GITA ACCORDING TO GANDHI

Gita according to Gandhi (Ch.III)

This discourse may be said to be the key to the essence of the Gita. It makes absolutely clear the spirit and the nature of right action and shows how true knowledge must express itself in acts of selfless service.

Arjuna Said:

1. If, O Janardana, thou holdest that the attitude of detachment is superior to action, then why, O Keshava, dost thou urge me to dreadful action?

2. Thou dost seem to confuse my understanding with perplexing speech; tell me, therefore, in no uncertain voice, that alone whereby I may attain salvation.

Arjuna is sore perplexed, for whilst on the one hand he is rebuked for his faint-heartedness, on the other he seems to be advised to refrain from action (II.49-50). But this, in reality, is not the case as the following shlokas will show.

The Lord Said:

3. I have spoken, before, O sinless one, of two attitudes in this world—the Sankhayas', that of Jnana yoga and the Yogins', that of karma yoga.

4. Never does man enjoy freedom from action by not undertaking action, nor does he attain that freedom by mere renunciation of action.

‘Freedom from action' is freedom from the bondage of action. This freedom is not to be gained by cessation of all activity, apart from the fact that this cessation is in the very nature of things impossible (see following shloka). How then may it be gained? The following shlokas will explain.

5. For none ever remains inactive even for a moment; for all are compelled to action by the gunas inherent in prakriti.

6. He who curbs the organs of action but allows the mind to dwell on the sense-objects,—such a one, wholly deluded, is called a hypocrite.

The man who curbs his tongue but mentally swears at another is a hypocrite. But that does not mean that free rein should be given to the organs of action so long as the mind cannot be brought under control. Self-imposed physical restraint is a condition precedent to mental restraint. Physical restraint should be entirely self-imposed and not super-imposed from outside, e.g. by fear. The hypocrite who is held up to contempt here is not the humble aspirant after self-restraint. The shloka has reference to the man who curbs the body because he cannot help it while indulging the mind, and who would indulge the body too if he possibly could. The next shloka puts the thing conversely.

7. But he, O Arjuna, who keeping all the senses under control of the mind, engages the organs in Karma yoga, without attachment—that man excels.

The mind and body should be made to accord well. Even with the mind kept in control, the body will be active in one way or another. But he whose mind is truly restrained will, for instance, close his ears to foul talk and open them only to listen to the praise of God or of good men. He will have no relish for sensual pleasures and will keep himself occupied with such activity as ennobles the soul. That is the path of action. Karma yoga is the yoga (means) which will deliver the self from the bondage of the body, and in it there is no room for self-indulgence.

8. Do thou thy allotted task; for action is superior to inaction; with inaction even life's normal course is not possible.

9. This world of men suffers bondage from all action save that which is done for the sake of sacrifice; to this end, O Kaunteya, perform action without attachment.

‘Action for the sake of sacrifice' means acts of selfless service dedicated to God.

10. Together with sacrifice did the Lord of beings create, of old, mankind, declaring:

"By this shall ye increase; may this be to you the giver of all your desires.

11. "With this may you cherish the gods and may the gods cherish you; thus cherishing one another may you attain the highest good.

12. "Cherished with sacrifice, the gods will bestow on you the desired boons." He who enjoys their gifts without rendering aught unto them is verily a thief.

"Gods" in shlokas 11 and 12 must be taken to mean the whole creation of God. The service of all created beings is the service of the gods and the same is sacrifice.

13. The righteous men who eat the residue of the sacrifice are freed from all sin, but the wicked who cook for themselves eat sin.

14. From food springs all life, from rain is born food; from sacrifice comes rain and sacrifice is the result of action.

15. Know that action springs from Brahman and Brahman from the Imperishable; hence the all-pervading Brahman is ever firm-founded on sacrifice.

16. He who does not follow the wheel thus set in motion here below, he, living in sin, sating his senses, lives, O Partha, in vain.

17. But the man who revels in Atman, who is content in Atman and who is satisfied only with Atman, for him no action exists.

18. He has no interest whatever in anything done, nor in anything not done, nor has he need to rely on anything for personal ends.

19. Therefore, do thou ever perform without attachment the work that thou must do; for performing action without attachment man attains the Supreme.

20. For through action alone Janaka and others achieved perfection; even with a view to the guidance of mankind thou must act.

21. Whatever the best man does, is also done by other men, what example he sets, the world follows.

22. For me, O Partha, there is naught to do in the three worlds, nothing worth gaining that I have not gained; yet I am ever in action.

An objection is sometimes raised that God being impersonal is not likely to perform any physical activity, at best He may be supposed to act mentally. This is not correct. For the unceasing movement of the sun, the moon, the earth etc. signifies God in action. This is not mental but physical activity. Though God is without form and impersonal, He acts as though He had form and body. Hence though He is ever in action, He is free from action, unaffected by action. What must be borne in mind is that, just as all Nature's movements and processes are mechanical and yet guided by Divine Intelligence or Will, even so man must reduce his daily conduct to mechanical regularity and precision, but he must do so intelligently. Man's merit lies in observing divine guidance at the back of these processes and in an intelligent imitation of it rather than in emphasizing the mechanical nature thereof and reducing himself to an automation. One has but to withdraw the self, withdraw attachment to fruit from all action, and then not only mechanical precision but security from all wear and tear will be ensured. Acting thus man remains fresh until the end of his days. His body will perish in due course, but his soul will remain evergreen without a crease or a wrinkle.

23. Indeed, for were I not, unslumbering, ever to remain in action, O Partha, men would follow my example in every way.

24. If I were not to perform my task, these worlds would be ruined; I should be the same cause of chaos and of the end of all mankind.

25. Just as, with attachment, the unenlightened perform all actions, O Bharata, even so, but unattached, should the enlightened man act, with a desire for the welfare of humanity.

26. The enlightened may not confuse the mind of the unenlightened, who are attached to action; rather must he perform all actions unattached, and thus encourage them to do likewise.

27. All action is entirely done by the gunas of prakriti. Man, deluded by the sense of ‘I', thinks, ‘I am the doer'.

28. But he, O Mahabahu, who understands the truth of the various gunas and their various activities, knows that it is the gunas that operate on the gunas; he does not claim to be the doer.

As breathing, winking and similar processes are automatic and man claims no agency for them, he being conscious of the processes only when disease or similar cause arrests them, in a similar manner all his acclivities should be automatic, without his arrogating to himself the agency or responsibility thereof. A man of charity does not even know that he is doing charitable acts, it is his nature to do so, he cannot help it. This detachment can only come from tireless endeavour and God's grace.

29. Deluded by the gunas of prakriti men become attached to the activities of the gunas; he who knows the truth of things should not unhinge the slow-witted who have not the knowledge.

30. Cast all thy acts on Me, with thy mind fixed on the indwelling Atman, and without any thought of fruit, or sense of ‘mine' shake off thy fever and fight!

He who knows the Atman inhabiting the body and realizes Him to be a part of the supreme Atman will dedicate everything to Him, even as a faithful servant acts as a mere shadow of his master and dedicates to him all that he does. For the master is the real doer, the servant but the instrument.

31. Those who always act according to the rule I have here laid down, in faith and without cavilling—they too are released from the bondage of their actions.

32. But those who cavil at the rule and refuse to conform to it are fools, dead to all knowledge; know that they are lost.

33. Even a man of knowledge acts according to his nature; all creatures follow their nature; what then will constraint avail?

This does not run counter to the teaching in II. 61 and II. 68. Self-restraint is the means of salvation (VI. 35; XIII. 7). Man's energies should be bent towards achieving complete self-restraint until the end of his days. But if he does not succeed, neither will constraint help him. The shloka does not rule out restraint but explains that nature prevails. He who justifies himself saying, ‘I cannot do this, it is not in my nature,' misreads the shloka. True we do not know our nature, but habit is not nature. Progress, not decline, ascent, not descent, is the nature of the soul, and therefore every threatened decline or descent ought to be resisted. The next verse makes this abundantly clear.

34. Each sense has its settled likes and dislikes towards its objects; man should not come under the sway of these, for they are his besetters.

Hearing, for instance, is the object of the ears which may be inclined to hear something and disinclined to hear something else. Man may not allow himself to be swayed by these likes and dislikes, but must decide for himself what is conducive to his growth, his ultimate end being to reach the state beyond happiness and misery.

35. Better one's own duty, bereft of merit, than another's well-performed; better is death in the discharge of one's duty; another's duty is fraught with danger.

One man's duty may be to serve the community by working as a sweeper, another's may be to work as an accountant. An accountant's work may be more inviting, but that need not draw the sweeper away from his work. Should he allow himself to be drawn away he would himself be lost and put the community into danger. Before God the work of man will be judged by the spirit in which it is done, not by the nature of the work which makes no difference whatsoever. Whoever acts in a spirit of dedication fits himself for salvation.

Arjuna Said:

36. Then what impels man to sin, O Varshneya, even against his will, as though by force compelled?

The Lord Said:

37. It is Lust, it is Wrath, born of the guna—Rajas. It is the arch-devourer, the arch-sinner. Know this to be man's enemy here.

38. As fire is obscured by smoke, a mirror by dirt, and the embryo by the amnion, so is knowledge obscured by this.

39. Knowledge is obscured, O Kaunteya, by this eternal enemy of the wise man, in the form of Lust, the insatiable fire.

40. The senses, the mind and the reason are said to be its great seat; by means of these it obscures knowledge and stupefies man.

When Lust seizes the senses, the mind is corrupted, discrimination is obscured and reason ruined. See II. 62-64.

41. Therefore, O Bharatarshabha, bridle thou first the senses and then rid thyself of this sinner, the destroyer of knowledge and discrimination.

42. Subtle, they say, are the senses; subtler than the senses is the mind; subtler than the mind is the reason; but subtler even than the reason is He.

43. Thus realizing Him to be subtler than the reason, and controlling the self by the Self (Atman), destroy, O Mahabahu, this enemy—Lust, so hard to overcome.

When man realizes Him, his mind will be under his control, not swayed by the senses. And when the mind is conquered, what power has Lust? It is indeed a subtle enemy, but when once the senses, the mind and the reason are under the control of the subtlemost Self, Lust is extinguished.

Thus ends the third discourse entitled ‘Karma Yoga' in the converse of Lord Krishna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishad called the Bhagawadgita.