self. The Bhagavadgita makes a great advance by supplying an ethical motive for all sorts of actions.

The definition of Karma in the eighth chapter of the Bhagavadgita itself, as "the action, whereby the variegated cosmos, such as, the five primordial elements etc. come into existence out of the imperishable parabrahman is known as 'Karma'. Karma has been used here in the comprehensive meaning of Activity or Action-whether it is performed by a human being or by the other objects in the world, or it is the activity comprised in the cosmos itself coming into

4. GR, PP, 159 & 895

5. karmanyevadhikaraste ma phcdesu kadacana ! ma karmaphalaheturbhuh ma te sango'stva karmcmi!! BG, II 47

(70) existence. But whatever Action is taken, its result always is that one Name

and Form is changed, and another comes the fundmental substance, which is

covered by the Name and Form, Never changes and always remains the same.

For instance, by the Action of weaving, the name 'thread' disappears, and the

same substance gets instead the name of'cloth' and by the Action of a potter,

the name 'pot' takes the place of the name 'earth'. Therefore in defining 'Maya,

Karma or action is sometimes not mentioned at all, and only Name and Form

are included in Maya. Yet when one has to consider Karma by itself, one has

to say that the form of Karma is the same as the form of Maya. Therefore, it is

more convenient to make it clear in the very begining Maya, Names and Forms,

and Karma are fundamentally the same in nature. One can, it is true, make the

subtle distinction that Maya is the common word, and its Appearance has the

specific name of names and forms, and its activity, the specific name of'Karma'.

But as ordinarily it is not necessary to make this distinction, these three words

are very often used synnonj^ously.

In the third chapter of the Bhagavadgita such as "Karma brahmobhavam viddhi. " 6 i.e. karma is created out of the Brahman or 'Yajnah karmasamudbhavam."7 i.e. 'even the yajnasprings out of Karma' or 'Sahayajnah

6. karma brahmodbhavam viddhi brahmaksara samudbhavam ! iasmatsarvagatam brahma nityam yajne pratisfhitam!! Ibid, III. 15

7. anriadbhavanti bhutani parjanyadanna sambhavah ! yajmdbhavati parjanyo yajnah karmasamudbhavah ! I Ibid, III. 14

(71) prajah srstah.8 i.e. the Brahmadeva created prajah (srsti) and yajfia (karma) at

the same time' mean that 'Karma' or yajna in the form of Karma, and the Srsti,

that is prajah (the creation) all came into existence at the same time.

"The effect of karma are unfathomable. " 9 But even the persistence of

karma is very difficult to get rid of. Nobody has got rid of Karma. The wind blows by Karma. The Sun and the Moon move on account of Karma, and

Brahma. Visnu• • Sankara and other Gods also are all tied in Karma. All the more, Indra and others. Qualified (Saguna) means defined by Name and Form means Karma or the result of Karma. In as much as it is not possible to say how Karma, in the shape of Maya, first came into existence, it is also not possible to say when man first got involved in the cycle of Karma. But once he has got into that cycle, however, he may have got into it, he cannot later on, that is, after his Named and Formed body has been destroyed, escape taking up different Forms in this world as a result of his Actions. Because as Material

Scientists have definitely established, the energy of Karma is never destroyed and that energy which appears today under one Name and Form, reappears under another Name and Form when the former Name and Form has been destroyed.

According to Bhagavadgita, one should always perform one's appointed

8. sahayajmh prajah srstva purovaca prajapatih ! anena prasavisyadhvamesa vo ’stvistakamadhuk !! Ibid, III. 10

9. karmano hyapi bodhavyam boddhavyam ca vikarmanah ! akarmanasca boddhavyam gahana karmano gatihll Ibid, IV, 17

(72) duties without attachment or aversion and any desire for enjoying their fruits. 10

Being absorbed in worldly pursuits, a person is afflicted by the events of the world. But having attained the true knowledge of the self, a person's attachment to worldly objects is destroyed. Freedom from desire leads him to the attainment of equanimity of mind. Hence he is not oveijoyed on attaining something good nor dejected when something evil comes," He casts off his likes or dislikes. 12

Gain or loss make no difference to him. 13 He is in different to honour and dishonour. 14 He thus remains no more a creature of circumstances. Such a person is therefore known as dvandatita. 15 The attainment of unity merely reconciling the duties or pairs of opposites but by transcending them, because however balanced one may be, one remains an individual. Duality has meaning

10. BG, II 47

11. duhkhesvanudvignamanah sukhesu vigatasprhoh ! vitaragabhayakrodhah sthitadhirmunirucyate!! Ibid, II. 56 jitatmanah prasmtasya paramatma samahitah ! sitosna sukhaduhkhesu tatha manapamanayoh !! Ibid, Vi. 7

12. Samaduhkhasukhah svasthah samalosias'makXncanah ! tulyapriyapriyo dhirastulymindatmasamstutih // Ibid, XIV. 24

13. sukhaduhkhe same krtva labhaMbhau jayajayau ! tato yuddhaya yujyasva naivam papamavapsyasi!! Ibid, II. 38

14. samah satrau ca mitre ca tatha manapamanayoh ! sitosnasukhaduhkhesu samah sangavivarjitah !! Ibid, XII. 18

15. yadrcchalabhasantusto dvandvatito vimatsarah! samah siddhavasiddau ca krtvapi na nibadhyate !! Ibid, IV. 22 jneyah sa nityasannyasi yo na dvesti na kahlqati! nirdvandvo hi mahabaho sukham bandhatpramucyate !! Ibid, V. 3

(73) only in the imperfect world and it alwsys refers to a unity beyond itself. Hence the real and final stage is the transcendental equanimity which is the state of self realization. It is attained only when the soul is lifted up and established firmly in absolute spirit.

The Bhagavadgita teaches us that we cannot remain without work even for a moment. 16 We are so constituted that we cannot but perform duties we are helplessly driven to actions by our nature bom qualities. 17 Even breathing which is so essential for maintaining our life is a kind of action and hence we are to perform our duties. It is further said that the actions are the causes of bondage. Actions to bind us. Then the question that naturally arises here is ; should we ever remain in bondage as we are bound by Karmas which are inevitable on our part ? The answer should be in the negative. The

Bhagavadgita gives us the way by following which we can get rid of the bondage even though we perform our allotted duties. Duties performed without any hope of reward or fruits cannot bind us. So the Bhagavadgita teaches us to perform duties without caring for the results it may yield. In other words the

Bhagavadgita teaches us to perform our duties with a total disregard to their consequences. This kind of activity is known as disinterested duties (Niskama

Karma). The Bhagavadgita. thus teaches us of the ideal of disinterested duties.

16. net hi kascitksanampi jatu tisthatyakarmakrt! karyate hyavasah karma sarvah prakrtijairgunah !! Ibid, III. 5

17. Ibid, III. 5

(74) It is clear from the above account that the disinterested duties instead of ben :

a hindrance paves the w ay to salvation.

But it is hardly possible on the part o f an average man to perform duti

without caring for its consequences. It is only a man of high moral perfect r v

who can do so. So the Bhagavadgita teaches the same ideal from diflere i‘ angles. The Bhagavadgita teaches that a man who is temperamentally act! c and in whom willing predominates should perform actions merely for the sal r of sacrifice.

It is taught that is an action be not performed with this end in view tin u the world will be chained by the bonds o f w ork." 18

But here the word sacrifice is not used to mean only rituals. A K I t1 rightly says, "It means in the Gita all these actions in which the guiding princip i. of the agent is not the exclusive benefit of his own. In short all those actioi - which are done for the universal welfare (loka Samgraha) can be said to Inn . been done for the sacrifice." 19

People who are devotional in temperament and in whom feel11 - predominates are instructed by the Bhagavadgita to offer their actions to ( io

So that they are not to bear the brunt o f their sinful actions. Here one mu i consider one self to be only the God's instrument.

18. yajnarthatkarmcmo'nyatra,f*”— — loko'yam karmabandhanah ! tadartham karma kaunteya muktasangah samacaraU Ibid, III. 9 19. A. K. Lad, Op. cit. P. 23

(75) He is not to think that he is the man performing the work. He is to tlm I, that he is performing the work only for the Lord's sake or he is to think that n is the Lord who is acting in and through him. The Bhagavadgita also teach us to surrender all the fruits of our actions to the Lord. It advices us to tat > refuse only in God by abandoning all our actions. The Lord promises to sa <. us from all sorts of sins. And hence, we should not lament for it.2"

A man who is predominantly thoughtful should free himself from tK notion of agency. He must not consider himself to be the agent performing ai ' action. A man whose heart has been polluted with pride alone considers himsi1 * to be the agent of the work.21 So, he should constantly think that the gunas a r only acting upon the gunas.22 Actions can no longer bind us when we ha <. such a notion towards actions. We should see inaction of the soul in the actioi :• of the prakrti. In otherwords, we should think that prakrti alone is active whm the soul always remains a passive observer when we can develop such < attitude in our minds towards actions, actions can no longer bind us In th - context Lokamanya Tilak says,...... gross or lifeless Karma by itself does n i either bind or release anybody, that, man is bound by Karma as a result of th - hope for fruit, or his own attachment; and that, when this Attachment has ben

20. Sarvadharmanparityajya mamekam saranam vraja ! aham /va sarvapapebhyo moksayisyami ma sucah // BG, XVIIJ. 66

21. prakrteh kriyamanani gunaih karmani sarvasah ! ahankaravimudhatma kartahamiti manyateU Ibid, III. 27

22. tattvavittu mahabaho gunakarma vibhagayoh ! guna gunesu vartanta iti matva na sajjate !! Ibid, 28

( 76) got rid of a man stands released, notwithstanding that he may be perfornnt s

action by his external organs.23

Then what we learn from the Bhagavadgita is that we should perfoi t

duties simply for the sake of duty. Duty for the sake of duty is the golden i u *

of the life. Thus it teaches the ideal of Niskama-karma or disinterested dutu

And such actions do not certainly bind us.

In the Bhagavadgita it is shown that even the Lord keeps Himst r

engaged in work and accordingly the man of insight and wisdom also follov

the path shown by the supreme Lord. Hence they too act. That the Lord active is known from such verses of the Bhagavadgita.24

For the Lord, there is nothing in the three worlds to be done, nor has r r

anything to be obtained, even then, he remains engaged in work. In anotli verse, the Bhagavadgita says that God's inactivity will bring ruin to the thn > worlds, and that he should be the creator of disordered life. It is also said th p he would be the cause of destruction of these people.25 Thus it is seen that ( n is always active and the wiseman initiates him.

Man cannot remain inactive for a single moment, he is compelled to t actions by Sattva, Rajas and Tamas, which are products of Prakrti They a

23. GR, P. 438

24. na me parthasti kartavyam trim lokesu kincana ! nanavaptamavaplavyam varta eva ca karmaniU BG, III. 22

25. utsideyurime /oka na kuryam karma cedaham / /* Samkarasya ca karta syamupahanya mimah prajah // Ibid, 24

(77) primordial psychical impulses. Even the maintanance of the organism depends upon actions. So, action is certainly better than inaction.

The Bhagavadgita does not teach inactivism. It regards the performance of duties as better than renunciation of actions, because the latter never leads to liberation. It inculcates selfless disinterested actions (niskama karma) dedicated to God. Works should not be actuated by attachment aversion, and other emotions. They should not be motivated by egoistic desires. They should be devoid of the sense of T and 'mine'. They should be free from prudential considerations of fruits or consequences. They ought to be performed without consideration of success or failure, victory or defeat, good or evil, pleasure or pain which they will bring. Their fruits should be resigned to God. All works should be done as service to God. Disinterested works dedicated to God and enlightened by knowledge do not lead to bondage. The aspirent's will should be surrendered to the Divine will.

He should be a perfect instrument of God, and consciously will the divine will.26 He should aim at the good of the entire sentient creation. The doer of good of mankind never suffers here or hereafter.27 The path of works is selfless pursuit of the moral good of mankind as service to God.

26. BG, II. 38

27. labhante brahmanirvanamrsayah ksinakalmas&h ! chinnadvaidha yatatmanah sarvabhutahite ratah // Ibid, V. 25 p&rtha naiveha mmutra vin&sastasya vidyate ! na hi kalyanakrtkasciddurgatim tata gacchati!! Ibid, Vi. 40

(78) Karma is the nature of beings. Every being does restless works during

his livelyhood. Karma is link up with the life. Hence the Bhagavadgita says

'man can not remains inactive for a single moment', whenever is karma then

life. Therefore it commands to the Bhagavadgita 'Kuru Karmaiva' - do work,

karma in the whole life, but what type of karma is to be performed ? Its

determination is more important. Otherwise the way of Karma is very

complicated. It is difficult to understand, "What is action ? What is inaction ?

even man of intelligence are puzzled over this question." 28

Nevertheless knowing the unavoidability of the action it is necessary to

confirm that what type of karma or action should be done ? Therefore it is

necessary to classifying the works or actions.

The following classification of the karmas are from the various point of

view. viz.

(a) From the Sadhan ------Manasika (mental) Vasika (vocal), Kayika

(bodily)

(b) From the Religious------Sattvika, Rajas and Tamas.

(d) From Scientific------Karma, Akarma, Vikarma

(e) From the causes / hetu — Nitya, Naimittika, Kamya & nisiddha

The said kind of karmas are analysed in the Bhagavadgita from the different point of views. But mainly it is important to analysis the karmas from

28. BG, IV. 16

(79) the hetu or causes. It said that nittya and naimittika karmas should be dom

because there are no bondage from these. But Kamya, Sakam and nisidtb■<

kannas are should be avoided.

Nitya karma is that actions which if we do not perform then it makes s i

(papa) and if perform it then also does not gain more fruits, viz three worslui

(trikala sandhya), the five great duties (pancjiamaha yajna) etc

Men take possession at a particular wing in Nature from their previo works. To occupy or to establish this wing we must do nitya karma. If v t perform this work then it does not vertuous or punya; but if we do not pet for > then it may be sin (papa), because without performing these works men ne\ ■ establish this particular wing. As for example we take the five great duties i pancamahayajna. Though there are self development by performing the lb • great duties, yet the every man must do ths works to avoiding the five sins on \

(pancasuna dosa)

According to M anu,' Panc/iasuna grhasthasya chullipe sanyupaskai ;

Kandanichoda kumbhacha badhyate yastu yan bahayam. Tasang kramei sarbasang niskrtyartham Maharsibhi. Pancakliptwa mahayajna prattyaha : grhamedhinam.'29

The motive o f the nitya karma is to emancipate from sins or papa

Hence apart from these works we are entangled with sin.

29. MS

(80) The human being from their own orders of society (viz - the Brahmana,

the ksatriya, the Vaisya and the Sudra) what is the natural duty that is known as the nitya karma and without performing these works man cannot attain moksha or liberation as well as does not ascending the higher order.

'Therefore, study and teaching of the Vedas and other scriptures and realisation of the truth relating to God -- etc. are the natural duties of Brahmanas while exhibition of Valour, fearlessness — etc., agriculture, rearing of cows and honest exchange of merchandise — etc., service of the other classes etc are the natural duties of the ksatriyas, Vaisyas and Sudras respectively’.30

Accordingly, 'Arajake hi loke'smin sarboto bidyate bhayat, raks^yarthamasya sarvasya rajanamsrjat prabhu’31

'Rajm dharmini dharmistha' 32

'Ksjjiatriyashya pramattasya dosa' 33

It all the entire nityakaimas. Accordingly to perform works for welfare of others in the world is the nityakarma of the sages (Sanyasi).

The ultimate duty of this class (i.e. Samnyas Ashram) is to tender his

30. samo damastapah saucam ksantirarjavameva ca ! jnanam vijnanamastikyam brahmakarma svabhavajam !! saury am tejo dhrtirdaksyam yuddhe capyapalayanam ! danamisvarabhavasca ksatram karma svabhavajam // krsigoraksyavanijyam vaisyakarma svabhavajam ! paricaryatmakam karma sudrasyapi svabhavajam // Ibid, XVIII. 42-44

31. MS 32. MSM 33. MB

(81) soul (pran) with the Universe soul (Viswapran). If a Sanyasi wish to be a perfect

sanyasi then he must do work for social interest or welfare of all and what kind

of works are the nityakarma for him. The scripture reminds us, 'Sadhnoti

parakaryamiti Sadhu'

Secondly, by doing this sort of works we gain its fruit whereas does not

perform then there is no sin in this regard - it is called naimittika karma, viz

visit at pilgrimage etc. It is not compulsory for us. If we do not visit any pilgrimage then we never involved in sin, but by visiting pilgrimage we can

save some sort of virtue also.

Thirdly, what kind of works are done in order to particular desire - it is called kamya karma, viz - putresti yag (yajna for desiring son) aswamedha yag

(yajna for desiring horse) etc. purely self interest towards the kamya karma

The some works may be either naimittika or kamya karma from the diierent feelings of the subject (Karta), Here the significance is only that in naimittika karma there is simple sense whereas in kamya karma there is special or particular sense.

From the another point of view all the actions are classified into two

Sakama Karmas and niskama Karmas, Sakama Karmas are that which does only for self interest. The centre of the sakama karmas is the bodily happiness

Niskama karmas are that which we do not act for any fulfilment of self desire, rather than it does for happiness of the others. Hence, the works with desire

(82) are called Sakama karma and the works without desire are known as niskai

kamias. Niskama karnias are not inspired by any intention or necessitx I

sakama kannas are inspired by any desire. Desires are non-absolute 1 In are only one ncessity but desires are more. It is possible to the fulfilmeni necessity ; but is never fulfil the desires.

For instance, mouth is necessary to the body which is possible fulfilment, but in fooding, it is desire to take sweet items, which is not posstl to fulfil. In desire, matter is not found. Though it is found vet there i-. permanency.

So an aspirant should dedicate all his actions to God without attachim and thought of consequences free from egoism. Whatever he does, whauo he eats, whatever he offers in a sacrifice, whatever gifts he makes, and whato penance he undergoes, he should dedicate to him. They bring him in c o m p k union with God. Divine energy flows into him, and actuates all lus a c tio n s I becomes an instrument of divine action.34

Let us define the action (Karma) wrong action (Vikarma) and inactu

(Akanna) according to Bhagavadgita, "It is necessary to understand aln action as well as to understand about wrong action and about inaction als< > t necessary to understand ; mysterious is the path of action" .35

34. Yatkaiosi yadasnasi yajjuhosi dadasi yat ! yattapasyasi kmmteya tatkurusva madarpanam !! BG, IX. 27 memmema bhava madbhakto madyaji mat?} namaskuru ! mamevaisyasi Saiyam te prcitijanepriyu'si me // IbidXVIII. 65

35. BG, IV 17

(83) The path of action is really to intricate to be easily seen through ; it is

therefore that the Lord lays a great emphasis on the necessity of knowing the

truth about it and also explains the thing. Karma or action has been classified

under three heads ; action (Karma), wrong action (Vikarma) and inaction

(Akarma). It is very difficult to ascertain what the Lord actually meant by these terms. Yet whatever strikes us on a careful study is being presented to the readers. Generally it is held by the learned that 'Karma' means right action, which results in happiness here or hereafter.

'Vikarma' or wrong action is that which results in suffering here or in the next world, while 'Akarma' (inaction) is that action or renunciation of action which does not produce any reaction. It is becoming further difficult for us to understand the real significance. Of these three beacuse we are in the habit of calling all that we do with our mind speech or body as 'Karma' But really it is not so. Had it been so, there was nothing mysterious about it to baffle the intellect or ordinary men. The Lord would not have mystified us in that case by saying that even the most intelligence are perplexed as to what is action and what is inaction.36 Nor could he have called the subject of action as something very intricate. This proves that the outward action of mind, speech or body or their ceasing to function does not constitute action or wrong action or inaction. It solely depends on the motive of the doer whether an action is to be classed as action, wrong action or inaction. Ordinarily the following distinction should be borne in mind in this connection.

36. BG, IV. 16

(84) ACTION:

Only right actions performed with the mind, body or speech, in conformity

with the scriptural ordinance, are generally recognized as coming under the

category of karma. But even such actions may eventually turn out to be wrong

actions or even inaction according to the motive of the doer, for the motive is

the main test here.

(i) A right action done in the right way, as enjoined by the sastras, with the

best of motives and with a desire for same return, is what is called action

(ii) Even an action coming under the category of duty, such as sacrifice,

austerity, alms-giving or service, which is done with the worst of motives,

tumes out to be wrong action, chracterised as it is by a predominance of

Tamas (ignorance and darkness).

For instance, the Bhagavadgita says, "Austerity which is practised under, a deluded understanding or by sheer bravado, with self-mortification or with the object of harming another is characterised as partaking of Tamas"37

(iii) (a) Actions performed as one's duty without any desire for return and consecrated to the, Devine.38 or done from the very begining for God's sake

37. mudhagr&henatmano yatpidaya kriyate tapah / parasyotsadankrtham va tattama samudk/ytam!! Ibid, XVII. 19

38. subhasubhaphalairevam moksyase karmabandhanaih ! sannyksayogayuktatma vimukto mkmupctisyasi // Ibid, iX. 28 abhykse’pyasamartho'si matkarmaparamo bhkva! madarthamapi karmkni kurvan siddhimavkpsyasi!! bid, Xii.10 athaitadapyas'akto'si kartum madyogamk sritah ! sarvakarma phalatykgam tatah kuru yatatmavan!! Ibid, II

(85) does not result in anything other than liberation, and is therefore called inaction

(b) Action done without any ego-sense and with the mind inseparatel v

united with God is also not productive of any other result than liberation and is

therefore inaction.39 WRONG ACTION:

Ordinarily only prohibited actions proceeding from the mind, speech or

body, such as doing injury to others telling lies and thieving, etc. are recognized

as wrong actions but they too eventually turn out to be actions or inaction also

according to the motive of the doer ; for motive is the main test here as well

(i) Even such actions as killing or injuring others, done with the best of

motives, though with a desire for happiness in this or the other world, (even

though appearing to be wrong actions) are regarded as Karma. 40

(ii) Wrong actions done with a bad motive are, of course, 'wrong'

(iii) Actions such as killing or doing injury to others, done with the best of

motives and by way of duty, without any ego-sense or attachment, (though

appearing to be wrong) are not productive of any result and are therefore regarded as inaction.41

39. BG, III. 28 &V. 8 ,9 nanyam gunebhyah kartzram yoda drasfanupasyati! gunebhyasca param vetti madbh&vam so'dhigacchati // Ibid, Xiv. 19

40. hato va prapsyasi svargam jitva va bhoksyase mahim ! tasmaduttistha kaunteya yuddhv&ya krianiscayah!! Ibid, II. 37

41. BG, II. 38 yasya nahamkrto bhavo buddhiryasya na lipyate / hatvapi sa imallokanna hanti na nibadhyatel! Ibid, XVIII. 17

(86) INACTION:

Inaction does not merely consists in the absence of all action proceeding from the mind, speech or body. Renunciation of action though appearing as inaction, can take the form of action or wrong action as well according to the motive of the renouncer motive being the chief determining factor here also

(i) An aspirant who having renounced all activities of mind, speech and body, dwells in solitude and thinks that he has renounced all action is credited with the action of renounciation even though he appears to do nothing, because he recognizes himself to be the renouncer. Such as inaction is accounted as action. ,

(ii) In times of difficulty and crisis, when a man out of fear or selfishness shirks his duty and refuses to perform even such actions as are enjoined upon him, puts up a show of renunciation with the motive of cheating others, the apparent inaction in all these cases is not inaction, but being productive of evil consequences is considered to be wrong and sinful.

(iii) Absense of all actions at the time of Samadhi (absolute absorption on the part of one who is unified with God and his ego sense merged in him is real inaction.42

42. prajahati yada kamwsarvanpartha monogatm ! atmanyevatmana tustah sthitaprajnkstadocyate !! Ibid, II, 55 yada sam}harate cayam kurmo'nganiva sarvasah I indriyanindriyarthebhyastasya prajna pratisthifa !! Ibid, 58 yatha dipo nivatastho nengate sopama smrta ! yatra caivatmanatmanam pasyannatmoni tusyati // Ibid, Vi, 19 sanaih sanairuparamed buddhya dhrtigrhitaya ! atmasamstham manah krtva na kincidapi cintayetll Ibid, 25

(87) Thus action, wrong action and inaction cannot be determined only by

activity or inactivity ; it is the motive alone which makes them what they are

Even an action can be turned into inaction and vice-versa by the motive of the

doer or renouncer of actions. He alone who knows this secret intimately and rightly is, according to the Bhagavadgita, the most intelligent man, a perfect yogi and a doer of all actions.43 and is delivered of all evil and grief in the shape of transmigration.44

CONCLUSION:

In fact, the Bhagavadgita finds no alternative to duty and requires us to discharge it, in both perfect and imperfect^ conditions of life. Abandonment of work, whatever it is and in whatever sphere it is required to be undertaken, is not contamplated by the Gita at any stage. Work is worship and its abandonment is looked upon by it as reprehensible.45

In this context, after thoroughly observing the concept of karma in the

Gita, it clearly derived the following orders, viz.

(a) One ought not to abandon one's own duty:

It has been said that he who does the duty ordained according to his nature incurs no sin like a worm bom in poison, that the duty of another brings

4 3. karmanyakarma yah pasyedakarmani ca karma yah! sa buddhimanmanusye su sayuktah krtsnakarmakrt!! Ibid, IV. 18

44. Ibid, 16

45. sahajam karma kaunteya sadosamapi na tyajet! sarvarambha hi dosena dhumenagnirivavrtah // Ibid, XVIII. 48

(88) on fear, and that he who does not known the self cannot indeed remain e\ for a moment without doing action, wherefore.

Though a man may perform another's duty, abandoning what is calf his own duty, duty bom with himself, he is not free from fault ; and anotln duty brings on fear. And since it is not possible for any man who does i known the self to give up action entirely, therefore he ought not to abamf action (karma) .46 (b) Devotion to the Lord by works enjoined: The perfection accruing as the fruit of that Bhakti-yoga, which const - in worshiping the Lord through one's own duties qualifies the aspirant foi t

Devotion of knowledge which culminates in Moksa. This Bhakti-yoga. t yoga of Devotion to the Lord, is extolled here, in this section which sump-- the teaching of the sastra, with a view to firmly impress that teaching

Now when the agent and other factors of action are operating in the ; of churmmg fire, each act producing a visible result - they cannot (at the 01 time) operate in another act productive of another result different from sevei an or the kindling of a fire. So also when the agent and other factors of action n concerned in the act of knowledge devotion (jnana-nistha) whereof alike t result is visible - they cannot at the same time operate to bring about anoth act productive of a result other than the emancipation of the self. Whereto1 the Devotion of knowledge cannot be enjoined with works. 46. s'reyansvadharmo vigunah paradharnmtsvanusthitat / svahh&vaniyatam karma knrvanapnoti kilbisam !! Ibid. Xl 'lIL 47 A- 4,s

(89) (d) Refutation of the theory that salvation is attained by works alone :

The good deeds (punya karma) which have not yet begun their effects cannot be said to have been exhausted, just as the existence of sins which have not began their effects is possible. So also the existence of good (punya) deeds which have not yet begun their effects is possible ; and as these cannot be exhausted without generating another body, moksa is not possible.

(e) Karma yoga leads to freedom from action :

The superiorly of knowledge to action refered to by Arjuna must be true, beacuse there is no denial of it. And it must also be true that the path of knowledge is intended for sanyasins only. Since it has been stated that the two paths are intended for two distinct classes of aspirants, such is evidently the opinion of the Lord. Now seeing that Arjuna, afflicted as he was at heart on the ground that the Lord had urged him to action which caused bondage, was resolved not to perform action, the Lord proceeds with.47

Or, the connection of what has gone before with the sequel may be thus stated; As devotion to knowledge and devotion to action are mutually opposed, it is impossible for one man to resort to both of them at one and the same time

From this it may follow that each leads to the goal quite independently of the other. But the truth is this ; Devotion to action is a means to the end, not

47. jayasi cetkarmanaste mata budhirjamrdana ! tatkim karmani ghore mam niyojayasi kesdva // Ibid, III. 1

(90) directly, but only as leading to devotion to knowlede, whereas the latter, which is attained by means of devotion to action leads to the goal directly, without extraneous help.

(91)