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INACTION IN ACTION
He who beholds inaction in action, spotlessly pure
is the Dharma of such a Vaishnav (sggs 549).
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So long one is living, action (or work) is inevitable; because life expresses itself in action. Therefore, avoiding actions in life is
not possible. Body may get tired and rest (sleep etc.), but the mind never gets tired. Even when the body rests and sleeps,
the mind still keeps acting or working (dreams etc.). Also, depending upon man's thoughtcondition (Vaasnaas or mind set),
the quality of actions varies from person to person.
Furthermore, on the surface, the statement "inaction in action" sounds paradoxical as well. That is, how can there be inaction
in action or action in inaction? What does it really mean then? Another point: in the foregoing Shabad, although the Guru
Sahib seems to be addressing a Vaishnav, but the underlying gist of the Message, Instructions or Teachings is for everybody,
including the Sikhs as well!
Human activities lead either outwardly to sensory (worldly) consciousness (Manmukhtaa) or inwardly to Soul Consciousness
(Gurmukhtaa). Thus the person in worldly consciousness performs his actions to gratify his senses, and consequently reaps a
little fleeting pleasure mixed with much restlessness and sorrows. Whereas the Gurmukh (spiritual being) or the
Mahaatamaan (Great Soul) employs his time and energy in meditation (NaamSimran), introspection, and spiritual service
(Nishakaam Sevaa) to others, and thus reaps permanent Peace and Soul Happiness. "Inaction in action" emphasizes inward
Soul aloofness from the activities of the bodyconsciousness (Haume). It also signifies that while a Gurmukh or a
Mahaatamaans is aloof, acting in Godconsciousness, he is not working robotically like a machine, but is carefully proceeding
with the business at hand (in subjective aloofness and objective enthusiasm) even while he inwardly "has no desire for the
fruits of his action."
Our True Self — "JotiSvaroopa" — ever remains Undisturbed, Unconditioned, Pure, Changeless etc. — which is not doing
anything at all. For example, the True Gurmukhs or the Mahaatamaans are always active. But since they are constantly
established in their True Self within, they behold inaction in their action. However, the opposite is true in the case of the
majority of us (the 99.9%+ category). Our bodymindintellect apparatus or personality (Haume or ego consciousness) is
acting all the time — always in the state of flux. For example, even if we are sitting still in a Gurdawaaraa or in a Satsang
somewhere else, thoughts continue to rise in our mind and churn us (work on us). In other words, even to sit still for a short
while, we have to make conscious effort (work or action). Thus, although superficially we may be in the state of inaction but
we are still acting on different levels. But the True Gurmukh or the Mahaatamaans remain in the transcendental position,
although engaged in activities. This is action in inaction. This is the difference between the Mahaatamaans and the majority of
us — they see inaction in their action and the action in our inaction!
A true Gurmukh or a Mahaatmaan, being established in His True Self, always acts selflessly, without expectation or
attachment to the results of their actions. They are devoid of Haume or false egosense. Thus, all their actions are Shubh
(good, pure, auspicious, righteous, truthful etc.). Shubh actions bring no reaction and thus are nonbinding to Sansaar or the
cycle of repeated suffering. "Mohammad" or "Akarama" simply means without reaction to work or Karma (Nihkarma); without
desire for personal sense gratification; or without "desire for the fruits of his action". They are unaffected by the pairs of
opposites (DoojaaBhaav or duality); their wisdom stands unclouded by the latent tendencies (Vaasnaas); they are as free as
the space; they are living liberated (Jeevanmukta) from the cage of the false egosense or Haume; and remain detached
whether in action or inaction. They perform good actions (performed in an Enlightened Consciousness), without attachment or
seeking rewards. As the above Shabad puts it, such person "has no desire for the fruits of his action."
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ਸਾਧ ਨਾਮ ਿਨਰਮਲ ਤਾ ਕ ਕਰਮ : Saadh naam niramal taa ke karam: He is called a Holy person; whose actions are immaculate
and pure (sggs 296).
ਦਹ ਿਸਵਾ ਬਰ ਮਿਹ ਇਹ ਸਭ ਕਰਮਨ ਤ ਕਬਹ ਨ ਟਰ : Deh Sivaa bar mohi ihai subh karaman te kabahoon na taron: O God, grant
me this that I may not hesitate from performing Shubh (good) actions (Guru Gobind Singh Jee, Chandi Charitar).
ਸ ਿਕਛ ਕਿਰ ਿਜਤ ਮਲ ਨ ਲਾਗ ਹਿਰ ਕੀਰਤਨ ਮਿਹ ਏਹ ਮਨ ਜਾਗ ॥੧॥ ਰਹਾਉ : So kish kar jit mail na laagai. Har kirtan mahi eh manu
jaagai ||1|| ||Rahaaou||: Make only those efforts by which the "filth" (fith of Bikaars: lust, anger, greed, attachment,
pride and their countless variations) may not stick to your mind; and your mind remains awake (alert or aware of the
pull of Bikaars) through the Lord's Kirtan (ਪਰਮਾਤਮਾ ਦੀ ਿਸਫਿਤਸਾਲਾਹ) ||1|| ||Pause|| (sggs 199).
ਅਕਰਮ ਹਰੀ : God is free from Karma (Guru Gobind Singh Jee, Tavprasaad).
ਕਰਣੀ ਬਾਝਹ ਤਰ ਨ ਕਇ : Karanee baajhahu tarai na koi: Without the good actions, no one crosses over (sggs 952).
However, the majority of us act in Haume or false egosense (lust, anger, greed, attachment, pride, enviousness, stubborn
mindedness, selfishness, expectations, and so on). Hence every action we perform becomes Ashubh, thus binding (Kaarmic)
or reactionary. Simply put, a person who performs all actions for God only, not for the gratification of his false egosense or
Haume, satisfies the Divine Plan (Hukam).
ਹਉਮ ਕਰ ਿਨਹਕਰਮੀ ਨ ਹਵ : Houmai karai nihakaramee na hovai: Those who act in ego do not go beyond Karma (sggs 128).
The life is a series of different situations and related challenges and experiences, demanding appropriate response from
individuals. When the response to a given experience is righteous, the challenge is met and the problem is removed.
Consequently, there will be no accounting for that action since there is no reaction to righteous Karma. But if the response to
a given situation is unrighteous or selfish, there will be accounting of that Karma; because the challenge is not met and the
problem remains. The edict of the SGGS is to respond to situations and related challenges righteously (truthfully), which will
set us free from the Karmic reactions, resulting in seeing inaction in our action.
Everyone of us in this human form is given the invitation to end the vicious cycle of repeated suffering. The answer to
sufferingfree life lies in living a Karmafree life. However, as the life is nothing but a series of actions, how can one possibly
live a Karmafree life? The Gurbani shows us the simple and sure way. By the inner surrender of the falsehood unto the True
Self, and thereby engaging in Shubh or Godcentered activities, one becomes free from the effects of Karmic reactions. To put
it otherwise, for one who acts for the Satguru or God, there is no accounting of Karma. In other words, by becoming the
Gurmukh by submitting to God's Will or Hukam, by becoming ShabadConscious, introspection, spiritual service (Nishakaam
Sevaa) to others, by keeping the Holy Company, etc., one ceases to create new Karmic actions.
ਸ ਿਨਹਕਰਮੀ ਜ ਸਬਦ ਬੀਚਾਰ : So nihakaramee jo sabad beechaare: Those who reflect upon the Shabad are beyond karma
(sggs 128).
ਚਕਾ ਭਾਰਾ ਕਰਮ ਕਾ ਹਏ ਿਨਹਕਰਮਾ ਸਾਗਰ ਤ ਕਢ ਚੜ ਗਿਰ ਕੀਨ ਧਰਮਾ : Chookaa bhaaraa karam kaa hoi nihakarma. Saagar te
kandhai charre gur keene dharamaa: With God's bleesing, I have crossed the worldocean, and reached the other shore;
the load of my Karma has been removed, and I am now Karmafree (sggs1002).
ਿਜਸ ਸਾਧ ਸਗਿਤ ਿਤਸ ਸਭ ਸਕਰਣੀ ਜੀਉ : Jis saadhoo sangat tis sabh sukaranee jeeou: Sublime are all the actions of those who
join the SaadhSangat (sggs 217).
Thus, clearly, "inaction" does not mean to be an idler, a freeloader, or a donothingperson in life. In fact, it's the opposite
that's true. The indication here is towards spiritualizing our actions. When our actions are Shubh (devoid of false egosense or
Haume), then everything becomes Shubh. In other words the Dharma is sustained by not just good Karma, but by renouncing
one's false egosense or Haume (the sense of "Iness" or doership) in doing that Karma.
ਤੀਰਥ ਬਰਤ ਅਰ ਦਾਨ ਕਿਰ ਮਨ ਮ ਧਰ ਗਮਾਨ ॥ਨਾਨਕ ਿਨਹਫਲ ਜਾਤ ਿਤਹ ਿਜਉ ਕਚਰ ਇਸਨਾਨ : Teerath barat ar daan kar mann mai dhari
gumaan. Nanak nihphal jaat tih jiyu kunchar isnaan: Those who make pilgrimages to sacred shrines, observe ritualistic
fasts and make donations to charity while still taking pride in their minds O Nanak, their actions are useless, like the
elephant, who takes a bath, and then rolls in the dust (sggs 1428).
Apparently, the law of Karma kicks in or become effective when the false egosense or Haume arises. Although actions and
thoughts are unavoidable in life, however, we can spiritualize them or make them "right". An action becomes Spiritualized
only if the mind has got a correct vision and purpose of life coupled with a sense of eternal servitorship to God. Which makes
one immune to all sorts of reactionary elements of Karma, thus one enjoys only transcendental happiness in the discharge of
such service. In other words, any work done with focus on God (without the rise of the ego or Haume) becomes Shubh Karma
and all such actions performed by one are factually inaction. Then one realizes that all actions performed are actually
performed by the Supreme Being Himself. Such person is spiritually intelligent, situated in True Wisdom. Because such a
person is verily one with the Supreme Truth and even when this person is not performing any actions, he should be
understood to be performing all actions and the knower of all actions.
ਗਰ ਕੀ ਕਾਰ ਕਮਾਇ ਮਹਲ ਪਛਾਣੀਐ : Gur kee kaar kamaai mahal pashaaneeai: By doing the Guru's Kaar (work, service, Will,
Rajaa, Gurmat or His Teaching), one realizes (Allpervading God's) Presence (sggs 420).
ਗਿਬਦ ਕੀ ਟਹਲ ਸਫਲ ਇਹ ਕ ਇਆ : Gobind kee tahal safal ih kaanyaa: Working for God, the body becomes fruitful (sggs 202).
ਇਹ ਤਨ ਧਰਤੀ ਬੀਜ ਕਰਮਾ ਕਰ ਸਿਲਲ ਆਪਾਉ ਸਾਿਰਗਪਾਣੀ ਮਨ ਿਕਰਸਾਣ ਹਿਰ ਿਰਦ ਜਮਾਇ ਲ ਇਉ ਪਾਵਿਸ ਪਦ ਿਨਰਬਾਣੀ ॥੧॥: Ih tann dhartee beeg
karmaa karo salil aapaau saaringpaanee. Mann kirsaan Hari ridai janmaai lai iyu paavasi pad nirvaanee ||1||: Make this
body the field, and make your daily Karma (actions) the seed. Water (ਿਸਚਨ) it with God's Name. Let your mind be the
farmer; Sprout (God) in your Heart, and you will attain the state of Nirvaanaa (ਉਹ ਆਤਮਕ ਅਵਸਥਾ ਿਜਥ ਕਈ ਵਾਸਨਾ ਪਹ ਨਹ
ਸਕਦੀ) ||1|| (sggs 23).
Not only the bad Karma (actions or work), but also the good Karma performed in Haume or false egoconsciousness are
binding. The only difference is that one binds with the iron chain and the other with the golden chain, per se! Nonetheless,
both bind us to the Sansaar. There is the third kind of Karma: good actions performed in an Enlightened Consciousness. These
Karma are nonbinding, for such good Karma (Karanee or Kaar) performed in an Enlightened Consciousness or the right spirit
are free of any reaction of the Haume or false egosense. Only the True Gurmukhs or Mahaatmaans perform such good Karma
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in an Enlightened Consciousness at all costs with conviction and selfless dedication despite all hurdles that come in the way.
This is why the SGGS repeatedly urges us to become the Gurmukh!
ਕਉਣ ਕਰਮ ਕਉਣ ਿਨਹਕਰਮਾ ਕਉਣ ਸ ਕਹ ਕਹਾਏ ਜੀਉ ॥੨॥ ... ਗਰਮਿਖ ਕਰਮ ਗਰਮਿਖ ਿਨਹਕਰਮਾ ਗਰਮਿਖ ਕਰ ਸ ਸਭਾਏ ਜੀਉ ॥੬॥: Kaounu su muktaa
kaounu su jugataa...: Who is subject to Karma, and who is beyond Karma? The Gurmukh performs Karma (ਮਾਇਆਰਿਹਤ),
and the Gurmukh is beyond Karma (i.e., he does not get involve in Mayaic efforts...). Whatever the Gurmukh does, is
done in good faith (ਆਤਮਿਗਆਨ ਿਵਚ ਿਟਕ ਕ). ||6|| (sggs 131).
ਗਰਮਿਖ ਕਰਣੀ ਕਾਰ ਕਰਾਏ : Guramukh karanee kaar karaaye: By becoming the Gurmukh, (he) does good deeds, and inspires
others to do so (sggs 942).
ਗਰਮਿਖ ਸਾਚੀ ਕਾਰ ਕਮਾਇ : Gurmukh saachee kaar kamaai: By becoming the Gurmukh, one practices Truth in action (sggs
942).
ਗਰਮਿਖ ਕਾਰ ਕਰਹ ਿਲਵ ਲਾਇ : Guramukh kaar karahu liv laai: By becoming the Gurmukh, act in God Consciousness (sggs
1174).
ਗਰਮਿਖ ਅਹਕਾਰ ਜਲਾਏ ਦਈ : Gurmukh ahankaar jalaaye doee: By becoming the Gurmukh, burn away egotism and duality
(sggs 230).
— T. Singh
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