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by
Sri Bimal Mohanty
VOL
No. 66
August 2006
ANALYSIS OF ACTION - Part II
Based on the lectures by Sri Bimal Mohanty
As we concluded from our last discussions, life in its totality is a combination of all the three types, or qualitative aspects of action. Tamas, Rajas and Satva are always present in all our thoughts and actions.
With all three being part of our life, the movement from Tamas, towards Satva is our ordained task.
But all these sound as a mouthful of theory. In practice, how does one achieve this? How does one decide all the time which step is tamasik or which one is satvik? When and how does one decide to control rajas so that it does not drag your chariot helter skelter?
Here again a clearer understanding is the key. When we say that this entire cosmic universe is in perpetual action, what is the action for? Whereto is this creation and all of us as its constituents are heading?
We have said before that our final goal, our destination is Satchidananda and thereby we imply that everything is evolving into a state of absolute perfection, a holistic development culminating at nothing less than the last word in development in every way. After all that is Brahman, is’nt it?
Every action therefore is ‘constructive development’. Often some actions may appear to be apparently downright destructive and we see no good coming out of it. But if one analyses carefully no action in the cosmos is ever destructive. All actions eventually end up in a new, more acceptable and conducive perfection. A dynamic equilibrium is the nature of the creation. As long as we understand this creation to be a manifestation of Brahman himself, to consider any action as destructive is to imply that Brahman himself is engaged in a self-annihilating exercise. That is pure nonsense.
That is the basic reason that while some tamasik qualities like mindlessness, lethargy and inertia (pramAda Alasya nidra) sometimes seem to be in the nature of some people, yet no one really can live in tamas for long. And by the same nature each one eventually revolts. The first signs of revolt are indeed the first signs of rajas taking over from tamas. That is the way of the gunas. Depending upon our mental condition, one of the gunas dominates our action.
Rajas tamas ca abhibhuya satvam bhavati BhArata
Rajas satvam tamas caiva tamas satvam rajas tathA.
Each guna has the power to subjugate us and acquire dominance.
Rajas has the power, the unlimited strength and energy of an achiever. But it knows not what to achieve. It is still unclear about what is shreyas or the ultimate good. Its passionate attachment to preyas or the immediate pleasure is still too strong to shed off. Its vision is limited and it needs guidance.
This guidance comes from satva, which is essentially the nature of divinity and dharma. Satva sees the goal clearly and shows the way.
The individual soul in his own natural wisdom abhors tamas, utilizes rajas and moves unto satva.
Rajas is essentially self centred and group centred and stops there. Satva is self centred, group centred and also universe centred.
The antahkarana ( that is the mind, intellect and the performing self or ego) now sees that the path it must choose is ‘Satva’.
Let us try to see how we can practice this.
What is “satva”? There is no single answer to this question. Since it is applicable to every activity that is undertaken and each activity is different and even varies from place to place, time to time and person to person, no explanation can be considered exhaustive. Many wise men have analysed this. The Bhagavad Gita has dealt many aspects of satva. Yet the common man often flounders while deciding the right action in a particular situation. Quite rightly therefore it is said
Kim karma kim akarma iti kavayah api atra mohitAh.
A comparatively simpler answer is: “satvik is ‘dhArmik’. Any action that conforms to dharma also conforms to satva.
If life’s goal is to develop towards Satchidananda, the ultimate truth, its realisation and the permanent bliss, then Dharma can not be anything but conducting oneself towards this goal. That conduct is Satva.
But then what is dharma? Here also there are many interpretations and many shades of arguements.
Without going into the controversy of which definition is more appropriate to any one’s need, the one which in many ways echoes the upanishadic thoughts is the one that we find from Rishi Manu. He says:
Dhrtih kshyama, damosteyam saucamindriyanigrahah
Dhirvidya satyamakrodho dasakam Dharmalakshanam
Steadyness of purpose, always having a forgiving attitude, control over your thoughts and actions, not coveting what does not belong to you, purity of body, mind and intellect, keeping your sense organs disciplined, a heightened reasoning, truth by all means, not succumbing to anger are the ten characteristics of dharmik (and therefore satvik) conduct, our right duty or ‘karma’.
(For detailed explanation refer “What is righteous living? (dharmAcaran) Part 1 December 2000 issue of AHWAN.)
If our actions do not violate any of the above tenets, one can safely deduce that we are heading the right way.
Dharma assists us in our progress towards our goal. Hence satvik activities being compatible with dharma ensures that we do not cross the boundaries of dharma. By doing that, in turn, we avoid mistakes and failures.
In the purest form, the right ‘karma’- the doable action (or simply kartavya karma) is that which leads to satchidananda. This is predominantly in the realm of satva. Any other activity is purposeless, hence termed as unnecessary work or vikarma and any activity that pulls us away from satchidananda is forbidden activity or akarma.
But constantly evaluating oneself against the above dharma principles, also require a certain developed consciousness acquired through yogasadhana. Some have this to a certain level but the majority are yet at the very base level. What about the ordinary people, yet to acquire that proficiency?
The sanatan philosophy has answers for all. For the conscious as well as less conscious beginners the solution comes from none other than the Lord Krishna in the Bhagavad Gita.
The first and foremost thing that dharma lays down is that all our actions must, and without compromise should be complementary to the ways of the Divine.
What are the divine ways? They are the very principles by which this gigantic endevour called creation is held.
This cosmos is not static but an ever-dynamic endevour. Every moment around us, everywhere around us, this cosmos is in a state of “happening”. A well organised dynamic endevour in which every constituent is totally engaged in activity. This is the divine yajna of yajnas- The Mahayajna. The entire creation is the result of this Mahayajna.
Yajna is nothing but a coordinated effort of right activities. The right activities are what in spiritual parlance termed as Karma. The Yajna flows from karma.
A conscious mind, which can visualize this yajna and sees that all actions have to be an integral part of this cosmic yajna, also realizes that none has any place outside this yajna.
NAyam loko’styayajnasya
The creation is not the place for anyone who does not take part in its activities.
So having recognized this mahayajna and seeing the inevitability of being a part of it, the wise then ask ‘who is in charge of all this?’.
The answer the Lord gives to them is:
Aham hi sarvayajnAnAm bhoktA cha prabhureva cha;
I am in this Yajna the only Lord and receiver of all offerings. The giver, the taker and the very act itself. All are indeed me:
Aham kraturaham yajnah swadhA’ham ahamaushadham;
Mantro’ham ahamevAjyam ahamagniraham hutam.
I am the Kratu- the very ritual which is this creation; I am the Yajna; I am the offering; I am that very medicine that keeps it living and sustained. I am the mantra, the laws for its execution, I am also the ghee or melted butter that keeps the fire of this Yajna burning, I am the fire itself, I am the oblation.
Every ritual, from beginning to the end i.e. the entire gamut of karma is Brahman in action.
Karma brahmodbhavam viddhi brahmAkshara samudbhavam;
TasmAt sarvagatam brahma nityam yajne pratishthitam.
Karma is part of the Brahman who is also that imperishable one. Therefore, the all-pervading (Brahman) ever rests in his yajna.
So to begin with, it is the Lord who has to be our focus for all activities of ours. Therefore the Lord urges us:
Mayyeva mana Adhatswa mayi buddhim niveshaya;
Fix your mind and intellect in me.
Yogastha kuru karmani
Get linked to me and then act.
Yatkaroshi yadashnAsi yajjuhoshi dadAsi yat;
Yattapasyasi kaunteya tatkurushva madarpanam.
Oh son of Kunti, whatever you do, whatever you consume in, whatever you give away, whatever you strive for, offer all that to me.
And when one bares everything in front of the Lord as his own offering, where is the possibility of doing evil, offering evil? Can anyone knowingly offer to the Lord anything but the right conduct, any thing that is opposed to dharma (dharma viruddha)?
In the presence of the Lord automatically satva predominates over rajas and tamas.
But comprehension of the concept of the entire creation as mahayajna, its relationship with Brahman and acting always with an attitude of offering etc. are all in the domain of a relatively higher and awakened mind. This is not so easily achievable by the beginners and sundries.
The Lord therefore has some simpler to follow advice. What is dharma and what is adharma, and thereby what is doable and what is to be avoided, has been experienced by wise men from the beginning of the spiritual awakening. And these have been codified and put to word for the mankind to follow in the ‘scriptures’. Till one arrives at a clearer understanding, the advice is, to fallback and follow and trust the scriptures.
TasmAt shAstram pramAnam te kAryAkAryavyavasthitau;
JnAtA shAstravidhAnoktam karma kartumihArhasi.
Trust the authority of the scriptures in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, act as per that.
But even then constantly keeping the Lord in the mind is still essential. During periods of doubt and ignorance we still need His guidance. As the Lord has said:
MatprasAdAdavApnoti shAshwatam padamavyayam.
In spite of all human efforts one still has to have the grace from the Lord to reach the final destination.
So for all of us the final advice is:
ManmanA bhava madbhakto madyAji mAm namaskuru
Lend me your attention, be devoted to Me; offer everything to me and surrender to me.
Chetasaa sarvakarmaani mayi sannyasya matparah;
Buddhiyogam upAshritya macchittah satatam bhava.
Mentally renounce all actions to Me, think of me as your best refuge. That indeed is the wise thing to do. Let your conscious mind be ever in tune with me.
Then the wisdom for navigating through karma, vikarma and akarma, the discrimination of tamas, rajas and satva shall all come to you naturally.
