Gita for Youth - Yoga of Selfless Action (Karma Yoga) - covering of the Self

Covering of the Self

Arjuna now asks, “How does, Oh Varshneya, people commit sins, even without wishing it, as if forced by a strong hand of destiny?”

You are saying, my Lord, that nature is all powerful; it compels us to act in conformity with itself. The twin traits force us to choose one path over another and lead us to confusion. Often we try to act against our very nature in order to find peace, thus landing in greater trouble. So who is responsible for all transgressions?

Sri Krishna then answers, “ It is Kama or desire, Krodha or anger, the twin passions, both stemming from the guna of Rajas or activity. These are all devouring, evil traits. Consider them to be two powerful enemies of mankind.”

 It is one of the qualities of nature that leads mankind to commit sin. The persons who possess that quality of nature in abundance over the other two are more prone to fall victim to evil propensities. This is the quality of Rajas and the traits desire and anger qualify Rajas. An excess of Rajas is often associated with lust, greed, desire, pride and sinful actions. Rajas is all passion – passion for power, wealth, name and fame. Uncontrolled and unchecked, it can destroy an individual through uninhibited ambition and lust.

 In the earlier chapter the Lord had explained how anger stems from desire. Therefore desire is the root cause of the evil tendencies.

As the smoke covers the fire, as the dust covers (the brightness of) the mirror, as womb envelopes the foetus, so is true wisdom of Self is clouded by desire.

Knowledge is thus hidden by desire, the eternal enemy of wisdom. Desire is like a flame that is all engulfing, that never goes down.

We thus come to know why Lord Krishna advocates action without desire for fruits. It is desire that clouds judgment and impels a man towards sinful activities. It is desire that robs one of peace by forcing one to act against one’s very nature. It is desire that fuels ego and makes one think oneself as the doer of all actions and thus fans ignorance.

The desire sits in the senses, in the mind and in intellect. With the help of these it bewilders the indweller, the seat of knowledge. True knowledge  of Self thus overcome by senses, mind and the intellect clouded by desire, can never reveal itself. This is the reason for all confusion pertaining to virtue and duty in Arjuna’s mind.

The Lord therefore advises Arjuna to first control the senses, where sits the desire. Through complete control of senses one would be able to master over desire and recover the hidden knowledge.

Senses are great, powerful, greater than the senses is the mind, the controlling power behind senses, greater than mind is intellect, which governs the impulses of the mind and enables one to take right judgment. However greater than all is true knowledge of Self.

 This true knowledge is  the knowledge of Atman, the all revealing, all knowing and all pervading Self, the indweller who does not perish even if body, mind and intellect perish.

The Lord then summarizes, “Oh noble soul! Know this true knowledge as the greatest, greater than even the intellect, conquer your (lesser) self by the (greater) self, and win over this strong foe called desire.”

By winning over desire one is able to act without desire. One then establishes oneself in true knowledge and uncovers the hidden Self. This is the basic principle behind Yoga or communion.