विवेचन सारांश

Inculcate Śrī Krishna's attitude of non-doership

One tends to remember foes with greater intensity then friends. For example, if a marriage takes place in family, the host will tend to think about those people who did not respect the invitation and did not turn up.  Either one tends to worry about them or there is anger inside. Either way mind keeps drifting towards those who were absent, and does not remain with the people who are present. This is the nature of the mind. It keeps missing those who are not there at the moment, and ends up missing those who are there in the present. One can also test this on self by asking the question - "whom do we remember more - The one who respects us, or the one who insults us".  Regarding the one who fights, the person will not rest in peace until the revenge is taken. Sometimes, the intensity of animosity and hatred is so much that even after the death of the body, the spirit keeps lingering to take revenge.  Such vengeance seeking spirits are believed to abide in Tamasic places.    

 
Śrī Krishna said although HE reciprocates to whatever and whosoever remembers HIM, but like a mirror. If a beautiful face come in front of a mirror that does not make the mirror ecstatic. There are no emotions / sentiments whatsoever. Neither will the mirror be upset if an ugly face stands in front of it. The mirror has nothing to do with what it reflects. It is detached. Nor will the mirror remember any image. It will not be missing or longing for a pretty face which it had reflected earlier. All that mirror does is honestly and precisely reflect back whatsoever comes in front of the mirror with no biases, no attachments, no prejudices and no eversions. Bhagavān has indicated that HE is like that. Whatever comes in front of HIM, HE reflects with same intensity. HE does not give any special privileges to someone or shows distorted images to someone who HE does not like. If one comes as a friend, HE is his friend and if someone comes as a foe then HE is his foe.

Whatever relationship one wants to establish with Paramātmā, HE is open for that. One needs to decide what kind of relationship one wants to have with HIM and HE readily accepts whatever relationship one expects HIM to do. If a devotee approaches Paramātmā, HE reflects back HIS devotion. It is said that Śrī Krishna's wives and even gopis kept thinking that He loved them the most. When Rukmani asked Śrī Krishna whether HE loved her more the Satyabhama, Śrī Krishna's response was that He neither loves nor hates anyone, but reflects their sentiments back to them. Since Satyabhama loved HIM deeply, HE reflected it back.  

Are the deities and demigods different from Paramātmā? Yes! Deities and demigods are many, but Paramātmā is only one. By worshipping demigods and deities  one is able to receive a boon from them soon enough. This is because they want us to worship them. On the contrary as per Śrī Krishna (Krishna consciousness/ Nirguna Nirankara Krishna / Parabrahma) those who worship the boundless Supreme Para Brahma do not receive any fruits for their actions. Infact the one who has relinquished their desire of attaining any fruit/s only such a person will love and be devoted to Śrī Krishna. Those who have desires in mind do not normally go to HIM and instead go to demigods. When a person has relinquished his desires, expectations, fruit of action, then nothing remains that he would want from Śrī Krishna. So, Śrī Krishna loves to have such devotees who have relinquished vīta-rāga-bhaya-krodhā.

Sometimes, people facing difficulties complain to Śrī Krishna that "I love you so much, and have been devoted to YOU for such a long time, but what have YOU given to me in return, only sorrows?". Such people actually do not love Śrī Krishna, but want only HIS blessings, HIS kripa, HIS prasad. The very basis of love is having no desires. When one does not expect anything in return that is true love. Those who worship Paramātmā because they seek some karma phala ought to realise that their worship is tamasic. Bhagavān says if such a person goes to demigods and deities their wishes will get fulfilled sooner. That is the reason people continue to approach them. Not only the deities, the demonic powers also grant boons swiftly. 

What does a person gain by praying to Paramātmā?

He will get moksha. Other deities and demigods cannot give Moksha. Only Paramātmā can give moksha from the cycle of birth and death. Other demigods and deities will fulfil one's desires so that person can live more happily and peacefully. However, on death the person's bondages will continue. Paramātmā says the choice is ours, whether to go to the demigods / Deities or to HIM.    

Paramātmā said that HE created the four divisions of human society according to the three modes of nature, Sattvo, Rajo and Tamo and the work associated with these three Gunas. But one should know that although HE created the said system, yet HE is not the doer. 

People blame Gītā for creating divisions in the society and accuse that it has created drift among people, which is false. Paramātmā who believes strongly in samatvaṁ yoga uchyate (2.48) (equanimity), will  never differentiate among people. HE has highlighted the fact that the four divisions of the society were created by HIM in accordance with their Gunas and Karmas, and not based on their birth. HE said guṇakarmavibhāgaśaḥ and not janmavibhāgaśaḥ. So according to Śrī Krishna, one's birth does not decide whether the person is a Brahmin, Kshatriya, Vaishya or Shudra. It is the combination of one's gunas and karmas which decide the category. A Brahmin person joining army no more remains a Brahmin, but becomes a Kshatriya. Birth in a Brahmin family does not qualify someone to be called as Brahmin. 

In fact, every country has this kind of division of labour. People working for church are Brahmins; those working for defense are Kṣatriyas; people doing businesses are Vaishyas; and people offering services are Shudras. Same bifurcation is followed across the countries. These are work related divisions and not birth related divisions.

It is not a paradox. HE is calling our attention to the fact that HE is not the doer, and the actions are simply happening through HIM. It's like a poet who writes poetry; while writing some impromptu things come out of his mind. The action is happening through him. When Rabindra Nath Tagore ji was asked about his famous piece of work Geetanjali, he replied that Geetanjali happened to him, he did not write it. He was just fortunate to become the medium of expression as anybody else could have been. Infact that is true for any creative artist like singer, musician, painter etc. Same was the expression made by Śrī Madgaonkar's literary work on the very famous Ramayana. Bhagavān is saying the same thing, creation of cāturvarṇyaṃ happend through HIM, but HE is a non doer. This is the difference between doing something purposely and something happening impromptu.

Every work has a consequence. As per karmic law, good or bad action bears the fruit of reward or punishment respectively. The fact is that not only the unrighteous karmas that binds us but also the virtuous karmas create bondages. If we do sattvic karma, it leads to creation of bondage. The wise person / jnani neither performs the virtuous act nor the sinful act. He is just a witness, a non-doer of all his actions. When one remains a non-doer then no karmas can bind him. We consider that doing sattvic karma is good for us. It is good, but as per Paramātmā's expectations, one should do sattvic karma without return reward expectation. All our karmas should become Nishkama karma and all of those should become akarma. The enlightened ones see beyond the law of karma because they are non-doers.

Let us imagine applying karmic law to Śrī Krishna. On the face of it, it appears that HE committed many sins like killing many demons, including His own uncle, Kamsa, and cousin Shishupal. Furthermore during Mahabharata war, many Starwarts got killed as a result of HIS meticulous military planning. On the other hand, HE also performed many virtuous acts. For example, HE did not seize the throne of HIS Uncle, but rather gave it to HIS elders. HE protected, nurtured, and came to the help of many people.  From karmic view point HIS acts would be a mixture of merits and demerits. But one should not evaluate Śrī Krishna based on these actions. Neither was HE desirous of any fruits of actions, nor did HE do any action our of self interest. Actions simply happened through HIM and all times HE remained a detached witness.

Śrī Krishna said HE was, HE is and HE will be always a non-doer, the detached witness. HE adds that the action of creation of universe has happened through HIM, but there is no bondage of merit and demerit for HIM. This is not the exclusive right of Śrī Krishna. Infact, HE has brought this to our attention using HIS example. HE has given an open offer to follow HIM and become like HIM. Those who are able to follow this also are not bound by their karma (karmabhirna sa badhyate), and can attain HIS state of being. This particular shloka is applicable to us also.

If we perform our karmas without spṛhā of karma-phala then we shall also become like Śrī Krishna (na māṃ karmāṇi limpanti).   

It is a riddle to understand what Karma is, what Akarma is, and what Vikarma is. Everyone has to engage in some sort of action for survival. It puzzles even the wise and holy men to determine what constitutes proper and improper action. Śrī Bhagavān reveals the answer, which leads to liberation from the cycle of life and birth. 

Śrī Bhagavān explains three types of work: 

These three categories of karmas are different from one another, and are not opposites.

Performance of prescribed duties is necessary for all creatures to run the Samsara and for their sustenance; such actions are defined as Karma.

Akarma implies karmas with non-attachment to karma as well as the results of such karmas; the perception that "I am the doer" is absent.

Vikarma denotes all Nishidha karmas, prohibited actions that are detrimental to the person and the whole creation at large. The wise person does not claim "I am the doer" in his actions, but the ignorant person thinks he is the doer without doing any work.

There is a fine line between Karma, Akarma, and Vikarma. A person who realizes this becomes a Yogi. He remains actively involved in all worldly duties but with a feeling of non-doer. He sees inaction in action. On the other hand, an ignorant person works with a false sense of ego that he is the doer; such a person forgets that there are cosmic forces that get the work done from each creature.

Kabir Das Ji said, “jo kara so hari karai, hota kabīra kabīra,”
meaning: all are puppets in HIS hands and dance to HIS tune.

A person afraid of the law of Karma relinquishes doing Karma. However, merely relinquishing Karma is not Akarma; this is another type of Karma. A Sadhu is also required to do Karma and go for alms; this alms becomes Vikarma when the Sadhu knows that it is given out of ill-gotten sources. A person shares the sins of Vikarma once such charity is accepted and enjoyed. Śrī Krishna has set an example of Akarma. In HIS entire life, he had to perform diversified and innumerable tasks, including the killing of kith and kin, but HE was never attached to such actions and without any desire of material gain for HIMSELF.

The concept of Kama refers to the desire for material pleasures, while Sankalpa represents a resolution that stems from ego, or the sense of "I". Even the notion that "I can help" or "I can do good for society" implies the presence of ego. A wise person, who has achieved self-realization, understands their true self and the cosmic forces at play in the form of Tri-Gunas of Prakṛti.

Our actions in past lives create impressions, known as Saṃskāras, in our present life. There is an intricate interaction between the desire for material pleasure, Sankalpa, and Saṃskāras. These impressions act as the driving force behind the desire for material pleasure and Sankalpa. According to Śrī Bhagavān, a wise person is one who understands and follows Nishkama Karma, performing actions without any desire for material gains. Simply studying scriptures or other books does not make one wise. Such a person becomes an instrument in the hands of Paramātmā, and fulfills the duties with a selfless attitude.

A self-realized individual burns all the karma in the fire of knowledge and attains liberation from the cycle of birth and death. In contrast, an ignorant person calculates the potential gains from an action before even starting the work. 

From the external appearance, it is not possible to judge whether a person is performing their duties as Karma or Akarma. It is the state of mind and how they are working that truly matters. Śrī Bhagavān says that a Jnani remains unattached to the work and its results, even though they perform their duties with sincerity and diligence. They remain satisfied and do not depend on anyone except Paramātmā. They never say nobody loves them and they do not expect anything from anyone.   

Questions and answers:

Hirwani Ji:
Q: If Varna classification is based on Guna-Karma, why is it now decided by birth? Why is it not being eliminated?
A: In Bhagavad Gītā, Paramātmā says human beings are classified into four Varnas (classes), based on their Guna-Karma, not by birth. Later on because of vested interests it gradually changed into birth being the decisive factor. Four Varnas were not vertical divisions but horizontal divisions, all being equal. With the change in attitude of people, this will wane. Unfortunately this caste system has become rigid. Many sub-castes have come up in a particular caste. Proper understanding of Santan Dharma, and Bhagavad Gītā, changes in social norms and behaviour will eliminate this system of caste by birth.


Uma Ji:
Q: Satvic, Rajasic, and Tamasic gunas vary from time to time in an individual. Is there an appropriate ratio of these for the performance of duties in day-to-day life?
A: The percentage of Sattvic, Rajasic and Tamasic people in the world is around 80, 15, and 5 respectively. As long as we are required to earn our livelihood the percentage of Rajas Tattva remains high. With age, we dispose of our responsibilities, and we should increase our Sattvic Tattva. We are learning the principles of Gītā for this very purpose.


Shobha Ji:
Q: What is Vikarma?
A: Vikarmas are prohibited work no one is supposed to indulge in.


Gopamani Ji:
Q: In any field of activity if we do not own what we are doing, how can performance be improved? Secondly, persons indulged in anti-social activities can escape by claiming non-doership.
A: Anti-social activities are not prescribed duty, therefore, no one can say he does not own it. Relating to the first point, nowhere it is said not to perform according to your best; work skillfully and remain unattached to results or desire for any material gain.


Santosh Ji:
Q: What was the intended meaning of Shudra, is it not demeaning?
A: The answer is in Bhagavad Gītā, Shudra means service but it was not demeaning. There was horizontal not vertical difference in social status. As an analogy people serving in the IT industry are Shudras, this can be extended to other services. This division was to manage the society, people worked according to their aptitude and attitude. In a single family, one could become any of these classifications. It is the division of work.


Praniti Ji:
Q: Has the Bhagavad Gītā undergone any modification in the times? 
A: No, no one has this level of intellect to make any changes in Bhagavad Gītā. 


Q: What is more important, Bhava or correct pronunciation of Slokas?
A: Bhava is important. With practice, one should improve the pronunciation of these Slokas.


Dr. Geetha Ji:
Q: Are sentiments of the giver linked with the objects he distributes among people?
A: Yes. When a person distributes food or any other objects with tacit objectives this pollutes the food or other objects. For example, if someone distributes food to do away with some medical or other problem, it affects the receiver.

Mukul Ji:
Q: Was Gītā first told to Arjuna or Sun God?
A: Karma Yoga was told to the Sun God. The full Gītā was told to Arjuna. The Gītā is an extract from our Vedas which existed for more than 80,000 years before the incarnation of Śrī Krishna.