Drop The Doer – In Gita Verse 18.7 Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.
O Arjun, it is not worthy to abandon prescribed duties, as renouncing them out of attachment is termed as tamas renunciation. Niyat Karma refers to the duties prescribed by the scriptures, which are the words of those who have attained knowledge. These individuals are called Shasta, Preachers who have spoken from their knowing, and their words constitute the scriptures. The one who follows these teachings is called disciplined.
The scriptures, being the words of enlightened individuals from the past, hold profound wisdom. If one has the insight to perceive it, the essence of the scriptures reveals itself. Without this insight, however, the scriptures become a burden, much like carrying the Gita without understanding its depth.
Niyat Karma, as prescribed by the scriptures, should not be forsaken. The reluctance to perform these duties stems from a tamasic mindset, characterised by laziness and unconsciousness. Therefore, the prescribed karma must be fulfilled, as it is based on the wisdom of those who have known. Trusting one’s intelligence over the knowledge of the enlightened is unwise unless one has reached a similar level of enlightenment.
The prescribed deeds, although seemingly mundane, hold significant value for individuals like Arjun and future generations. Renouncing these duties due to laziness or ignorance is not advisable. True renunciation does not involve abandoning responsibilities but rather performing them without attachment.
If one believes that renouncing possessions and worldly ties will lead to God-realisation, they are mistaken. God-realisation is not a transactional process. It is not achieved by giving up material things but through a deeper spiritual transformation.
Consider an incident from Osho’s life: A monk once claimed to have renounced his family and possessions but had not yet seen God. Osho questioned the monk’s expectations, highlighting that spiritual attainment is not about bargaining or trading worldly attachments for divine realisation.
Renunciation, in its true sense, is not about giving up external possessions but about transcending the sense of ownership. Everything that exists will continue to do so regardless of one’s presence or absence. Therefore, the notion of ownership, and consequently renunciation, is illusory.
God-realisation does not occur through renunciation. Instead, once God is realised, renunciation happens naturally. When one experiences the infinite, the trivial loses its appeal. Thus, it is not the act of renouncing that leads to God-realisation, but the realisation itself that brings about a natural detachment from worldly possessions.
Krishna’s statement carries profound implications. He emphasises the importance of action and the impossibility of escaping it. Even a monk, who appears to have renounced worldly duties, engages in actions such as begging or building an ashram. Therefore, escaping from action is not feasible and leads to hypocrisy.
The key is to continue performing one’s duties without attachment to the role of the doer. Let the work go on, just drop being the doer. Drop the doer from within; drop the idea that you are doing. This teaching can revolutionise one’s existence. By maintaining action while relinquishing the sense of personal doership, one can achieve a state of detachment and inner freedom. The essence lies in letting the work continue while discarding the ego of being the doer.
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