विवेचन सारांश

The enlightened sages renounce selfish actions for material pleasures and dedicate all actions to Supreme Divine. Such actions produce no karmic reactions

In this shloka, Bhagavān explains that those desiring success in worldly activities worship the celestial devatas for quicker manifestation of results.

Most people are bound by worldly obligations, say caring for the family, planning for children's education and marriage, so on and so forth. The worldly obligations cannot be abandoned and one is obliged to discharge the prescribed duties.

In other to achieve success in worldly activities, we need the blessings of celestial devatas. Say for example, those who seek for wealth worship Devi Lakshmi to achieve success as wealth creators. Those who aspire to become good teachers and orators seek to be blessed by Devi Saraswati - the goddess of speech and learning.

The significance of worshiping celestial devatas

Consider the example of a city. If a citizen has complaints on electricity bill, the citizen is expected to reach out to the local electricity board for a resolution. The hierarchy is expected to be followed by all citizens (local electricity board -> state electricity board -> central electricity board) instead of reaching out to the central government directly.

Likewise, the devotee should not overlook the celestial devatas as all of them are a cumulative system to maintain cosmic order. The worship of celestial devatas is essential to manifest success in material activities.

Bhagavān has classified people into four categories of occupations according to their natures and qualities. This classification is explained in this shloka, and yet again in Chapter 18.

Even in household activities, there is unity in diversity. While some family members are wealth contributors, few others engage in household chores and protect and care for the elders and children of the family and support each other emotionally. It would be hard to imagine every individual member of the family to live a nuclear life within the family as the responsibilities are shared. All members contribute to the household and family's well-being. By sharing responsibilities, families foster a sense of teamwork and build stronger relationships.

Likewise, Bhagavān explains that the society has been classified into four categories which are based on one's true nature and qualities and not based on birth. The four Varnas - Brahmana, Vaishya, Kshatriya and Shudra refer to the occupations based on people's qualities and nature.

Each of the four Varnas are the four pillars of the society and contribute to the progress of the nation. However, with the passage of time, the Varna system was misunderstood which eventually led to discrimination and oppression of certain sections of the society.

The Varna system has been classified as stated below based on social abilities and qualities of persons:

1. Brahmānas
The Brahmanas are education centric. This includes priests, teachers and intellectuals

2. Kṣatriya
They are the protectors of the society. This includes, police, defence and military leaders, administration and warriors.

3. Vaishya
The Vaishyas are the productive class. This includes farmers, merchants and business class.

4. Shudra
This includes the service centric section of the society. Say for example, artisans, workers, doctors, engineers etc. The term Shudra is not to be confused with the term Kshudra (seen in Ch:2) which implies "petty weakness of heart".

As stated in the below shloka:

kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam
paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam (18.44)
Agriculture, dairy farming, and commerce are the natural works for those with the qualities of Vaishyas. Serving through work is the natural duty for those with the qualities of Shudras.

Although the Varna system was based on social abilities and innate qualities of people, the respective Varna was inherited across generations of the family. Say for example, a pundit's son would often listen to the Vedic mantras and was eventually well versed to become a pundit. The family of physicians would inherit the quality of service to the society across generations.

Adi Shankaracharya ji was able to recite the Vedas at the age of 8 as he hailed from a family of pundits. However, with the passage of time, the incorrect understanding of the Varna system led to the oppressions of certain sections of the society.

The term Guna refers to the three modes of Prakṛti - Sattva (mode of goodness), Rajas (mode if passion) and Tamas (mode of ignorance). 

The influence of the three Gunas on our Karmas:

The three Gunas influence our Karmas by shaping up our desires, actions and ultimately, their experiences.

Depending on which guna is dominant, actions will be either virtuous (Sattva), passionate (Rajas), or inert (Tamas), leading to corresponding karmic consequences. Our actions, shaped by the gunas, determine the quality of our experiences and the circumstances of future lives.

As the below shloka states:

ūrdhvaṁ gachchhanti sattva-sthā madhye tiṣhṭhanti rājasāḥ
jaghanya-guṇa-vṛitti-sthā adho gachchhanti tāmasāḥ (14.18)
Those situated in the mode of goodness rise upward; those in the mode of passion stay in the middle; and those in the mode of ignorance go downward.

Bhagavān says that although HE is the creator of Varnashrama system, yet HE is the non-doer. Let's understand this with an example.

Consider the example of three students appearing for an exam. The first student scores a distinction, the second student manages to pass the exam and the third student fails in the exam. Although the examiner awards the marks to each student, he is not responsible for the result of each student. The result is based on each student's effort and action.

Likewise, although Bhagavān is the creator of the scheme of the world, HE is the non-doer. Each one of us are responsible for our own actions. Even the Varnashrama that we belong to is based upon our karmic accounts.

In this shloka, Bhagavān explains that the activities discharged by HIM do not taint HIM, nor does HE desire the fruits of action.

Most of us discharge all actions with an attachment towards the results of actions. Say for example, even in acts of charity, we expect to be recognised and acknowledged. Although some persons have the wisdom of the right and wrong actions, they do not stand up for the right action since they fear fracturing the relationship with the other. In a nutshell, most of us discharge all actions with an attachment towards the outcome of the actions. Since the actions are discharged from a state of doer-ship and with an expectation of a desired outcome, we are bound to the material world in the cycle of birth and death.

As Adi Shankaracharya ji has explained in the below shloka from Bhaja Govindam:

punarapi jananaṃ punarapi maraṇaṃ
punarapi jananī jaṭhare śayanam |
iha saṃsāre bahu dustāre
kṛpayā’pāre pāhi murāre ‖
Birth again, death again, again resting in the mother’s womb! It is indeed hard to cross this boundless ocean of saṁsāra (cycle of repeated birth and death). O Murāri! by your causeless mercy please protect me (from this transmigratory process).

Bhagavān as the non-doer of actions
Activities bind one in karmic reactions when they are performed with the mentality of enjoying the results. However, Bhagavān performs HIS actions without any attachment towards the results of actions. Therefore, although HE administers the world directly or indirectly, and engages in all kinds of activities in the process, HE is never tainted by any reactions.

Considerthe example of Bhagavān Śrī Krishna. He was on the side of the Pāṇḍavas and guided them to victory selflessly so that the Pāṇḍavas can claim the kingdom of Hastinapur which rightfully belonged to them (without any expectations in return). Had it been any other ordinary embodied soul, there would have been expectations in return for a favor.  Hence, Bhagavān transcends the karmic bondage and the ordinary soul is entangled in the web of life and death. 

Bhagavān states that whose who know HIM as the non-doer of actions are not bound by the karmic reactions of actions. HE explains this further in the forthcoming shloka. 

In this shloka, Bhagavān says that knowing this truth (interplay of Karma as explained in the previous shloka), seekers of liberation in ancient times performed actions (without any attachment towards the outcome). Hence, HE wants Arjuna to follow the footsteps of those ancient sages and perform his duties.

Consider the example of a board exam. The student who scored the highest marks is often seen sharing the tips of their success. The tips are published by the media to benefit those students who aspire to score high.

Likewise, Bhagavān says that the sages of ancient times engaged in action without any attachment towards the results of actions. Hence, they were not bound by karmic reaction for their actions. Bhagavān wants Arjuna to follow the foot steps of such ancient sages in order to be free from Karmic bondage.

In this shloka, Bhagavān explains that it is difficult even for the great sages and the celestial devatas to differentiate between proper action and inaction. Bhagavān says that HE shall now reveal the science of action and inaction, by knowing which, one will be free himself from material bondage.

Bhagavān explains the three categories of action, and says that the truth about these is profound and difficult to understand. 

1. Karma or action 
This refers to the actions undertaken by regulating the senses. Every action has a corresponding reaction, therby shaping one's future experiences. 

2. Vikarma or Forbidden action

As per Dhyaneshwar Mauli, this refers to forbidden actions or inauspicious actions prohibited by the scriptures. Such actions have a negative consequence and binds one to the cycle of suffering. 

3. Akarma or Inaction 
These are actions performed without any attachment towards the results of actions. Such actions do not have a karmic reaction and do not entangle the soul in karmic bondage. 

As Bhagavān has explained in the below shloka:

yasya nāhankṛito bhāvo buddhir yasya na lipyate
hatvā ‘pi sa imāñl lokān na hanti na nibadhyate (18.17)
Those who are free from the ego of being the doer, and whose intellect is unattached, though they may slay living beings, they neither kill nor are they bound by actions.

Consider the example of the hangman who executes convicted criminals (awarded with a death sentence). The hangman is permitted by law to execute the criminals. By doing so, he is not convicted by the law. On the contrary, if the same action is undertaken by anyone else (excluding the hangman who has been authorized by the judiciary to execute criminals), they would be convicted.

Likewise, when action or Karma is performed without any attachment towards the results, it becomes Akarma, which does not entangle the soul in karmic bondage.

Bhagavan begins by explaining that knowledgeable person (buddhimān manuṣhyeṣhu) is a Yogi, as he is kṛitsna-karma-kṛit - the one who as mastered the art of discharging actions (from a state of Karma Yoga) with no other prescribed actions that are pending to be worked upon.

There are 4 categories of people:

1. There is action / Karma pending to be done and nothing is being done

2. There is action / Karma pending to be done and work is in progress

3. No action / Karma pending to be done and nothing is being done

4. No action / Karma pending to be done, but Karma or action is being performed

The kṛitsna-karma-kṛit is the 4th category of people, who have mastered the art of discharging actions by incorporating Karma Yoga in every walk of life (free from a sense of doer ship and devoid of attachment towards results of action)

Let's understand this 4th category of people with an example:

Let's say a person is on a professional assignment and has to travel to Delhi. If the actual work was 10 hrs of duration and the task was completed in merely 5 hrs, he is now free to utilize the additional 5 hrs for personal chores. He could either visit places nearby or engage in recreational activities (based on his free will).

Likewise, an elevated state functioning from higher states of consciousness discharges perfected actions infused with Karma Yoga. The sage has now the free will to decide if he needs to engage in additional sadhanas (although it is not required as he is already situated in a perfected state of consciousness and Karma Yoga). But such people prefer to engage in sadhana even if they have discharged their actions from a state of Karma Yoga. This is called "Inaction in action"

Dhyaneshwar Maharaj was situated in elevated states of consciousness and had achieved the highest state of realisation. But still he preferred to invest his time in preaching spirituality. Samartha Ramdas Swamy Ji was engaged in sadhana from a tender age of 8. Although he had already achieved the perfected state of Karma Yoga, yet he still dedicated the rest of his life in the service to the society.

Let's now understand the two states of Karma Yoga:

1. Inaction in action:
Karma Yogis situated in this state execute their social duties without attachment to results, dedicating the fruits of their actions to the Supreme Divine. Although engaged in all kinds of activities, they are not entangled in karmic reactions, since they have no motive for personal enjoyment.

• Shivaji Maharaj detached himself from the fruits of results and perceived his Swaraj kingdom as a grace of the Supreme Divine to have been bestowed with the honor of ruling the kingdom.
• Dyaneshwar Mauli perceived his commentary on Bhagavad Gītā (known as Gnyaneshwari) as a blessing of the Divine for which he was an instrument to pen the same. 

2. Action in inaction
Consider the example of Surya Dev. The radiance and heat of the sun rays sustains all life on Earth, But the sun merely witnesses the activities that unfold on the planet and does not seek for acknowledgement for any action performed. This is a state of witness consciousness.

The state of mind determines the quality of Karma Yoga
The two states of Karma Yog depends on our state of mind. The intent behind every Karma determines whether if it is "action in inaction" or "inaction in action".

Consider the example of a doctor using surgical instrument for surgery. The intent is to save the life of the patient and hence surgery does not bind the doctor to karmic reactions. However, if a criminal uses surgical instruments to chop and kill someone, he would be bounded by karmic reactions (as the intent was to kill someone). Hence, it is the intent behind every action that determines if once is situated in Karma Yoga.  

Manasa Pooja - An example of Karma Yog
Once, a man approached Eknath Maharaj and requested him for advice on a simple pooja Vidhi. Namdev Ji adviced the man to engage in Manasa pooja and contemplate on Vitthal Bhagavān at all times. The man followed the advice of Namdev Ji sincerely and began the process of Manasa pooja. The term Manasa pooja here refers to mental worship of the deity. It involves visualizing and mentally performing all the steps of a traditional puja, rather than using physical objects. The term combines "manas" (mind) and "puja" (worship).

The man began the process of Manasa pooja and started to offer flowers and delicacies to Vitthal Bhagavan in his mind. He imagined a bowl of Kheer prepared to the deity and was unsure if he had mixed sugar to the same. Vitthal Bhagavan held his hand and made him add additional spoons of sugar. Vitthal Bhagavan had actually appeared and gave him the darshan. This is the power of Akarma which could manifest the deity in reality. Hence, the mind is required to be trained in Akarma.

The below are the different ways where one can worship the deity from a state of Akarma

Bhagavān explains that those who see "action in inaction" and "inaction in action" are truly wise amongst humans. Although performing all kinds of actions, they are yogis and masters of all their actions. 

In this shloka, Bhagavān explains that it is the desire or an intent which propels all actions. For example, we all enrolled to the Learngeeta program with an intent/desire to learn the Gita.

The word Sankalpa is derived from the term "Samyak Tvena Kalpanam". The intent/thought gives rise to desire which inturn leads to the action. Say for example, if one is in a mall, the thought of buying a saree gives rise to desire and then the action of purchasing the action.

The state of the enlightened sages
The elevated sages are devoid of desires (which propel all actions). Their desires/action are soaked in knowledge knowledge. Let's understand this with an example. If seeds are thrown into a field, it would result in the sprouting of the seeds. But if the seeds are roasted and thrown into the field, it will not result in sprouts and saplings.

Likewise, any action that is roasted in knowledge (i.e., propelled by knowledge) will not result or attract any karmic reactions. Hence, the chapter is termed as Jnana Karma Saṃnyāsa Yoga.

The enlightened soul renounces selfish actions for material pleasures and dedicates all actions to Supreme Divine, the works performed produce no karmic reactions. They are said to be burnt in the fire of divine knowledge.

Hence, Bhagavān explains that the enlightened sages are those wise persons, whose every action is free from the desire for material pleasures and who have burnt the reactions of work in the fire of divine knowledge.

In this shloka, Bhagavān explains that such enlightened people, having given up attachment to the fruits of their actions, are always satisfied and not dependent on external things. Despite engaging in activities, they do not do anything at all.

Consider the example of raising children. If one raises children with an intent that the child would be a support during old age, and if the desire does not manifest into reality, one would then be gripped by disappointment and misery.

However, the elevated sages who function from higher states of consciousness are situated in perfected state of Karma Yog. Even if they enagage in any action, it would be termed as inaction as their action would not incur any karmic reactions.

In this shloka, Bhagavān continues to explain that the enlightened sages are free from desires, expectations and attachments towards results of actions. As they are free from expectations and the sense of ownership (parigrahaḥ), with the mind and intellect in total control, they incur no sin even though performing actions by their body.

It is the intention of the mind that is of primary importance, and not the action. Consider the example of the mirror. The reflection is seen only when an object is placed in front of it. It reflects back instead of absorbing or holding the sense of ownership.

Likewise, the enlightened sages who work in divine consciousness are released from all sins, because their mind is free from attachment and proprietorship, and their every act is performed with the divine intention of pleasing the Supreme divine. Attaining this state of elevated state of consciousness is the key to attain liberation.

The session ends with the prayer and Hanuman Chalisa

Nandini Ji
Q: If one is not able to visit holy places and just recites the Gita, would it suffice?
A : One can engage in Manasa pooja where mentally one can worship the diety in holy places.


Arpana Ji
Q: What about those who offer bad Karmas to the Divine?
A: We offer the best possible flowers to the Divine. Likewise, the good Karmas are offered to the Divine. Those engaging in bad Karmas would not have the wisdom to offer their Karmas to the Divine. There would be negative consequences for unvirtuous deeds.


Jagadish Ji
Q: I am not able to give up on expectation from my children.
A: Practice is the key to detachment. The children should be raised with good Saṃskāras but devoid of any expectations in return.


Amar Ji
Q: How can we offer our Karmas to the Divine?
A: By understanding and following the traits of great personalities like Shivaji Maharaj, we will be able to offer our Karmas to the Divine. This would also be covered in the shlokas that would be discussed in the next session.