Karma Sanyasa Yoga: Shlokas 14 to 17

If you have not already done so, I would request you to review the Chapter 4, Jnana Karma Sanyasa Yoga before studying chapter 5 as that would help set the right context.

You can find the explanation of the previous set of shlokas, 10 to 13 of chapter 5 here. Please go through that to get a better understand and maintain continuity in your learning.

You can also listen to all the episodes through my Spotify Portal.

We think we are the doers, but we are not

There’s an old Indian parable about a puppet show. The puppets in the show dance and act based on the strings controlled by the puppeteer. To an observer, it might seem like the puppets are performing the actions, but in reality, it’s the puppeteer controlling them. Similarly, we, as individuals, might feel that we are in control of our actions and their outcomes. However, Shri Krishna reminds us that there’s a greater cosmic play at work, influenced by the modes of material nature. Just as the puppets are not the real “doers” of their actions, we too are not the real doers and our actions are influenced by the gunas of nature.

Krishna has said that we should not have a sense of ownership or doership. When it comes to ownership, we know for sure that God is the ultimate owner of everything in the universe. When it comes to doership, the question arises who is the doer? Is God the actual cause of everything that happens in the world?

Imagine God was the doer of everything, meaning He is responsible for all our actions. If that was the case, then there would be no possibility of bad actions or imperfect actions because God is perfect. Isn’t it? If God was the doer and responsible for all our actions then we would never have to read about dharma, adharma, etc and Krishna would not have felt the need to impart the knowledge of Bhagavad Gita to humankind.

Ok, so we are not the doer and God is not the doer. Then who is?

Shri Krishna explains that the actual cause of various actions is our guṇas. These are Sattvic (goodness), Rajasic (passion) and Tamasic (ignorance/ badness). Krishna will talk a lot more in detail about the gunas in chapter 14. For now, let us understand that the body is constituted of these gunas, and all actions are performed by these modes of nature.  But out of ignorance, we identify with our bodies and think that the body is the doer of actions, which are in fact done by material nature. 

The Supreme Lord doesn’t dictate our actions or decisions. Instead, it’s our innate nature, similar to instincts in animals, that drives most of our behaviors. Just as animals are driven by their natural instincts, humans too are influenced by this inherent nature. This nature isn’t just external; it’s deeply embedded within us, guiding our basic actions like eating, drinking, and forming families. It’s not God directing us to act in certain ways; it’s this intrinsic nature that’s a part of us.

However, there’s also a higher aspect of our nature, a more conscious and intelligent side. We can differentiate between actions driven by basic instincts and those driven by a higher consciousness. Ancient teachings, like Vedanta, talk about these two dimensions: the basic nature (Apara Prakṛti) and the higher, intelligent nature (Para Prakṛti). The latter is about evolving, gaining freedom, and making conscious choices.

For instance, if someone insults us, our immediate reaction might be to retaliate and insult them in return. That reaction is driven by our basic nature or Apara Prakriti. But we also have the ability, through our higher nature (Para Prakriti), to pause, reflect, and choose a different response. Unfortunately, this higher nature is often overshadowed and doesn’t get expressed as much. It’s like having two sides: one that reacts impulsively and another that can guide us to act more wisely. The challenge is to let that wiser side shine more often.

We humans have a mix of Aapara Prakṛiti or Svabhāva, and the higher, intelligent nature or Para Prakriti. The lower nature is evident in our physical and psychological makeup. It’s this nature that largely governs our actions, emotions, and reactions. When this inferior Apara Prakriti is dominant in a person, it leads to criminal and sinful behavior. However, there’s also a higher nature within us, associated with intelligence and consciousness. In most people, this higher nature is suppressed by the overpowering lowernature. But when we manage to control the lower nature and let the higher nature shine through, we progress spiritually and morally. 

Śrī Kṛṣṇa, in his teachings, emphasizes that the divine doesn’t dictate our actions or their outcomes. Instead, it’s our inherent nature, svabhāva, that’s at play. The challenge for us is to recognize and control this dominant lower nature and let our true, higher nature take the lead.

The effect of delusion

Does anybody remember talking about this concept of doer and one’s nature back in chapter 3? In 3.27 Shri Krishna says that all actions are caused by our gunas:

प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: |
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते || 27||

prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
ahankāra-vimūḍhātmā kartāham iti manyate

Actions in all respects are driven by the three modes of nature. But the soul, deluded by ego, thinks ‘I am the doer’.

We are part of nature and there are many things that we do unknowingly because of nature. For example we digest our food, we extract oxygen from the air, etc without even being conscious of it. This is actually the Prakriti or nature which is doing the actions, not us. Similarly, all other actions we consciously perform, we may think that we are the doer, however it is actually our gunas which are causing our actions. 

In 3.27 you will see the line ahankāra-vimūḍhātmā kartāham iti manyate. Mudha means foolish. Vimudha means utterly foolish. Shri Krishna is saying that the utterly foolish who are in the mode of ignorance and under the influence of ahankara (false ego, false identity) think that they are the doers. 

The essence of this passage is the relationship between knowledge (jñāna) and ignorance (ajñāna) and how it affects our actions and perceptions. Our true knowledge or understanding is often obscured by ignorance. This ignorance is the root cause of our delusions and misjudgments.

Just as ash can cover and hide a fire, our spiritual insight or jñāna is masked by ajñāna. This state of ignorance leads us to act in ways that might not align with our true nature or higher self. It’s like animals acting purely on instinct, driven by their basic nature without deeper understanding or consciousness.

However, humans have a unique advantage. We possess the potential to rise above this basic nature, to tap into our higher knowledge and see beyond the veil of ignorance. This higher knowledge allows us to act with clarity and purpose, free from delusions. The analogy of driving in foggy weather perfectly captures the state of being in ajñāna. Just as fog obscures the road and makes driving hazardous, ignorance clouds our judgment and can lead to mistakes in life. But when the fog lifts, or when we gain true knowledge, we can navigate our path with clarity and confidence.

In essence, the passage emphasizes the importance of seeking true knowledge and understanding, as it’s the key to rising above ignorance and living a life aligned with our higher self.

So what do we do? How do we get rid of this ignorance? 

We have to keep purifying ourselves and let the light of God’s divine knowledge clear away our illusions. Just like the light of the Sun clears away the darkness of the night. As long as we are not purified, our ignorance will not let us seek God’s divine knowledge. And it is only through that divine knowledge that we can clear away our ignorance and achieve self realization.

When one’s spiritual ignorance is dispelled by true knowledge, it’s like the sun breaking through the clouds to reveal its brilliance. This idea is beautifully illustrated in the teachings. Just as clouds can hide the sun, our ignorance can obscure our true, infinite nature. But when knowledge dispels this ignorance, our true nature shines brightly. This is the essence of Vedanta: all humans are inherently pure and free, embodying pure consciousness and light. But when we’re misguided, this light dims, leading us to make wrong choices.

The term ‘nature’ or ‘prakṛti’ in the Gītā doesn’t just refer to the physical world. It encompasses two dimensions: the ordinary and the higher. This concept is central to Indian spiritual thought, where nature, in its highest form, is seen as the Divine Mother or the ultimate energy source. This energy, or Śakti, is responsible for creating, sustaining, and withdrawing the universe.

In our lives, we experience both, the lower and the higher energies. When we act out of selfishness or cruelty, it’s the lower energy at play. But when we act with love and compassion, it’s the higher energy guiding us. We have the choice and responsibility to decide which energy we let dominate our actions. Animals, on the other hand, act purely out of instinct.

Sri Ramakrishna taught that the universe exists due to the play of Śakti. Only in deep meditation can one transcend this energy and connect with the eternal, unchanging essence. But until then, we’re all influenced by this energy, which can either enlighten or delude us. It’s up to us to choose the path of enlightenment and let the higher energy guide us.

In 5.17, Shri Krishna says that “Those whose intellect is fixed in God, who are wholly absorbed in God, who have firm faith in God, their ignorance and impurities are cleaned by the light of divine knowledge and they attain moksha”

When one’s intellect is devoted to the supreme Reality, and they see that Reality as their true self, they reach a state of non-rebirth or moksha. This verse emphasizes that by focusing on the supreme Reality, one can cleanse their mind of impurities and sins through knowledge. This knowledge acts like a fire, burning away past wrongdoings, ensuring they won’t be reborn into the cycle of life and death. This idea is central to Vedanta, which teaches that humans inherently seek freedom.

Vedanta emphasizes achieving freedom in this life, not just in the afterlife. The concept of Jīvanmukti, or attaining freedom while alive, is highlighted in the Gītā, Upaniṣads, and teachings of Śaṅkarācārya. The idea is to live a fulfilled life now, rather than waiting for a blessed state in the future. 

Liberation is possible even when alive – Jivanmuktih

This can be found in the Bhaja Govindam by Sankaracharya:

सत्संगत्वे निस्संगत्वं, निस्संगत्वे निर्मोहत्वं।
निर्मोहत्वे निश्चलतत्त्वं, निश्चलतत्त्वे जीवन्मुक्तिः ॥९॥

Satsangatve nissangatvam nissangatve nirmohatvam,
nirmohatve niscalatattvam niscalatattve jivanmuktiH.

Through the company of the wise or the good, there arises non-attachment; from non-attachment comes freedom from delusion; where there is freedom from delusion, there is abidance in self-knowledge, which leads to freedom while alive.

Life’s currents can distract us from our true purpose. The above verse emphasizes the importance of keeping good company, or satsanga. Just as a young plant needs care, our minds need the right environment to grow and maintain clarity. Being in the company of wise and good individuals positively influences us. Such company, whether direct teachings or indirect like study groups, helps nurture our faith and values. It’s essential to surround ourselves with those who uplift our spirit and avoid those who might shake our beliefs.

In the company of the wise, we learn to see the world objectively, without our personal biases. This clarity helps us differentiate between genuine reactions and those stemming from our attachments or aversions. A clear mind can better grasp spiritual teachings, leading to true knowledge and understanding. The ultimate goal, as presented by Vedanta, is jivanmuktih – achieving freedom while alive, not just after death. This freedom is attained when one is deeply rooted in knowledge and understanding. Just as a tree stands tall without needing constant nourishment, a person who achieves this state becomes a beacon of love and inspiration for others.

The powerful message here is that it is all in our hands. We are the masters of our life journey. If we achieve purity the way described above and dispel our ignorance, then we will get freedom from this material world and achieve moksha, which is true freedom. Otherwise, deluded by our ignorance, we will get stuck in these infinite cycles of birth and death as helpless victims. 

And how should we acquire this divine knowledge? Let us revise what we learned in 4.34

In 4.34, Krishna is telling us to gain spiritual knowledge by approaching a spiritual guru or guide. Krishna is instructing us to inquire from our spiritual guide with humility and with a submissive mindset and we should also render service to our guru. 

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया |
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिन: || 34||

tad viddhi praṇipātena paripraśhnena sevayā
upadekṣhyanti te jñānaṁ jñāninas tattva-darśhinaḥ

There are three things Krishna said that we should follow to acquire transcendental knowledge (descending knowledge):

Praṇipātena —by approaching a spiritual master;
Paripraśhnena —by humble inquiries;
Sevayā —by rendering service to the spiritual guide or guru;

Once we follow these principles taught by Krishna and we attain divine knowledge, we will be able to get rid of our ignorance and achieve moksha.

Saint Ramakrishna says this beautifully. He says “if a cave has been in darkness for a thousand years, does it take a thousand years to light it up? No, as soon as we light up a fire or other source of light, the cave lights up instantly”. Just like that, regardless of how many lifetimes we have been ignorant, divine knowledge will remove our ignorance in an instant. So we should constantly strive to purify ourselves and make ourselves fit for receiving this divine knowledge.

I would like to provide a very important insight and fact. Most people say that they will start reading Bhagavad Gita when they feel devotion to Krishna or when their faith gets stronger. Whereas, it is the other way around. When you sincerely read the Bhagavad Gita, your faith will get stronger and your devotion will get deeper. So, let us all continue our endeavor of understanding Bhagavad Gita sincerely, strengthen our faith and develop complete devotion to the Lord. Hare Krishna!

You can find the explanations of the next set of shlokas, 18 to 24 here:

kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi