Impersonal Self and nirdvandvatā in active life
Krishna has explained the three kinds of tyāga (renunciation), and shown that the sāttvika kind alone is the right one. He elaborates the point in the next eight verses, emphasizing how the sāttvika renunciation becomes functional in leading to supreme spiritual Wisdom.
A renunciate endowed with sāttvika qualities is wise and free of doubts. He neither dislikes unpleasant action nor clings to pleasant action.
All actions, when analyzed, fall into two categories: pleasant and unpleasant. They are like other pairs of opposites (dvandvas). Pleasantness and unpleasantness are felt not alone at the fruition of actions, but also right when they are begun, nay even conceived of. So the seeker should equip himself with the nirdvandva attitude right from the beginning.
Krishna has been advocating this nirdvandvatā all along. Thus, the prescription is that no resentment for unpleasant actions or any special clinging to the pleasant ones should be felt or fostered by the seeker. His intelligence should be very clear about this non-dual perspective.
Krishna declares that he alone is wise (medhāvī) who embodies this kind of evenness. Only when the seeker’s intelligence is perceptive enough to understand the greatness of adopting such a non-dual, transcendental attitude towards all actions, does he become spiritually wise.
In the fourth chapter, while describing karma and akarma, Krishna said (4.18): Whoever sees “actionlessness in physical activity” and conversely “activity in physical stillness” is indeed the “wise among the humans”. There he was bringing the Impersonal Self, which neither acts nor acts not, as the ground for the ‘Even Perception’. Here it is the sublimation of the notion of dvandvas, duality and gaining uniformity of perception brought about by nirdvandvatā that is the basis of wisdom.
Whether it is the Impersonal Self or the lofty concept of nirdvandvatā, the spiritual sublimational effect on the mind and intelligence is the same. Either makes the seeker wise, brilliant. If the first is from the standpoint of the actionless Self, the latter is by analyzing the nature and results of actions. The relevance of both concepts should be clearly borne in mind in order to grasp the great message of the dialogue.
He who has grasped the point, and brings its relevance to interactional life, is sattva-samāviṣṭaḥ. His being will be pure and sublime. He is free from all kinds of doubt about his sādhanā, its aim and fruition.
Instead of relating the sādhanā to the good and bad results of actions (karma-phala-samatva), the seeker finds its relevance at the very commencement of all actions – a striking difference. The benefit is instant. The intelligence becomes clear, brilliant and luminous, reflecting the Impersonal Self within. Generally any active involvement brings agitation. It no more does so. The seeker becomes radiant and buoyant because of the qualitative change of his mind and intelligence.
When nirdvandvatā begins to govern all activities, it cuts the very root of fear and disappointment related to the fate of actions. Consequently worldliness dissolves. Apprehensions about the life before and after, and the resultant hell and heaven, the conflict of worldliness versus spirituality — all these fall. It is like the vyavasāyātmikā buddhiḥ Krishna presented in the 2nd chapter, at the commencement of his karmayoga exposition (2.41).
What is there to doubt? Life in any level, kind and quality can and will mean only pleasantness and unpleasantness. Let their cause be anything. The net effect is the same. All of it stands engulfed by nirdvandvatā. Why should doubt linger then at all? The mind becomes peaceful, intelligence becomes clear. Stability surges forth in abundance. Is there anything more to attain as a supreme gain?
In the 2nd chapter, Krishna, while denouncing actions motivated by desires and selfishness, asked Arjuna to seek refuge under buddhiḥ (intelligence): buddhau śaraṇam anviccha. He calls those whose attention is only on the “object results” of whatever they do, as wretched and miserly (kṛpaṇāḥ phala-hetavaḥ 2.49). Krishna’s present exposition is a re-affirmation of what he said earlier.
In the 3rd chapter, he showed how the Knower of Truth (tattva-vit) remains unaffected and untouched, being aware: “It is prakṛti’s guṇas (qualities of Nature) that interact with each other. I am not verily involved in the process” (3.28). Only those deluded at heart will claim undue ownership of actions and get victimized by constant torment.
In the 5th chapter again, Krishna has explained how all activities and interactions are inter-play of the senses and their objects. The Knower of Truth (tattva-vit), who realizes this fact, clearly displays his disinvolvement in all actions, understanding fully that he does not verily do anything at all (5.8,9).
It is this single proposition that runs through all these statements. The seeker should link up all the revelations, so that the singular message of the dialogue is properly absorbed.
Impossibility of physical renunciation of actions
While sāttvika-tyāga (renunciation in the knowledge level) should be the sole focus of the seeker, Krishna emphasizes that karma-tyāga (renunciation of actions) is impossible by its very nature. This is another singular concept of the dialogue:
For the embodied, it is not possible to renounce activities in full. One renouncing fruits of actions is considered a renunciate.
For any embodied one, to think of abandoning actions as such is wrong. For, such a step is not possible in the scheme of creation. This is a point already stressed earlier (3.5). As a summary statement, here Krishna re-emphasizes it.
He, who renounces the pleasant and unpleasant results of karmas, alone is a renunciate. Only such renunciation or abandonment will conduce to spiritual freedom and felicity. Whatever is done without knowing this Truth will only be a delusion. Even if it is an austere effort, it will be a sheer struggle.
True meaning of phala-tyāga
What does phala-tyāga, renouncing the result of karma, mean? The phala-tyāga Krishna speaks about is “Subjective” and not at all “objective” — a point we have stressed all along.
All actions, no doubt, bring about their results. Any karma is physical, objective. Its result also is equally so. In fact, an action is planned and pursued only to achieve a certain objective fruition. When such an action is completed, its objective result is bound to follow. Can it ever be renounced at all? Even if one renounces it, will the result disappear from the scene? It will be present with all its impact.
So, any action is inextricably linked with its result. Krishna explains what he means by karma-phala. It is a very important revelation:
For the non-renunciates, the result of action that follows hereafter is threefold: desirable, undesirable and mixed. For the renunciates, however, these (results) are not (applicable).
The result Krishna is talking about relates to the mind, its attitude and response to the objective results of actions. He describes them as (i) desirable, (ii) undesirable and (iii) a combination of these. The three results, he explains, are not totally unavoidable. To accept them or reject them is within the prudence of the seeker. They are mind-born and mind-subsisting. Mind alone stamps anything as desirable or undesirable. Depending upon the mind’s attitude and expanse, the picture will also change. This very fact makes them “not real”.
It is on this basis that Krishna has been, right from the beginning, insisting on transcendental attitude towards kārmic results. Even Vedic sacrifices, yajñas could hinder resoluteness of pursuit (vyavasāyātmikā buddhiḥ), he said (2.42-44). On the basis of such discrimination, he urged Arjuna to become indifferent to them (2.45).
Here too, he says that only those, who do not have the renunciational outlook, will be subjected to the three-fold results - iṣṭa-aniṣṭa-miśra phalas. In other words, the spiritual seeker should cultivate such a magnificent outlook that he is not victimized by anything. He has to raise his mind to a beautiful level of transcendence, so that it can sport in freedom and ecstasy.
When Krishna says that for the sannyāsin, no such karma-phala will be there at all, he is wanting everyone, especially the seeker, to become one. The sannyāsin’s actions, in other words, will be exactly like those of Nature — an expression conducing to world welfare. Nothing personal will be there to stain him. All pāpas (sins) and puṇyas (religious merits) lose their significance and relevance for him.
If kārmic results, as Krishna specifies them, are such as to affect and involve only the un-illumined and not the illumined, it puts their substance and worth to question. The performer alone causes the threefold results by his own will, ignorance and delusion. Anything, if it really exists, will be the same for all alike. Thus karma-phala in the nature of iṣṭa-aniṣṭa-miśra is self-imposed and imaginary.
Krishna had clearly stated this in the 5th chapter (5.14,15). In the scheme of creation, he said, the Creator has not envisaged any sense of doership (kartṛtva) for anyone. Nor has He designed or prescribed various karmas (karmāṇi). The Lord also does not link anyone with the result of karmas (na karma-phala-samyogam).
How have these concepts then come about, subjecting the minds and understanding of people pitiably, to confusion and distress? It is their own delusion and ignorance, adds Krishna.
Ignorance alone gives rise to multiple notions. Thus, about karma, karma-phala, etc. a number of ideas have taken ground. Till true knowledge dawns, the domain of avidyā (ignorance) is bound to prevail. Only by rational analysis, as Krishna does for Arjuna, the seeker will be able to get away from delusion and gain right knowledge.
Religious and spiritual life thus swerves between ignorance and wisdom. Krishna goes on explaining the message of Wisdom from various angles, only because of this widespread swinging.
Recognition of Daiva – the fifth factor
The objective results of actions done by anyone anywhere any time, Krishna further explains, are never fully predictable, because, besides visible, human and natural factors, something invisible also governs them:
For all actions to fruition, the sāṅkhya system speaks of these five as causes. Know them O Arjuna, from me.
The body — the seat and source, the actor (kartā), different organs (senses), diverse efforts and Providence, the Fifth.
In taking any activity to its fruition, there are five contributory factors. While four of them are tangible, daiva – the fifth factor is unseen. It is Providential. So the result will always remain imponderable, unpredictable.
Of the five factors, the body is the first. It is the foundation (adhiṣṭhānam) on which all activities rest. Without the body, there will be no activity for anyone. Body is thus the seat of all actions. But the body, by itself, cannot act. It has to be activated for the purpose. The living being or jeeva, like a wielder of an instrument, employs the body for various actions. This is the second factor.
The senses on the body enable a variety of activities. They are thus the instruments (karaṇam) of action and become the third factor. The jñānendriyas and karmendriyas (the organs of perception and action) together bring about complex activities (vividhāśca pṛthak ceṣṭāḥ) — seeing, hearing, smelling, touching and tasting, as well as holding, walking, standing, etc — these together form the four constituents of action.
The fifth factor (pañcama) Krishna describes as daivam, Providential. It is called so, because it is clearly above the visible human horizon. Therefore, however much an action may be correct and precise, it will carry a measure of unpredictability in attaining fruition. The best of drugs and doctors sometimes fail to bring about expected cure for a patient, because of this fifth factor, daivam. Agricultural ventures, however well pursued, sometimes become abortive due to pests, adverse weather and the like. Krishna spoke about these in the 2nd chapter, under abhikrama-nāśaḥ and pratyavāyaḥ (2.40).
As four of the five factors are within our range, the actions, for the most part, must generally bring the necessary result. But the role of the fifth factor (pañcama) should be properly recognized. How significant is the role the fifth factor plays, is explained by Krishna elaborately in Mahābhārata in the same Parva where Bhagavadgītā too appears.
The 12-year old forest exile of the Pānḍavas was over. Their one-year incognito life in the palace of Virāṭa Rājā was also complete, without anyone identifying them.
For Abhimanyu’s marriage a number of Kings had assembled in Upaplavya. A dialogue between the Yudhiṣṭhira-brothers and Krishna ensued. What was the rightful step to get back the kingdom for the Pāṇḍavas? A discussion followed. Krishna asked for a decision on the subject from the Assembly, in which Sātyaki and Drupada were also present. He wanted a messenger to be sent to Hastināpura for apprising Dhṛtarāṣṭra and the rest about their proposed move.
It was decided that Sri Krishna himself should go and speak persuasively to the Duryodhanas. The rightful Yudhiṣṭhira was reluctant to precipitate war and bloodshed. Telling Krishna about his anxiety, he desired that Krishna himself should undertake the mission of peace. But he was worried about Krishna’s safety due to Duryodhana’s wickedness and recklessness.
While Krishna was ready to do anything for Yudhiṣṭhira, he wanted to make it clear that the outcome of the mission would be doubtful. To explain the intricacy, he points out how every endeavour in the world does not depend totally upon human effort. There always is a non-human factor, namely Daiva (Providence). Krishna’s exposition of the subject throws unique light on the potential of human will and choice as also their limitations.
He says about agriculture: “The land fit for cultivation is de-weeded and made ready by human effort. Yet, without rains, it will not bring, O son of Kunti, the desired result. In the absence of rains, to resort to irrigational measures is the role of human ingenuity. Even then draught may set in for Providential reasons.”
Therefore, it has been decided by the ancient Mahātmās that the course of the world rests upon the combined operation of Providence and human will.
I shall do the maximum that lies within human ingenuity. At no time is it possible for me to do the Providential part.
There as well as here, Krishna uses the word ‘daivam’ to denote the unpredictable Providential element. He makes it clear that in everything of human life, there is the play of Providence. The major part, however, rests with human ingenuity and perseverance.
Krishna continued: “I shall, however, proceed to Hastināpura. But knowing as I do Duryodhana, it will not serve any purpose. For, Duryodhana chooses to be wicked, flouting all canons of dharma and social considerations. He is not sensitive to any dhārmic (righteous) consequence. Nor is he mindful of what the society will think about him.
“He is not the least afflicted by such indifference, callousness. Of what effect will it be then, even if I go and speak with all persuasiveness?”
How well Krishna analyses the situation, assessing even the consequences that are likely to be! In spite of it, he is ready to undertake the task and do his best. A clear instance of making the best of efforts, knowing well that there is no chance of success!
The samatva towards siddhi (fruition) and asiddhi (non-fruition) of actions Krishna insists upon right from the 2nd chapter (2.48), has its roots in this pañcama factor, providential constituent. This factor always brings an unpredictable note to the outcome of all efforts. Being so, the seeker should be intelligent enough to have the necessary safeguard to look after the pañcama factor. The attitude of samatva fulfills this need beautifully.
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(From Essential Concepts in Bhagavad Gita - Volume 6)