The following article is reproduced from the English Monthly from the Ashram : Vicharasetu - Feb 2000.
Essential concepts in Bhagavad Gita-35
Realization of Actionlessness
In verse 14 of chapter 4, Krishna reveals a great secret about the spiritual life and attainment of a Yogi. Identifying himself with the Creator, Krishna says he does not have any kind of desire or motivation attached to any action- before doing the action or while acting or after the action is done. It is the desire alone related to an action that makes it binding. Once the note of the desire is eliminated, no action will cause bondage. Realizing this fundamental truth, many have been able to live without bondage, despite being involved in the complex activities their lives demanded.
The next theme Krishna takes up is very important. It concerns and resolves all do’s and don’ts relating to human actions. All religions and moral expositions lay down a number of disciplines in the form of prohibitions and injunctions. It is literally not possible for the ordinary man to know of them and adhere to all their details. Then, what should one do becomes a pertinent question. The loyal heart does want to act properly, ensuring benefit to all concerned. How to fulfil this requirement?
Bhagavad Gita being a Sastra, has to take note of this eternal need and meet it efficiently. Krishna is quite conscious of this fact throughout his dialogue. He therefore speaks first about the complexity of the whole subject:
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ।
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ।।
Even the wise ones are confused about what is right action, and what is wrong action. Therefore, I shall tell you about the right action. By this knowledge you will be able to free yourself from unwelcome influences and consequences. The nature of proper karmas is to be precisely known; that of the improper ones too. It is equally necessary to know about what is non-action. Because, it is not easy to understand the laws and consequences of karmas.
Our sastras recognize the complexity of the world around. Skillfully and intelligently one has to proceed in unraveling the mystery. There is a celebrated verse epitomizing the whole thing and the right approach to it:
यत्सारभूतं तदुपासितव्यं हंसैर्यथा क्षीरमिवाम्बुमिश्रम् ।।
The swan is said to have the unique ability to separate milk from water- drink the milk leaving the water behind. For this reason, Vedanta calls the seeker a swan, hamsa. He must display a keen sense of discrimination to evaluate matters and take to the essential, discarding the non-essential. The process of elimination constitutes a great principle in learning. In fact, any good student must have this quality in ample measure. As a result of Vedantic astuteness, when discrimination (viveka) grows abundantly and the seeker is able to discriminate the Eternal Soul from the ephemeral body, he rises to the position of a supreme swan, the Parama-hamsa. Paramahamsa is the ideal, the goal to be reached.
Every one has to admit that the world surrounding him is extremely complex. Look at the natures and tendencies of the countless creatures inhabiting the earth. You can see the worst form of cruelty juxtaposed with the best form of gentleness. The entire complexity exhibited by the non-human creatures is apparently mingled in humanity. Thus mankind reveals plural tendencies. The only difference the humankind has is the scope and the will to be what each wants. But the individual has to gain the necessary knowledge and guidance from the right sources, and preserve himself. Here comes the role of scriptures. Bhagavadgita as a sastra, excels in this regard. It enlightens men and women about the whole subject of human life and also exhorts every one to evolve the loftier dimensions.
The amazing complexity displayed by the world and the equally divergent tendencies and scope surrounding the individuals pose a great puzzle or enigma when one thinks deeply of the cannons of propriety and goodness. Take Arjuna’a plight itself. The great war, although righteous, made him fight his own grandfather and preceptor. By what judgement or emotional stand can one think of fighting such elders with whom one has the best of relationship? Is it not one of the worst conflicts of the human mind and heart? And see how Krishna analysis the situation and arrives at its moral and ethical propriety.
So, to understand the abstruse norms of propriety or righteousness is not easy. Era after era, thinkers have formulated code after code, to govern what one should do or desist from. Some of these codes are ever-relevant while the rest contemporary. Whenever intriguing situations arise making the prevailing codes inadequate, a sudden expediency will have to be evolved. The moral and religious thinker will have to do the task, with clarity and precision. Thus, you will find Manusmriti (Manu’s code) sometimes contradicted and replaced by a subsequent smrti, say by Yajnavalkya or Parasara. The seer does it with his deep understanding of the eternal elements as well as the prevailing social conditions.
Puranas, mythological compositions have always their own distinct place in the society. Through their stories and narration, the general notes of morality and ethics are taught to and implanted in the people. But you will find one purana sometimes conflicts with another, making the adherent turn to the next higher source, namely the itihasas, the epics. Epics illustrate human behaviour with the copious facts and precedents. But on close scrutiny, their themes will also be found to be contradictory at times. The devout follower, then, turns to the Vedas, the original source. They too are not devoid of contradictory notes. But all contradictions and conflicts will disappear when you take up the last and final word of the Vedas- the Upanishads, or Vedanta as they are popularly called. By means of selected enquiries and analyses, the Upanishads clarify and reveal the supreme Truth, to arrive at an abiding note of homogeneity and harmony. Their focus is the supreme singular Soul.
The Self, Krishna consistently exposes and upholds, constitutes the ultimate Upanishadic thought and finding. Thus, there is an immense depth and relevance when Krishna states that even the scholarly people are confused when it comes to a question of right and wrong. Krishna’s assurance that he will clarify the whole subject holds good for all times.
Krishna says that the truth about action is to be properly grasped. The mere movement of limbs and organs cannot constitute an action. For the human, action is far more than mere bodily movements. In knowing what action denotes, the knowledge of inaction also becomes indispensable. Does inaction simply mean keeping externally quiet in a place? Such non-movement, or physical inactivity does not reach or involve the conscious part of one’s being. For man, action or inaction must involve and imply his mind, emotions and intelligence. There is a great saying that whatever is done with the mind is alone verily done, not that done by the body:
As a necessary corollary to the knowledge of action and inaction, the seeker has also to know, adds Krishna, what is an incorrect or forbidden action. In short, well-approved actions, disapproved ones, and also total inaction are the three points Krishna wants the seeker to understand clearly. By doing so, the entire gamut of moral, ethical, philosophical, spiritual and yogic codes would have been ascertained. By these introductory words, Krishna draws Arjuna’s attention to grasp the subtlety of what he is going to say, thereby sharpening his response as well as curiosity. This is, no doubt, an art of exposition to inspire the listener and activate his sense of reception. It truly makes the exponent distinguished in his role.
Now comes the most profound statement of Krishna, which contains the ultimate Vedantic vision and attainment:
स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ।।
Whoever sees inaction or actionlessness in action, and activity in inaction, is verily the most wise person. He indeed is the most spiritually integrated person. He becomes the all-doer, all-performer.
Krishna’s words at first may appear to be very intriguing. But if you begin to reflect upon, they begin to be more and more revealing and enlightening.
Krishna uses two words- action and inaction. Any action can generally take place only when the organ or instrument for that action is employed and there is the resultant movement. The five senses of knowledge and the five senses of action are the instruments in the human. All these are situated in the body and are perceptible to oneself and others.
If one does not employ these instruments and instead remains quiet and inactive in a place, then we usually regard him as actionless. On the other hand, if he is seen to employ his senses, then we say that he is active and interactive. Krishna explains that even while the senses remain active one should see actionlessness. Conversely, even if the sense organs are kept quiet, that physical, external stillness does not constitute real inaction. To act, in the spiritual sense and view, is not merely to move the instruments of action. The activity should bring about the sense of actorhood. Often the limbs of a person, who is fast asleep, move; but he does not feel he has moved his limbs. Unless the movements of the senses causing actions and interactions generate a clear notion of doership about whatever takes place, no actorship can be thought of. And therefore, no action also takes place.
An action is no other than an expression of the actor. If there is a sensory activity, but no doership results from it, it is as good as absent. The movement will be like the sleeper’s. The visible action may be there, but no sense of actorship at all.
Is such a perception possible? Krishna emphasizes that that alone is the right one- the true spiritual perception. In fact, all the spiritual teachings and efforts are to instill such a non-doer perception in the seeker. Unless this is gained and mastered, spiritual sadhana cannot gain its fruition.
How will such a non-actional perception emerge? Krishna has been exposing the Soul and its nature only to bring about this kind of spiritual loftiness. Man, he says, is the Soul. And the Soul is unborn, undying, undoing, unmoving and present everywhere. If this is so, where does the Soul-man come to move or act at all?
True, every one has a body. But to have a body is not to be that body. It is merely like living in a house, moving within it. Does the resident of a house think any time that he is the house itself? The distinction between the subtle inward Soul and the gross outward body is so pronounced that once it is clearly grasped, the perception of the non-actingness about it will also become evident. In fact, in whatever Krishna said earlier, has he not driven home this supreme truth again and again? What was the import when he pointed out that the “Soul does not kill or get killed” (2.19)? Again what message did he convey when he specified that “the Soul is not involved in the birth, growth or death of the body”? Let the body move or not. What of it all to the Soul? None of the movements will ever involve the Soul. In fact, this is the only safety factor in creation.
To see inaction in the seeming actions, is in fact to perceive the grand Soul permeating everything and everywhere. If you miss this perception, you miss everything spiritual in life. Everyone sees the sun rise in the east, move up and set on the west. Visually the sight cannot be denied. But is it true that the sun rises, moves and becomes extinct at the end of the day? Is not the sun stationary? How does it appear to be moving to the eyes, and not so for our intelligence? Senses may register a vision. But that is not the final of it, or the ultimate truth. On the basis of what the senses report, the mind and the intelligence have to commence their work and arrive at the right judgement and evaluation. Both, when properly applied and harmonized, will only be complementary, not contradictory.
If a train has to run on the rails, the rails will have to be stable and still beneath. So action can only be there visibly, in the sensory level. In the inner level of perception of the Knower, no action is the truth. This does not invalidate the place and functions of the senses. Only when they function with regularity and order, the inner complementary perception has its relevance and purpose. Spiritual vision is intended to help, facilitate and lighten the sensory life and interaction. The load called agitation, tension and confusion the mind usually brings when senses interact with the world is to be eliminated to make the interaction free, natural and facile. The sole object of spiritual exposition is to ensure this. Do not miss the import.
Krishna adds that as a natural consequence of understanding the truth of non-action, the opposition of it, namely the truth of inaction, also has to be known. If one remains sensorily still or inactive, it does not mean that he is truly actionless. The mind, intelligence and ego will be sufficiently vibrant and active. The activity inside thus continues. How can external inaction be non-action in the true sense? Krishna thus denounces any tendency towards or argument in support of actionlessness or inactivity. In fact, right in the 2nd chapter, he had clearly condemned and warned Arjuna against idleness (verse 47) in the words: ma te sango-stvakarmani (may you not resort to idleness).
Such a knower, who is able to see non-action in all the seemingly external and internal interactions, standing firmly on his Soul-perception, and who equally understands that the sensory inactivity or quietness is no inaction at all, is indeed the most wise person, buddhiman, amongst all. Such a wise person alone is in truth spiritually integrated, yuktah.
What more? Such a one verily becomes a krisna-karma-krt- he is an all-performer, all-doer. Whatever as a wise and elevated human individual, he is supposed to do, or can do for the benefit of the world, he is doing and will do. Productivity or contribution to the world arises not alone through bodily, mental or intellectual interaction or application. The great spiritual Knower is also the one from whom the best of benefit and welfare flow to mankind. Think for a moment what the sun does. Does it seemingly do anything at all in the way of a conscious action or inaction? The same is the case with our earth also.
In the various activities taking place in the presence of light, like that of sun, moon or even lamp, what active involvement or causality can you adduce to the source? The Soul too is equally so, but in an infinitely greater measure. The Knower, whose attention and awareness are always on the Soul, becomes verily like the Soul itself. In place of a doer, he becomes a non-doer. At the same time, alert, attentive to the surroundings, his personality aggregate will be acting and interacting at the sensory, mental intellectual and emotional levels with all concern and alacrity. But all this will be underscored by the supreme non-actional truth, lit up by his realization of the Soul within.
Krishna’s description in this verse of what constitutes action and what in reality denotes inaction calls for long and dedicated introspection in order to become clear, forceful and functional. The success and effectiveness of wisdom consists in perceiving the truth of the Soul unbrokenly.
To retain the consciousness of core-level inaction, while the whole personality, at different levels, goes on acting, is the secret of fulfillment of spiritual perception. Such a Soul-awareness will render one’s active role supremely effective and magnificent. The usual tension, agitation, conflict caused repeatedly by actions and interactions will have no place in such an enlightened person. On the other hand, he will be the treasure-house of everything good and noble.
It is this view that inspires and leads the ardent seekers of this land to adopt the wholesome ascetic life and pursuit. Sankara, the first great commentator of Bhagavad-Gita, is vociferous in emphasizing and advocating the wholesome ascetic life and exclusiveness while interpreting Sri Krishna’s exhortations. But none should be hasty in judging what such exclusive asceticism means and implies. Sankara himself was such an exclusive ascetic. And what did he do? Far from huddling himself any where, he strenuously walked the length and breadth of the country meeting scholars, exponents and advocates of the various philosophical systems of thought, to set forth his relentless spiritual logic and bring home to all, the supreme Truth of the non-acting Soul, and how lofty is its awareness and realization. At the same time, he went on tirelessly writing his commentaries and independent compositions to explain, illustrate and establish the supremacy and wholesomeness of the Upanishads, Brahmasutras and Bhagavad-Gita. It is the correction, inspiration and compulsion his matchless endeavour instituted in such complex and confused state of affairs then prevailing in the land, that brought a new spirituo-religious vigour and renaissance.
Was not his an intensive active life? Was not his life the most responsible and creative you can think of even today?
In the fifth chapter, verse 14 makes a unique pronouncement, underscoring the truth that no one, including the Creator, has enjoined anything like doership in the human with regard to any of actions he does or causes. Nature alone induces and compels activities, and the human, left to himself, has no core-responsibility or doership in the matter. In fact, this pronunciation is unique to Gita and the Indian spiritual thinking.
Thus the message on perceiving the Soul, and hence the truth of non-action in all actions, is something that calls for sufficient reflection and introspection. In fact, the whole spiritual sadhana means this introspection. The knowledge of the non-acting Soul becomes an exceptional fact only when the Knower is able to infuse it into all that he does, and remain relaxed, free, joyous and fulfilled. Such fulfillment is the sublime result of true spiritual perception.
To summarize the whole subject: Though Krishna first promised that he will tell Arjuna the truth about what is to be done, what is not to be done, and what is improper to do, in actual message he has only said one great truth: To perceive and realize the basic or fundamental truth of non-action at all times, whether one’s being is seemingly active or not. Such true perception is what renders one as a wise man and a wholesome performer. He is the one performing all the necessary actions in life.
The whole thrust is thus on Knowledge, realization and perception. As while describing karma yoga, Krishna emphasized vyavasayatmika buddhi (the resoluteness of intelligence), here too while describing the right action, he shifts Arjuna’s attention, from merely employing his organs, to the process of gaining right knowledge and perception.
Krishna’s exposition about the perception of non-action makes all its relevance and prominence, when we keep in view what the little Nachiketas of Kathopanishad laid down before the great God of Death:
What Yama finally told Nachiketas is also quite spectacular: “There is but one eternal presence everywhere and always. One has to know it as shining in his heart. Whoever does so alone becomes heir to peace and immortality.”
Make no mistake. Actions are only superficial, when we go into the depth of the human personality. Their consequences are also merely on the surface. In the core level of creation, of any being, the truth that shines is non-actional. In understanding this truth, in admitting it at all times, and owing allegiance to it and linking it up with all activities and interactions as a sublime and sovereign note lies the effectiveness and fulfillment of any seeker. The Knower is one who carries this perception always with him, no matter whether his body, mind and intelligence function or not.
(To be continued .... part of the article series Essential-Concepts-In-Bhagavad-Gita)
