Commentary on the Bhagavadgita

by Swami Krishnananda

Karanam cha prthag-vidham: The instruments that we use in the performance of action also condition the work. Suppose we dig a pit. If we dig with our hands, we will get one type of result; but if we use a pickaxe or shovel, or a bulldozer, then different kinds of results will follow. The kind of instrument that we use in the performance of action will also decide what kind of result will follow.

Vividhas cha prthak cheshta refers to the varieties of distracting factors conditioning the mind during the performance of any work. Even when we are doing one work, twenty ideas may be in our mind at the same time, pulling us in different directions, and it does not mean that a person thinks only one thought at a time. Even when we are doing one work, if we are able to think only that and nothing else, we are really a great person. But, generally that is not possible. There is a memory of something that happened in the past, and an apprehension of something could take place in the future, and a fear of something that is in the present. These will distract the mind. These operations of the mind which distract are also conditioning factors in the performance of the work.

Therefore, the strength or weakness of the physical body, the motive of the ego, the instrument that is used, and the distractions characteristic of the mind are the four factors that are mentioned as conditioning every work. There is a fifth factor, which we always forget: the will of God – daivam chaivatra panchamam. A thing that is not sanctioned by the Ultimate Will of the universe will not take place, however much we may sweat. Yadbhave tadbhavatyeva yadabhave na tad bhavet:That which is to happen will happen, whatever be our effort to prevent it; and that which is not to happen will not happen, even if we call for it. This is the inscrutable factor operating behind all things. Our very mind, our very body, our egoism, our mental faculty, our very existence, is conditioned by the central Cosmic Will; and if it does not permit any event to take place, that event will never take place even if millions of people work hard to make it happen. Empires will crash in one moment if it is the will of the Universal Historical Principle; we may call it the time process, or the time spirit. Whatever be our effort in the direction of guarding our person, our society, or our country, it has to be sanctioned by the Supreme Will: “Yes, okay, go. Go ahead; you will succeed.” As Sri Krishna told Arjuna, “Go ahead. You will succeed.” But that sanction was not there for the Kauravas, and the opposite result followed.

Thus, the final operative factor is the central Universal Will, with which we have to always stand in a state of union and communion. We should not egoistically assert too much our own individual agency in action. We are not the only agents. There are five agents in the performance of an action, and among those five there is one Supreme Principle which we cannot afford to forget: the existence of God in the world. The Principle of Divinity permeating all things – the immanence of God – ultimately decides all factors, though others also act as instruments.

Sarira-vangmanobhir yat karma prarabhate narah, nyayyam va viparitam va panchaite tasya hetavah (18.15): Whatever be the work we do, whether good action or bad action, whether through the physical body or through the mind or through speech – whatever it be that we are doing – that thing which we do is conditioned in this fivefold manner. Therefore, we should not be too egoistic. We should not be under the impression that we are the ruler of the world: “I can do this” – because the other four factors will not permit it and, finally, the Central Will may not be in favour of it. Therefore, all that we do in any manner whatsoever – physically, psychologically, verbally, personally, socially, in any way whatsoever, whether it be a good action or a bad action – all these are decided by this fivefold factor involving itself in every action.

Tatraivam sati kartaram atmanam kevalam tu yah, pasyaty akrta-buddhitvan na sa pasyati durmatih (18.16): In the light of the fact that five factors are involved in the performance of work, if anyone foolishly thinks that he or she alone is responsible for doing it, then very, very foolish, very, very idiotic, very wrong is the motive indeed of that person. In the light of the fivefold factors being there behind every action, no one should have the hardihood to imagine that “I do it”. No ‘I’ can succeed here. Because of the unintelligent approach to a particular context in the world by a person who considers himself as all-in-all in the matter of working, one does not succeed.

Yasya nahankrto bhavo buddhir yasya na lipyate, hatvapi sa imal lokan na hanti na nibadhyate (18.17): We may confront the whole world if we like, and yet if our ego is annihilated completely, that is, if we do not have even an inkling that we are doing the action and feel that the Universal Will is operating through us, if that is the case, then,  we may even work the destruction of things, yet no result will follow as a nemesis of painful experience, provided – this provision is very important – provided we have totally annihilated our egoism and we do not even know that we are existing, and we always feel that the Universal is operating through us. Otherwise, we will be bound by anything that we do.

Jnanam jneyam parijnata tri-vidha karma-chodana, karanam karma karteti tri-vidhah karma sangrahah (18.18).
Jnanam karma cha karta cha tridhaiva guna-bhedatah, prochyate guna-sankhyane yathavac chrunu tany api (18.19).

Now, the Lord shifts his attention to some other subject. Up to this time, all that we have heard is about karma, or action – right action or proper action. Now we are led to another subject altogether: “The nature of knowledge, the nature of the object of knowledge, the nature of the one who knows or has the knowledge, the nature of all action whatsoever in the process of perception, and the nature of the doer in the context of perceiving or knowing, this I shall describe to you now.”

There are three kinds of knowledge: sattvic knowledge, rajasic knowledge and tamasic knowledge. What is sattvic knowledge? It is that knowledge or wisdom or insight by which we are able to see the unity in the midst of the diversity of things, and we can locate the one Absolute manifesting Itself in all these varieties of forms. If the variety of objects in the world do not in any way preclude our vision of the Absolute being immanently present in all things, and if we can see It directly with our own eyes, as it were – the Universal Absolute hiddenly present in the midst of all these apparently divided things – this knowledge, if at all we have got it, is to be considered as the best of knowledge. The highest knowledge is this, the best knowledge is this, sattvic knowledge is this.

But, this knowledge is not given to everybody. We are not so superior in our evolution. There is rajas predominating in us. We always see things as distinct from one another. We cannot see any kind of connection of one thing with another in this world. Everything seems to be thrown pell-mell, here and there. Something here, something there – we do not know what is where. This is the kind of world in which we are living. That is rajasic knowledge, not the knowledge that sees oneness everywhere.

Prthaktvena tu yaj jnanam nana-bhavan-prthag-vidhan (18.21): Everything is different. There are trees here, cattle there, water here; there is a solar system there, earth here, planets there, human beings here, animals there. There is no connection of one thing with another thing; everything stands independently by itself, as it were. This kind of idea that we entertain – namely, that everything is independent by itself and there can be no connection, no relation whatsoever between one thing and another thing – that knowledge is rajasic because it is the perception of a distracted mind that is divided inside and, therefore, it sees division outside also.

Then there is the worst kind of knowledge.  Yat tu krtsnavad ekasmin karye saktam ahaitukam, atattvarthavad alpam cha tat tamasam udahrtam (18.22): Whereas rajasic knowledge at least recognises the existence of many things, tamasic knowledge clings to one thing only. It has intense attachment to one person, one object, one occupation, one character, one event, one circumstance, whatever it is – intensely hugging it, and considering that one thing only as everything, as if other things do not exist at all. Let alone the consciousness of unity, that is too far – even the consciousness of other equally valid things being there is not taken into account. There is only clinging to one thing, like a mother clinging to one baby: “My baby is everything; other babies don’t exist in the world. And if my baby survives, very good; let the rest go to the dogs.” This kind of attachment is the worst kind of knowledge, where one clings only to one thing due to the feeling of mine-ness and possessiveness and attraction and attachment. This kind of knowledge is tamasic – the worst kind of knowledge.

Niyatam sanga-rahitam araga-dveshatah krtam, aphala-prepsuna karma yat tat sattvikam uchyate (18.23). Now we are again taken to the realm of sattvic, rajasic and tamasic action from another angle of vision altogether, which is a subject we shall look at another time.