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The seeker should think as to what should be the wholesome attitude while performing actions. What should be the singular aim with which all actions can be done with equal effectiveness. Besides thinking of actions meant for bringing their normal external, objective outcomes, can we think of all actions in such a manner that they will all be directed towards achieving the goal of human life and the resulting fulfilment it bestows?

Dear and blessed souls:

Harih Om Tat Sat.

The wonder called creation and manifestation

Krishna, identifying himself with the Supreme Reality, makes a significant declaration. He says that though he seemingly causes the entire manifestation, he is himself a non-doer and immutable. Thus, the variety in creation with all its consequences, does not affect either the creational display or the creator. This is the supreme Truth.

Let us marvel at the seeming differences including grave conflicts, and at the same time appreciate and admire the underlying truth of oneness and sameness! Who can conceive of such a pair and complementariness, except the indefinable wonderful intelligence of the Supreme?

The world is a mystifying and awesome complex. Either in instituting such complexity or preserving it, the source, the Supreme Reality, has verily no affectation of any kind at all! Krishna explains that his life is meant to demonstrate this truth to seekers and enquirers.

See how assertive Krishna’s subsequent words are (4.14)! Whatever take place in the fold of creational display, however contradictory or conflicting they may seem to be, understand well that the Supreme Source and Cause is not involved in them, and nothing adversely occurs to the source. Krishna’s words emerge from his full identification with the Supreme Reality.

Causal feeling is the bondage

“No actions touch or affect me the least. For, I have no desire or possessiveness about either the activities or the outcomes they bring about.” It is the sense of causality and craving or desire to enjoy the results of activity that brings bondage and sufferings. Like wind blowing and water flowing, if one can remain unconcerned about whatever he does and whatever outcome it brings about, then no action whatever will involve or constrict the performer. This is the cardinal truth about activity and its binding effects. This is a knowledge, an assessment. Whoever is able to discern this, he too will not be bound by his actions.

‘Krishna-hood’ dispels servitude

To know Krishna is to realize his unbound, infinite nature. It is equally to know how such unboundness results. Let the actor not have any craving at all to experience the results of what he does! At the ‘doer and fruition’ levels alike, one should not have any sense of ownership and desire. No action ever binds the actor, if he is free from the sense of doership about whatever he does. This is a point Krishna has already emphasized in his earlier expositions about action and its binding effect.

In other words, Krishna’s life and display are unique in their revelatory effect. It shows the way to live and move in the world without getting affected adversely. The seeker may not at first be able to think directly about the Supreme Self in him and hence about the unaffectedness he has with regard to all actions and their consequences. But he can think of Krishna and Krishna’s words with pious admiration. Then the effect it generates in him is the same as what Krishna states about himself – one of unaffectedness and disinvolvement. Gradually, he will have his own personal, direct realization of what the ‘I’ in him denotes and represents. He then can himself feel the way Krishna himself feels! 

The point to be remembered is that it is not the physical acts that bring inner bondage to anyone, but desires and imaginations relating to the results and outcomes one’s actions bring about. To do anything is entirely different from desiring something as its result or outcome. One has to have the discernment to discriminate between the two, the action and the outcome it brings about.

Be like the earth, sun and moon – shed causal feelings

The earth is revolving again and again, the sun and moon rise and set. The seasons recur. All these transpire ceaselessly. But neither the earth nor the sun and moon have any impact or affectation thereby. Likewise, we must also be able to do our actions, fostering no expectation from or dependence on them. Naturally then we shall not have any sufferings at all on account of what we are doing! Activity is the very core of existence. Everything in creation, at the micro and macro levels, is vibrant and active. Nothing remains stationary. Our activities have also to be judged from such an absolute note.

In fact, this is what Krishna made Arjuna do, right from the start of his instruction. He inspired Arjuna to think about the place of death in one’s life, and cultivate equanimity towards birth and death.

Death only fulfils life

Death is a fulfiller of life. It may occur in various ways. But all living beings have to drop their bodies some time. Moreover, none, in reality, is born and will die. What is born is the body alone, which one is not. Every one is the inner presence animating the body, as electricity passes through the conductor, but is not the conductor itself. The distinction between the body and the dweller in it should be comprehended well. Right comprehension is what human life is meant to seek, search for and gain.

Krishna repeated that the Self is neither born nor dies. It does not undergo any transition or change any time (2.11, 12, 13, 16, 17, 19, 20). This wisdom was ample enough for Arjuna to get lodged in the unborn, undying Self, animating the body and to reevaluate his stand and resolve. And Arjuna did the task extremely well, making the discussion grow to higher and wider dimensions, making it everlasting and applicable to one and all!

Thus, the battle was only superficial, in the bodily level. The Self, which everyone is, is not subject to birth or death, and the transitions in between the two. This knowledge alone saved Arjuna from fear of mass slaughter. He consequently remained equipoised.

Essential nature of introspection

In fact, such inmost and closest examination as well as assessment constitute the essence of spiritual enquiry and wisdom. In science, the objects and objective phenomena become the subject of study as well as finding. In spirituality, the entire focus is within our body, wherein the senses cannot reach. It becomes the subject of introspection and finding for our intelligence alone. Everything inner becomes buddhi-grāhyam and atīndriyam – graspable to the intelligence, though beyond the senses – as Krishna explains while discussing meditation (6.21).

For those who care to enquire into matters, the inner impersonal, impartial, sovereign glory shines naturally in fullness all through. In reality, the superficial,  amazing variety and the inner essential sameness are a ‘wonderful pair’, beckoning all to delve into their depth and marvel at their exquisite grandeur! Can any thinking person refuse this call?

Karma is no cause for bondage

Krishna cites the seekers of liberation in the next verse (4.15) and exhorts Arjuna to emulate them with all faith and attention. Seekers of liberation have not renounced activity altogether, instead remained engrossed in active life, but knowing that it is the spṛhā, desire, for the results of what one does that makes him court bondage in the mento-intellectual arena. By avoiding the clutches of desires, one can remain free, and yet perform well in all fields of action.

Karma, activity, is itself no cause for bondage. But the results of actions in the form of desirable and undesirable, and the consequential affectation these cause, alone destabilize the mind and intelligence. Thus, right within the actions the means to escape bondage is hidden. Know it well, says Krishna and exhorts Arjuna to be active without any fear or reluctance. The point to be kept specially in mind is the fact that mind alone causes delusional clinging to actions and thereby brings affectations. Correction and safeguard in this regard are, therefore, inner and mental.

What are karma, akarma and vikarma?

Krishna now (4.16) takes up a thorough discussion as to what is karma, activity, and how it differs from non-activity, akarma, and allied concepts. He first says that even Saints and Sages are confused in the matter. This statement implies immensely much.

Any vibration or movement is activity. If this be so, are not all things around us, including our body, ceaselessly active and vibrant? And is there anything physical which does not vibrate at all? The whole subject needs a detailed analysis.

Right in the 2nd chapter, while discussing sukhaduḥkhas, Krishna pointed that Sat, the Real, does not go out of expression, and Asat, its opposite, never comes into expression – a point fundamental to existence and non-existence. Here too, he makes a subtle analysis of activity and its opposite. This shows how philosophical the war-field dialogue is and how it rises above the usual thoughts on the subject of action, revealing something entirely new, fundamental as well as ultimate. Keeping this in mind, the Gita student and seeker should reflect upon what Krishna states with utmost attention and inner depth.

Discussion transcends religion

Krishna’s is not a religious discussion, wherein God becomes the sole subject and everything is related to the pleasure and displeasure of the invisible and incomprehensible presence. Here the seeker has to apply his intelligence and analyse matters, knowing well that all concepts and experiences relate to his own inner mind and intelligence. Thus, everything becomes self-based, experiential and rational, a point to be remembered steadfastly by the Gita-student every time.

Categorisation of actions

Krishna clarifies in the next verse (4.17) what in detail is to be known about karma. One should, says Krishna, know what true karma, action, is, what its true nature is. Which, when done, will be regarded as karma, action? Equally so, which, in contrast, is akarma, nonaction. And what is forbidden action, vikarma? There is a large variety of actions. What amongst them are to be considered actions, which śāstras lay down as necessary, beneficial and elevating?

Mere movement of limbs or senses will not constitute an action. Motivating such movements, there must be a wish or will. Attitude with which an action is done, and the aim or purpose to be achieved by it, are the factors that classify an action as good or bad, virtuous or vicious, noble or ignoble, etc.

Thus, we come to the point that the categorization of action is totally based upon what mind seeks to gain by the action and with what attitude the action is done.

Action is abstruse

After bringing in all these points, Krishna clearly states that the nature of karma, action, is hard to know and ascertain. People never try to probe into what constitutes action. What should be one’s attitude while acting, what is the reward right action should bring? These are thoughts none goes into in sufficient depth and relevance.

The first and last test for any action is how it benefits the actor. Krishna points that the nature and outcome of action, in short the very course of action, is abstruse indeed. Normally none will think of action or activity in the way Krishna describes. And so, to have clarity about action, non-action, etc. is very rare. With Krishna’s analysis and pronouncement in the matter, the concept becomes clear and easy.

People generally think that action means activation of the body, its limbs and senses, resulting in various performances to achieve specific ends. As already stated earlier, it is the attitude and aim that colour an action. Therefore, the seeker should think as to what should be the wholesome attitude while performing actions.  What should be the singular aim with which all actions can be done with equal effectiveness.

In other words, besides thinking of actions meant for bringing their normal external, objective outcomes, can we think of all actions in such a manner that they will all be directed towards achieving the goal of human life and the resulting fulfilment it bestows?