Karma and Jnana

[gokulkr 1]

Karma and Jnana:

 

From the above explanation of karmayoga concept of Gita, it is clear that karma and jnana are not opposed to each other. Both help the spiritual progress. Certain remarks in Gita give an impression that karma is inferior to jnana and therefore, one has to resort to jnana rejecting karma. The remarks like ‘Durena hi avaram karma’, Jnanayogena sankhyanam’, ‘Buddhuau saraman anviccha’ etc. are understood in this way by some commentators. This is not the correct appraisal of Gita in respect of the relation between karma and jnana. Wherever Gita talks of the inferiority of karma, it only talks of the

inferiority of kamyakarma. Karma founded on the basis of sankhya or right knowledge is never declared as inferior. Whenever jnana is Praised it is not the jnana that is divorced of karma but that gives right perspective to karma. No doubt jnana and karma are not

equal partners for the spiritual progress of a man. But these are not opposed to each other either. Progress in jnana does not need rejection of karma. The idea that karmins are inferior or Mandadhikarins and Jnanins are superior or Uttamadhikarins is not at all envisaged in Gita. It is kamyakarmin who is censured in Gita but not karmayogin who has sound foundation of jnana. Karma finds its fulfillment only when it is accompanied with appropriate jnana. Karmas are made holy by jnana, and all doubts are removed by jnana. Karmas accompanied with appropriate jnana will not be binding. This a close co- operation between jnana and karma is envisaged in Gita. To introduce the idea of rejection of karma in Gita is to go against the very spirit of Gita, and defeat the very purpose of Gita teaching.

 

Karma and Sannyasa:

 

Another vexed question in Gita is the relative position of karma and sanyasa. The sanyasa is ordinarily understood in the sense of adopting a mendicant’s life and cessation of all activity. It is understood in a very restricted sense of sanyasa asrama. But Gita ha s invested this word with a unique and rich meaning ‘Kamyanam karmanam nyasa sanyasam kavayo viduh’. It is the abdication of desires while performing karma that is sanyasa. The prescribed activities should be undertaken without the motivation of

results. It is the abdication of motives that is sanyasa. Sanyasa means sankalpasanyasa. Taming the wrong emotions kama, krodha etc. is also sanyasa. Merely adopting a mendicant’s life or cessation of all activities is not sanyasa. Sanyasa in the sense of sankalpa sanyasa is a part of karmayoga. Keeping this in view, Gita sometimes equates sanyasa with yoga. Motiveless ness and subduing kama, krodha etc, is the true meaning of sanyasa. No naiskarmya or actionless state can be achieved by abstaining from prescribed duties. Sanyasa in the sense of complete cessation of activity in not acceptable to Gita. It is only un-dedicated and ill conceived activity that is bondage but not the prescribed duties performed in dedication. Thus there is no conflict between karma and sanyasa in the true sense of sanyasa viz. sankalpasanyasa.