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Activities of every one, viewed fundamentally, spring from the same source. Grand Nature, a compound of sattva, rajas and tamas, gives rise to abundant plural tendencies and resultant activities. Instead of questioning them and getting into a labyrinth and disharmony, it is better to have an attitude of discreet surrender, whereby the performer is freed from all kinds of karmic bondage. Is it difficult? Not at all! The means is quite simple and the outcome amazingly profound!

Dear and blessed souls:

Harih Om Tat Sat.

Redemption from actions

Krishna now emphasizes as to how his instructions are equally meant for all (3.31). All those who follow his message with the right attitude will also be redeemed from all their acts, meaning their results. But they must have ample devoutness and attention. Also, they should not have any feelings of jealousy, hatred or intolerance.

Activities of every one, viewed fundamentally, spring from the same source. Grand Nature, a compound of sattva, rajas and tamas, gives rise to abundant plural tendencies and resultant activities. Instead of questioning them and getting into a labyrinth and disharmony, it is better to have an attitude of discreet surrender, whereby the performer is freed from all kinds of karmic bondage. Is it difficult? Not at all! The means is quite simple and the outcome amazingly profound!

Cavil not at this call

Krishna instantly gives a rejoinder (3.32). Those, who find fault with the universal dictum Krishna propounds, but get hold of some excuse not to heed and follow it, are verily deluded. They may think and boast that they know a great deal, but all their knowledge is basically founded on delusion. They ill-understand that their body is only inert matter. It is the inner mind and intelligence that employ the body every time. The inner Presence makes no appeal to them. How immense and deep then is their ignorance, delusion! They are bereft of the basic quality of viveka, discrimination. Know well that they and their lives are totally lost. What a stunning revelation as well as denunciation!

When the nature and glory of karma-yoga are defined and extolled, and in the same breath, the danger of ignoring their auspicious notes is also spelt out and condemned, the instruction becomes complete. It leaves no option for anyone to distance himself from its dedicated pursuit.

Even Knowers are governed by Nature

Krishna’s next pronouncement is both a significant warning and injunction. He says that even one of Knowledge acts according to his Nature and the blend of guṇas, qualities, instituted in him by Nature (3.33). This statement is not anything new.

For, Krishna has already said that Nature’s guṇas are quite powerful. It is these that instil, stimulate, inspire and instigate various propensities which give rise to plurality of activities, all of which together constitute the aggregate display called the varietal world (3.5, 27,29). Here Krishna only adds that even Knowers are under this broad scheme of Nature. This is more for the seeker and student to understand the complexity and assess matters appropriately than for extrapolating limitations of spirituality.

This means everyone is born with a certain guṇa-combination. Aggregate of the guṇas is always constant, say one hundred. But the percentage of each guṇa will differ widely in the individuals. Depending upon this basic difference, tendencies and activities the inner qualities lead to, will be conspicuously variant.

Janaka continued on the throne, despite the Self knowledge he had abundantly mastered. He did not think of going to the forest to be flooded by the ecstasy of solitude. But Sage Vasishtha, though an exceptionally great Knower, preserved his Brahminical way of life, as a preceptor advising the kings of Ikshvaku dynasty in their illustrious rule of Ayodhya.

Disseminating Brahma-vidya

But when he came to know that the young prince Rama after his pilgrimage in the subcontinent had gone into a grave depression seeing the sorrowful plights of people, Vasishthadeva called him. After hearing the plight, the Sage began his 18-day dialogue with the 16-year-old Rama in the Ayodhya palace. Rama’s father, palace officials, citizenly chiefs and several sages, ascetics and Brahmanas also came to the scene to join the audience in the assembly. The dialogue enlightened Rama and he began to float in the ecstasy of the Self. He continued in the palace, occupied the throne and ruled the subjects extremely well. Both King Rama and his Rama Rajya are even today the great model we love to remember, emulate and actualize.

Spiritual enlightenment did not dislodge Rama from the palace or throne. Instead, it only led him to shine with unsurpassed greatness and glory as a King, ready to make any sacrifices for the sake of his kingdom and subjects. What more is needed to illustrate the point before us!

Same wisdom but different roles

Tendencies and activities of the Knowers are bound to be strikingly different, though Knowledge in each of them is the same. The seeker has to reflect upon this truth sufficiently well and gain adequate clarity in the matter. Freedom and joy, with poise and harmony are the watchwords of spirituality and spiritual life.

All are equally governed by Nature, what it has instituted in them. There is no point in trying to control or change Nature’s course. Control is not the approach to deal with any complexity of Nature.

So, it is not right to think or expect that two Knowers will be alike in their tendencies and the resultant expressions and activities. Spiritual enlightenment is a sublime, brilliant inner enrichment and fulfilment. Activities are grossly external and visible. The two have no conflict at all. But the seeker has to be wise enough to understand where reigns what, and how to deal with the matter effectively.

We have Krishna himself as a wholesome instance. We also have Sri Rama. Both of them were equally warriors. But in their personal life, behaviour and what all they did, there were ample differences. These, however, do not the least affect the Knowledge scintillating in them. Variety is the core of Nature and you will find this displayed in every facet of nature. Do not think or speak of exercising control on this to any extent.

Evenness – the key for Self-knowledge and liberation

What does this verily mean? Is no regulation or reformation possible at all in our life and interactions? This is the point Krishna discusses and clarifies amply in the next verse (3.34).

Human life is meant to moderate oneself adequately, making life beautiful for oneself and ornamental to the society. This can be done only when one exercises his will over his senses in relation to the objects of the world.

Krishna did say right in the 2nd chapter that life itself is a ceaseless interaction between senses in our body and objects around. These interactions bring about experiences and knowledge for everyone.

There he pointed that sense-object-interactions are sure to generate sukha and duḥkha alternately. The yogi should have an even attitude towards these. This evenness is the key for gaining Self-knowledge and liberation.

Be not overwhelmed by rāga-dvesha

Krishna puts the same idea in a different manner. Upon every sensory-object, caps of attraction and repulsion, rāga-dveshas are placed. One should not come under their sway. This is where the seeker has to cultivate moderation and sublimation guardedly.

It is not a mind-control from outside. Nor is it a virulent procedure of negation or exclusion either. It is a thoughtful, dexterous decision and its dedicated pursuit that ‘I will not come under the sway of any object at all. I shall live and move moderately, with inner reformation, refinement and harmony. Human dignity, in place of animalistic ruthlessness, will be preserved by me.’

This is a sober decision the seeker has to arrive at by his introspection and evaluation over the whole life and its interactional nature. One should not be a slave to sense-objects. ‘I shall employ the senses in such a manner that no object will be allowed to overpower me; instead, I shall overwhelm them every time. In my vast mind they will all be no more than like waves in the expanse of sea. I shall be moderate in all matters, given to balance and regulation. The mere knowledge that rāga and dvesha, attraction and repulsion, are capping every sense object, is itself a constant caution and warning for me.’

This will naturally persuade the seeker to have moderation and regulation in his object-interaction. It is like walking in darkness, but with a torch, so that you will be able to place your steps safely, avoiding hitting and falling.

Moreover, the objects of the world including the senses, fall under the category of matter, which being inert, have no power to generate any experience or knowledge. So, what can be there in any sense-object interaction to delude one, who is discreet. Mind alone causes experiences and knowledge. Let objects be imposing. What of it still? Only in conjunction with one’s senses, they can cause experiences. Close your eyes, you will have no vision of object at all. Being so, where is any superiority for objects, which are mere matter? Krishna is going to elaborate this point in the subsequent verses.

Think again. Attraction and repulsion are a fictitious creation of one’s own mind and intelligence. They come to play when one is not discreet enough to think of the truth of what he sees and hears. Experience and knowledge do not arise from any object or the senses which seemingly reveal them. This is a point Krishna stresses again and again.

Sensory regulation – part of spiritual seeking

In the 2nd chapter itself, Krishna has pointed well (2.60,61,68) that sensory regulation is very important in spiritual seeking. Unless it is there, any talk of spiritual seeking and its fruition will be meaningless. Krishna is emphasizing this point further in the next verses.

In verse 7.27 he clearly states ‘icchā and dvesha’ (desire and hatred) are two urges all beings are imbued with since birth. What does all this mean? The real place of correction and improvement is one’s own within, in the mento-intellectual plane.

Our personality is not just the body, nor is it exhausted with the senses and allied organs. The real potential lies within the body, beyond the plane of matter. Mind and intelligence represent this inner facet. So, it is incorrect to assume that objects around the senses have any undue power to pull or push the human beyond one’s wish and will. Know this and be given to right vision and view.

Transcend guṇas

Here the regulation and refinement are something to be launched by everyone inwardly. There is a tendency to say this verse is prakshipta, interpolation. It is not at all so. The entire Gita dialogue is revolving around the concept of prakṛti and its three qualities, emphasizing repeatedly how hard it is to transcend them. Krishna also explains what this transcendence is and how it is to be attempted and gained. The verse is quite in place, meaningful and relevant.