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239. Three Types of Karta and Karma

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Understanding karta (doer) and karma (action) is one of the most complex issues of life. Bhagavad Gita explains about these complexities at various places. Krishna cautioned that even the wise are confounded about the subtleties of karma and akarma (inaction or reaction) (4.16). Krishna explained that detachment or sacrifice of cosmic energy capable of creation ( bhuta-bhava-udbhava-karo visargah ) is called karma (8.3) which is another complex issue. Niyat karma (prescribed or obligatory action) is also an area of confusion. Krishna gave an easy path and advised to maintain inner balance while performing any karma . He also advised the use of the sword of wisdom (4.41) to remove doubts about karma .  After elaborating that karma , karta and knowledge are of three types each based upon gunas, Krishna explains about karma and says, "A niyat karma (obligatory action) free from raag (attachment) and dwesh (aversion), and done without desire for fruits of action
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238. Thought to Action

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When we (knower) see a flower (object of knowledge) we take in its colour, smell (knowledge) etc. This situation induces an action. A poet would write poetry describing the flower's beauty. The poet is the doer who uses a pen as an instrument and writing poetry is the action. Similarly, a devotee plucks the flower to present to his deity; a lover would pluck it to present to their lover; a biologist would proceed to examine its nature.  In this regard Krishna says, "Knowledge, the object of knowledge, and the knower are the three factors that induce karma (action). The instrument of action, the act itself, and the doer—these are the three constituents of action" (18.18). Essentially, karma initially happens at the mind level and subsequently at the body level. A point to be noted is that even virtual or imaginary objects can influence us. Arjun's despondency is also based on his imagination about the future. In the present scenario, our dependency on scr
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237. Causes of Karma

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Krishna declared that it is impossible to give up activities, instead a tyagi relinquishes the fruits of their actions (18.11). He elaborates about karma and says, "The seat, kartha (doer), various instruments, divergent functions and daivam (divinity) are the five causes for accomplishment of all actions. Whatever action a man performs by body, speech and mind, whether right or wrong, these five are its causes. One of lower intellect viewing through a poor understanding thinks of 'self' alone as doer, he sees not" (18.13 to 18.16).  The seat is translated as the human body in our context and without the body we can't do any karma . As far as kartha is concerned, clarity was given on many occasions that three gunas are the real kartha for all actions. The nature and type of instruments change with time like the invention of car, plane etc. Existence offers various activities using these instruments.  Daivam or intervention of divine force is th
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236. Tyagi

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Krishna defines renunciant (tyagi) and says, "Those who neither avoid akushala (disagreeable or miserable) action nor attached to kushala (agreeable or well-being) action are tyagi. Pervaded by purity, being intelligent (methavi) he is free from doubts (sansaya-rahit) " (18.10).  We are all motivated to perform kushala karmas (actions) and avoid akusala ones. We tend to do karmas which are for the well-being of the self, family, organization or society. Though this looks logical, it is the result of the division of karmas as akushala and kushala . Tyagi is the one for whom this internal division disappears. Krishna calls them intelligent and in one way, dropping the internal division can be termed as intelligence. Their doubts also disappear when oneness descends with the end of division. As a result, the tyagi neither hates nor gets attached to any actions.  Krishna further says, "It is impossible for the embodied beings to give up activities tota
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235. Renunciation and Prescribed Actions

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Some of the common threads in the Bhagavad Gita are easy to understand but difficult to inculcate. On the other hand, some of them are very difficult to even comprehend. One such issue is ' Niyat Karma ' (prescribed or obligatory action). The questions like what are our prescribed, obligatory duties; what should be tolerated and what shouldn't be -are always intriguing.  Books and preachings of various enlightened masters add to the confusion as they outwardly look contradictory. Even our own understanding keeps changing with our age and experiences.  Eating when hungry and drinking when thirsty are natural niyat karma . But life is complex and presents many catch-22 situations. That's why Krishna earlier said that this issue is an intricate one and even the wise are confounded about the subtleties of karma and akarma (inaction) (4.16). He further says that the nature of karma is very difficult to know. Certainly, in order to fully understand the nature of right and
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