विवेचन सारांश
Yajña, Action for a Higher Ideal: The Essence of Karma-Yoga
।।श्री।।
The third chapter of Śrīmad - Bhagavadgītā is the Karma-Yoga - The Yoga of Action.
We begin this enlightening session by offering our prayers to Yogeśvara, followed by the lighting of the auspicious lamp to dispel the darkness of ignorance in our minds and illuminate it with knowledge. May HE shower us with HIS blessings as we continue on this Divine path of learning the Gītā. Indeed, we are amongst those fortunate beings who have been blessed by HIM and our Gurus, the recipients of the Divine Will. To be blessed with the opportunity to learn and understand Gītā be immersed in the sweetness and knowledge of Gītā. Also we have now reached a stage where one can get a few insights for our practical application.
The Path of Karma
Chapter 3, 4 and 5 elaborate on the path of Karma to gain mokṣa. The Gītā propounds various paths towards attaining Bhagavān where Jñāna-yoga, Bhakti Yoga and Karma yoga are the 3 paths primarily explored. Application of these 3 chapters on the path of Karma in one's life is perhaps the easiest in terms of practicality. It has the potential to transform one's life if applied correctly.
We began to understand the path of Karma; Karma-Yoga from our last session. Interestingly, the Gītā gives a completely fresh perspective on how the Karma functions and its implications and impact in our life. Here, Arjuna is simply a medium that allows us to access an ancient wisdom that has fallen through the cracks of time; This is HIS gift of Knowledge and blessing for us.
Earlier, we had seen some aspects of Karma; its relation with destiny and inaction. Also the importance of "one being in control of the mind, instead of the mind being in control of us". Then one might ask, what determines an action to be Karma? What causes it?
This can be illustrated by an example,
Once a disciple asked his Guru (teacher) to bestow Saṃnyās (ascetic hood) to him. When asked for the reason, the disciple explained that after getting Saṃnyās, he need not do anything. The guru then corrected his misunderstanding; all actions have consequences.
Not doing an action, is also an action; meaning, inaction is also action. This is because, taking no action involves a "decision". One has to decide, that "they are not taking any action." For, the moment one uses their intellect to arrive at a decision. Karma is formed. Thus, any decision is by using intellect and that itself is a karma.
One shouldn't confuse inaction with Akarma; Even taking a decision by saying 'I will not speak' or 'I will not eat' is Karma; as also saying 'I will show anger'.
Sometimes, we refuse to perform actions out of spite or to avoid escalating a tense situation. Example, even the fiercest of temper cools down when one becomes aware of their situation. Similarly, one can avoid contact or conversation out of spite. This actually requires much more effort than displaying our usual tendencies. Deliberately trying to avoid action is hardwork. As even our involuntary actions like blinking and breathing are actions. But, if one tries to avoid blinking or deliberately blinking more; that requires effort and is a conscious decision. Hence, it is also Karma.
The 'Mind' is a very powerful tool in our body; we saw in the 6th verse that renunciation through suppression of desires while still being attached to the sense-objects is hypocrisy. Example, doing rituals for a diety while being thinking of something else is 'mithyācāraḥ'(falsehood).
The 6th chapter gives us a detailed understanding of this,
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जित: |
अनात्मनस्तु शत्रुत्वे वर्ते तात्मैव शत्रुवत् ||6||
For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy.
Thus, to do Karma by using the sensory organs of the body is advocated but only with control over their mind. As abstaining for action does not prevent action, as the decision to take no action also has 'action' in it; One should be aware that "not doing is also doing".
There is another incident based on a true story regarding the dilemma of action vs inaction.
Once in a court, wife complained to the judge that her husband was torturing her mentally. The husband defended this claim and mentioned, that since, he had not even spoken to her for past 5 years; her complaint was unjustified. On hearing both parties, the judge decided the case in the wife's favour. The justification being, that not speaking at all is equally harsh, amounting to mental torture.
Absence of action is also a form of action. Absence of correct action could also result in negative karma; Paapa.
Yogeśvara emphasized the need for one to be in complete control of their mind. But this is not commonly seen; why is it so important?
In the Bala Kendra Geeta Pariwar, a small exercise was given to the kids. A question was put across asking,
■"Are we the master of our mind, or is our mind, our master?" Everyone replied, "we are the master of our mind."
■ Then, if the above was true, then "is our mind our servant or are we the servant of our mind?" Everyone replied that "the mind is our servant".
■ If so, "should a servant listen to their Master or should the Master listen to their servant?" It was very obvious that the "Servant should listen to their master."
However, this isn't seen in reality. We say that "mind is our servant and we are master of our mind." Yet, we are forever subservient to our mind. Our desires overwhelm our actions. They are ruled by their desires and senses as the mind runs with them and our actions follow its diktat. Whether it is food or otherwise, all our actions are determined by likes and dislikes.
"I want this", "I like this", " I don't want to eat this because I don't like it" are all commonly used phrases. 'Man chahta hai' (My mind wants to) is a common phrase for most of us to do or not to do some things. We tend to follow whatever the mind feels; although, we are the masters of our mind. One keeps listening to their mind, who in reality should be servile to them.
An Ajñāni (ignorant person) does what his mind instructs him to do; whereas, a jñāni (wise person) instructs his mind what to do. Such a Jñāni, is a Yogi.
One should "rule their minds, and not let the mind rule over them."
All this makes perfect sense in theory but seems extremely difficult to implement. Then how should one implement this attitude in their regular life?
3.8
niyataṃ(ṅ) kuru karma tvaṃ(ṅ), karma jyāyo hyakarmaṇaḥ,
śarīrayātrāpi ca te, na prasiddhyedakarmaṇaḥ. 3.8
Bhagavān advised Arjuna to perform his Niyat Karma (obligatory actions), since action is superior to inaction. Also, even the journey of the body cannot be accomplished through inaction. HE reiterated the notion that one should never resort to inaction as if one does not act, one cannot even perform maintenance of one’s body.
So how does one know what the correct actions are?
Yogeśvara stated that by practicing of their "niyat karma"; one knows that they are performing correct actions. This also helps to keep the mind under their control as there is no dilemma as to "what should be done?" Hence, the mind is only given direction by the self and be firmly under our control.
Thus, One should follow their proscribed actions or duties. But then who determines the proscribed or what is Niyat? Who determines the rules? Whom should one follow?
- For society: It is the mukhiya (Leader) in the Government.
- For Family: The Patriach or Matriarch
- For Employment: The bosses or the supervisor.
- For Spiritual wellbeing: The DharmaŚāstra.
- For Health: The Doctor
- For Disciple: The teacher
Non adherence of prescribed rules usually leads to chaos and friction. It upsets the overall balance.
For example,
Suppose one doesn’t follow the rules of Driving. That is to stay on left or right. For left side driving they have to necessarily drive on the left side of the road. They cannot overtake from left. If we do not follow these rules, then one is bound to get into trouble and may face loss of life or limb and not just material loss.
Likewise, we have to follow the taxation rules of the Government and pay taxes on time. In a job, we have to follow the set of rules in the office; especially on the code of conduct.
One has to follow the DharmaŚāstras (scriptures) for them to be called on the path of Dharma. It cannot be modified as per their convenience. Only those with authority can guide us to the various alternatives for any given rule.
So also in case of illness it is the doctor, who can prescribe medicines and one should not be treating themselves for something that they are unqualified for.
In studies, one has to follow their teacher's guidance and instructions.
As previously discussed, action is fundamental to life. The quality of action is determined by the attitude behind it, the motivation backing it, and not by the action per se. Bhagavān appealed to Arjuna to perform niyatam karma (obligatory actions).
As long as one is focused on obligations, their mind is calm and actions perfect. As desires mount, the mind gets agitated and actions become flawed. If desires increase to a point where one crosses the line and perform actions against Dharma, then it is considered as immoral and unethical.
Two small incidents help us understand this concept better.
The merchant and the thief
Once there was a merchant who had a very lavish lifestyle. Once, this Seth ji lost an expensive watch. When he realised that his watch was missing, he ordered, all doors be closed and started searching the belongings of all the servants in the house. It so happened, that the watch was found with one of them. The seth ji gave the servant a good thrashing and then called the police.
Soon, the police arrived and investigated the matter. However, they not only took the servant thief to custody, but also arrested the Merchant. The merchant protested, "why can't I punish this person who stole my things? He thundered!" The police had a valid reason to arrest him as he had taken law in his hands. For he had no authority to use physical violence.
The thief was taken to the court, where the judge is authorised to look into the case and prescribe punishment. Based on the punishment, it then becomes the duty of the police or the Jailor to take necessary steps. Thus, each person has a fixed role to play in the authority delegated and no one should overstep their role; one need to perform their assigned duties in order for the society to function properly.
The King and the Gatekeeper
Once a King went out on a morning walk and suddenly noticed a hustling crowd. Just as he was approaching it, a gatekeeper pulled him aside. The King got furious and asked the reason for such action. The gatekeeper said that he had a premonition dream that the King would be killed that day at that place by a mad elephant. Generally, his dreams came true hence, he acted in that manner. The event took place as described by the gatekeeper which made the King happy. He was rewarded with a pearl necklace, but lost his job. When asked the reason, the King said that he was on a night shift and he dreamt which proved that he was sleeping during his duty period.
Thus, these two incidents make us understand that one has to do their Niyat Karma in order to be successful in their life. Thus,
- "Akarmaṇa" or not causing any Karma is not possible, as Action and inaction both cause Karma.
- Action is superior to inaction and action without attachment is supreme. Hence, one should do their Niyat Karma.
- Action is fundamental to life, as it is essential for our sustenance..
yajñārthātkarmaṇo'nyatra, loko'yaṃ(ṅ) karmabandhanaḥ,
tadarthaṃ(ṅ) karma kaunteya, muktasaṅgaḥ(s) samācara. 3.9
So far, Bhagavān spoke about why performing action is essential, as well as what kind of action to perform. With this verse, Bhagavān delved deeper into the essence of Karma-Yoga, to understand how to perform actions.
The Niyat Karma are of 2 types,
- yajña-arthāt karma: Performing Karma as if it was Yajña; this is the gateway for mokṣa.
- anyatra karma: all other types; Karma with attachment leads to bondage, or one being entangled in this material world.
Therefore, Bhagavān advised Arjuna to perform actions as a Yajña, "yajñārthātkarmaṇo'nyatra"
In Hinduism, a yajña is a formal ritual of worship. There are 12 different types of yajñas as described in the 4th chapter. A higher ideal is fixed before commencing a yajña, and we dedicate the entire yajña to that ideal. Typically, that ideal is a “Devatā” or a deity. Secondly, when we perform actions; such as chanting mantras and pouring oblations into the sacrificial fire, we do then with no trace of selfishness. Some mantras even include the words “nā mama” or “not me” to make this unselfishness explicit. However, the Yajña described in Gītā, is the Yajña of Karma.
Karma Yajña
Performance of one’s prescribed duties wherein the fruits are offered to Śrī Bhagavān is called sacrifice, or yajña. All action (karma) binds a person to the material world, but the action performed for the satisfaction of Bhagavān does not. Therefore, to attain perfection in one’s occupational duty (dharma), one must perform such duty properly for the satisfaction of Parameśvara.
Everyone in this world is bound by actions, for that sake one should perform action without attachment.
The attitude and intention behind any action, forms the basis for attachment. According to the Hindu scriptures, actions can be of two forms:
- Vyasti: action for one’s own welfare.
- Samaṣṭi: action for the welfare of all.
Vyasti: Any action completed in the form of vyasti makes one bind up with the fruits of one’s own benefits such as studying to get good marks.
Samaṣṭi: The actions of samaṣṭi are considered to be nishkam (without desire/attachment).
There are instances where one can perform vyasti that can be converted to samaṣṭi. This can liberate one from the bonds of all actions.
Given are a few examples,
Nutrition for the well being of our body: If one eats and takes in nutrition so that the body can do good deeds for the welfare of all.
Fuel usage of a Vehicle: The fuel added in the scooter is useful for the person riding it, not of any use to the scooter.
Similarly, a person doing Karmas for the benefit of others is not attributable to him.
As stated by Adi Shankaracharya in his "Bhaj Govindam"पुनरपि जननं पुनरपि मरणं,पुनरपि जननी जठरे शयनम्।
इह संसारे बहुदुस्तारे,कृपयाऽपारे पाहि मुरारे।।
'Being born again, dying again, and again lying in the mother’s womb; this samsara is extremely difficult to cross over'
.....because a person who follows the ritual path for personal benefits will have to be born again and again.
Thus, Yogeśvara asked Arjuna to perform Yajña; Yajña of Karma...
Perform actions with the attitude of samaṣṭi, the impressions of such actions do not result in Karma, freeing the person from bondage of rebirth and death. This is principle, the siddhānt mentioned by Bhagavān and it is further expanded on in the next several shlokas.
Hence, it is important that we perform our actions with the view of those acts benefitting others.
sahayajñāḥ(ph) prajāḥ(s) sṛṣṭvā, purovāca prajāpatiḥ,
anena prasaviṣyadhvam, eṣa vo'stviṣṭakāmadhuk. 3.10
Some may think that they will not want any one's obligation and hence, will neither give nor take from favours from others. This is illusionary as we are surrounded by people in our life and knowingly or unknowingly we are intertwined with their lives in various manner.
We have lot of material and non material happenings around us, things for which we pay and use, which have been created by some people unknown to us in the manufacturing units like for E.g.: Phones we use, gadgets we have, spectacles they wear, or the mobile phones etc.
For us it may just be a materialistic object, but lot of effort would have gone behind this by planning, designing, research. Even a school building, the temple or even drinking water has a tremendous work force behind, working for it and by using these, we get connected to a set of people and form a Karmic debt.
We live in an interdependent world. We buy things even from many other countries and the universe around us is now still more expansive and participative. Hence, our debt of Karma also increases manifold.
A farmer provided grains to everyone, a blacksmith was doing work for others, a doctor used to treat illness in people and so on. The community was supporting each other by doing service to each other based on their skills.
There was no unemployment because the blacksmith's son was trained to be a blacksmith himself even without going to college and only by home training, and this way all skills were propagated to the next generation.
The guests were asked to shift to the next room but they tried to pick up the gold coins. Groom’s father stopped them from doing so as leftover food should never be carried along, they must always be finished before leaving the plates. The guests couldn’t eat it nor could they carry, so the leftover food (in this case gold coins) was given to the poor people called chudas.
There is a couplet by Baba Keenaram ji that highlights this that the only roadblock towards mokṣa is "chāha" wants or desires.
चाह चमारी चहड़ी, सब नीचन ते नीच।
तूं तो पूरन ब्रह्म था, चाहन होती बीच।।
It highlights the fact that we have become a Jīvātman, from the all pervading essence, the Ātman. From the Jīvātman, we have descended to become a Jīvā (being). But this is also of a human being, even that we are not enlightened but of a lower kind only because of one reason, desire. Desire is the root of all our misery; otherwise we are Bramhan Himself.
Hence, it is advised to perform Karmas with selflessness just as one does ahuti (oblation) to the Devatās in a yajña for rains that is beneficial for all.
devānbhāvayatānena, te devā bhāvayantu vaḥ,
parasparaṃ bhāvayantaḥ(ś), śreyaḥ(ph) paRāmavāpsyatha. 3.11
As described earlier, Karma-Yoga is like a Yajña where one should be mindful of the fact that their actions are impacted by others and impact others. The Yajña is considered to be cyclic; Even in its ritualistic form, when one make offerings to the Devatās in the form of obalations in the fire, the Devatās also return the favor by doing their duty; of maintaining the natural cycle like rains etc.
For the creation to function, it is important that all realise their role and perform their duties accordingly. What role one plays, is determined by their attitude.
There is an interesting tale related to this,The Danavas (residents of the lower planes are mainly evil) and Devatās (demigods, residing in the higher planes) both are considered sons of the Creator, Bramha ji.
Once, the Danavas went to Brahma ji, complaining that they would no longer consider Brahma ji as their father. This was because he was partial, as he had given the rights of offerings of yajñas only to the Devatās; while, they had been completely ignored.
iṣṭānbhogānhi vo devā, dāsyante yajñabhāvitāḥ,
tairdattānapradāyaibhyo, yo bhuṅkte stena eva saḥ. 3.12
As described earlier Karma-Yoga is like a Yajña where one should be mindful of the fact that their actions are impacted by others and impact others.
Selfless action without any attachment is the mark of a Karmayogi. This has also been emphasized by leaders like Bal Gangadhara Tilak and Mahatma Gandhiji in their rendition of Bhagavād-Gītā.
In this verse, Yogeśvara went a step further and described; that the one who enjoys the fruits and does not pay for it, is like a thief.
So far, Parameśvara spoke about the need for Karma-Yoga, the actions to perform under Karma-Yoga, and the attitude with which those actions should be performed. HE also emphasized the notion of yajña or selfless dedication. We would now look at the different types of Action and the Karmaphalas (fruits of Action).
There are three levels of action that a person can operate under,
- Inconsiderate Action, taking without giving back is the lowest level of action
- Selfish action is when the individuals only think about themselves. Their vision is very narrow and limited. For one to win, others have to lose.
- Selfless Action is third and the highest level of action. The individual who works selflessly and seldom thinks about himself. Their vision is broad and are always thinking about how best to act so as others and society at large would benefit.
There are 3 types of Vyavaahar (transactions) that one undertakes while taking any service from others to fulfill their debt.
- Monetary Transaction: Value of the service is rendered in cash
- Credit Transaction: Payment is by settling the accounts after one receives the service.
- Advance booking: Value of the service prior to the service provided. E.g. Tickets or Car booking need to be done in advance.
One should remember that all Actions have consequences. Nothing is free in nature. As the famous quote said "There are no free lunches in the world".
Rendering Service as a form of Duty
Śrī Bhagavān explained that one who enjoyed the gifts without offering their share was undoubtedly a thief and it is the moral responsibility of all humans to selflessly serve all beings.
There is a beautiful couplet regarding this,
कर्म प्रधान विश्व रचि राखा।
जो जस करहि सो तस फल चाखा।
The Law of Karma takes Universal Precedence over everything; One shall always get their fruits of their actions.
Nature is brutal. If one does not bear the cost of what they have acquired, by passing the benefits to others or in rendering services in some other form for the benefit of others, nature will take its pound of flesh at the most inopportune moment of one’s life. This is the Law of Karma.
An individual has various debts that are attached to him due to the nature of this existence, the actions or the service that one does to fulfill those debts are part of our obligatory actions and our duties being a part of the society.
Example: If we eat Prasad, its not because we paid, but people have prepared it. We take free vaccine, but do not want to pay tax. When parent dies you may take the jewels but not do Shraddha (Last rites). We take oxygen from tree, but do not plant trees. One may have a government job, but does not want to work as his salary is guaranteed. All these are similar to thieving.
When benefit is taken from society one has to give back too. Many think they do not take anything from anyone and that they are independent. However, they are not correct. All of us have indebtedness to everything around us. Even Geeta press book for that matter. We may have paid and bought, but undetermined value of this effort in the background.
Pujya Swami Govind Dev Giri ji Maharaj has dedicated his whole life to this cause, there are many Sevis in Geeta parivar who are doing seva as trainers all these are immeasurable. By giving donation it is just not possible to measure and give back. TREE asks for water only for a few years and after it becomes big it doesn't ask for anything but keeps giving the whole of its life and even when it dies it gives fuel. One should be like the tree, doing welfare without expectations.
If people around us are sad how can we feel good. if we are feeling good when others are feeling good that is the way to lead our life.
Thus, one can’t get away from all the debts in this material world. One can only give services in return. A person keeps taking all their life, while they should start giving from the age of 20.
A beautiful Bhajan of Shri Pathik ji Maharaj elucidated this,
किसी के काम जो आये, उसे इन्सान कहते हैं ।
पराया दर्द अपनाये, उसे इन्सान कहते हैं ॥
कभी धनवान है कितना, कभी इन्सान निर्धन है ।
कभी सुख है, कभी दुःख है, इसी का नाम जीवन है ॥
जो मुश्किल में न घबराये, उसे इन्सान कहते हैं ॥
पराया दर्द अपनाये, उसे इन्सान कहते हैं ॥
कभी धनवान है कितना, कभी इन्सान निर्धन है ।
कभी सुख है, कभी दुःख है, इसी का नाम जीवन है ॥
जो मुश्किल में न घबराये, उसे इन्सान कहते हैं ॥
किसी के काम जो आये, उसे इन्सान कहते हैं ।
पराया दर्द अपनाये, उसे इन्सान कहते हैं ॥
कोई हँस-हँस के जीता है,कोई जीता है रो-रोकर ॥
जो गिरकर फिर सँभल जाये, उसे इन्सान कहते हैं।
किसी के काम जो आये,उसे इन्सान कहते हैं ।
पराया दर्द अपनाये,उसे इन्सान कहते हैं ॥
मनुज गलती का पुतला है, यह अक्सर हो ही जाती है ॥
जो कर ले ठीक गलती को,उसे इन्सान कहते हैं ॥
किसी के काम जो आये,उसे इन्सान कहते हैं ।
पराया दर्द अपनाये,उसे इन्सान कहते हैं।
लिये इन्सान का दिल जो,वो नर परमार्थ करते हैं ॥
पथिक जो बाँट कर खाये,उसे इन्सान कहते हैं ॥
किसी के काम जो आये,उसे इन्सान कहते हैं ।
पराया दर्द अपनाये,उसे इन्सान कहते हैं ॥
---------------
Let us look at some of the Q and A.
Sananda Bhowmick JI
Question: What If I have knowledge about what I should do or not ? should I stick to it or think about karma? Is there any benefit? if there is any selfish persons near us how should we behave with him?
Answer: Benefit is certainly available, but not fully if you have something in mind and you don't act on it. In Satyayuga if you said untruth you accumulated sins, but in kaliyug if you think good and do good you can gain punya. if someone is selfish why should we think of it, does a tree think why should it give us the benefits? if we expect something and perform the action it will become our selfishness. A river does not think it just keeps providing us water and does not have expectations.
Jay Pai ji
Question: What if others don't appreciate our help and don't return the favor?
Answer: We are how we are, why think about others and how they behave? We should follow the right path, we cannot think about how others are. By thinking that they are doing wrong, it will disturb the mind and doesn't do any good to anyone. Others duty is not our responsibility. if they are sinful it is not your problem.
Devraj ji
Question: How to control the wayward mind? Many times Mind becomes silent how to follow? When the life is getting over how to carry on by following Bhagavadgītā till the end and complete?
Answer: Arjuna also had a disturbed mind. Bhagavān said practice and detachment will help keep the mind under control. By any practice and constant determination, by way of bhajan or keertan etc. any form brings you peace. Vairagya or detachment helps in control of the senses. Gandhiji used to say that; if he likes some dish he will not eat twice. Whether it is wearing, eating, working, go by your own desires not because others ask you to do. Bhagavān also says it is not difficult.
If there is no Niyama or rules available, follow the senior people, experienced people and be associated with such people who can guide you and be with people you can get advise from.
At any age if its in later in life, its ok to keep learning and understanding. At least you have started and can get better in next life, awareness has come and you can carry forward to the next life. and do whatever required to follow a righteous path.
Abhlasha ji
Question: As said if we go on getting obligated to many around us, what should we do to get out of this obligation?
Answer: By doing SEVA in any way. Join Geeta parivar seva, that is seva without expecting anything from anyone but do things for them. With this you can come away from being in debt of obligations. You can be of use to the tree or the dog on the street or even clean the streets itself, no need to search; for seva opportunity is around us.
Kamini ji
Question: We do seva and sometimes conditionally, sometimes if we have anguish and anger how to come out of this?
Answer: Why have expectations. If someone is not good to you why expect that, it is their nature. Look at a tree, even if it is harmed it gives fruits and oxygen.
Praveen ji
Question: Ek atma ek Jeeva. ek pedi ek paudhpa .. how to count?
Answer: Each one's atma or soul is not different. The sky is the same, but looks different whether you see within a room or if you come out and see. It remains the same. Soul in any jeevatma is the same.
Saroj ji
Question: Karma, akarma what is the difference ?
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Jai Shri Krishna!
Compiled by: Geeta Pariwar – Creative Writing Department
Har Ghar Gītā, Har Kar Gītā !
Let’s come together with the motto of Geeta Pariwar, and gift our Geeta Classes to all our Family, friends & acquaintances
आओ गीता सीखें, विशुद्ध उच्चारण के साथ
Learn Geeta, Spread Geeta, Live Geeta
|| OM ŚRĪKṚṢṆĀRPAṆAMASTU ||