Abandoning Action – In Gita Verse 3.5 Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.
Bhagavad Gita Verse 3.5 states that everyone is compelled to act according to the qualities they have acquired from the modes of material nature; thus, no one can refrain from action, not even for a moment. This verse underscores the inevitability of action in human life, suggesting that life itself is synonymous with action. Birth marks the beginning of action, and death signifies its end. As long as one is alive, action is inescapable, and thus, the concept of completely abandoning action is fundamentally flawed.
Inherent in living is the process of karma, which encompasses every action, whether it be breathing, sitting, or standing. The notion of renouncing karma while living is an impractical aspiration. Individuals who claim to abandon karma merely transition from one form of action to another. For instance, a householder engages in one type of karma, while a sannyasi (renunciate) performs a different kind. The essence of life dictates that karma cannot be forsaken, and any attempt to do so would only lead to hypocrisy.
Historically, sannyasis in India have endeavoured to renounce karma for millennia, but this effort has not resulted in the cessation of action. Instead, it has fostered idleness and inactivity, leading to a web of futile actions that yield no meaningful outcomes. This hypocrisy arises because the energy of action, when suppressed, manifests in trivial or misguided pursuits. The effort to abandon karma is thus an exercise in futility.
Attempts to evade action have also been observed in Western societies, albeit through different means. The West has sought to liberate individuals from work by relying on machines to perform tasks, assuming that freedom from labour would lead to supreme bliss. However, this has introduced new challenges. When individuals have less work, they often engage in more destructive behaviours, as the energy of karma demands expression. Consequently, holidays in the West see higher rates of accidents, crimes, and other negative behaviours. If the West were to experience a prolonged period of inactivity, it could lead to societal collapse.
The teachings of Krishna highlight that there is no escape from karma, as life and karma are intrinsically linked. The focus should not be on changing or renouncing karma but on transforming the individual from unconsciousness to consciousness. The real question is not about what one does, but about who one is. Inner transformation is paramount; if an individual is internally aligned, their actions will naturally be righteous.
Krishna emphasises that the doer, or the sense of self, must undergo transformation. The soul, often afflicted by ego, must be healed. When the soul is healthy, the ego dissolves, and the individual no longer feels a sense of “I.” This dissolution of the ego is akin to the state of being bodiless when the body is healthy. Awareness of the body, or the self, arises only when there is pain or illness. Similarly, the ego is felt only when the soul is unwell.
Arjuna, the protagonist in the Bhagavad Gita, experiences this pain of ego. His reluctance to fight in the war is rooted in his attachment to his loved ones and his ego. He fears the loss of his people, which is essentially a fear of the death of his ego. The Upanishads assert that individuals are not sad for others but for themselves, as the death of someone close shatters a part of their ego.
Krishna advises Arjuna that escaping karma is impossible, as karma is life itself. The real transformation must occur within the doer. When the doer is transformed, actions continue, but they are surrendered to a higher power, devoid of personal burdens and responsibilities.
Krishna’s message is clear: one cannot escape from actions, as living necessitates action. Instead of attempting the impossible task of renouncing karma, individuals should focus on inner transformation. By becoming conscious and self-aware, one can align their actions with their inner light. This inner light, as emphasised by Gautam Buddha, is already present within each individual. It is not about becoming something new but about recognising and discovering one’s true self. Through watchfulness and self-awareness, individuals can transcend their ego and allow actions to flow naturally, untainted by personal identification.
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