KRISHNA and HIS PHILOSOPHY

Krishna uses three words: akarma, karma and vikarma, meaning inaction, action and non-action. 

What is action? 

According to Krishna, mere doing is not action. If it is true – if any kind of doing is action, then one could never enter into inaction. Then the inaction of Krishna’s definition will be impossible. 

For Krishna, action is that which you do as a doer, as an ego. Really action for Krishna is an egocentric act, an act in which the doer is always present. A doing with a doer, in which one thinks himself as a doer, is action. As long as I remain a doer, whatever I do is action. Even if I take sannyas it is an act, an action. Even renunciation becomes an action if a doer is present in the act. HE IS NOT AGAINST RENUNCIATION, 

Inaction is just the opposite kind of action; it is action without a doer. Inaction does not mean absence of action, but it certainly means absence of the doer. An egoless action is inaction. If I do a thing without the egoistic sense that I am the doer, that I am the center of this action, it is inaction. Inaction is not laziness as is generally understood; it is very much action, but without a doer at its center. This thing has to be clearly understood. If the center, the ego, the I, the doer, ceases and only action remains, it is inaction. With the cessation of the doer every action becomes inaction. Action without a doer is inaction. It is action through inaction. Krishna’s every action is egoless, and therefore it is inaction. Even when he is doing something, he is really in inaction.

Between action and inaction there is akarma or non-action, which means a special kind of action. Inaction is ego-less action; action is egoist action and non-action is a special kind of action. This thing which is midway between action and inaction, which Krishna calls non-action, needs to be understood rightly.

What does Krishna mean by non-action? Where there is neither a doer nor a doing, yet things happen, there is non-action. For example, we breathe, which we are not required to do by our own effort. There is neither a doer nor a doing so far as acts like breathing are concerned. Similarly the blood circulates through the body, the food is digested, and the heart beats. How can you categorize such acts? They come in the category of non-action, which means action happening without a doer and without a sense of volitional doing. An ordinary person lives in action, a sannyasin lives in inaction, and God lives in non-action. As far as God’s action is concerned there is neither a doer nor any doing of the kind we know. There things just happen; it is just happening.

There are a few things in man’s life too that just happen. And these are non-actions. In fact, these actions are divine operations. Do you think it is you who breathe? Then you are mistaken. If you were the master of this action known as breathing, then you would never die really. Then you can continue to breathe even when death knocks at your door. But can you say you are not going to stop breathing? Or try it otherwise – stop breathing for a little while and you will know you cannot stop it either. Your breath will refuse to obey you, it will soon resume its breathing. In breathing you are neither the doer nor the doing itself. Many things of life are like breathing; they just happen. 

If someone understands rightly what non-action is, and comes to know its mystery, he will soon enter into a state of inaction which is acting without a center, an ego. Then he knows that every significant thing in life happens on its own; it is utterly stupid to try to be a doer. 

And he is a wise man. He alone is a sage.