235. Renunciation and Prescribed Actions

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 prescribed action, one has to also understand the nature of vikarma (forbidden action) and of akarma (4.17).

In the context of tyaga (renunciation) and niyat karma, Krishna says, "Niyat karma should never be renounced. Such deluded renunciation is said to be tamasika (18.7). He who relinquishes karma which is painful, from fear of bodily discomfort is performing rajasic tyaga. Such renunciation is never beneficial or elevating (18.8). When obligatory action is performed by relinquishing attachment and also fruit (of action) it is considered satvic renunciation" (18.9). 

In this context, on an earlier occasion, Krishna said that some yogis perform sacrifices to gods; others perform sacrifice by offering sacrifice itself in the fire of Brahma (Supreme God). Essentially, it is renouncing the sense of renunciation from the mind. This is the state of guna-ateeth who transcended the gunas.