“The Vedas, like the Mundaka Upanishad, as well as the Shvetashvatara Upanishad, compare the soul and the Supersoul to two friendly birds sitting on the same tree. One of the birds (the individual atomic soul) is eating the fruit of the tree, and the other bird (Krishna) is simply watching His friend. Of these two birds—although they are the same in quality—one is captivated by the fruits of the material tree, while the other is simply witnessing the activities of His friend. Krishna is the witnessing bird, and Arjuna is the eating bird.” (Shrila Prabhupada, Bhagavad-gita, 2.22 Purport)

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1. Karya and akarya

If a person is going to work, if they are ready to get up and do something, they should know what to do and what not to do. There is work on either side. If another person should accuse them of laziness, of idleness, of being fearful to the point of avoiding moving into the ready position, the accused can respond that at least they are doing something. They have indeed arisen. They are in the process of taking action.

In the country in which we live, the law is to drive on the right side of the road. This would translate to karya. To drive on the left side would be akarya. Follow karya and avoid akarya. Two people, in this instance, are driving. They are following the exact same kind of action, in sitting behind the steering wheel and operating the vehicle, but the manner of implementation might be different.

Karya has certain consequences, in that the driver enjoys the benefits associated with following the law. Other drivers likely will not sound their horn. There is no cause for alarm. Akarya also has consequences. Some of these can be dangerous to the point of inflicting lethal harm. The akarya driver is heading fast down the side of the road where the karya drivers are travelling in the opposite direction. The chances of collision are high.

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये
बन्धं मोक्षं च या वेत्ति बुद्धि: सा पार्थ सात्त्विकी

pravṛttiṁ ca nivṛttiṁ ca
kāryākārye bhayābhaye
bandhaṁ mokṣaṁ ca yā vetti
buddhiḥ sā pārtha sāttvikī

“O son of Pritha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, that understanding is established in the mode of goodness.” (Lord Krishna, Bhagavad-gita, 18.30)

2. Pravritti and nivritti

Pravritti is like the positive action. We could also say that it is karma, or action itself. For example, in the formalized discipline of bhakti-yoga, as recommended by the acharya, the most notable pravritti is chanting the holy names on a regular basis: Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.

Nivritti is the opposite; it is what should be avoided. There is the recommendation for anartha-nivritti. Eliminate anartha, or that which is not profitable. Meat-eating, gambling, intoxication, and illicit sex. To avoid these is to follow the four regulative principles.

As Shri Krishna explains in Bhagavad-gita, the intricacies of action are such that sometimes not doing something is as much karma as getting up and following through. Sometimes working is actually akarma. It takes some understanding and some education to be able to notice the subtleties.

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)

3. Guna and dosha

The Sanskrit word guna has several meanings, but in this context it refers to pious activities. Following karya or the proper combination of pravritti and nivritti, but with an associated consequence that is auspicious. Guna can be something simple like charity, austerity, or study of the Vedas. We tend to associate guna with outward religious expression, such as through a yajna, which is sacrifice.

Dosha is the opposite. The consequence is papa, which is sin. We all have this tendency. We are essentially born with the defect to commit mistakes. We should know better, but sometimes we succumb to the forces of evil.

As Shri Hanuman explains, the combination of guna and dosha essentially configures the destination in the afterlife. There is no reason to overly lament the loss of another, no matter how dear they are to us. This is because they will arrive at the appropriate destination, based on the guna and dosha they applied during their time in this mortal world.

गुणदोषकृतं जन्तुस्स्वकर्म फलहेतुकम्
अव्यग्रस्तदवाप्नोति सर्वं प्रेत्य शुभाशुभम्

guṇadoṣakṛtaṃ jantussvakarma phalahetukam
avyagrastadavāpnoti sarvaṃ pretya śubhāśubham

“Driven by a virtuous or evil purpose, each living entity performs some work, which has consequences associated with it. After death, the same person steadily reaps all those auspicious and inauspicious results.” (Hanuman speaking to Tara, Valmiki Ramayana, Kishkindha Kand, 21.2)

Where does the Almighty stand in this picture? What are His opinions on the matter? Is He squarely on the side of guna? Does He enthusiastically support karya over akarya? Is He eagerly awaiting the opportunity to dole out punishment to the sinners? Is He constantly upset, angry, and frustrated while observing from His perch in the heavenly region?

One might be surprised to learn that the Supreme Personality of Godhead is essentially neutral to the entire situation. The best description to assist in our understanding is the depiction of the two birds situated on the tree. We are the first bird. We make choices. We indulge or abstain. We work or stay inactive. The consequences apply to our decisions. We are enjoying or suffering. This continues in lifetime after lifetime.

The second bird is God the person. He is always with us. He simply observes. He does not interfere. He is not influenced by our ascension to the pious regions through guna. He does not suffer when we reap the consequences to dosha. He originally institutes the system of division and work, for the general upliftment of society, but He is always above such a system.

चातुर्-वर्ण्यं मया सृष्टं
गुण-कर्म-विभागशः
तस्य कर्तारम् अपि मां
विद्ध्य् अकर्तारम् अव्ययम्

cātur-varṇyaṁ mayā sṛṣṭaṁ
guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ
viddhy akartāram avyayam

“According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.” (Lord Krishna, Bhagavad-gita, 4.13)

Rather, this second bird is simply waiting for us to turn in their direction. This is one way to understand genuine spiritual life. When we have had enough with action and inaction, when we are no longer interested in punya and papa, when we are done with the illusion of enjoying and suffering, we can find a way out through our well-wishing friend, who is always close by.

हरि माया कृत दोष गुन बिनु हरि भजन न जाहिं
भजिअ राम सब काम तजि अस बिचारि मन माहिं

hari māyā kṛta doṣa guna binu hari bhajana na jāhiṃ
bhajia rāma saba kāma taji asa bicāri mana māhiṃ

“Good and bad, which are part of the illusion created by Hari, cannot be removed without worshiping Hari. Keeping this in mind, worship Rama and renounce all desires.” (Dohavali, 127)

In Closing:

What at this moment should I do?
Behavior recommended avoiding too?

Desired auspicious destination,
Prepared with determination.

Truth that whether lower or higher,
Hari disinterested from what to transpire.

Like that second bird on the tree seated,
Illusion only by His assistance defeated.

Categories: the maya of hari, the three

Tags: dailyprompt, karma, life, poem, poems, poetry, sanskrit