In the first two chapters of Bhagavad Gita, we see Arjun’s dilemma caused by his delusion and Shri Krishna’s response. In his upadeśa, lord shows two paths; the first one is of knowledge (Jñāna mārga) followed by the practitioners of Sāṃkhya and the second one is of action (Karma mārga) followed by the practitioners of (Karma) yoga. Shri Krishna explains about both paths by imparting Arjun the highest knowledge (Ref V2.11 to 2.30) and also instructing on importance of performing his duties as warrior with the attitude of Karma yoga (Ref V2.31 to 2.51). However, in the later part of the chapter, Shri Krishna clearly articulates the importance of knowledge over action, while explaining about the steady intellect of the realized person. (Ref V2.55 to Ref V2.72). This naturally creates confusion in Arjun’s mind, who is keen to walk away from the war and pursue the path of knowledge, but instead is asked to get up and fight. Thus, chapter 3 begins with his straightforward and honest question articulating this confusion. (Ref V3.1, V3.2). He questions why Shri Krishna, despite saying knowledge is higher than action, asking him to perform a hideous action of killing his own relatives.
Despite surrendering to lord Krishna (Ref V2.7) and asking his advice what to do, Arjun seeks clarification on Shri Krishna’s advice by asking further questions. His question subtly differentiates between faith and blind faith. Blind faith promotes an attitude where follower does not apply his intellect. Attitude exhibited here is – “Whatever you say is right and I shall follow”. However, faith promotes unconditional surrender with intellectual understanding. Here, the attitude exhibited is – “I believe you are right, but I am unable to understand it with my limited intellect. Help me understand so I can follow you intelligently, diligently and honestly.” Honest, intelligent and curious question from a student always impresses any genuine teacher and makes him respond compassionately. Shri Krishna responds the same way, authoritatively (again) citing two paths that he has been quoting since ancient times (Ref V3.3).
First is the path of Jñāna yoga for Sāṃkhya followers, is a path of Nivṛtti , Jñāna . It is of the nature of knowledge. This path is suitable for the one with the purified mind, full of Sātvika qualities. It demands sādhanā like śravaṇa (listening to scriptures), manana (contemplation) and Nididhyāsana (meditation).
Path of karma yoga for yogī, is a path of Pravṛtti , karma. It is of the nature of action. This path is suitable of Rājasika mind full of various desire to act / perform / achieve. Such minds are not yet pure (exhausted all desires) and thus cannot concentrate (not ready to listen to the higher knowledge or focus on a single thought for prolonged time).
On the surface these two paths look like mutually exclusive paths, but they are related. Path of action (Karma yoga), if followed correctly helps one purify one’s mind. Path of knowledge (Jñāna yoga), when pursued with such a purified mind, results in attainment of highest spiritual growth – i.e. self-realization.
What is Naiṣkarmya siddhi? State of Action-Less-Ness
To elaborate on a relation between these two paths, lord introduces the concept of Naiṣkarmya siddhi. Naiṣkarmya siddhi is a perfection of state of action-less-ness. (Ref V3.4) However he warns that such siddhi cannot be attained by avoidance / non-performance of actions. If one avoids action due to laziness, fear of failure or adverse results, hardship associated with it, or any temporary negative emotions, then such state is not of action-less-ness. Similarly, if one takes renunciation (sanyāsa) from worldly matters, even that will not make one action less. Actions will / must continue as even maintenance of body requires action (Ref V3.8). Instead, a perfect state of action-less-ness can only be achieved by one who has
a) destroyed his individuality, his ego (अहंकार), in turn destroying doership and enjoyership (कर्तृत्व / भोक्तृत्व भाव).
b) completely detached himself from the results of action and from action itself. (Ref V18.49)
c) complete abidance in his own self, leading to sense of self-fulfillment.
In Mahabharat (Bhīṣma parva), during the conversation with Yudhisṭhira after the war, Bhīṣma, while lying on the bed of arrows, explains Naiṣkarmya as – “When all the mental agitations are gone, one experiences in his true nature, abidance to this state leads to Naiṣkarmya. This is the true form of self, one’s true nature, giving up all wrong identifications.” In this state, one does not leave actions, instead actions leave on their own accord. Shree Ramakrishna Paramahamsa gives an example of a coconut tree. If its leaves are torn forcefully, the tree dies. But when leaf comes out on its down, nothing happens to the tree.
Thus, Shri Krishna gives direct instruction to Arjun (and through him to all of us) to continue to perform prescribed actions citing superiority of action over inaction. Even basic maintenance of one’s physical body cannot be done without actions. (Ref V3.8). Here, one can take a support of Smṛti to understand the term “prescribed actions” and apply them based relevancy of time, place and culture. Smṛti categories actions in 4 ways.
- Nitya Karma / Daily actions – actions that are required for everyday maintenance of body etc.
- Naimittik Karma / Occasional actions – actions that are required based on specific occasion like birth, death, marriage etc.
- Prāyaścitta karma / Mitigational actions – actions that are done to mitigate incorrect actions (or inaction) of past
- Kāmya karma / Desire driven actions – actions that are done to fulfil one’s own desires, done in alignment with dharma shastra,
Additionally, Smṛti also defines “Niṣiddha karma” – i.e. prohibited actions. While these are generic prescriptions, Smṛti also describes “specific” actions for individual based on their phase of life (āśrama) and role in society (varṇa).
This is very relevant for Arjun as he wanted to walk away from his duty as kṣatriya, of fighting a war, under the disguise of sanyāsa to walk on the path of knowledge. His mind was neither purified enough to walk on a path of knowledge.
Shri Krishna does not stop here; he goes further in defining how such actions should be performed. Lord says one cannot stay without action even for a moment (Ref V3.5) and helplessly go on performing actions under the influence of the qualities of their nature. The one who forcibly restrains senses (to perform or avoid any actions) but let the mind wander is a pretentious hypocrite. (Ref V3.6) Such people suffer from intellectual dishonesty as there is no synergy between their thoughts, words and deeds. They suffer because of their dissatisfied cravings or end up performing prohibited action (inappropriate based on their role in society and stage in life) and suffer their consequences. After dropping current bodies, they continue to suffer and even take up new bodies in lower realms to satisfy their suppressed cravings. The right way to control one’s senses is thru control of mind by leveraging the intellect. Such controlled mind and senses must be used to perform actions of higher altar as duty and surrender them to lord. Thus, actions done without attachment doership / enjoyership, detached from their results / fruits of action and by deploying all available instruments (body, mind, intellect and senses) in the most efficient manner and with the best of one’s ability, are categorized as Karma yoga. Such person excels and attains the highest – i.e. Naiṣkarmya siddhi (Ref V3.7).
श्रीकृष्णार्पणम् अस्तु ।
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