Gita essays 34
Lord
Krishna, while clearing Arjuna’s doubt regarding renunciation, also explained
about what constitutes Karma.
Then continuing to speak on the same subject of Karma, Lord spelt
out the threefold impulse that propels activity (Karma Chodana) and also
the threefold basis of action (Karma Sangraha). The impulse to action is made up of Jnanam (knowledge), Jeyam (known)
and Parijnata (knower). The
basis of action consists of the Karanam (instrument), Karma (action)
and Karta (doer). Of these six factors, Lord takes up for guna-wise
analysis Jnanam, Karma and Kartha along with three other
incidental subjects Buddhi (intellect), Dhrithi (Will-power) and Sukham
(happiness). As per Swami Paramarthananda,
if these six topics are
understood properly the entire Gita teaching is understood. Before we take up
the classifications of these six subjects, Jnanam, Karma, Kartha, Buddhi,
Dhrithi and Sukham, let us remember that Satvic quality contributes
to spiritual growth, Rajasic quality
results in spiritual stagnation though it may promote material growth and Tamasic
quality leads to spiritual downfall. So our
aim in spiritual path should be to cultivate Satvic variety, shunning Tamasic
variety and to try and progress from Rajasic variety to Satvic one . Let
us take up the subjects one by one starting from Jnanam.
Jnanam (knowledge)
Jnanam
by which the one Supreme Being, Brahman,
is seen as Athma in all beings is Satvic Jnanam. Satvic Jnanam
recognizes that though the body, mind equipments are different in different
living creatures, all of them are the expressions of one and the same Non-dual
Truth, Brahman, which is the life-force in all of them and which is
different from the body-mind complex. Electric gadgets may be different but
they are all activated by one electricity. Similarly one principle of
Consciousness as Athma lends sentiency to all living beings. So Satvic
Jnanam is that by which one sees the one non-dual Athma in and through all the
beings. In Rajasic Jnanam, one knows one’s
Real Self is Athma and is different from the body but considers that
different beings have different Athmas and so Athmas are many. So Rajasic
Jnanam is that through which one considers Athmas as many and holds them
distinct and different in every being. Tamasic
Jnanam mistakes the body itself as one’s true Self,
Athma. It is Deha Athmagya Jnanam.
Karma (Action)
Satvic
Karma is that which is motivated by dharma,
performed without raga-dvesha and spells good to the community and the world. These
actions are just performed spontaneously with a feeling of fulfillment and joy.
Rajasic Karma is one performed to satisfy one's desire in a spirit of
arrogance, egoism and vanity and desirous of fruits of action. Such actions involve considerable effort and
strain. Tamasic Karma is one that is undertaken without any regard for the
consequences thereof, bringing disaster and sorrow to all including the
performer. It arises out of one’s misconception about the goal of life. Whereas Satvic Karma is dharma-pradhana,
Rajasic karma is raga pradhana and Tamasic Karma dwesha
pradhana.
Karta (Doer)
A Satvic Karta is one who has no attachment to the
field in which he is acting, who is not egoistic, who is full of persistence
and zeal unmindful of obstacles on the path, who is not perturbed by the
results of his actions, be they success or failure. He is a performer of Satvic Karma. Rajasic Karta is one who yields to
passions, desires and attachments, who eagerly seeks the fruits of his work,
who is selfish, greedy and insatiable, whose acts may cause harm to others, who
is not pure in his means and who is tossed between joys and sorrows of
life. A Tamasic Karta is one who
has no control over his own base mental impulses and instincts, who is
arrogant, vulgar and obstinate in his own wrong conclusions, who is unsteady,
despondent, deceitful, indolent, procrastinating and malicious.
Buddhi (Intellect)
Satvic intelligence is that which knows everything regarding dharma and adharma, right and wrong as well as the bondage and liberation comprehensively and
correctly. This intelligence can readily
discriminate between things that are to be done (Pravritti) and things
that are to be avoided (Nivritti).
Rajasic intelligence is something that has incomplete and
doubtful understanding of dharma and adharma, as well as right and wrong. Swami
Paramarthananda calls it “jack
of all trades and master of none”. While nishchya Jnanam is Satvic
Buddhi, samsaya Jnanam is Rajasic Buddhi. Tamasic Buddhi is that which
understands dharma, adharma, etc., perversely. This understanding that
values the wrong as the right due to ignorance, is no understanding at all; it
can only be a misunderstanding, reversing the values.
Dhrithi (Willpower)
Satvic
willpower is continuing with one’s Satvic pursuits despite whatever
obstacles in the way. It sustains the functions of all organs in the spiritual path unswervingly
through yoga. The
willpower with which one steadily controls one's mind and sense organs and
their activities through single-pointed concentration upon a given goal is of
the Satvic type. Rajasic
willpower is that willpower by which a person continues with material pursuits
whatever be the obstacle. The willpower
with which one firmly pursues duty, pleasure and wealth, ever desirous of
enjoying the fruits of his action is of Rajasic type. The will power that makes one persist with his
dreams and imaginations, fear and agitation, grief and sorrow, depression and
arrogance is of Tamasic type and such a person is called Durmedha,
a fool. He does not achieve anything either spiritually or materially as Tamasic
willpower is one which follows neither spiritual pursuit nor material pursuit.
Sukham (Happiness)
The happiness which is born of Self-knowledge which looks though painful
and arduous in the beginning, is enduring in the long run, in contrast with the
fleeting joys of sensual satisfaction. Lord describes it as “like poison in the beginning and like nectar in the end”. For Self-knowledge brings about tranquillity in the
intellect and from this tranquility of the intellect emerges Satvic
happiness. Satvic happiness born out of
spiritual growth, without depending upon external factors like money, status,
people, possessions, lasts longer and yields greater sense of fulfillment. Rajasic
happiness is the temporary happiness provided by the sense-objects. This is a conditional
pleasure which can become a potential sorrow and when the conditions go away
one feels pain to the extent he felt happiness.
So Lord describes it as “which is at first like nectar and in the end
like poison”. It also suffers from the
anxiety about its diminution and ultimate loss.
Tamasic pleasure is born out of sleep, not the physiological
every day sleep but the non-apprehension of Reality and the incapacity to
perceive the goal of life; indolence, the incapacity of the intellect to think
correctly about the problems that it faces to arrive at a correct judgment, and
heedlessness, ignoring the values of higher ideals. There is neither spiritual
pursuit nor material pursuit because they both require dynamism, which it
lacks.
Lord concludes His analysis of various
topics with a general statement in verse 40:
There is no being on earth or again in heaven among
the Devas that is liberated from the three qualities born of Prakrithi (nature).
(18-40)
This
verse emphasising the point that there
is nothing in the creation which is free
from these three guṇas concludes
the guna-wise analysis of the six topics that Lord chose to discuss after talking about the constituents of Karma.
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