Karma Yoga “The Yoga of Action / Work”.

In the preceding chapter, Sri Krishna expressed his deep appreciation for the path of knowledge, but at the same time, told Arjuna of the great necessity of action. This throws Arjuna into a sea of confusion. His mind was overcast with heavy clouds, and he pined for true enlightenment. And so he asked Sri Krishna, if you consider knowledge superior to action, why urge me to do this dreadful action? (3.1)

“Seva” or “KarmaYoga” means sacrifice, selfless service, unselfish work, meritorious deeds, giving away something to others. Some people often get confused like Arjuna and think that leading a life devoted to scriptural study, contemplation, and acquiring transcendental knowledge may be better for spiritual progress than doing one’s worldly duty.

Krishna explains Arjuna of two fold ways of life. They are:
1. Practiced by Jnanis, Sankhyas Or highly intellectuals.
2. Practiced by the Karma Yogi Or men of action.

The Jnani who is highly intellectual analyses that his body is formed by Prakriti with 24 aspects like : Mahat: the great principle (1) Buddhi: the discriminating, reasoning and causative intelligence (2) Ahamkara: the ego-principle (3) Manas: the mind or the sixth sense (4) Panchendriyas: the five sense organs (9) Panchakarmendriyas: the five organs of action (14) Five Tanmantras: the five subtle elements (19) Five Mahabhutas: the five gross elements (earth, water, air, fire and ether)(24). Knowing that the body is a constitute of the 24 aspects the Jnani declare Supreme as beyond these. They identify themselves with the Supreme and realize they are only an instrument in the hands of the divine for His use. Hence when they do work they think they are Non-Doers. As they think themselves as Non-Doers they don’t consider that they deserve the outcome of the action, hence they become Non-Enjoyers. Detaching themselves away from the body they root out ego and proceed from Non-Doer to Non-Enjoyer. Whereas a Karma Yogi is not intellectual enough he should reverse the process and he should start with Nishkama Karma (Non-Enjoyer) and end up becoming Non-Doer.

A Jnani withdraws himself from the world and its activities and realizes the Supreme in the chamber of his own heart where as a Karma Yogi tries to understand the Supreme as the greatest of the great in the universe at large which he considers the manifestation of the Supreme by his selfless service.

Then Krishna says just by renouncing the action itself is not wise because by renouncing action it becomes Inaction which is Tamasic. No creature can ever be idle even for a minute and also the body cannot be maintained properly if one sits idle. It is the nature of modes (prakriti) that the three Gunas impel us to work. A fool merely renounces the sense of organs while the same persist in his mind.

The three Gunas in us directs us to do work in the respective ways:
1. Those who work in a systematic way even though enthusiastic outward with a bit of disinterest ness within. They are Satvik.
2. Those who work with restlessness and are passionate towards the end result. They are Rajasik.
3. Those who put off work with lethargy and are unmindful of the importance of the work. They are Tamasik.

Work done for the sake of their upliftment will bind them to samsaras so duty has to be done for the welfare of the society this is what Krishna tells Arjuna. (3.3-5)
One’s growth comes from working selflessly rather than giving up work and practicing sense-control before one is naturally ready for it. Bringing the mind under control is difficult, and spiritual life becomes a mockery without mastery over the senses. Desires may become dormant and rise again to give trouble, just as a sleeping person wakes up in due course of time. The four goals of human life (Purusharthas)— doing one's duty (Dharma), earning wealth (Artha), material and sensual enjoyment (Kama), and attaining salvation (Moksha) — were designed in the Vedic tradition for gradual and systematic growth of the individual and the progress of society.

Success in spiritual life does not come from prematurely wearing saffron clothes just to maintain an Ashram or livelihood without first conquering the six enemies ¾ lust (Kama), anger (Krodha), greed (Lobha), pride (Madha), attachment (Moha), and envy (Matsarya). It is said that such pretenders do a great disservice to God, society, and themselves and become unfit of happiness in this world and the next. A pretending monk is considered sinful and a destroyer of the ascetic order of life. (3.6)

Krishna gives the example of the creator (Prajapati) who created human beings with selfless service. Krishna tells that after creating, the creator told the humans that their prosperity lies in serving each other. This sacrificial service shall ful¬fill all their desires and by nourishing the celestial controllers (Demi-Gods) with selfless service they would get nourished. Thus nourishing one another, they shall attain the Supreme goal. The celestial controllers, being nourished and pleased by selfless service, will give the humans all the deserved objects.
It is not necessary to worship the celestial controllers for the deserved object; they would confer them to us if we unselfishly serve our fellow being. It is a proper channel for us to receive the deserved object from the celestial controller, instead taking bribe for the work done and using the so earned money to please the celestial controllers is absolute foolishness. Krishna tells the one who enjoys the gift from celestial controllers without sharing with others is a thief.
For the sustenance of human beings food (grains) is necessary, for the food (grains) to generate, rain is must, for the rain to come down clouds have to accumulate, clouds accumulate due to sacrifices. Sacrifice is the out come of obligatory duties. These obligatory duties get the origin from Vedas. The Vedas have been proclaimed by the Supreme (Brahman). Hence, all-prevailing Brahman is the center of all sacrifices. He who doesn’t approve this wheel that is set in motion since long ago, is evil in satisfying his senses and live in vain. (3.14-16)

Krishna says, A Jnani is contented with the Self and who is satisfied by his own Self has no work to do, since he is not interested to gain anything out of action nor he is dependent on his fellow beings for any of his interest. Therefore performing work without attachment is the highest. (3.17-19)
The Vedas say the obligatory duties are for settling our accounts. Once we pay off our debt, noting is obligatory. In this view Krishna sites the example of Janaka to Arjuna. (Janaka was the king of Mithila and the father of Sita, the wife of Rama.) Krishna disclosed to Arjuna the secret of Janaka's attainment to self-realization and salvation. Janaka acted with detachment. He acted for the sake of humanity. Indeed, this is the path of the noble.

Krishna wanted Arjuna to tread this path, so that the world would follow him. Whatever a great man does, the same is done by others as well. Whatever standard he sets, the world follows. In order to further convince Arjuna, Krishna gave the example of Himself: Nothing have I to do in the three worlds, nor is there anything worth attaining, unattained by me; yet do I perpetually work, I ever have my existence in action. If I do not work, the worlds will perish. (3.18-24)

Krishna tells Arjuna that the ignorant work with attachment to the fruits of work for themselves and the wise work without attachment for the welfare of the world. But the wise should not criticize and unsettle the minds of the ignorant who are attached to the fruits of work, but should be an inspiration to them by performing all works efficiently without selfish attachment. (3.25-26)

Now Krishna advices Arjuna to be a Non-Doer, in the last chapter He told Arjuna to be a Non-Enjoyer by renouncing the fruit of the work done. But the most superior to just renouncing the fruit, is thinking that he is a Non-Doer. What is the meaning of Non-Doer? According to Krishna, the force of Nature does all work. But due to delusion of ignorance we people assume to be the doer. (See also 5.09, 13.29, and 14.19) (3.27). Also by thing that the work is been done by us it only up rises the ego in us. The one who knows the truth about the role of the forces of Nature in getting work done does not become attached to the work. Such a person knows that it is the forces of Nature that get their work done by using our organs as their instruments. (3.28).

We have a potter and the mud pot. The pot is made from the material mud. So mud is the cause (Karana) and pot is the effect (Karya). Now, mud by itself cannot change into a pot. The potter has to change the mud into a pot. So, in the making of the pot, the potter is also the cause, like the mud. The potter is called the instrumental cause (Nimitta Karana) so also the wheel. Thus, for a mud pot, the mud is the material cause, the potter and wheel is the instrumental cause. For another example. Take the case of a weaver. The weaver weaves a cloth out of the raw material cotton. In this case, the cloth is the produced effect. For the cloth, the cotton is the material cause and the weaver along with the weaving machine is the instrumental cause. Thus we are all like the potter and weavers instrumental cause. By understanding this we would not boost about our deeds and the ego is lost, but those who are deluded by the illusive power (Maya) of Nature become attached to the works done by the forces of Nature. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (3.29) Thus to be a Non-Doer it is necessary to be a Non-Enjoyer first.

Krishna wanted Arjuna to be freed from the captivity of ignorance. The only way Arjuna could do it is to act without attachment. Krishna revealed to Arjuna: Dedicate all action to Me, with your mind fixed on Me, the Self in all. Those men, too, who, full of faith and free from cavil, constantly follow this teaching of Mine are released from the bondage of works. (3.30-31)

Krishna tells Arjuna, if all the work is done by the modes of nature (Three Gunas) and if the person is not involved in the work, and then is there any sense in restrain of the Senses? For this Krishna tells even though the mode of nature (Three Gunas) is involved in the work we do, the Attachment (Raga) and Aversion (Dwesha) lies in the object we see. These two are the enemies which come in the way of our ENLIGHTENMENT. (3.33-34). It is much better to do our own duty imperfectly that to do others duty perfectly.

Hearing to all this Arjuna asks Krishna what impels a person to commit sin forcefully much against his will. To this Krishna tells, Desire (Kama) and Anger (Krodha) which are born out of Rajasik Guna are the enemies that eat our Atma. They cover our wisdom just like smoke covers fire, dust the mirror and womb the embryo. They have their presence in the sense, mind and intelligence. By covering our wisdom they delude our Soul, hence Arjuna, control them from the beginning. They are sinful destroyers of our wisdom (Viveka) and discrimination (Viragya) (3.37-41).
The Self (Atma) is greater than intelligence (Buddhi) which is greater than mind (Manas). The Mind is greater than Senses (Indriyas) which are greater than the materialistic objects (Jada Vastu). Krishna tells Arjuna, to know the one beyond the intelligence that is the SELF. By knowing it, the greatest enemy the Desire (Kama) is killed. Once the desire is killed the Anger (Krodha) vanishes. (3.42-43)

Desire is unquenchable. Once desire is born, it knows not how to die. Desire unfulfilled gives birth to anger. Anger is the mad elephant in man. Desire satisfied, life grows into a bed of thorns. Desire conquered, life grows into a bed of roses. Desire transformed into aspiration, life flies into the highest liberation, life dines with the supreme salvation.

Karma-Yoga or the Method of Work

Why then work at all?

Arjuna said:

1. If You consider the path of transcendental knowledge to be more excellent than the path of action, 0 Janardana (Krsna), why then do You urge me to do this savage deed, 0 Kesava (Krsna)?

2. With an apparently confused utterance You seem to bewilder my intelligence. Tell me, then, decisively the one thing by which I can attain to the highest good.
Life is work; unconcern for results is needful
The Blessed Lord said:

3. 0 Blameless one, in this world a twofold way of life has been taught of by Me, the path of knowledge for men of contemplation and that of unselfish work for men of action.

4. Not by merely abstaining from work does a man attain freedom from action; nor by mere renunciation does he attain to his perfection.

5. For no one can remain even for a moment without doing work; every one is made to act helplessly by the impulses born of nature.

6. Anyone who restrains the senses but mentally thinks of sense pleasures is called a pretender.

7. But he who controls the senses by the mind, 0 Arjuna, and without attachment engages the organs of action in the path of work, he is superior.

The importance of sacrifice

8. Do your allotted work, for action is better than inaction; even the maintenance of thy physical life cannot be affected without action.

9. Seva or work done as and for a sacrifice* this world is not bondage to work. Therefore, 0 son of Kunti (Arjuna), do the work as a sacrifice, becoming free from all attachment.

10. In the beginning the creator (Prajapati) created human beings together with selfless service (Seva, Yajna, sacrifice) and said: By serving each other you shall prosper and the sacrificial service shall ful¬fill all your desires.

11. Nourish the celestial controllers with selfless service, and they will nourish you. Thus nourishing one another, you shall attain the Supreme goal.

12. The celestial controllers, being nourished and pleased by selfless service, will give you all desired objects. One who enjoys the gift of celestial controllers without sharing with others is, indeed, a thief.

13. The righteous who eat what is left from the sacrifice are released from all sins, but those wicked people who prepare food for their own sake-verily they eat their sin.

14. From food creatures come into being; from rain is the birth of food; from sacrifice rain comes into being, and sacrifice is born of work.

15. Know the origin of karma [of the nature of sacrifices] to be in Brahman [the Veda], and the Brahman springs from the Imperishable. Therefore the Brahman, which comprehends all, ever centers round the sacrifice.

16. He who does not, in this world, turn the wheel thus set in motion, is evil in his nature, sensual in his delight, and he, 0 Partha (Arjuna), lives in vain.

Be satisfied in the Self

17. But the man whose delight is in the Self alone, who is content with the Self, who is satisfied with the Self-for him there exists no work that needs to be done.

18. Similarly, in this world he has no interest whatever to gain by the actions that he has done and none to be gained by the actions that he has not done. He does not depend on all these beings for any interest of his.

19. Therefore, without attachment, perform always the work that has to be done, for man attains to the highest by doing work without attachment.
Set an example to others

20. It was even by works that Janaka** and others attained to perfection. You should do work also with a view to the maintenance of the world***.

21. Whatsoever a great man does, the same is done by others as well. Whatever standard he sets, the world follows.

22. There is not for me, 0 Partha (Arjuna), any work in the three worlds which has to be done or anything to be obtained which has not been obtained; yet I am engaged in work.

23. For, if ever I did not engage in work unwearied, 0 Partha (Arjuna), men would in every way follow my path.

24. If I should cease to work, these worlds would fall in ruin, and I should be the creator of disordered life and destroy these people.

25. As the unlearned act from attachment to their work, so should the learned also act, 0 Bharata (Arjuna), but without any attachment, with the desire to maintain the world-order.

26. Let him not unsettle the minds of the ignorant who are attached to action. The enlightened man doing all works in a spirit of yoga should set others to act (as well).

The Self is non-doer

27. While all kinds of work are done by the modes of nature (gunas), he whose soul is bewildered by the self-sense thinks, I am the doer.

28. But he who knows the true character of the distinction of the soul from the modes of nature and their works, 0 Mighty-armed (Arjuna), understanding that it is the modes which are acting on the modes themselves, does not get attached.

29. Those who are misled by the modes of nature get attached to the works produced by them. But let no one who knows the whole unsettle the minds of the ignorant who know only a part.

30. Resigning all the works to Me, with the consciousness fixed in the Self, being free from desire and egoism, fight, delivered from the fever.

31. Those men, too, who, full of faith and free from cavil, constantly follow this teaching of Mine are released from the bondage of works.

32. But those who slight My teaching and do not follow it, know them to be blind to all wisdom, lost and senseless.

Nature and duty

33. Even the man of knowledge acts in accordance with his own nature. Beings follow their nature. What, then, is the value of sense restraint?

34. For every sense-attachment and [every] aversion are fixed in regard to the objects of that sense. Let no one come under their sway, for they are his two enemies.

35. Better is one's own law though imperfectly carried out than the law of another carried out perfectly. Better is death in the fulfilment of one's own law, for to follow another's law is perilous.

The enemy is desire and anger

Arjuna said:

36. But by what is a man impelled to commit sin, as if by force, even against his will, 0 Varsneya (Krsna)?
The Blessed Lord said:

37. This is Desire, this is Anger, born of the mode of passion, all devouring and most sinful. Know this to be the enemy here.

38. As fire is covered by smoke, as a mirror by dust, as an embryo is enveloped by the womb, so is this covered by that [passion].

39. Enveloped is wisdom, 0 Son of Kunti (Arjuna), by this insatiable fire of desire, which is the constant foe of the wise.

40. The senses, the mind, and the intelligence are said to be its seat. Veiling wisdom by these, it deludes the embodied soul.

41. Therefore, 0 Best of Bharatas (Arjuna), control thy senses from the beginning and slay this sinful destroyer of wisdom and discrimination.

42. The senses, they say, are great; greater than the senses is the mind; greater than the mind is the intelligence; but greater than the intelligence is he [the self].

43. Thus knowing him who is beyond the intelligence, steadying the [lower] self by the Self, smite, 0 Mighty-armed (Arjuna), the enemy in the form of desire, so hard to get at.

In the Upanisad of the Bhagavad-Gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the third chapter, entitled “The Yoga of Works”.

* All work is to be done in a spirit of sacrifice, for the sake of the Divine.

** Janaka was the king of Mithila and the father of Sita, the wife of Rama. Janaka ruled, giving up his personal sense of being the worker.

*** The maintenance of the world (1okasamgraha) stands for the unity of the world, the interconnectedness of society. If the world is not to sink into a condition of physical misery and moral degradation, if the common life is to be decent and dignified, religious ethics must control social action.