Gita Acharan

U nderstanding karta (doer) and karma (action) is one of the most complex issues of life. Bhagavad Gita explores these complexities at various places. Krishna cautions that even the wise are confounded by the subtleties of karma and akarma (inaction or reaction) (4.16). Krishna explains that separation (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 a source of confusion. To address this, Krishna offers a path of maintaining inner balance while performing any karma , wielding the sword of wisdom to cut through doubts (4.41) and the axe of non-attachment to sever deep-rooted attachments (15.3). 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), when done without des...

W hen we (the knower) see a flower (the object of knowledge), we take in its colour and smell (knowledge) among other attributes. This situation induces various actions. A poet might 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 might pluck the flower to offer it to their deity; a lover might pluck it to present to their beloved; a botanist 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 - are the three constituents of action” (18.18). As illustrated earlier with the example of a flower, the knowledge acquired by the knower about an object is highly subjective. This subjectivity explains why different individuals are inspired to take different actions in the same situation. A point to be noted is that karma...

K rishna declared that it is impossible to give up activities; instead, a tyagi relinquishes the fruits of their actions (18.11). He elaborates on karma and says, “The seat, karta (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 or mind, whether right or wrong, these five are its causes. One of lower intellect, viewing through a poor understanding thinks of the ‘self’ alone as doer, he sees not” (18.13, 18.14, 18.15 and 18.16). The seat is translated as the human body in our context and without the body, we cannot perform any karma . As far as karta is concerned, clarity has been given on many occasions that three gunas are the real karta for all actions. The nature and type of instruments change with time, like the invention of wheel, machines, cars, airplane, computers etc. Existence offers various activities using these instruments. Daivam or interv...

K rishna defines a renunciant ( tyagi ) and says, “Those who neither avoid akushala (disagreeable or miserable) action nor are attached to kushala (agreeable or well-being) action are tyagi . Pervaded by purity, being intelligent ( medhavi ), 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 perform karmas that promote 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 . A 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 true intelligence. With the dissolution of division, oneness arises, and their doubts disappear. 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 tot...