Actionlessness & State of Brahman

Gita essays 35

 

After concluding the guna-wise analysis of various topics with a declaration emphasising the point that there is nothing in the creation which is free from the influence of the three guṇas, Satvam, Rajas and Tamas that constitute Prakrithi, Lord Krishna applies the characteristics of various gunas to the social fabric and classifies the entire mankind under four different heads viz. Brahmanas, Kshatriyas, Vaisyas and Sudras. Lord Krishna has stated earlier (ch.4-ver.13) that human society is divided fourfold, based on duties and gunas. Now He elaborates further stating that different kinds of duties are assigned to each of these categories of individuals depending on their nature (Swabhava) which in turn depends on the gunas predominant in them.  This classification is based on the quality of the inner personality of the individuals and not on the accident of their birth. The emphasis on Swabhava indicates that human beings are to be treated as individuals and not as types. Predominating guna-wise classification is as follows:

1.     Brahmanas - predominantly  Satva (75%), some Rajas (15%) and a little Tamas (10%).
2.     Kshatriyas - predominantly Rajas (75%) with some Satva (15%) and a little Tamas (10%).
3.     Vaisyas - predominantly Rajas (75%), some Tamas (15%) and a little Satva (10%).
4.     Sudras - - predominantly Tamas (75%) some Rajas (15%) and a little Satva (10%).

The various duties of each of these categories of the individuals depending on their own nature (swabhavajam) are listed by the Lord as follows in verses 42, 43 & 44:

The control of mind and senses, austerity, external and internal purity, forgiveness, straightforwardness, jnanam, vijnanam, and faith in God and Vedas constitute the natural duties of the brahmaṇas born of their own nature. (18-42)

Valour, boldness, fortitude, resourcefulness, not running away from battle, generosity and overlordship are the duties of kshatriyas, born of their own nature.(18-43)  

Agriculture, cattle rearing and trade are the duties of the Vaisya class born of their own nature; action consisting of service is the duty of the Sudra class born of their own nature. (18-44)

A particular combination of gunas arise in a human being not because he is born in a particular group or community but because he is a product of his previous actions performed in his previous lives. Given the faculty of freewill, each human being performs different actions. These actions produce results, some of which are immediate and visible while some are invisible and carried forward as a residue. That which is immediate is enjoyed in that birth itself while the residual results come to fruition as vasanas in some future life.  When each one works according to vasanas in him and fully devotes himself to the prescribed duties, he develops within himself and attains gradually the state of spiritual perfection.  Lord Krishna says all these four professions are equally sacred; they are like the four organs of the body called the society; just as every organ is equally sacred in the body every profession is equally sacred.  Lord Krishna points out that karma yoga consists of worship of the Lord through any profession that a person undertakes. Through any profession a person chooses, he directly contributes to the world by way of benefit to the society. Social benefit is the direct outcome; but to convert it into an act of worship one should have the attitude of offering that action to the Lord.  When one learns to work and achieve in a spirit of surrender to God, work becomes worship free from ego and egocentric desires. Lord Krishna says by so performing one's own duties, svadharma, one can evolve into higher state of self-unfoldment.

Lord is not tired of repeating that sense-control and freedom from desire are essential to spiritual perfection, which Lord calls as “Supreme state of freedom from action (naishkarmya siddhi)”.  Attachments to objects, a sense of ego, are the characteristics of our lower nature. If we are to rise to gain knowledge of our true Self, we must conquer our lower nature with its ignorance and inertia, its love of worldly possessions, etc.  The state of actionlessness or transcending all work does not mean complete withdrawal from all work. Such a question is not possible so long as we live in the body.  What Lord advocates is the state of inner renunciation only. For attaining Brahman from this state of naishkarmya siddhi, Lord highlights nitidyasanam, Vedantic meditation, as the path in verses 51 to 53 thus:

Endowed with a clear intellect, controlling the mind by will, renouncing the sense-objects like sound etc., one should give up likes and dislikes. (18-51)

Resorting to a secluded place, taking limited food, controlling the speech, the body and the mind, taking to detachment, one should be ever devoted to dhyana yoga.(18-52)

Having given up egoism, power, arrogance, desire, anger, and possession, being free from ‘Mine’ notion, (and) remaining tranquil, one becomes fit for becoming Brahman. (18-53)

When our intellect becomes free from its attachments and thus controls our mind and body, then alone we are fit for renunciation of the lower ego-sense and reach for the Infinite Self which is the process of meditation.  Vedantic meditation involves sravanam, mananam as well besides nitidyasanam that involves meditation of the fact that I am akartha and abogtha athma which is different from the body and whose identity is Supreme Brahman.   Lord Krishna after summarising karma yoga as purification of mind for spiritual self-unfoldment, summarises jnana yoga as the means of liberation, highlighting the nitidyasanam.  The qualities required for successful meditation are summarised as

1)  An intellect without tendencies to acquire, possess and enjoy sense objects.

2)   Mind and sense-organs firmly brought under the control of such purified intellect

3)    Sense-organs restrained in their contacts with sense-objects

4)    Mind freed from the influence of likes and dislikes.

Further the true spiritual seeker of higher life must

1)        Seek a quiet place and solitude for sadh ana

2)    Have temperate eating habits

3)    Exercise control over his body, mind and speech

4)    Engage in continuous contemplation of Lord

5)    Lead a life of dispassion.

6)    Give up egoism, power, arrogance, desire, anger, covetousness and the notion of ‘mine’ness

Equipped with the above do’s and don’t’s, the spiritual seeker is fit for becoming Brahman, Lord says.  Becoming Brahman is to get firmly established in Self-knowledge that spells out the identity of one’s Athma with Supreme Brahman.  To know Brahman truly is to know that Brahman is devoid of all names and forms which are caused by maya and He is of the nature of the Absolute. It is also to know that Brahman alone is the essence of the diverse manifestations caused by His maya and He is non-dual, unborn, undecaying, unchanging and of the nature of Pure Consciousness. Entering Brahman is to own up the fact that this Brahman is one’s true Self as Athma and to say comfortably “Aham Brahmasmi”.  The acts of knowing and entering are not two separate and consecutive actions.  For such a person the ego is replaced by God Consciousness, the conception of individuality or `I-ness' ends and he is said to have attained the state of Brahman, oneness with Brahman or Brahma-Ikyam.

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Guna-wise analysis of six topics

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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Analysis of renunciation & action

Gita essays 33

The concluding chapter of Bhagavad Gita, chapter 18, opens with the question of Arjuna, seeking clarification on Sanyasa and Tyaga as both mean renunciation.  Lord Krishna does not give a direct reply differentiating between these two but starts his reply, giving the distinction between Sanyasa and Tyaga quoting sages and wise people.

The sages regard Sanyasa as the renunciation of desire-born actions; the wise declare the renunciation of the fruits of all actions as Tyaga. (18-2)

Sanyasa is giving up of desire motivated action while Tyaga is giving up of desire for the fruits of actions.  A desire-prompted action relates to the present while anxiety to enjoy its fruits relates to the future in the time-frame, causing mental disturbance in the present. Sanyasa is the goal to be reached through Tyaga, abandoning the anxiety for the enjoyment of the fruits of actions.   Both Sanyasa and Tyaga are disciplines in our activities, the former the goal, the latter the means and they do not advocate the complete renunciation of  all actions before acquiring Athmajnanam but the performance of all actions, secular or spiritual, as nishkama karma or desireless actions.  In fact practice of worship (yajna), charity (dhana) and austerity (tapas) should not be given up before becoming a Jivan muktha because these activities bring about a discipline in the mind and its inner peace and equilibrium which are necessary for spiritual unfoldment and gaining of Athmajnanam.  But even these activities of worship, charity and austerity should be performed without any sense of egoism and desire for its rewards.  Lord here does not discuss asrama sanyasa, monastic life-style, as it is applicable to spiritually evolved people only and so emphasises here the importance of obligatory duties like yajna, dhana and tapas for the spiritual aspirants for Athmajnanam.  Lord also takes this opportunity to discuss karma in detail along with the classification of renunciation of karma as Satvic, Rajasic and Tamasic. First let us see the three categories, as spelt out by the Lord. Only He names them here in reverse order, Tamasic, Rajasic and Satvic.

Renunciation of obligatory action is not proper. Its renunciation out of delusion is said to be Tamasic (18-7)

He who abandons action on account of the fear of physical strain (considering it to be painful), does not obtain the merit of renunciation by doing such Rajasic renunciation. (18-8)

Whatever obligatory action is done, with the mind-set that it should be done, abandoning attachment and also the desire for reward, that renunciation is regarded as Satvic, O Arjuna!  (18-9)

Lord is making the teaching at Arjuna’s level.  Arjuna is a spiritually unripe student who is not free from raga, dwesha etc.  It is his reluctance to offer battle to his grand-father, Bhishma and guru Drona in this 'do or die' war that makes him think of Sanyasa. Lord’s earlier teaching of karma sanyasa has not convinced him of mental renunciation and he is still contemplating physical renunciation only. So Lord tells him that giving up obligatory duties in the name of total renunciation is only renunciation under delusion, Tamasic renunciation and to renounce as Arjuna wants to, because pursuit of duties is painful to him, is Rajasic renunciation that confers no merit on the renouncer.  Only Satvic renunciation where one performs the obligatory duties with the firm conviction that they should not be renounced and renounces only attachment to such actions and the anxiety for their rewards, is the true renunciation called Tyaga.

Such a person of Satvic renunciation is only acclaimed by the Lord as Tyagi and this Tyagi being not attached to fruits of his action, is not affected by the fruits of action, good, bad or mixed.  He is not elated when the results are agreeable nor is he depressed when they turn disagreeable and Lord acclaims him as an intelligent person.  As per Swami Paramarthananda satvic sanyasa yoga is another name for karma yoga and this Tyagi is a karma yogi only.   As per the theory of re-incarnation, present determines the quality of the future and  next birth and its environment would depend upon the type of vasanas produced in the present by the actions. This can be in anyone of the three categories; agreeable, if birth is in higher lokas, disagreeable if birth is in lower lokas, or a mixture of both, if it happens in the same manushya loka. This type of result is applicable to non-Tyagis only as vasanas are created due to one’s reactions to results and a Tyagi is free from all reactions to the fruits of actions.  After extolling Tyaga and Tyagi, Lord takes up for closer examination the components that constitute all actions qualifying as karma.

Lord quotes Sankhyan philosophy, which Sri Sankaracharya identifies with Vedanta, to list out the five factors that govern the karma. They are, in Lord’s own words –

The body (the seat of action), the doer (ego), the various instruments (sense organs of perception and action), the varied functions (of organs), and the presiding Divinity, the fifth. (18-14)

So the five components that make an action qualify as karma are:

1. The body -Adhishthaanam -the gateway for the entrance and existence of stimuli

2. The ego -Karta- which seeks fulfillment of the action through the body

3. The organs of perception and action - Karanam - through which the inner personality comes into contact with the field of enjoyment and satisfaction

4. The various forms and processes of action

5. The presiding Divinity, called here daivam, stands for the unaccountable element which is commonly called luck, destiny, fate or the force accumulated by the acts of one's past lives

All actions of body, mind and speech, whether they be good or bad, are governed by these five factors, asserts the Lord.  Since only these five factors are behind all actions, the Self is always actionless and It is only a silent witness. But a man of perverted understanding attributes agency to the pure Self as the doer because of misapprehension of the facts. He equates the body with the Self because of his lack of knowledge of the pure, actionless Self.  He does not behold the one eternal essence which is the substratum of everything, the Pure Consciousness.

Lord contrasts his attitude with one who does not have the notion “I am the doer” and says:

He who is ever free from the egoistic notion, whose intelligence is not tainted by good or evil, though he slays these people, he slays not, nor is he bound (by the action). (18-17)

Lord Krishna says that those who have no sense of egoism and whose intelligence is not vitiated by false values of possession, acquisition etc. perform no action although they act.  While a man of above mentioned temperament is acting in the world, such actions leave no mental impressions (vasanas) in him and he remains detached.  An egoless man of wisdom while working in any field works with an attitude of surrender to Divine Will and actions performed by him with such an attitude of dedication create no vasanas.  So The Lord says `though he kills he does not kill'.

Thus Arjuna is told that if he can act in the world without identifying with things around him and does his duty in the consciousness of the Divine, even if he kills his kith and kin, teachers etc. he would not be committing any crime and the killings would not leave any murderous impressions in him.

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