The third chapter is called Karma-yoga. The title implies that the performance or pursuit of karma itself is a yoga-sadhana. Krishna’s exposition in this chapter is quite arresting. He elaborates on the subject of ‘kaarmic compulsions’ so thoroughly as to substantiate the inevitability and desirability of an active life as well as to ensure that such an active life will also lead the seeker to the supreme spiritual aim.
Herein lies the excellence of his words and message. The s¡dhakas in general are deluded about the spiritual sadhana. In the matter of blending their usual activities with the sadhana they have in mind, there is utter confusion. Fear and apprehension of various kinds also grip their mind. In such a background, Krishna’s exposition has great relevance.
Krishna clarifies that while doing karma the seeker need not bother about the nature of karma that he is given to. His attention must be in preserving the right attitude and aim about all the actions he performs. Actions embody a large variety. They can be classified in many ways. Merits and demerits of all these can also be countless. Naturally the tendency to prefer or select some will become inevitable.
Arjuna, in fact, showed such a selective note in the beginning when he described the war in front as frighteningly sinful and hence to be shunned outright. “Aho bata mahat-papam kartum vyavasita vayam – Ah, we are out to commit a heinous sin” were his words. But Krishna questioned and denounced all such thoughts about the karmas which life brings, despite their glaring variety in nature and effects. He would bring all karmas under one wholesome sublimating formula:
The words “karyam karma samacara” should be properly understood. There is a world of insight in them. “Do wholeheartedly whatever needs to be done”, is the simple meaning of this phrase. A number of factors may necessitate an action. These may be personal, domestic, professional, social, national or otherwise. And each of these may have its specific notes. Judged on the basis of holiness or virtue, some of the compulsions may be benign and some not so.
A farmer has to protect his crops. For that he will have to alertly deal with pests. A policeman has to strictly deal with the mob and criminals. A mother will have to raise her child with tenderness in all circumstances. An administrator will have to be strictly impersonal and impartial in his task while dealing with society. Each course of life will have thus its special notes and compulsions. The same yardstick cannot be used to assess all of these.
Krishna thus treats the subject generally: “Whatever is required to be done from time to time, taking into consideration the circumstances and the objective in front, do that wholeheartedly”. The outer needs and compulsions apart, he is very particular that the internal attitude and aim in performing any and all actions must be uniformly the same. It is on this point that he incorporates the yogic discipline and sublimity. He approaches the matter with focus on the internal.
The word Krishna uses to describe this inward sublimation is asaktah. “Be detached, dis-identified”, is the principle he sets forth here, as earlier. This spirit of dis-identification (asaktata) should be preserved throughout (satatam), Krishna further stresses.
When the armour of asakti is put on, it will protect the seeker from the consequences of all his actions. It will equally purify his performance. Do not wonder whether such asakti (dis-identification) is possible or not. Is not everyone the Soul in his inmost level? Does that Soul ever get involved in action the least? Right from the beginning, Krishna has been exposing and explaining the unaffected and uninvolving nature of the Soul. The essence of this unaffectedness is described in the words “nayam hanti na hanyate” (2.19). By preserving the attitude of asakti, the seeker is only trying to reflect the nature of his own Self. Instead of being anything discordant or deflective, it will reign as the most harmonious note.
To be asakta is not only possible, but it is also the truth about activity or actions themselves. Krishna has already emphasized that the whole Prakrti (nature) is to be viewed as a wheel revolving ceaselessly, giving no room for any one’s option to the contrary. He reinforces the same point:
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ।।
All actions are performed by Prakrti through its gunas. Deluded by egoism, the ignorant thinks: “I am the doer”.
In the prevalence or performance of actions, one has to see the hand of gunas (qualities or evolutes) of Prakrti (nature). Prakrti denotes the universal aggregate. Sattva, rajas and tamas are its basic constituents. Like the spokes of a revolving wheel, these gunas go on alternating in their course. Governed by them alone activities go on in the world. Not knowing that this is so, one under delusion feels and says ‘I am the doer or performer’.
This kind of ego-association is an error, sheer folly, says Krishna. Perform the actions regularly, honouring the gunas and their compulsions, adhering to Nature’s wheel. Sakti (attachment) will decline, when the truth of gunas is kept in mind. When light is brought, does not darkness disappear?
The correct position is to enrich oneself with the right knowledge and leave matters to Prak¤ti and remain illumined and unaffected. In fact, this is what the seeker should aspire for. Krishna thus presents the tattva-vit, the Knower of Truth, before the seeker:
Karmas are the resultant of gunas which are the constituents of Prakrti. Objects of the world, which are the effects of the same gunas, and senses, which too are guna-creations, interact amongst themselves out of their natural propensities and susceptibilities. What then is there for any one to get unduly perturbed? This should be the contemplation of the seeker every time.
So asakti (detachment) is provided within the very scheme of Nature. Involvement is there only outwardly, in the level of the senses, mind and intelligence. In the deeper centre within, no involvement can ever be. Realize this truth and by dint of such realization, become asakta. Such asaktata will itself be sufficient to take one to the supreme perfection, assures Krishna
With this new spiritual insight, those very karmas which normally cause sakti (attachment) will begin to instil detachment, the opposite virtue.
Krishna then cites mighty Knowers and Performers like Janaka to show that no sense of distancing or alienation from the actional involvement is necessary for gaining spiritual perfection, especially in the case of people like Arjuna. By remaining active alone the illustrious ruler of Mithila and others like him derived their spiritual perfection.
There is another aspect also of being active, adds Krishna. It is to ensure the welfare of the world. Loka-sangraha is a very sublime concept in spiritual life and discussions. To hold the world (society) in its stable, auspicious moorings, restraining its harmful notes and instilling helpful and cohesive ones, is what is meant by loka-sangraha. Considering the need for the welfare of the world, Arjuna should not abandon activity, but adhere to it faithfully. This is a point that Krishna presents in support of other statements and insights.
The world will always be looking for good and noble Souls. Whenever such Knowers are there, they will become an example for others to understand and follow. In the society, not all have the time or taste to think deeply about life and aspire for and achieve great goals. At the same time, there will always be some who are attuned to these higher pursuits and attainments. The ordinary run of mankind is given to the easy path of emulating the great. They are to follow whatever the exemplary men set as standard. Krishna exhorts Arjuna (verse 3.21) that it is necessary to set the example of performance before others.
He also adds: “Look at me. I do not have anything to achieve either in this world or in the others. I am contented and full within myself. Yet I work ceaselessly, adhering to the laws and processes of Nature. Should I remain idle and shun actions altogether, the world will derive wrong lessons from me. That is not desirable at all.
“In human life, the life of an individual is always interwoven with the society. None can take a selfish or independent stand. What is good and necessary for the society should alone follow from the individual. If because of my inward sufficiency, I prefer to be inactive, that would be detrimental to the society’s welfare. So Arjuna, activity should be an efficient means, not the least any hindrance, to your fulfilment.”
Summarizing the statements so far made, Krishna sets forth a beautiful contrast and complement:
The manner in which do those with attachment take to their actions, in the same manner should the wise one with detachment perform his actions, aiming at the well-being of the world.
This verse condenses significantly all the instructions Bhagavad Gita has given thus far. Krishna’s exposition about the Soul being impersonal, non-active and unaffected, has one emphasis in practical living and functioning. One should not imagine that his personality in full is involved and immersed in the activities he pursues and the effects they bring about. Deeper down in his being, reigns the transcendent core, like space, which does not at any time get involved or affected the least.
Being aware of this fact will have its sure effect on the seeker’s mind and intelligence. And the strong sense of doership in him will gradually give place to full non-doership. Otherwise, the understanding of the Soul would have no practical relevance for people.
Identification with actions and hence with the various results they bring in is the sole bondage for man. It is ignorance about the Soul-position of himself that makes him deluded and attached like this. Ordinary people are ignorant and deluded, and hence all their actions are a result of attachment and identification. Attachment alone makes the mother bring up her child with so much of passionate love and expectation. But is such attachment and identification necessary in order to do well one’s activities in this world? Krishna categorically says, “No!”
For the ignorant, deluded in their views and ways, attachment is natural. Only with attachment they can derive their motivation for working. But, for the wise it is not so. The wise will also remain active and efficient. But in place of ignorance and delusion, it is the wisdom of the Soul and Prakrti that will motivate them. Wisdom has the power, like light in the case of darkness, to remove attachment and identification.
In fact, the role of wisdom is to rid the buddhi and mind of all their unjust constrictions and delusions. This ridding is an inward process. But only when the external activity is there, attachment will become manifest and the need for removing it also felt. Equally so, only in the presence of activity, the effort to remove attachment can become relevant and facile. Unless one gets into deep waters, can he learn to swim? The swimmer, both while learning and afterwards, does not the least tamper with the drowning power of water. All that he does is to train himself not to be overcome by it. He learns to move his limbs effectively so as to keep his body afloat.
In the same manner, let the drowning water of activities surround the seeker. Let him learn, with his spiritual wisdom, to remain afloat in them, without getting subdued by their binding and deluding power. The wisdom of the impersonal Soul will empower him to do so.
So in the actual performance of the regular activities and functions, Krishna says, there should be no difference between the ignorant and the wise. If at all, the motivation and aims get greatly expanded for the wise. The selfish ignorant do their work for themselves, for their body and its relations. The wise and free people perform their task, considering it as part of the great wheel of creation and that too to ensure the well-being of the society at large. Selfishness leaves and love for the world as a whole reigns strongly. Bondage gives way to freedom in everything that they pursue.
Krishna is quite strong in likening the ignorant and the wise in their seeming external involvements. This should make any one think deeply about the proposition. He asserts that they should be alike in this respect, and herein lie the greatness of spiritual wisdom and the wise. The only difference between them must be in how they do their tasks. The wise must maintain the broader view, the universal vision of all-fold welfare. The ignorant, in contrast, are gripped by their selfish constrictions.
Krishna also emphasizes (verse 3.26) that the wise should take care not to breed confusion in the minds of the people in general. If he resorts to inactivity in the name of spiritual enlightenment, the others, failing to perceive his inner illumination, also would resort to idleness and lethargy. The result will be widespread degeneration. The enlightened should not become a cause for such a general downfall or perversion. Let the wise keep to their benevolent activity, inspiring others around to work hard in their respective fields. Krishna thus insists upon the need to conform to the karmic wheel of Nature at any cost.
(From the Series Essential Concepts In Bhagavad Gita)
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