Sometimes, it becomes very difficult for a common man to determine, in a particular situation; what is the appropriate action, and what action is inappropriate. Many times, different ideas such as societal beliefs, family expectations, professional demands, prescription of the scriptures, advice of a sage and the voice of one’s conscience get mixed up ; as a result of which even an intelligent person gets confused about his rightful duty. In such a confused state of mind, one cannot easily decide what to do and what not to do.
Sri Krishna has discussed this issue in detail in shlokas from 4.16 to 4.23. It has been conceded that the truth about work is profound, and difficult to understand. Therefore, different aspects of work have been explained by Him and it has been advised that one must understand what is action (karma), what is inaction (akarma) ; and also what is forbidden action (vikarma). It has been assured that by always keeping these distinctive features in mind and working in day-to-day life accordingly, one can free himself from the miseries of the material world.
What is action ? And what is inaction ? When one physically gives up action, but mentally continues to brood over it and its expected results, he remains agitated inside even though outwardly he appears to be inactive. Mentally he is suffering even though he puts up a facade of calmness. That is what is called action in the inaction. On the other hand, the one who performs his societal duties sincerely, without attachment ; he is not entangled in karmic reactions, even though remaining ever engaged in all kinds of activities. So, true non-activity is to maintain inner composure amongst the hustle and bustle of life. That is true non-action in action. It has been declared by Sri Krishna that the one who sees action in inaction, and inaction in action, is a wise man. He really understands the nature of action.
Krishna has further explained the manner in which one can experience the bliss of inaction even while indulging in all types of activities. It has been stated that the one not attached to fruits of his actions, ever-content ; and free from any worldly dependence, he does nothing even though remaining ever engaged in work. Free from expectations and the sense of ownership, with the mind and the intellect fully controlled, such a doer of works does not incur any sin, even though he performs actions by his body. It has further been stated that the one whose mind is fixed firmly in the wisdom of the soul and who performs all his actions as an offering to God, is released from the sinful reactions of his works.
To put it in simple words, more important than a deed, is the attitude towards that deed. Inaction does not mean abandonment of work. It rather implies fulfilment of all of one’s societal duties, but without a sense of attachment. One should not be overly exuberant or excessively saddened upon getting favourable or unfavourable results of his actions. Contentment here does not mean stoppage of any further effort. It rather suggests that one must try his very best to get the desired results, but should not be dissatisfied with whatever he gets. Such a wise doer of works does not consider himself to be the sole doer of works. He understands that performance of work is in his hands, but the fruits of action are not under his control. He is, therefore, free from false hopes. The one who is free from expectations, is free from disappointments. One can obtain serenity of mind through unattached performance of assigned work. The mind of such an enlightened being remains engrossed in the thoughts of the Supreme. Being contented by his union with the Supreme, he looks upon Him as his only refuge. Being satisfied from inside, he does not depend, for his happiness, upon the objects of the external world. All the actions of such a realised soul fall in the category of inaction. He enjoys the perfection of akarma. Though such a doer of work is ever-occupied in action, he does not suffer any consequences of his actions.
Understanding the distinction between action and non-action gives rise to wisdom. From wisdom emanates universality of outlook and cessation of selfish desire. The broader and clearer vision so obtained becomes a transparent channel of the Supreme Knowledge. He corresponds to a mirror reflecting the will of the Divine. Through his illumined intelligence, he understands as to what activity is action and what activity is inaction. He also understands what action is in harmony with the cosmic purpose and, therefore, the right action. He can, then, easily decide as to in the given circumstances, what action must be performed and what action must be shunned. Spiritual realisation prompts ethical action.
To summarise, working physically or mentally with attachment is karma. Without attachment it becomes akarma. When one’s actions affect him or the outside world adversely, then it is called vikarma.
