“The Blessed Lord said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained to supreme perfection.” (Bhagavad-gita, 14.1)

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श्रीभगवानुवाच
परं भूय: प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्
यज्ज्ञात्वा मुनय: सर्वे परां सिद्धिमितो गता:

śrī-bhagavān uvāca
paraṁ bhūyaḥ pravakṣyāmi
jñānānāṁ jñānam uttamam
yaj jñātvā munayaḥ sarve
parāṁ siddhim ito gatāḥ

In the Bhagavad-gita conversation, the teacher introduces the disciple to a higher way of thinking. The work to be carried out may be the same as originally intended. The student will not necessarily change occupations. What they have thus far learned in life will still be put to use. The difference will be in the mindset, in the objectives, in the utilization of the fruits of the work, karma-phalam.

Indeed, that work will no longer be classified as karma, though it bears a resemblance to what the majority of the world pursues. Karma has different definitions based on the context of the discussion, but the common meaning is work. Akarma is inaction. In other words, doing nothing. Karma is taking steps to follow through on a particular objective, and that objective has associated results.

When those results relate to the future condition of the jiva in a bound state, of the otherwise pure spirit soul associating with the three modes of nature, then the work is karma. Krishna says that there is another way, that in following without an interest, in paying attention to occupational duty for a higher purpose, then it is like the karma becomes akarma. In absence of this higher viewpoint, even akarma can carry consequences like karma.

कर्मण्य् अकर्म यः पश्येद्
अकर्मणि च कर्म यः
स बुद्धिमान् मनुष्येषु
स युक्तः कृत्स्न-कर्म-कृत्

karmaṇy akarma yaḥ paśyed
akarmaṇi ca karma yaḥ
sa buddhimān manuṣyeṣu
sa yuktaḥ kṛtsna-karma-kṛt

“One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.” (Lord Krishna, Bhagavad-gita, 4.18)

The knowledge shared with Arjuna is important because it can lead to the fulfillment of the mission of the human life. That human existence is a culmination of many past existences. It is one continuous narrative, though we tend to create divisions based on what are known as lifetimes. The embodied soul continually passes through different stages in this life, and those changes actually continue for as long as time has influence.

देहिनो ऽस्मिन् यथा देहे
कौमारं यौवनं जरा
तथा देहान्तर-प्राप्तिर्
धीरस् तत्र न मुह्यति

dehino ‘smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

“As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” (Lord Krishna, Bhagavad-gita, 2.13)

Upon realizing the gravity of the information received, of understanding the importance of the conversation, someone in Arjuna’s position might become overwhelmed. This is something like being told that you are right there, that your hard work is about to pay off. Who wouldn’t be nervous? Who wouldn’t be concerned about failing in such an important assignment?

As the Bhagavad-gita conversation is shared with the world through the grace of Vyasadeva and those who have since followed in that great teacher’s line of instruction, this opportunity for perfection also applies to me. Upon receiving the wisdom, upon accepting the challenge to try a different way, I might voice concerns along the following lines:

“How am I going to do this? This is too much pressure to handle. Why am I being chosen for this? How is this even possible? I think the teacher is too optimistic. They do not know how flawed I actually am. Here is a secret between you and me. I heard about this Bhagavad-gita book long ago. Several people told me how important it was, but I still stayed away. What does that say about me? There is no way that I can achieve perfection. I am laziness personified.”

Shri Krishna is so kind and merciful that such concerns need not be entertained. Though Arjuna is the direct recipient of that knowledge transfer, in that specific setting of the Bharata War, with countless warriors assembled and ready to fight, he is not expected to be the first to achieve perfection.

Rather, Krishna directly states that sages of the past have achieved perfection by accepting the same knowledge. They acted upon that knowledge; they were not merely bookworms. They heard the principles and decided to act upon them. Through that action they gained a full realization of those principles.

This truth should ease any burden of apprehension. We are today hearing from the acharya the same wisdom spoken to Arjuna. Though we may not be in the exact same situation, we are in the battle of life regardless. The illusory energy of maya has been tossing us around, like a boat lost in the vast ocean during a terrible storm. We have thus far been trying to stop the waves, thinking that we can find a peaceful condition on our own.

The only way out is through the wisdom shared by Krishna. Others have followed the same path and achieved perfection. We are eligible, as well. Through a little humility, through taking strength in the sterling example that is the leading bow warrior of his time, the Pandava named Arjuna, we can safely cross over the ocean of birth and death.

In Closing:

Not the first one indeed,
In this path to proceed.

Success opportunity real,
Need not apprehension feel.

On strength of Arjuna to rely,
How others previously to try.

And succeeded by knowledge taken,
For cycle of rebirth forsaken.

Categories: bhagavad-gita

Tags: bhagavad-gita, god, hare krishna, hinduism, poem, poems, poetry, religion