KARMA as in Bhagavad GITA

KARMA as in Bhagavad GITA

Karma means action. Yoga means the state or the means. Karma yoga refers to the spiritual practice in which actions are used God’s devotees as the means to achieve self-transformation and liberation by escaping from the consequences of their actions. The karma yoga suggests the way to live in this world without getting your hand dirty with the sinful actions. The essential doctrine of karma yoga is explained in several Upanishads and in the Bhagavadgita. Apart from them, you will also find several references to it in other scriptures.

Ashtanga Yoga and Karma Yoga

There is a fundamental difference between the Classical (Ashtanga) Yoga of Patanjali and Karma Yoga. The former is primarily meant for spiritual people to get rid of their impurities and cultivate sattva so that they can experience peace and equanimity and stabilize their minds in the contemplation of the Self. The latter is meant primarily for the worldly people who are engaged in worldly actions for the sake of God and the order and regularity of the world, without ignoring their spiritual need for liberation. The practices of Ashtangayoga can be found in Karma Yoga under the name Atma Samyama Yoga or the Yoga of Concentrated Self-absorption.

Karma Yoga and Zen practices

Karma yoga also has many similarities with the Zen practice of Soji or the Buddhist practice of doing daily chores to train the mind. Such practices involve doing whatever physical work that has been assigned to a monk such as sweeping the floor or cleaning the utensils with mindfulness, concentration, and without expectations and distractions. Soji is karma yoga in action, except that you do not offer that work as a sacrifice to God or perform it as part of your God’s duty.

Their approach to work is based upon the simple principle of total and unconditional involvement. When you do something, do something. When you sit, sit; when you eat, eat; and when you sleep, sleep. It is the essence of mindfulness or living with right awareness. You engage in actions to tame your monkey mind and allow it to become absorbed in the moment of the action, without any expectation of appreciation, recognition or approval. The idea is the same. You engage in actions as part of your self-cleansing or transformation, not to feed your ego or strengthen your identity or distinction.

Karma yoga as a way of life

Karma yoga goes beyond simple daily chores and extends to the whole life. It is meant not only for spiritual aspirants but also for worldly people, to whom work is the way of life and who have to deal with tougher challenges and greater distractions as they are engaged in the act of living. Karma Yoga or the path of action as suggested in the Bhagavad-Gita teaches people how to cope with the pains and pleasures of life without choosing and without escaping. It teaches people how to remain engaged with the process of living, however difficult and distasteful the circumstances may be. This is in stark contrast to the popular opinion that men should renounce their worldly things, go to a forest or some secluded place, away from society like a cave and perform tapas or meditation in order to achieve self-realization. Unlike Buddhism, Hinduism is not a monastic religion. It does not prepare people for the rigors of monastic life but for the difficulties and uncertainties of the mortal life.

References to Karma Yoga from the Bhagavadgita

According to the Bhagavadgita selfish actions or desire-ridden bind men to their consequences and subject them to the cycle of births and deaths. At the same time, one cannot escape from karma by shunning their responsibilities altogether. Inaction or non-action is a solution to the problem of karma. Liberation cannot be attained by abstaining from work or by renouncing work (Ch.3.4), because it is not possible for anyone to remain inactive even for a moment. The triple gunas (sattva, rajas and tamas) are always at play in causing desires. They hopelessly drive everyone to engage in actions (Ch.3.5) to fulfill their desires. Besides actions such as breathing and digestion, which are autonomous, cannot be controlled or regulated (Ch.3.8). The following are other important beliefs and ideas found in the Bhagavadgita about karma, karma yoga, and how one should engage in selfless actions as a way of sacrifice and service to God.

1. Desire is the eternal enemy of the wise on earth, the insatiable fire (Ch.3.39), which deludes the soul by over powering the senses, the mind and the intellect (Ch.3.40). A true karma yogi therefore controls his senses and desires through wisdom and discipline and engages himself in desireless actions. A person’s right is to his work only, but not to the fruit of his actions or to inaction (Ch.2.47). True karma yoga consists of performing one’s duty without attachment, remaining even minded in success and failure (Ch.2.48). It is accomplished by self-restraint, controlling the mind and the senses (Ch.2.64 &65) and desires (Ch.2.71). On this path of action there is no loss, nor any reverse reaction. Even a little practice safeguards one from the fear of birth and death (Ch.2.40). The body needs food for its survival. Food comes from God only. The virtuous ones who know this eat only that which has been offered to God as a sacrifice, for the sake of nourishing their bodies alone. By doing so they do not incur any sin (Ch.3.13).

2. The karma yogi knows the importance of controlling his senses (Ch.3.6). Therefore, he engages in actions by restraining his mind and senses, unattached, directing his organs to work. (Ch.3.7). By that, he overcomes his desires and remains contended within himself, taking delight in the Self alone (Ch.3.17). For him there is no interest whatsoever in performing actions or in not performing them, nor does he depend upon anyone or anything (Ch.3.18). Calm and collected, he performs his actions without attachment and inner commotion.

3. The sense of doership is another area of internal reform. Actions should not be done to feed the ego or strengthen the feelings of pride and ambition. Actions should be performed as part of one’s transformation. This is the essence of Karma yoga. Actions arise from the gunas that are present in your mind and body. Nature, not you, is their source. The knower of the gunas knows that all actions are caused by the triple modes of nature (Ch.3.27) and thereby he remains detached (Ch.3.28) from them. He surrenders his actions to God as he performs them, with his mind fixed on him, free from expectations, attachment and mental afflictions (Ch.3.29). It is not restraint of actions but restraint of the senses, which is important (Ch.3.34) in the practice of karma yoga.

4. God is a perfect karma yogi. There is no better example than him in performing selfless action. Although there is nothing in the three worlds for Him to do or to attain (Ch.3.22), still he engages in action. He not only creates the worlds and beings, but also supports them by ensuring their order, regularity and continuity. Though He is unborn and eternal, he incarnates on earth to restore order and balance whenever disorder and confusion become excessive. He does this to protect the pious and destroy the wicked (Ch.4.8 and set an example so that people upon earth would emulate him (Ch.3.23) and keep the world free from disorder and confusion (Ch.3.24). The fourfold order in society was also created by God (Ch.4.13), again out of no desire but to establish order in the world. The ancient seers knew that actions would not taint God as he had no desire for the fruits of actions. Thus by knowledge they attained perfection. Ignorant people engage in actions with selfish motives, with attachment, while the wise ones perform them without attachment for the general welfare of the world (Ch.3.25).

5. The supreme knowledge of renouncing actions through knowledge was said to have been lost to the world overtime (Ch.4.2). Lord Krishna unraveled it and explained to Arjuna. True renunciation means renunciation of desire for the fruit of actions, not actions themselves. Therefore, the karma yogi offers his actions to God, shaking off all attachment (Ch.4.10), and performing actions with his senses, mind, intellect and body only, for the sake of purification of soul (Ch.4.11) He offers the fruit of his actions to God and there by attains Supreme Peace (Ch.4.12). Knowing the distinction of action, inaction and prohibited action (Ch.4.17), he learns to see inaction in action and action in inaction. Having renounced attachment to actions, ever content, without any shelter (Ch.4.20), without any expectations, mind and self under control, giving up all possessions, performing only the body related functions (Ch.4.21), happy with whatever that comes to him on its own, free from jealousy, beyond dualities, he remains equal in success and failure (Ch.4.22). With all attachments gone and his mind established in wisdom, his actions become equal to acts of sacrifice and he becomes completely liberated from the bondage of actions.

6. Actions should neither be abandoned nor neglected, for they can lead to unhappy consequences. As explained before inaction is not a solution to the problem of karma. It is also important not to abandon one’s duties and obligations because they are unpleasant and take up those of another even if they are better. Your obligatory duties arise from God. They are meant for you and assigned to you as part of your responsibility to contribute the welfare of the word and ensure its order and regularity. They may arise from birth, past relationships, unfulfilled obligations, unexhausted karma, family, society, the world, faith, and God himself. They cannot be avoided. Even if they are inferior, painful or difficult, they should not be abandoned or replaced with the duties of another even if they are better or superior.

7. Renunciation of actions with knowledge is described in the fourth chapter, while the qualities of a true sanyasi are described in the fifth chapter. A true renunciant (sanyasi) mentally renounces all actions and rests happily in the city of nine gates (Ch.5.13). He looks with the same eye upon all objects. In his attitude he is scholarly but humble, and undeluded (Ch.5.18). He neither rejoices upon getting what is pleasant nor agonizes upon obtaining what is unpleasant (Ch.5.19). He is unattached to the external world, always engaged in the contemplation of Brahman and identifies himself with God (Ch.4.21). Having been able to withstand desire and anger, whilst in the body (Ch.4.23) he remains self-restrained, delighted in himself and illuminated with in (Ch.4.24). As a true renunciant, he does not indulge in selfish actions, but in such actions only which promote the welfare of the world (Ch.4.25).

This, in brief, is the path of action suggested by Lord Krishna in the Bhagavad-Gita.

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Lord Krishna exemplified karma yoga. He lived a worldly life, but never abandoned his duty to uphold Dharma and protect the world from evil. He supported the virtuous people, without becoming involved with the world or showing any partiality. If he supported the Pandavas, it was to destroy evil and restore Dharma in the world, which was on decline at that time.

Critics may argue about certain actions and decision made by him and the Pandavas during and before the war. However, it must be remembered that Krishna had no personal stakes in the war. He was not benefited by it. In performing those actions and making the decisions, he was putting into practice the essential principles of karma yoga only.

We come to know about it in the Bhagavadgita itself when we read the chapter on his universal form in which he told Arjuna that the fate of the war was already decided by him and his duty was to play his part and unfold the divine plan. His teachings in the scripture reflect the same approach.

He recommended karma yoga for the householder to perform their obligatory duties and ensure the order and regularity of the world and preservation of life and virtue upon earth. No one can avoid karma, but with the help of karma sanyasa yoga one can escape from the consequences that may arise from them and the sin that follows. This is the secret which we learn from the scripture.

The Bhagavadgita does not preach renunciation of action, but renunciation of attachment to action and desire for its fruit. It advocates both performance of action through knowledge and "sanyas" as means for attainment of freedom from the consequences of ones actions.

"Sanyas" means renunciation of action prompted by desire, while "tyaga" means abandonment of the fruit of action. Both these are characteristic of a true karma yogi. The true sanyasi is one who does his work without seeking the fruit of his actions, not the one who gives up activity or the sacred fire.(6.1)

If actions are performed with desires and attachment, and with egoistic assumption of doership, then one has to assume responsibility for all his actions and also face the consequences of all his actions here and hereafter.

He must enjoy or suffer from the fruits of his good actions as well as bad actions, accepting either sorrow and suffering or pleasure and happiness emanating from his actions. In both cases he has no real freedom from the laws and jaws of mortal life. He has to subjugate himself to the conditions of mortal life and remain confined to the world of illusion and ignorance.

It is impossible for one to remain inactive even for a moment or escape from action altogether. The gunas born of nature drive every one coercively to ceaseless activity. Freedom from action cannot be achieved by avoiding action or by mere renunciation of action. He who engages himself in mere meditative practices, restraining his organs of actions is but deluded soul and a hypocrite. By desisting from action, it is not possible to maintain even ones body.

Even the Imperishable Supreme Brahman does His work dutifully although He has no desire either to perform the actions or for the fruit of His actions. There is nothing in the three world for Him to do, not is there anything that He is yet to attain. Still He engages Himself in action, for if He does not do so men would take Him as an example and would avoid actions.

So the true aspirant who wants to attain union with Him should also follow the same path while performing his actions . He must do his enjoined duty without attachment, without any interest whatsoever either in what is done or what is not done, knowing that his right is to work only, but not to the fruit thereof, even minded in success and failure, surrendering to God and offering the fruit of his actions to God and partaking of only that which has been offered to Him.

Actions that are performed with egoism, thinking that one is the doer, with a desire to enjoy the fruit of his actions, bind man to bondage and illusion. He who thinks that he is the doer of his actions, is but a deluded soul who does not know the truth about the spheres of gunas and how they are responsible for all binding actions.

Performing actions out of desire and attachment, with an intention to enjoy the fruit of his actions, such a deluded soul has but to face the consequences of his own actions, both good and the bad. Depending upon the nature of his activities he may gain either sorrow or happiness in this world or heavenly worlds or hellish realms hereafter.

The enlightened Karmayogi on the other hand knows what is action in inaction and inaction in action (4.17). He knows who is the real doer and how the gunas drive men to perform actions and how such actions bind men to sorrow and suffering. When he perform his actions he is aware that it is only the senses which are occupied with the object of his senses and thereby remains unconcerned. Thus he actually becomes inactive even while performing actions and remains untouched by the fruits of his actions like the lotus leaf by water.

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What is Karma Yoga?

The word ‘Karma’ originated from Sanskrit root ‘Kru’ which means ‘Work’ or ‘Action’. Karma consists of action we perform consciously or unconsciously & result of that action.

Karma (action) is not only the physical work but the process of mental thinking also. When Yoga is added to karma, it becomes a practice of union with one’s true self through ‘action’. Hence, every action which brings our awareness inwards into knowing the true self is the part of karma yoga.

Another definition of Yoga can be pointed around the word ‘Karma’ in Bhagavad Gita.

 

 

Karma is the key to freedom, Bhagavad Gita states, from the cycle of death and birth (salvation). Prince Arjuna was hesitating to fight against friends & relatives in Mahabharat war & so he asked Krishna why asking him to fight (To do karma). Then Lord Krishna, who was a charioteer of him at that time, preach the role of karma according to dharma (individual’s moral duty) in the following verses.

Verse 3.4: Krishna tells to Arjuna – karma is to purify the thoughts and emotion of heart. A person can’t let go away from the responsibility of karma to become a monk. Only after purification from karma, a person can live a monk life.

 

Verse 3.5: Karma is a quality of active soul. Trigunas (Rajas, Tamas, Sattva) are the constituents of Soul. Hence, the soul constraint every individual person to perform some karma every second.

Other than Bhagavad Gita, several philosophers described the effect of karma in a person life. Swami Vivekananda was one of them.

Swami Vivekananda, A Hindu monk, makes understand the philosophy of Karma Yoga in a very revolutionary way in modern society. According to him, humankind’s ultimate goal is knowledge & thus it becomes the source of karma. The result of karma comes at the end can be pleasurable or painful. A person’s reaction to the particular karma decides the ‘Character’ of that person. Karma Yoga creates a balance between the result (Pleasure or Pain) of karma.

Based on what we learned until now, we can conclude the following importance of karma yoga in a person life.

Importance

1. The practice of karma yoga brings activity in every aspect of life. Activeness is the key for self-development as it makes us realize the suffering or pleasure of life.

2. When awareness is detached from the karma’s result, then yoga teaches us how to be evenminded in any condition. A balanced mind is the sign of a calm person. Hence, detached Karma is the quality factor of the mind’s calmness & positive psychology ¹.

3. A right Karma is helping others. But, in the process of helping others, we help ourselves ultimately because it fulfills our heart with joy & perfection.

4. Swami Vivekananda said ² ‘Life is good or bad according to the state of mind in which we are’. Karma Yoga shows action need be our only step ahead result, whether good or bad is just the state of mind.

5. We say something, do something, show something, and something else is going on inside us. It makes our consciousness shattered. Regular practice of karma done with rightful intention removes all these demerits.

When it comes to applying the tents into life, there are some principles of karma yoga. A karma yogi seeker can follow these principles to do karma yoga.

How to Practise?

1. Start serving yourself

Serving to the self is the beginning step to start the journey of karma yoga. Whether it’s work of a household or corporate life, specify your job & don’t let others do it for you. This practice will keep you active & build a foundation of serving others too.

2. Be a genuine person

A tendency of faking to the karma makes a wall of duality in personal life. Most of the time peoples show something and something else is going on inside them. Presenting the true nature in front of others helps you to be conscious of the present moment.

3. Love your work

We know The Law of Karma, i.e. what we do in the present, is reflected in the future. Further, Prarabdha Karma is only what is in our right. Loving the work prepares a firm foundation for tomorrow (agami karma).

4. Practice to be compassionate

A few words of compassion can positively affect many critical conditions. Compassion came as an integral part of karma yoga when seeker absorbed into the karma. Practice compassion to mankind, animal and nature, and you will observe good vibes around you in every condition.

5. Forgo the result

To practice karma yoga, one of the keys is letting go of the outcome of karma. Krishna tells to Arjuna in Bhagavad Gita ‘Do your work, it’s your duty & leave the result of work on me (God)’.

6. Respect the consequences

Some people don’t let accept the result in a certain situation of life. Try to calm the mind in the critical situation of life and become a silent observer of karma. Respecting the consequences of a result and again doing karma with the same enthusiasm is like respecting God’s offerings.

 

 

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