Shrimad Bhagavad Gita

15. "Since it is with this wisdom that men aiming at salvation from worldly existence have also performed action in earlier times, you too should follow the example of your predecessors.’’

In the past, too, men desiring salvation had acted with the same realization: that the patterns of action are severed when as the final outcome of his action the doer is one with God, and when he is liberated from desire even for him. Krishn belongs to this state. So he is untainted by action and, if we have what he has, we too will be freed from the bonds of action. Whoever knows what Krishn knows from his elevated position will be freed from action. So whatever Krishn might have been, the unmanifest God or an enlightened sage, his attainment is within the reach of all of us. It was with this kind of wisdom that earlier men aspiring for salvation had set upon the path of action. It is for this reason that Arjun is told to do what his predecessors have done. This is the only way that leads to the sublime good.So far Krishn has stressed the performance of action, but he has not yet explained what this action is. He only mentioned it in Chapter 2 and told Arjun to listen to him on selfless action. He described its special features, one of which is that it gives protection against the terrible fear of birth and death. He then dwelt upon the precautions that have to be observed in its performance. But despite all this he has not pointed out what action is. He later added, in Chapter 3, that, whether one prefers the Way of Knowledge or the Way of Selfless Action, action is a necessity in each case. One becomes neither wise by renouncing action nor emancipated from action by just not undertaking it. They who suppress their organs of action with violence are just arrogant hypocrites. So Arjun should act, restraining his senses with the mind. Krishn told him to do the ordained action, which is performance of yagya, to clarify the meaning of action. And now in this chapter he has told Arjun that even scholars of great erudition are confounded by the problems of what action is and what actionlessness is. So it is important that action and actionlessness are understood well.

16. "Even wise men are confused about the nature of action and actionlessness, and so I shall explain the meaning of action to you well, so that knowing it you may be emancipated from evil.’’

What are action and the state in which there is no action? Even men of learning are confounded by these questions. So Krishn tells Arjun that he is going to expound well the meaning of action to him, so that he can be freed from worldly bondage. He has already said that action is something that liberates from the fetters of temporal life. Now, again, he stresses the importance of knowing what it is.

17. "It is essential to know the nature of action as well as of actionlessness, and also that of meritorious action, for the ways of action are (So) inscrutable."

It is of the utmost importance to know what action is and what actionlessness is, as also the action which is free from all doubt and ignorance and which is undertaken by men of wisdom who have renounced all worldly desire and attachment. This is imperative because the problem of action is a great riddle. Some commentators have interpreted the word ‘‘vikarm’’ in the text (which has been translated here as "meritorious action") as "forbidden or prohibited action" and "diligent action," etc. But the preposition vi4prefixed to the root karm here denotes merit or excellence. The action of men who have attained to the ultimate bliss is free from all uncertainty and error. For sages who dwell and find contentment in the Self, and love him and the Supreme Spirit, there is neither any profit in accomplishing action nor any loss in forsaking it. But they yet act for the good of those who are behind them. Such action is pure and it is free from all doubt and ignorance.We have just seen "meritorious action." So we are now left with action and actionlessness. They are explained in the next verse, and if we do not understand the distinction between the two here, we will perhaps never understand it.

18. "One who can perceive non-action in action and action in non-action is a wise man and an accomplished doer of perfect action."

Action means worship; and the accomplished doer is one who sees non-action in action, that is, who contemplates God and yet believes simultaneously that rather than being the doer, he has only been prompted to action by his inherent properties. Only when this ability to see non-action has been mastered and the continuity of action is unbroken, should one believe that action is proceeding in the right direction. The man with this insight is a wise man. verily a yogi, endowed with the means by which the individual Soul is united with the Supreme Spirit, and a doer of perfect action. There is not even the slightest error in his performance of action.Briefly, then, worship is action. A man should practise it and yet see non-action in it, that is, realize that he is just an instrument while the real doer is the underlying property. When we know that we are non-doers and there is yet constant and unimpeded action, only then is made possible the performance of that action which results in the ultimate good. My noble teacher, the revered Maharaj Ji, used to say to us, "Until God nuns into a charioteer to restrain and guide, real worship does not begin." Whatever is done before this stage is no more than a preliminary attempt to be admitted to the way of action. The whole weight of the yoke rests on the oxen and yet the ploughman is the one who drives them, and the ploughing of the field is said to be his accomplishment· Even so although all the burden of worship is borne by the worshipper, the real worshipper is God because he is always by the devote, urging and guiding him. Until God delivers his judgement, we cannot even know what has been done through us. Are we yet settled in the Supreme Spirit or are we just roaming about in the wilderness of nature? The worshipper who thus goes ahead on the spiritual path under God’s guidance, and who acts with constant belief that he is a non-doer, is truly wise; he knows the reality and he is indeed a yogi. However, is the worshipper to go on acting for ever or will there ever be a point of respite? Yogeshwar Krishn speaks about this next.But, before we come to the next verse, let us recall briefly, for the sake of better understanding, what Krishn has said about action and yagya, so far. What is usually done in the name of action, he has said, is not action. Action is a prescribed undertaking-the performance of yagya. Whatever else besides it is done is not action. According to Krishn anything apart from this that is done is worldly bondage rather than action. From what Krishn has spoken about the nature of yagya, it is evident that it is a particular mode of worship which guides the devotee to the adored God and effects his dissolution in Him.For the performance of this yagya one has to subdue the senses, control the mind, and augment pious impulses. Concluding this part of the argument, Krishn said that many yogis depend upon serenity of breath during silent recitation of the deity’s name by restraining the life-winds, in which state there is neither internal volition nor coming into the mind of any desire from the external environment. In such a state of total restraint of the mind, when even the restrained mind is dissolved, the worshipper merges into the changeless, eternal God. This is yagya, the performance of which is action. Therefore, the true meaning of action is "worship;" it means divine adoration and practice of yog. And this is what is treated at length later in the chapter under review. So far only a distinction has been made between action and non-action, the awareness of which will guide the worshipper on to the right path and enable him to tread effectively on it.

19. "Even the learned call that man a sage all of whose actions are free from desire and will, (both) burnt to ashes by the fire of knowledge.’’

It was said in the last verse that with the acquisition of the capacity of perceiving non-action in action, the man who is engaged in action grows into a doer of perfect action in which there is not even the slightest flaw. Now it is added that restraint of desire and will is a victory of the mind. So action is something that elevates the mind above desire and will. Krishn tells Arjun that a well-commenced action gradually becomes so refined and sublimated that it takes the mind above will as well as irresolution and then, with the burning out of even the last desire which he does not know but which he was previously eager to know, the worshipper is blessed with direct perception of God. Direct knowledge of God by following the path of action is called knowledge (gyan): the sacred knowledge that enables the Soul to be united with the Supreme Spirit. The fire of this direct perception of God annihilates action for ever. What was sought has been achieved. There is nothing beyond it to quest for. Who is there beyond God to search for with further endeavour? So with the attainment of this wisdom, the need for action comes to an end. Rightly have sages called men with such wisdom pandit, men of profound erudition. Their learning is perfect. But what does such a saint do? How does he live? Krishn now illumines his way of life.

20. ‘‘Independent of the world, ever contented, and renouncing all attachment to action as well as its fruits, such a man is free from action even while he is engaged in it. ’’

Declining to rest upon objects of the world, utterly contented with dwelling in the eternal God, and discarding not only desire for the fruits of action but even attachment to God because now he is not removed from Him, this sage is a non-doer even while he is diligently employed in the performance of action.

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It is only the physical body of the man, who has overcome both his mind and senses, renounced all objects of worldly enjoyment, and achieved total freedom from desire, that seems to be engaged in action, whereas, in truth, he does nothing, and that is why he does not incur sin. He is perfect and so he is emancipated from the cycle of birth and death.

22. "Contented with what comes to him unsought, he who is indifferent to happiness and sorrow, free from envy, and even-minded in success and failure, is a man of equanimity, unenslaved by action even when he performs it."

When a man is contented with whatever comes to him without being desired or asked for, indifferent to happiness and sorrow, and love and animosity, free from any negative feeling, and abiding with equanimity in attainment and nonattainment, he is not fettered by action even though he appears to be engaged in it. Since the goal he had aimed at is now achieved and it will not ever desert him, he is freed from the terror of defeat. Looking alike at achievement and non-achievement this man acts, but without infatuation. And what he does is nothing other than yagya, the act of supreme sacrifice. Reiterating the concept, Krishn adds:

23. "When a man is free from attachment, his mind rests firmly in the knowledge of God, and when his actions are like the yagya made to God, he is truly emancipated and all his actions cease to be.’’

Performance of yagya itself is action and direct perception of God is knowledge. Acting in the spirit of sacrifice and dwelling in the knowledge achieved from direct perception of God, all the actions of this liberated man who is devoid of attachment and desire undergo a process of dissolution. Now his actions are of no consequence to the worshipper, because God, the goal he had striven for, is no longer away from him. Now, what other fruit will grow from a fruit? Therefore, such liberated men’s need of action for themselves comes to an end. Yet they act as messiahs, but even while doing this they remain untouched by what they do. Krishn accounts for this in the following verse :

23. "When a man is free from attachment, his mind rests firmly in the knowledge of God, and when his actions are like the yagya made to God, he is truly emancipated and all his actions cease to be.’’

Performance of yagya itself is action and direct perception of God is knowledge. Acting in the spirit of sacrifice and dwelling in the knowledge achieved from direct perception of God, all the actions of this liberated man who is devoid of attachment and desire undergo a process of dissolution. Now his actions are of no consequence to the worshipper, because God, the goal he had striven for, is no longer away from him. Now, what other fruit will grow from a fruit? Therefore, such liberated men’s need of action for themselves comes to an end. Yet they act as messiahs, but even while doing this they remain untouched by what they do. Krishn accounts for this in the following verse :

24. "Since both the dedication and the oblation itself are God, and it is the Godlike teacher who offers the oblation to the fire which is also God, the attainment, too, of the man whose mind is set on God like action is God himself."

The emancipated man’s yagya is God, what he offers as oblation is God, and the sacred fire to which the sacrifice is made is also God. That is to say that what is offered by the Godlike worshipper to the sacred fire that is an embodiment of God is also God himself. That which is worthy of being secured by the man whose actions have been dissolved and stilled by God’s loving touch is also God. So this man does nothing; he only acts for the good of others.These are attributes of the realized sage who has reached the stage of final attainment. But what is the nature of yagya that is performed by worshippers who have just set out on the quest ? Krishn exhorted Arjun in the last chapter to perform the ordained action. Elaborating on what this ordained action is, he said that it is performance of yagya. (3.9) Anything apart from this that is done by mortals is only bondage. But action in the true sense provides freedom from fetters of the world. So Arjun was told to rid himself of attachment and act in the spirit of renunciation for the accomplishment of yagya. In doing so, however, Yogeshwar Krishn raised a new question: What is yagya and how to perform it in the due manner? Thereafter he elucidated the characteristic features of yagya, its origin, and the profit that ensues from it. So the characteristic features of yagya, were dwelt upon. But it is only now that the meaning of yagya is explained.

25. "Some yogis perform yagya to foster divine impulses, whereas some other yogis offer the sacrifice of yagya to (a seer who is) the fire of God. ’’

In the last verse Krishn portrayed the sacrifice made by sages who have made their abode in the Supreme Spirit. But he now depicts the yagya performed by worshippers who wish to be initiated into yog. These novices undertake sincere performance of yagya to gods to foster them, that is, they strengthen and augment divine impulses in the heart. Here it is useful to remember how Brahma had directed mankind to foster gods by yagya. The more virtues there are cultivated and garnered in the heart, the more the worshipper advances towards the ultimate excellence until he at last attains it. The novice worshipper’s yagya is thus aimed at strengthening the forces of righteousness in his heart.

A detailed account of the divine treasure of righteousness is given in the first three verses of Chapter 16. Righteous impulses lie dormant in all of us and it is an important duty to cherish and wake them up. Pointing this out, Yogeshwar Krishn tells Arjun not to grieve because he is endowed with these godly merits. With them he will dwell in Krishn and attain to his eternal being, because righteousness brings the ultimate good. On the contrary, there are the demoniacal, devilish forces which lead the soul to rebirth in low and inferior forms; It is these negative impulses that are offered as oblation to fire. This is yagya and also its inception.Other yogis perform yagya by offering sacrifice to the accomplished teacher in his heart-the sacred fire that is an embodiment of God. Krishn further adds that in the human body he is the adhiyagya or that in whom the oblation is consumed. Krishn too was a yogi and an accomplished teacher. These other yogi offer oblations to the Godlike teacher who also annihilates evils like fire. They perform sacrifices aimed at this accomplished teacher who is also an embodiment of sacrifice, In brief, they concentrate their minds on the form of the accomplished teacher, a realized sage.

27. "Yet other yogi offer the functions of their senses and operations of their life-breaths to the fire of yog (self-control) kindled by knowledge.’’

In the yagya Krishn has so far spoken of, there are a gradual fostering of pious impulses, restraint of the working of senses, and parrying off of sensual perceptions through a modification of their intent. In a still higher state than this, yogi offer as oblation the functions of all senses and operations of life-breaths to the fire of yog that is lit up by knowledge of God. When restraint is integrated with the Self and the operations of breath and senses are stilled, the current which stimulates passions and the current which propels one towards God merge into the Self. The outcome of yagya then