Gita Sāra 7- तत्किं कर्मणि घोरे मां नियोजयसि केशव

After hearing Lord Krishna's teachings so far, Arjuna perceived certain contradictions in his words. Krishna has stated that Karma is inferior to Jnāna. Despite this, he also emphasizes the necessity of observing Karmas. If Jnāna is considered supreme, why not solely follow the path of Jnāna Yoga? Why bother with Karma Yoga? These doubts naturally arise. While teaching that Karma is inferior, Krishna's inner intention was to prohibit selfish desires and promote the performance of selfless duties. Although he emphasized the need to engage in Karmas without attachment, the resolution to this question is not limited to this explanation alone. 

If one desires to practice selfless action, does it necessitate starting a war? There are many other forms of selfless actions apart from warfare. Moreover, it is not possible to engage in this war with a sense of detachment involving brutal acts of violence, including striking and killing from the beginning to the end. Is it possible to carry out such horrific actions without feelings of attachment or aversion? With various righteous actions that can be performed without the contamination of desire, why should one engage in this terrible act filled with anger and distress? While other spiritual paths may fluctuate between selfish and selfless actions based on the practitioner's mindset, Isn't it better for me to pursue the path of renunciation (Yatidharma) and embrace the life of a monk?  which is inherently based on selfless actions and where there is no room for lust or selfish desires. These are the numerous questions that arise in Arjuna's mind. Therefore, Arjuna asks, "Why are you urging me towards this intense battle?" to Lord Krishna.

Shri Krishna says, Renunciation of Karma alone is not sufficient for liberation. Simply avoiding action does not eliminate the Karmic consequences of past actions. Liberation requires not just the renunciation of selfish desires but also the cultivation of selfless actions and the pursuit of spiritual knowledge. Animals and birds do not have the capacity for self-awareness or the ability to consciously choose their actions. The key difference lies in the human ability to engage in selfless karma and pursue knowledge. While animals are primarily driven by instincts, humans have the opportunity to consciously engage in actions that are motivated by selflessness, compassion, and a desire for spiritual evolution.

Besides, it is not possible to simply remain idle without performing any actions. We are constantly engaged in some form of activity. Therefore, completely renouncing Karma is both impossible and impractical. Hence, it is more suitable to prioritize cultivating mental discipline(Manōnigraha) rather than solely emphasizing the abandonment of Karma. Furthermore, even in the pursuit of mental discipline, Karma plays a vital role. Without engaging in Karma, how can one effectively achieve the control of their mind to overcome attachment and aversion? 

Accordingly, renouncing Karma alone does not lead to the bondage of Samsāra. By engaging in virtuous actions with positive intentions, one can avoid any harm. Such Karma does not hinder liberation or act as a source of bondage. It becomes a means of nurturing consciousness and facilitating self-development. Karma can be compared to a key that unlocks or locks the blinds, illuminating the depths of ignorance that shroud the essence of the self. It possesses the power to both obscure and unveil. Hence, karma can be perceived as binding or liberating depending on the perspective and the nature of the actions performed. Understanding which actions lead to bondage and which lead to liberation is crucial. Through discernment between right and wrong actions, and by recognizing the Karma that directs us toward the material world or the Supreme Being, one can gain true benefits by aligning their actions accordingly.

श्रीमध्वेशकृष्णार्पणमस्तु

✍️-Ashutosh Prabhu 

To be continued.