Bhagavad Gita

Krishna takes the dialogue to a very deep and philosophical level, linking it to the singular, un-involved Self he exposed in the very beginning (2.12). As he defined the concept of yajña to cover the dedicated pursuit of all actions, here too Krishna defines action and its opposite in an absolute manner, making them reflect upon the impersonal, impartial Self within.

Karma, vikarma, and akarma are three allied concepts to be understood in all their depth, relevance and import. For, karma itself, says Krishna, is an abstruse concept. The seeker has to know what is the right action allowed and upheld by the science of action. Equally so, what is forbidden action, action debarred on all grounds – derogatory and leading to downfall.

Further, what is inaction or non-action? Everyone is busy with activities, differentiating them from total non-action or idleness. None has time or wish to stop and think about what action itself means, where does it emerge from or what can we relate it to, what is its range, both while being done and by dint of its effect.

To do a task is different from trying to know about it in detail. The former is a mere physical performance, while the latter is a deep mento-intellectual pursuit, calling for ceaseless reflection and enquiry.

A sentient source alone can feel, sense, think, enquire and know. It is these inner functions that make a human distinct from the rest of beings. But our senses cannot perceive these inner, subtle functions at all, with the result they remain unexplored and unthought of by ordinary people. Krishna thus analyses the nature, depth and relevance of action.

Spirituality cannot ignore this enquiry, as this alone refines, elevates and fulfils our life. The sole object of spirituality is to enrich, empower and enlighten us.