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by
Sri Bimal Mohanty
VOL
No. 65
July 2006
ANALYSIS OF ACTION - Part I
Based on the lectures by Sri Bimal Mohanty
When you apply your mind to Lord Krishna’s words in the Bhagavad Gita that Na hi kascit ksanam api jAtu tisthati akarmakrt – it is impossible even for a moment for any one to remain in an actionless state,- it gives the right concept about what living is all about. With all the intelligence, knowledge and self control a human being is endowed with, in this particular aspect he is powerless and has absolutely no choice. KAryate avasah karma sarvah prakrtijaih guneih- the nature by its inherent characteristics has absolute control over everyone and drives every one to action according to its dictates. This is one power which no one can overcome.
Action or karma becomes the pivot around which every one’s life revolves. The wise men – our ancient seers- contemplated over this and understood the futility of eliminating action from living. They are inseparable.
Life itself is a series of experiences, borne out of every one’s actions. Therefore in life, nothing assumes more importance than our actions, whether physical or mental. ‘Life’ or ‘living’ is the only process through which man charts out his journey towards his goal. Our actions under any given circumstance shapes our very lives, our future, creating our destiny at every living moment.
No wonder therefore, that action or karma assumes so much importance in sanatan philosophy and from the dawn of human intelligence wise men have been obsessed trying to understand every single nuance of karma so as to be able to effectively use it for achievement of their aim. That is the genesis of Karmayoga.
Sanatan philosophy is ever conscious of the various ramifications regarding this concept of Karma. Later day philosophies have all picked up this, and karma has become part of spiritual and religious debates universally.
During our previous discussions we have concluded some basic truths which we should first restate before we start our analysis. Those who have been following the previous articles in AHWAN would know this or may refer back.
Firstly, the final destination of all ‘life’ is a well- settled conclusion – which is the attainment of satchidananda, the absolute truth, its realization and the true bliss that flows from this realization.
Secondly, the ascent to this destination is built into the nature of all. We are all so to say, part of the divine design that is a continuously evolutionary process to reach this ultimate destination.
Thirdly this world around us is our only work-place, our karnabhumi, and our life our only means through which we can achieve our evolutionary goal.
And fourthly, this grand design governed by the principle of cause and effect is fairly and uncompromisingly applicable to all, barring none.
Thus it is my ‘life’ that provides all the opportunities for my ascent and every action of mine that I have undertaken in the past or the present life, in the course of my living, determines my forward or backward movement. I determine, write or rewrite my destiny. None else can I hold responsible. It is only my actions and my reactions that shape the character of my sadhana. It is as stated in The Bhagavad Gita- karmanA eva hi sansiddhim asthitA- action only is the way to fulfillment.
That is how one should look at one’s own actions, remaining ever vigilant and avoiding as far as practicable anything that can be considered negative. Every action is vital, therefore must be carefully considered. The right actions will push you up and wrong actions will retard your progress. The art of living life is, in being able to discriminate.
In The Bhagavad Gita Lord Krishna dwells upon it quite elaborately trying to drive home the point.
Karmanh hi api boddhavyam. Boddhavyam ca vikarmanah.
Akarmanah ca boddhavyam, gahanA karmanah gatih.
It is necessary to discriminate and know between doable work, forbidden work as well as what is inaction. It is indeed not easy to have this discrimination. But is it is not impossible if one understands the way of karma.
It is vital in our own interest. Every wrong step is perilous. Because the principle of cause and effect will make the effect of your actions stick to you not only in this life but many lives hereafter until atoned fully.
Kim karma kim akarma iti kavayah api atra mohitAh.
What is the right thing to do and what is not, even wise men are often confused about. The solution lies in going deep in our understanding and following some simple practical principles.
Most religious doctrines are quite satisfied with the simple categorization of action as ‘right’ and ‘wrong’. The final decision is left to one’s instinct, dictated by one’s intellect or viveka and then ego-self or ahamkAra.
But one’s intellect or viveka always has limitations. So all our decisions regarding ‘to do or not do or do differently’ (kartum akartum anyathA kartum) are always based on limited knowledge.
But the wisdom of our ancient seers, to whom limited knowledge and partial truth was never acceptable, probed further for a solution. They saw the life as it is. In this game of ‘chance taking’ one has to learn through mistakes only, and miseries can end only with total knowledge.
They could see easily that ‘what is wrong and what is right’ could always be deceptive. ‘Right’ and ‘wrong’ are relative terms having conditional values. They are influenced by sthAna, kAla and pAtra- the location, time and the persons involved. What may be right under one set of conditions could be quite wrong under another set of conditions. No one knows for certain what is overwhelmingly right.
Therefore, one should apply some other evaluating methods to come nearer to the right decision.
Thus came the concept of gunas or qualitative aspect of all actions making it simpler for a sadhak to discriminate his actions and thereby making his progress in spiritual evaluation faster and avoid retardation.
All actions, qualitatively speaking are of three kinds- the sAtvik, rAjasik and tAmasik. Briefly speaking, these three are differentiated by their objectives. All efforts aimed at the truth absolute and pure gnosis ( what is known as satchidananda) is Satvik. All efforts that put the worldly pleasures as primary and over and above the search for truth and knowledge, is rAjasik, and simply going through life with total ignorance of its very purpose, is tAmasik. ( For more detailed understanding reading of the two chapters i.e. the gunatraya vibhaga yoga and shraddhatraya vibhaga yoga in The Bhagavad Gita is recommended).
In common man’s language, satvik is what lifts our soul up in our spiritual journey, rajasik is what keeps us tied to the activities of living and tamasik is what pulls us down in our journey up.
From this, one may understandably think that instead of ‘right’ and ‘wrong’ we may now classify all work as either satvik or rajasik or tamasik. But that is also not true. A clear cut demarcation as pure satvik or pure rajasik pure tamasik does not exist in life. A man is never devoid completely of his desire to rise. We have discussed this often that we are all programmed that way. So there is always the influence of satvik in all our actions. Likewise no work is ever carried out without a certain degree of passionate attachment. Hence certain degree of rajasik effort is always present. And similarly since man, due to his ignorance is uncertain of the unknown, feels safe in any state of inertia and avoids change. Tamasik behaviour is also a part of human nature.
Therefore every activity, when critically scrutinized shall have all three gunas present in them. Their relative proportions may vary but no action is free from any of the three gunas. All three characteristics are present in every man.
Why the human character has to have all three gunas instead of a particular type? This is understood when we analyse the relative importance of the three gunas and the way they affect us.
Tamas is to be understood by its visible deterioration of physical body and mind. Lethargy or Alasya and inaction may give temporary pleasure but it simultaneously disintegrates the body. It is precursory to disease and decay. Eventually the body can not tolerate too long. To resist decay is again our nature. The viveka or intellect revolts saying ‘this can not go on’. And then the ego-self says ‘I must do something about it’.
This awakening of ego is the awakening of rajasik. The tamasik becomes the cause for triggering rajasik as darkness becomes the cause for lighting the lamp.
But rajasik is all action. It is like getting geared up and not knowing the direction to move. It may become recklessly unproductive or may even relapse back to tamasik. That would be disastrous.
But abandoning us to disaster and condemned existence is not in the divine scheme. It is constantly working on us to lift us up again and again. Hence the guidance and direction has to be provided to the jiva.
The direction is derived from the knowledge of satvik. This knowledge is provided by the inner voice residing within the innermost center of our existence. It is the extension of the Divine itself ever guiding ever correcting and ever advising us to chose the right conduct. It is that second bird that our Upanishads speak about. (DvA suparnA etc. etc- please refer to Mundaka and Svetasvatara Upanishads). In our defening ignorance we may often fail to listen. But its advice never ceases to flow. Its influence never ceases to work. Traces of satvik is ever present in our actions.
So all the three gunas with their characteristic nature govern all our actions. It then boils down to which particular guna predominates.
How does one understands what kind of guna at any given time is having a greater influence on him?
If you are more prone to lethargy, inactiveness, diseases and negative thoughts etc it is because of dominance of tamasik. If the mind is running constantly after gains and profits of material nature, and generally unhappy about something or other, it is the rajasik that is riding. With a reasonably unperturbed disposition, having positive thoughts towards all and often finding happiness in thinking of the Divine and his ways one is said to be under the influence of the satvik.
Obviously no wise man would like to be dominated by rajasik or tamasik influences. Satvik is always to be craved for. People speak of eliminating rajasik and tamasik gunas as part of one’s sadhana. That is foolishness. Gunas can not be eliminated. As long as you are living, in this life or next, as long as one remains part of this creation, he can never break away from the shackles of the three gunas.
The sanAtan philosophy says, true, the gunas can not be eliminated but surely they can be tempered and channeled for one’s own good. The scriptures provide clear cut prescriptions to practice.
More about it we shall discuss next.
(To be continued)
