India, Its Life and Thought

by John P. Jones

This is, indeed, strange teaching in the realm of Hindu literature, where action is universally taught to be both in itself an evil and to be the cause of sin. Krishna, by some magic of his own power, here reverses the ordinary Hindu teaching. "He who has controlled his senses and who identifies his self with every being, is not tainted, though he performs actions." "He who, casting off all attachment, performs actions, dedicating them to Brâhm, is not tainted by sin, as the lotus leaf is not tainted by water." Indeed, we are told that some "perform actions for attaining purity of self." Thus we see inculcated the peculiarly un-Hindu doctrine that he who works for God is for that reason absolved from the fruit of his action; yea, more, by his very acts attains unto purity, and approaches the consummation of absorption. Still more, the very motive of Krishna, in this Divine Song, is to stir up the warlike courage of Arjuna and to lead him into the bloody activities of war. "Therefore do you, too, perform actions, as was done by men of olden times."

But action, in order that it may be effective, must be according to prescribed rules. Any work which is inculcated in the sacred books is both sacred and useful in the scheme of redemption. And among these prescribed works, few are more useful than the performance of sacrifice. Men "have their sins destroyed by sacrifice. Those who eat the nectar-like leavings of the sacrifice prepare for the eternal Brâhm. This world is not for those who perform no sacrifice. Thus sacrifices of various sorts are laid down in the Vedas. Know them all produced from action, and knowing this you will be released from the fetters of this world."

Idolatry, also, is a part of this sacred duty. "Desiring the success of action, men in this world worship the divinities, for in this world of the mortals, the success produced by action is soon obtained." "Those who worship the divinities go to the divinities, and my worshippers, too, go to me." "Even those, O Son of Kunti, who being devotees of other divinities worship with faith, worship me only, but irregularly. For I am the enjoyer as well as Lord of all sacrifices. But they know me not truly, therefore do they fall," i.e. they return to the world of mortals. This teaching may be called polytheism rather than idolatry. And yet at the time this book was written, polytheism had already degenerated into idolatry.

The most definite and multitudinous courses of action are those enforced by the caste system. And these also are emphasized in this song. Krishna here informs us that he is the author of the caste system. "The four-fold division of castes was created by me according to the apportionment of qualities and duties." Elsewhere, in Hindu writings, we are abundantly informed that Brâhm created these four divisions of men from his head, his shoulders, his loins, and his feet, respectively.[3]

[3] See Chapters [IV ]and [V], on Caste.

He only lives well and works worthily who lives in strict accordance with caste rules, and who works in obedience to the dictates of caste tyranny. We are here informed that "one's own duty, though defective, is better than another's duty well performed. Death in performing one's own duty is preferable; the performance of the duty of others is dangerous." Here, of course, "one's own duty" is the duty prescribed to a man by the Hindu caste system. "The duties of Brahmans, Kshatriyas, and Vaisyas, and of Sudras, too, O terror of your foes, are distinguished according to the qualities born of nature. Tranquillity, restraint of the sense, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief in the future world, this is the natural duty of the Brahmans. Valour, glory, courage, dexterity, not slinking away from battle, gifts, exercise of lordly power, this is the natural duty of Kshatriyas. Agriculture, tending cattle, trade, this is the natural duty of Vaisyas. And the natural duty of Sudras, too, consists in service. Every man intent on his own respective duties obtains perfection." And, again, "One's duty, though defective, is better than another's duty well performed. Performing the duty prescribed by nature one does not incur sin. One should not abandon a natural duty though tainted with evil."

Thus the most stupendous system of social and religious evil that the world has ever known—the Hindu caste system—is here boldly taught and inculcated as the most sacred duty of life. One man is born for pious leadership, another born to fight, another born for menial service; and woe be to any one of them who abandons this so-called "natural duty" and strives for a betterment or a change of life! This is the divinely inculcated system of bondage which has enthralled India for twenty-five centuries.

But it is gratifying to know that, though taught and inculcated in this highest book of their faith, Hindus are beginning to denounce the whole system. Both a social and a religious consciousness are beginning to rebel against its very existence.

But we pass from this lowest aspect of "action" to the highest when we remark that all acts should, according to Krishna, be free from attachment. No duty is more frequently enforced in the Bhagavad Gita than that of detachment in religious activity; nor is there any higher than this within the whole compass of this Song. It is the duty of man to work out righteousness and to exercise virtue without regard to the results or the fruits of his action. It is the high-water mark of the teaching of the book.

"Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive to action." "Wretched are those whose motive to action is the fruit of action." Therefore, perform all action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme. "Forsaking all attachment to the fruit of action, always contented, dependent on none, he does nothing at all, though he engages in action. Devoid of expectations, restraining the mind and the self, and casting off all belongings, he incurs no sin."