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The intricacies of action (Bg 4.16 to 4.18)
In the past, many liberated souls attained perfection by following the process of devotional service we learn from the Bhagavad-gītā. The problem is that not everyone is inclined to follow it. There is still another problem: even when one becomes sincere, action in Kṛṣṇa consciousness is difficult to understand. We often judge activity externally, thinking that work means bondage and stopping work means freedom. Kṛṣṇa, however, challenges this superficial understanding. The real question is not whether one is externally active or inactive, but whether one’s actions are connected with Him or not.
Text 16: kiṁ karma kim akarmeti, kavayo ’py atra mohitāḥ
tat te karma pravakṣyāmi, yaj jñātvā mokṣyase ’śubhāt
Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.
Text 17: karmaṇo hy api boddhavyaṁ, boddhavyaṁ ca vikarmaṇaḥ
akarmaṇaś ca boddhavyaṁ, gahanā karmaṇo gatiḥ
The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is and what inaction is.
Text 18: karmaṇy akarma yaḥ paśyed, akarmaṇi ca karma yaḥ
sa buddhimān manuṣyeṣu, sa yuktaḥ kṛtsna-karma-kṛt
One who sees inaction in action and action in inaction is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.
Knowledge about action and inaction is essential to properly understand the initial chapters of the Gītā. The Sanskrit terms are karma and akarma. Karma means what keeps us bound to this material world, and akarma means what makes us free from it.
The general understanding is that material action binds us to this material world, and the process to become free is to stop such actions. That’s the process jñānis, yogīs and other types of transcendentalists try to practice, renouncing material work and dedicating themselves to meditation and philosophical study. Kṛṣṇa, however, challenges this understanding by stating that the topic is more complex than one could first suppose and that even intelligent people are often clueless about it. In fact, most people get it wrong, confusing karma with akarma, and akarma with karma. One who understands this and sees work that brings binding material results where others see inaction, and sees the path to liberation where others see fruitive activities, is the one who attains the transcendental position.
In the beginning of the Bhagavad-gītā, for example, Arjuna thought that abandoning the fight and going to the forest was the way to avoid the sinful reactions of fighting in a fratricidal war. Kṛṣṇa, however, called his attention to the fact that avoiding the fight meant neglecting his duties, and this would also bring sinful reactions. He then described the process of detached work, culminating with the process of action in Kṛṣṇa consciousness as the right solution for the dilemma. Fighting in a war does not appear to be the right process to become free from karma at first, and that’s what makes the example so important.
When Prabhupāda was living in Vṛndāvana, before coming to the West, he was working hard to print and sell the first volumes of the Śrīmad-Bhāgavatam. Many criticized him for doing business even as a sannyāsī, but Prabhupāda understood that such work was akarma, because everything was done for Kṛṣṇa, fulfilling His innermost desire of spreading His message to the conditioned souls.
How can we get it right? The path for correctly understanding what our real duty is and the practical process to become free from material entanglement is to receive transcendental knowledge from the bona fide disciplic succession, and follow the path chalked out by great authorities as explained in texts 4.1 to 4.3. There are many possibilities, but just one right answer. The real distinction is whether the action is performed in Kṛṣṇa consciousness or for sense gratification. Without receiving knowledge from the proper authority, one is almost sure to become bewildered by the externals and fail to understand the real issue.
Kṛṣṇa mentions that, “The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is and what inaction is.” Here, three categories are given: karma, akarma and vikarma. They are translated by Prabhupāda as action, inaction, and forbidden action.
Karma means prescribed work, or material work according to the prescriptions of the scriptures that brings material results. Although such prescribed work gradually frees us from material attachment, the progress is only gradual, and meanwhile we remain bound to material reactions that condition us to this world. One example is worshippers of demigods. Although this is a process prescribed in the scriptures for materialistic people, this doesn’t mean they are transcendental or liberated.
Vikarma means sinful actions against the injunctions of the scriptures, such as meat eating, illicit sex, gambling, and intoxication. These activities must be strictly avoided, for they quickly condition us and send us in the direction of animal life.
Akarma means activities that don’t produce material reactions, freeing us from material bondage. Ultimately, the only real akarma is action performed in Kṛṣṇa consciousness, in full understanding of our eternal relationship with Kṛṣṇa. As Prabhupāda explains:
“Akarma means without reaction to work. The impersonalist ceases fruitive activities out of fear, so that the resultant action may not be a stumbling block on the path of self-realization, but the personalist knows rightly his position as the eternal servitor of the Supreme Personality of Godhead. Therefore he engages himself in the activities of Kṛṣṇa consciousness. Because everything is done for Kṛṣṇa, he enjoys only transcendental happiness in the discharge of this service. Those who are engaged in this process are known to be without desire for personal sense gratification. The sense of eternal servitorship to Kṛṣṇa makes one immune to all sorts of reactionary elements of work.”
The whole Bhagavad-gītā is dedicated to revealing this eternal relationship with Kṛṣṇa and teaching us how to act in this consciousness, avoiding misconceptions and traps. This is the real process for making us free from material conditioning, especially in the age we live in. Ultimately, everything else conditions us to the material world. Prabhupāda summarizes this point in his purport to text 4.17:
“To understand Kṛṣṇa consciousness and action according to its modes, one has to learn one’s relationship with the Supreme; i.e., one who has learned perfectly knows that every living entity is an eternal servitor of the Lord and that consequently one has to act in Kṛṣṇa consciousness. The entire Bhagavad-gītā is directed toward this conclusion. Any other conclusions against this consciousness and its attendant actions are vikarmas, or prohibited actions. To understand all this one has to associate with authorities in Kṛṣṇa consciousness and learn the secret from them; this is as good as learning from the Lord directly. Otherwise, even the most intelligent persons will be bewildered.”
This brings us to a higher understanding of the topic. Ultimately, only action performed in Kṛṣṇa consciousness is akarma. Everything else conditions us to this material world.
Arjuna thought that refraining from fighting was akarma, but in reality it was vikarma on two levels: 1) it was contrary to his duty, and 2) it was against Kṛṣṇa’s desire. In the beginning of the Gītā, Arjuna was considering the problem from the perspective of his personal satisfaction, and was thus leaning towards performing vikarma. At this point, he was operating from the perspective of material knowledge, and was thus bewildered and frustrated.
After hearing the Gītā, he fully understood his eternal relationship with Kṛṣṇa as a servant meant to dovetail his activities with Kṛṣṇa’s will. Empowered by this knowledge, the path forward became clear. Kṛṣṇa had a plan for the fight, and Arjuna was going to cooperate with His plan, engaging his military abilities in Kṛṣṇa’s service. By doing so, Arjuna would not only remain free from karma, but would also remain fully absorbed in Kṛṣṇa consciousness. By Kṛṣṇa’s arrangement, his teachers and relatives killed in the battle would be purified of the karmic results of having sided with Duryodhana and would attain liberation.
Similarly, when we are able to apply the principles of the Bhagavad-gītā and dovetail our activities with the service of Kṛṣṇa, these activities not only purify us, but also help others to progress on the spiritual path. Acting in Kṛṣṇa consciousness is thus perfect action on all levels.
Main points in the purports of Śrīla Prabhupāda:
“Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.”
a) Action in Kṛṣṇa consciousness is not capricious. One has to follow the example of authorities in the disciplic succession. Without this, even an intelligent person will be bewildered about how to act. Kṛṣṇa instructed Arjuna personally to give us the clear path to follow.
b) No one can manufacture law at home. Similarly, the principles of religion can be defined only by Kṛṣṇa Himself. These principles are understood and put into practice by great personalities, such as the twelve mahājanas. Again, the point of following authority as the only way to properly understand transcendental knowledge is emphasized.
“The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is and what inaction is.”
a) The distinction between karma, akarma and vikarma is a difficult topic, but it has to be studied carefully if we are serious about self-realization.
b) To properly understand the topic of action in Kṛṣṇa consciousness, we need to understand our relationship with Kṛṣṇa. Every soul is an eternal servant of the Lord, and thus, acting in Kṛṣṇa consciousness is the natural path for everyone. The whole Bhagavad-gītā directs us to this conclusion.
c) We may not be able to learn directly from Kṛṣṇa, like Arjuna, but if we associate with spiritual authorities and learn from them, this is as good as learning directly from Kṛṣṇa. Without following this process, we will be simply bewildered.
“One who sees inaction in action and action in inaction is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.”
a) The impersonalist fears activities will compromise his self-realization, and therefore tries to stop them. A devotee, however, becomes free from karma by understanding that all his activities should be performed for Kṛṣṇa. This comes from his realization of his eternal relationship with Him. Once this is understood, working for Kṛṣṇa becomes natural. Working with this consciousness, a devotee acts without desire for personal sense gratification, becomes free from the bonds of karma, even while performing all kinds of activities, and enjoys transcendental happiness.
Read the entire book:
« The Song of God—Volume 1, chapters 1-6
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