कर्मयोग

In verses 49? 50 and 51 of chapter II? Lord Krsihna has spoken very highly about Buddhi Yoga. He again asks Arjuna to fight. That is the reason why Arjuna is perplexed now.

Arjuna says to Lord Krishna? Tecah me one of the two, knowledge or action, by which I may attain to the highest good or bliss or Moksha. (Cf. V. I).

The path of knowledge of the Sankhyas (Jnana Yoga) was described by Lord Krishna in chapter II, verses 11 to 38 the path of action (Karma Yoga) from 40 to 53. Pura Prokta may also mean In the beginning of creation the twofold path was given by Me to this world. Those who are endowed with the four means and who have sharp, subtle intellect and bold understanding are fit for Jnana Yoga. Those who have a tendency or inclination for wok are fit for Karma Yoga. (The four means are discrimination, dispassion, sixfold virutes, and longing for liberation. The sixfold virtues are control of the mind, control of the senses, fortitude (endurance), turning away from the objects of the world, faith and tranillity.)It is not possible for a man to practise the two Yogas simultaneously. Karma Yoga is a means to an end. It purifies the heart and prepares the aspirant for the reception of knowledge. The Karma Yogi should take up Jnana Yoga as soon as his heart is purified. Jnana Yoga takes the aspirant directly to the goal without any extraneous help. (Cf. V.5).

Actionlessness (Naishkarmyam) and perfection (Siddhi) are synonymous. The sage who has attained to perfection or reached the state of actionlessness rests in his own essential nature as ExistenceKnowledgeBliss Absolute (Satchidananda Svarupa). He has neither necessity nor desire for action as a means to an end. He has perfect satisfaction in the Self. One attains to the state of actionlessness by gaining the knowledge of the Self. If a man simply sits iet by abandoning action you cannot say that he has attained to the state of actionlessness. His mind will be planning, scheming and speculating. Thought is real action. The sage who is free from affirmative thoughts, wishes, and likes and dislikes, who has the knowledge of the Self can be said to have attained to the state of actionlessness. No one can reach perfection or freedom from action or knowledge of the Self by mere renunciation or by simply giving up activities without possessing the knowledge of the Self. (Cf. XVIII.49).

The Gunas (alities of Nature) are three, viz.? Sattva? Rajas and Tamas. Sattva is harmony or light or purity Rajas is passion or motion Tamas is inertia or darkness. Sattvic actions help a man to attain to Moksha. Rajasic and Tamasic actions bind a man to Samsara. These alities cannot affect a man who has knowledge of the Self. He has crossed over these alities. He has become a Gunatita (one who has transcended the alities of Nature). The ignorant man who has no knowledge of the Self and who is swayed by Avidya or nescience is driven helplessly to action by the Gunas. (Cf. IV.16?XVIII.11).

The five organs of action? Karma Indriyas, are Vak (organ of speech)? Pani (hands)? Padam (feet)? Upastha (genitals) and Guda (anus). They are born of the Rajasic portion of the five Tanmatras or subtle elements Vak from the Akasa Tanmatra (ether)? Pani from the Vayu Tanmatra (air)? Padam from the Agni Tanmatra (fire)? Upastha from the Apas Tanmatra (water), and Guda from the Prithivi Tanmatra (earth). That man who, restraining the organs of action, sits revolving in his mind thoughts regarding the objects of the senses is a man of sinful conduct. He is selfdeluded. He is a veritable hypocrite. The organs of action must be controlled. The thoughts should also be controlled. The mind should be firmly fixed on the Lord. Only then will you become a true Yogi. Only then will you attain to Selfrealisation.

If anyone performs actions with his organs of action (viz., hands, feet, organ of speech, etc.) controlling the organs of knowledge by the mind, and without expectation of the fruits of the actions and without egoism, he is certainly more worthy than the other who is a hypocrite or a man of false conduct. (Cf. II.64?68IV.21). The five organs of knowledge are the eyes, the ears, the nose, the skin and the sense of taste (tongue).

Niyatam Karma is an obligatory duty which one is bound to perform. Thenonperformance of the bounden duties causes demerit. The performance of the obligatory duties is not a means for the attainment of a specific result. The performance does not cause any merit. Living itself involves several natural and unavoidable actions which have to be performed by all. It is ignorance to say? I can live doing nothing.

Yajna means sacrifice or religious rite or any unselfish action done with a pure motive. It means also Isvara. The Taittiriya Samhita (of the Veda) says Yajna verily is Vishnu (174). If anyone does actions for the sake of the Lord, he is not bound. His heart is purified by performing actions for the sake of the Lord. Where this spirit of unselfishness does not govern the action, it will bind one to Samsara however good or glorious it may be. (Cf. II.48).

Prajapati is the Creator or Brahma. Kamadhuk is another name for the cow Kamadhenu. Kamadhenu is the cow of Indra from which everyone can milk whatever one desires. (Cf. VIII.4IX.2427X.25).

Deva literally means the shining one. By this sacrifice you nourish the gods such as Indra. The gods shall nourish you with rain, etc. the highest good is the attainment of the knowledge of the Self which frees one from the round of births and deaths. The highest good may mean the attainment of heaven also. The fruit depends upon the motive of the aspirant.

When the gods are pleased with you sacrifices, they will bestow on you all the desired objects such as children, cattle, property, etc. He who enjoys what has been given to him by the gods, i.e., he who gratifies the cravings of his own body and the senses without offering anything to the gods in return is a veritable thief. He is really a dacoit of the property of the gods.

Those who, after performing the five great sacrifices, eat the remnants of the food are freed from all the sins committed by these five agents of insect slaughter, viz.? (1) the pestle and mortar? (2) the grinding stone? (3) the fireplace? (4) the place where the waterpot is kept, and (5) the broom. These are the five places where injury to life is daily committed. The sins are washed away by the performance of the five MahaYajnas or great sacrifices which every Dvija(twicorn or the people belonging to the first three castes in Hindu society, especially the Brahmin) ought to perform1. DevaYajna Offering sacrifices to the gods which will satisfy them?2. BrahmaYajna or RishiYajna Teaching and reciting the scriptures which will satisfy Brahman and the Rishis?3. PitriYajna Offering libations of water to ones ancestors which will satisfy the manes?4. NriYajna The feeding of the hungry and the guests, and?5. BhutaYajna The feeding of the subhuman species, such as animals, birds, etc.

Here Yajna means Apurva or the subtle principle or the unseen form which a sacrifice assumes between the time of its performance and the time when its fruits manifest themselves.

Brahma may mean Veda. Just as the breath comes out of a man, so also the Veda is the breath of the Imperishable or the Omniscient. The Veda ever rests in the sacrifice, i.e., it deals chiefly with sacrifices and the ways of their performance. (Cf. IV.24 to 32). Karma Action? Brahmodbhavam arisen from the injunctions of the Vedas.

This is the wheel of action set in motion by the Creator on the basis of the Veda and sacrifice. He who does not follow the wheel by studying the Vedas and performing the sacrifices prescribed therein but who indulges only in sensual pleasures lives in vain. He is wasting his life. He is leading a worthless life indeed. One who does not live in accordance with this law and who is selfish commits sin. He violates the law of the Creator and that is the worst sin.

The sage does not depend on external objects for his happiness. He is ite satisfied with the Self. He finds his joy, bliss and contentment within his own Self. For such a sage who has knowledge of the Self, there is nothing to do. He has already done all actions. He has satisfied all his desires. He has complete satisfaction. (Cf. II.55).

The sage who is thus rejoicing in the Self does not gain anything by doing any action. For him really no purpose is served by an action. No evil (Pratyavaya Dosha) can touch him from inaction. He does not lose anything from inaction. He need not depend upon anybody to gain a particular object. He need not exert himself to get the favour of anybody.

If you perform actions without attachment, for the sake of the Lord, you will attain to Selfrealisation through purity of heart. (Cf. II.64IV.19?23XVIII.49).

Samsiddhi is Moksha (perfection or liberation). Janaka? (Asvapati) and others had perfect knowledge of the Self, and yet they performed actions in order to set an example to the masses. They worked for the guidance of men.

Man is a social animal. He is an imitating animal too. He takes his ideas of right and wrong from those whom he regards as his moral superior. Whatever a great man follows, the same is considered as an authority by his followers. They try to follow him. They endeavour to walk in his footsteps.

I am the Lord of the universe and therefore I have no personal grounds to engage. Myself in action. I have nothing to achieve as I have all divine wealth, as the wealth of the universe is Mine, and yet I engage Myself in action. Why do you not follow My example Why do you not endeavour to prevent the masses from following the wrong path by setting an example yourself If you set an example, people will follow you as you are a leader with noble alities.

If I remain inactive, people also will imitate Me and keep iet. They will all become Tamasic and pass into a state of inertia.

If I did not engage in action, people would also be inactive. They would not do their duties according to the Varnasrama Dharma (code of morals governing their own order and stage of life). Hence confusion of castes would arise. I would have to destroy these beings.

The ignorant man works in expectation of fruits. He says? I will do such and such work and will get such and such fruit. But the wise man who knows the Self, serves not for his own end. He should so act that the world, following his example, would attain peace, harmony, purity of heart, divine light and knowledge. A wise man is one who knows the Self. (Cf. II.64III.19XVIII.49).

An ignorant may says to himelf? I shall do this action and thery enjoy its fruit. A wise man should not unsettle his belief. On the contrary he himself should set an example by performing his duties diligently but without attachment. The wise man should also persuade the ignorant never to neglect their duties. If need be, he should place before them in vivid colours the happiness they would enjoy here and hereafter by discharging such duties. When their hearts get purified in course of time, the wise man could sow the seeds of Karma Yoga (selfless service without deire) in them.

Prakriti or Pradhana or Nature is that state in which the three Gunas, viz.? Sattva? Rajas and Tamas exist in a state of eilibrium. When this eilibrium is disturbed, creation begins body, senses, mind, etc., are formed. The man who is deluded by egoism identifies the Self with the body, mind, the life force and the senses and ascribes to the Self all the attributes of the body and the senses. He, therefore, thinks through ignorance? I am the doer. In reality the Gunas of Nature perform all actions. (Cf. III.29V.9IX.9?10XIII.21?24?30?32XVIII.13?14).

He who knows the truth that the Self is entirely distinct from the three Gunas and actions does not become attached to the actions. He who knows the truth about the classification of the Gunas and their respective functions understands that the alities as senseorgans move amidst the alities as senseobjects. Therefore he is not attached to the actions. He knows? I am Akarta -- I am not the doer. (Cf. XIV.23).

The ignorant people do action with the expectation of fruits. The wise people who have the knowledge of the Self should not distract the faith or conviction or belief of such ignorant persons. If they unsettle their minds they will give up actions and become victims of inertia. They will lead an idle life. They should be encouraged by the wise to do actions of the Sakama type (actions for the sake of their fruits) in the beginning. The wise ones should turn the minds of the ignorant by giving them gradual instructions on Karma Yoga (Yoga of selfless, desireless action) and its benefits, viz., purification of the heart that leads to the attainment of Selfrealisation.

Surrender all the actions to Me with the thought? I perform all actions for the sake of the Lord. Fever means grief, sorrow. (Cf. V.10XVIII.66).

Sraddha is a mental attitude. It means faith. It is faith in ones own Self, in the scriptures and in the teachings of the spiritual preceptor. It is compund of the higher emotion of faith, reverence and humility.

The pigheaded people who are obstinate, who find fault with the teachings of the Lord and who do not practise them are certainly doomed to destruction. They are incorrigible and senseless persons indeed.

He who reads this verse will come to the conclusion that there is no scope for mans personal exertion. It is not so. Read the following verse. It clearly indicates that man can coner Nature if he rises above the sway of RagaDvesha (love and hatred). The passionate and ignorant man only comes under the sway of his natural propensities, and his lower nature. He cannot have any restraint over the senses and the two currents of likes and dislikes. The seeker after Truth who is endowed with the four means, and who is constantly practising meditation can easily control Nature. (Cf. II.60V.14XVIII.59).

Each sense has got attraction for a pleasant object and aversion for a disagreeable object. If one can control these two currents, viz., attachment and aversion, he will not come under the sway of these two currents. Here lies the scope for personal exertion or Purushartha. Nature which contains the sum total of ones Samskaras or the latent selfproductive impressions of the past actions of merit and demerit draws a man to its course through the two currents, attachment and aversion. If one can control these two currents, if he can rise above the sway of love and hate through discrimination and Vichara or right eniry, he can coner Nature and attain immortality and eternal bliss. He willl no longer be subject to his own nature now. One should always exert to free himself from attachment and aversion to the objects of the senses.

It is indeed better for man to die discharging his own duty though destitute of merit than for him to live doing the duty of another though performed in a perfect manner. For the duty of another has its pitfalls. The duty of a Kshatriya is to fight in a righteous battle. Arjuna must fight. This is his duty. Even if he dies in the discharge of his own duty, it is better for him. He will go to heaven. He should not do the duty of another man. This will bring him peril. He should not stop from fighting and enter the path of renunciation. (Cf. XVIII.47).

Varshneya is one born in the family of the Vrishnis, a name of Krishna.

Bhagavan Bhaga means the six attributes, viz.? Jnana (knowledge)? Vairagya (dispassion)? Kirti (fame)? Aishvarya (divine manifestations and excellences)? Sri (wealth), and Bala (might). He who possesses these six attributes and who has a perfect knowledge of the origin and the end of the universe is Bhagavan or the Lord. The cause of all sin and wrong action in this world is desire. Anger is desire itself. When a desire is not gratified, the man becomes angry against those who stand as obstacles on the path of fulfilment. The desire is born of the ality of Rajas. When desire arises, it generates Rajas and urges the man to work in order to possess the object. Therefore, know that this desire is mans foe on this earth. (Cf. XVI.21).

This means the universe. This also means knowledge. That means desire.

Manu says? Desire can never be satiated or cooled down by the enjoyment ofobjects. But as fire blazes forth the more when fed with Ghee (melted butter) and wood, so it grows the more it feeds on the objects of enjoyment. If all the foodstuffs of the earth, all the precious metals, all the animals and all the beautiful women were to pass into the possession of one man endowed with desire, they would still fail to give him satisfaction. The ignorant man considers desire as his friend when he craves for objects. He welcomes desire for the gratification of the senses but the wise man knows from experience even before suffering the conseence that desire will bring only troubles and misery for him. So it is a constant enemy of the wise but not of the ignorant.

If the abode of the enemy is known it is ite easy to kill him. So Lord Krishna like a wise army general points out to Arjuna the abode of desire so that he may be able to attack it and kill it ite readily.

Jnana is knowledge obtained through the study of scriptures. This is indirect knowledge or Paroksha Jnana. Vijnana is direct knowledge or personal experience or Anubhava through Selfrealisation or Aparoksha Jnana. Control the senses first and then kill desire.

When compared with the physical body which is gross, external and limited, the senses are certainly superior as they are more subtle, internal and have a wider range of activity. The mind is superior to the senses, as the senses cannot do anything independently without the help of the mind. The mind can perform the functions of the five senses. The intellect is superior to the mind because it is endowed with the faculty of discrimination. When the mind is in a state of doubt, the intellect comes to its resuce. The Self, the Witness, is superior even to the intellect, as the intellect borrows its light from the Self.

Restrain the lower self by the higher Self. Subdue the lower mind by the higher mind. It is difficult to coner desire because it is of a highly complex and incomprehensible nature. But a man of discrimination and dispassion who does constant and intense Sadhana can coner it ite easily. Desire is the ality of Rajas. If you increase the Sattvic ality in you, you can coner desire. Rajas cannot stand before Sattva. Even though desire is hard to coner, it is not impossible. The simple and direct method is to appeal to the Indwelling Presence (God) through prayer and Japa. Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the third discourse entitledThe Yoga of Action.