Translated fron the Original Gujarati by : Valji Govindji Desai

Discourses on The Gita


Table of Contents

About This Book

Written by : M. K. Gandhi
Translated fron the Original Gujarati by : Valji Govindji Desai
First Edition : 510,000 copies, April 1960
ISBN : 81-7229-066-7
Printed and Published by : Jitendra T. Desai
Navajivan Mudranalaya,
© Navajivan Trust, 1960


Chapter V

Arjuna said, 'You speak highly of wisdom, so that I am inclined to think that action is unnecessary. But then you also praise action, thus making me feel that unselfish performance of action is the thing to do. My mind will be at peace only if you tell me definitely which of the two is better.'
The Lord replied, 'Sannyasa means wisdom and Karmayoga means selfless action. Both of them are good, but if I had to choose between the two, I should say that yoga or selfless action is better. The man who does not hate any one or anything, does not long for anything and is free from the pairs of opposites such as heat and cold, pleasure and pain, is a sannyasi (wise man, lit. one who renounces the world), no matter whether he is or is not a performer of action. He easily casts off the chain that binds him. Only the ignorant speak of wisdom and action as different, not the learned. The fruit of both is the same; both lead to an identical goal. Therefore He who sees them as one sees truly. The man of pure wisdom achieves his object by merely willing it, and has no need to perform an outward act When the city of Mithila was on fire, others were bound to rush to it and fight the fire. But King Janaka contributed to this fight by his mental determination only, for his servants were ready to obey his commands. If he had run about with a water pot to quench the fire, he would only have done harm; others would have stared at him and failed to perform their own duty, or at the most would have rushed here and there with a view to the King's safety. But it is not given to every one of us to become a Janaka at once. It is indeed a very difficult task to reach a Janaka-like state. Only one in a million can reach it as the fruit of service extending over many lives, and it is not a bed of roses either. As a man goes on performing selfless action, his thought grows from strength to strength and he less and less resorts to external action. But he is hardly conscious of this change, and he has not this change in view either. He is devoted only to service, with the result that his power of rendering service increases to such an extent that he hardly seems to rest from service. And finally his service is limited to thought alone, just as an object in extraordinary motion seems to be at rest. It is obviously improper to say that such a man does nothing. But this lofty state can, as a rule, be only imagined, and not experienced. Hence my preference for karmayoga. Millions derive the fruit of sannyasa (wisdom, lit. renunciation) from selfless action alone. They would fall between two stools if they tried their hand at sannyasa. If they take to sannyasa, it is very likely that they will become hypocrites, and as they have ceased to perform action, they are lost altogether. But a man who has purified himself by means of selfless action, who has his mind and his senses under control and who has identified himself with all beings, loving them as himself, - such a man stands apart from action although he is acting all the time, and is not bound by it. He talks, he walks, he takes part in normal human activity, but his activity seems to be merely a function of his organs of sense, and he himself seems to be doing nothing. The bodily functions of a physically healthy person are natural and spontaneous. His stomach for instance functions independently of him; he has not to bother about its functioning. Similarly a spiritually healthy person, though acting through his body, is not tainted by it and may be said to be doing nothing. Therefore a man should dedicate all his actions to Brahma (God) and perform them on His behalf, so that in spite of his activity he does not earn either merit or demerit and is untouched by either like a lotus leaf which is untouched by water. Therefore a yogi (man of selfless action), performing action with the body, mind and understanding in a spirit of detachment and without egotism, purifies himself and enters into peace. The a-yogi, on the other hand, being attached to the fruit of action, is a prisoner bound by his own desires. The yogi lives blissfully in the city with nine gates that is his body, having renounced all actions by his mind, and realized that he himself is not doing or getting done anything at all. The man with a purified soul does not commit sin, nor does he do any meritorious deed. He who acts in a spirit of detachment, having destroyed his egotism and renounced the fruit of action, becomes a mere machine moving at the will and pleasure of the Master Mechanic or an instrument in the hands of God. The question, therefore, of his earning merit or demerit does not arise. On the other hand, the ignorant man is always counting his merit and demerit, and sinking deeper and deeper into the pit, so that in the end the only thing he has earned is demerit. But as regards the man who destroys his own ignorance by wisdom from day to day, his spontaneous actions grow purer and purer, and appear perfect and meritorious in the world's eyes. He sees all things equal. He is equiminded towards a learned and humble Brahma (God)-knowing Brahmin, a cow, an elephant, a dog and a degraded human being who is worse than a beast. That is to say, he serves them all with equal devotion. He does not honour any one of them or treat another with contempt. The man of selfless action holds himself to be the world's debtor, and he repays what he owes to everyone else and does him full justice. Here on earth he takes the creation captive and is filled with the spirit of the Supreme. He is not elated if anybody does something pleasant; nor is he pained if foul abuse is poured upon him. The man attached to the world seeks happiness from outside himself. On the other hand he who acts in a spirit of selfless detachment discovers the spring of eternal peace in himself having withdrawn his mind from external objects. All sensual pleasures are a source of pain. One should resist the rush of desire, anger and the like. The selfless yogi is constantly engaged in doing good to all creatures. His mind is free from doubt. He is not of the world though he is in the world. He turns his eyes inward by means of pranayama (control of breath) etc. and conquers desire, fear and anger. He knows Me alone to be the supreme Lord of all, the Friend and the recipient of sacrificial offerings, and enters into My peace.'