Use the mind to do right actions (Part 1 of Ch3: Karm Yoga)

Chapter 3

Karma Yoga

 Part 1

Use the mind to do right actions

Synopsis: This part contains 8 stanzas from 3.1 to 3.8. It strats with the question of Arjun about Karma Yoga and Jnan Yoga. In response to that Krushna describes the basic consideration of Karma Yoga.

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ ३-१ ॥

jyāyasī cētkarmaṇastē matā buddhirjanārdana |
tatkiṁ karmaṇi ghōrē mām niyōjayasi kēśava ||3.1||

  1. Arjuna asked – Oh Krsna! If knowledge is considered by you to be superior to action, then, why do You engage me in this cruel action, Oh Krsna?

Inference:  In this seemingly simple question,  it is pointed out that one has to be clear about the relation of Karm yoga and Jnan yoga with each other. This question has come up due to the following reasons by Arjun..

i)  Arjun tells Krushna ‘Te mata’ means according to you, knowledge is superior. In Sanskrit can have more than one meaning.  Buddhi is translated here as knowledge.

Iin Chapter 2, in the beginning (2.11) and also in the end (2.72)  Krushna has described the importance of knowledge, whereas in the middle (2.47 and 2.48 ) he has  told how Karma should be done. For this, Arjun thinks that Krushna has favored, Jnan over Karma. So he asks Krushna, when according to your own thinking as  knowledge is superior why do you tell me to do Karma (of killing)?  What he means is that your telling is inconsistent.  

ii)  For Arjun the present Karma of killing Bhisma etc is unpleasant and if there is an escape by taking a path of knowledge, so much the better.

iii) Arjun thinks that the there are two alternative paths viz Karma and Jnan Yoga and therefore asks which is better. Most people think like this but in reality one has to walk on both the paths i. e. of Karma and Jnan. This point is explained at length in the following chapters.

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ ३-२ ॥

 vyāmiśrēṇēva vākyēna buddhiḥ ṃ mōhayasīva mē|

tadēkaṃ vada niścitya yēna śrēyō'hamāpnuyām||३.2||

2. Through seemingly conflicting statements, you are confusing my intellect as it were. Tell me definitely one of these two, by which I will attain (the supreme) good.

Inference:

i) Here the word buddhiḥ should be taken as intellect which means an instrument for getting knowledge. In the previous Stanza buddhi is as knowledge.

ii) Here, Arjun wants Krushna to preach him one out of Jnan and Karma, by following which he will get what is good for him. Krushna understands Arjun’s confusion of thinking Jnan and Karma as different. As the question itself is wrong, Krushna cannot answer like that. 

śrī bhagavānuvāca |

लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३-३ ॥ 

loke'smin dvividhā niṣṭhā purā prokttā mayā'nagha |
jñānayōgena sāṁkhyānāṁ karmayōgena yōginām ||3.3||

The Lord said:
3. On sinless one! In this world, twofold discipline has been initiated by Me in the beginning (of creation); in the form of Jñāna yōga for Sankhyas and Karma Yoga for Yogis.

Inference:

i) Word nistha is translated as way of doing. Thus it is said that there are two ways. That does not mean these are two independent ways

ii)  The path of jnan yoga means knowledge requires clear mind. The clarity of mind can only be attained by doing one’s works in Karma Yoga way, the meaning of which will be explained in detail in what follows.

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।
न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ३-४ ॥

na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣō'śnutē|
na ca sannyasanādēva siddhiṃ samadhigacchati||3.4||

4. By avoiding action, a person does not attain liberation. By mere renunciation also, one does not attain liberation.

Inference:

i) The word Naishkarmyam  also called Nishkam is an important technical word. Its meaning is ‘the way of doing work without any longjng for definite rewards’

I.e. in Nishkam karma there has to be an action. If the action itself is not done, it cannot be called as Nishkam Karma.

ii) The word Sanyas is another technical word whose basic meaning is’ to quit’ In the Gita its meaning is to be understood according to the context.

iii) A person merely quitting the actions does not get any Siddhi. The word Siddhi has somewhat differing meanings. Here its meaning should be ‘perfect knowledge of SELF’.

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ ३-५ ॥

  na hi kaścit kṣaṇamapi jātu tiṣṭhatyakarmakṛt|

kāryatē hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ||3.5||


5. Indeed, no one can ever remain without action even for a moment, because everyone is helplessly made to do action by the gunas born of prakriti.

Inference:

 i) Here Action (Karma) includes physical and mental, voluntary as well as involuntary acts. Even when one appears to be idle, his mind will be active. In the sleep his conscious mind will be at rest but his subconscious mind will be active. Also breathing and heart action is involuntarily on. Thus one cannot live action-less even for a moment.

ii) In Gita the underlying cause for this incessant activity is described as Prakrutij Gunas.  What is the significance of this?  This truth is understandable from Vedantic  definition of Prakriti. According to Vedant this universe can be divided in two parts. 1. Which does not change wrt to time and place. This part is called as Purush or God. 2. The second part which continuously change is called Prakriti.  A change can occur only when there is some action. This characteristic of the incessant action is called Guna  i.e. feature of Prakruti. Thus in this Universe, except for God all entities are continuously performing actions.

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ ३-६ ॥

karmendriyaṇi saṁyamya ya āste manasā smaran |
indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate || 3.6 ||

6. Having restrained the organs of action, that deluded person who remains dwelling on the sense-objects mentally is called a hypocrite.

Inference:

i) A person who restrains the organs of actions  but mentally craves for sense objects  is a pretender. Such behavior is deceptive. That person appears to be dissociated from the sense objects outwardly but hideously attached to them.

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ३-७ ॥

yastvindriyāṇi manasā niyamyarabhatē'rjuna|
karmēndriyaiḥ karmayōgamasaktaḥ sa viśiṣyatē||3.7||

7. Oh Arjuna! But, having restrained the sense organs by the mind, he who pursues karma yōga with the organs of action without attachment excels

Inference:

A person who regulates the organs by his mind, and who does actions according to karm yoga without attachment excels. Here the term ‘Karm Yoga without attachment’

Is used.  As will be seen later, ‘without attachment’  itself  is one of the important  consideration of KarmaYoga. The karma Yoga is the important subject of the Gita and it is described in detail from Chapter 3 to 6..     

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥ ३-८ ॥

niyataṃ kuru karma tvaṃ karma jyāyō hyakarmaṇaḥ|
śarīrayātrā'pi ca tē na prasiddhyēdakarmaṇaḥ||3.8||

8. Perform the obligatory action, for action is superior to inaction. From inaction, even the maintenance of the body would not be possible for you.

Inference:

i) One has to perform actions because it is better than no action. Actions should be according to one’s obligations which are according to one’s position in the life. The position is to be understood  in various contexts such as member of family, community, citizen of a nation, and most important as an element of the universe which is creation of God.

Utilitarian:

1. In this part, you have known about two ways of righteous living 1. Jnan Yoga and Karm Yoga depending upon your disposition are introduced.  If you are intellectual type Jnan Yoga means a path of knowledge will be good for you. For the men of acions, the path of Karm Yoga is appropriate. You would learn more about these paths in what follows.

2.The basic concepts of performing right actions are described and are summarized as follows. It should be noted that the subject of Karm Yoga proper is yet to be initiated.

i) You may think by not doing actions you will be saved from folly of wrong doing but that of is a bad act of evasion of duty.

ii)  It is simply impossible to remain action less because any way your mind will always be working.

iii) Having said that you have to use your mind to regulate your desires so that you do right actions. If you control your body from doing some inappropriate actions but at the same time think about them, after some time you can fall in the trap of doing faulty actions. So be mindful.

The Art of Selfless Service: Karma Yoga (Part 4 of Ch2)

Chapter 2

Sankhya Yoga

Part 4 (Stanzas Nos 2.40 to 2.53)

Topic: Gist of Karm Yoga

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २-४० ॥

nēhābhikramanāśō'sti pratyavāyō na vidyatē |

svalpamapyasya dharmasya trāyatē mahatō bhayāt || 2.40 ||

40. In this field there is no failure; there is no adverse result. Even a little

bit of this discipline protects (one) from the great fear (of world).

Inference:

The first ten verses of this chapter described the disturbed state of Arjuna’s mind and his emotional arguments. Verses 11 to 30 contain the elements of Samkhya yoga while 40 to 53 deal with the practice of Buddhi yoga or the yoga of intelligence.

i) Krushna wants Arjuna to know the reason for his upset  mind, and attain equanimity using his intelligence.  As intelligence  is also a subject of knowledge (jnan)  it is treated as applied doctrine of  Samkhya yoga.

ii) ‘Iha’ means in karma yōga, there is no such thing called failure. A karma yōgi might be a failure from the worldly view but a karma yogi is going to look at failures as success from the view point of the inner growth due lessons learnt from failures..

iii) pratyavāyō  means adverse  result.

From material angle, any action can have positive result or adverse result, but for a spiritual angle, action will have only positive result because from any experience a karma yōgi learns.

iv) in the case of material life an action is done due to desire of fruit which can produce a result only when it is completed. In karm- yoga the action is done without desire of fruits and therefore even a partial action produces result.

v) mahataḥ bhayāt trāyate;. From the great fear of unhappiness due to failure, the karma yōga will protect a person. And therefore Arjuna be a karma yōgi

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २-४१ ॥

vyavasāyātmikā buddhirēkēha kurunandana|

bahuśākhā hyanantāśca buddhayō'vyavasāyinām || 2.41 ||

41. Oh Arjuna! (There is only) one clear understanding in this field.

However, the notions of those without clarity are many branched and

Endless

Inference: Vyavasāyātmikā buddhi means the clarity about the purpose. The ultimate goal is freedom; everybody is instinctively working for inner freedom alone.

 jñānam is the means for freedom. Any knowledge requires preparation. Self knowledge requires tremendous preparation.  Fitness of the mind will come under karma yōga; the purification of mind.

avyavāsāyinām, those who do not have clarity regarding means and ends, bahuśākhāḥ, many branched . anantāḥ ca countless notions they have regarding god, regarding world, regarding karma, regarding pooja, regarding dress, countless question; because the basics are not clear.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २-४२ ॥

yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ |

vēdavādaratāḥ pārtha nānyadastīti vādinaḥ || 2.42||

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।

क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २-४३ ॥

kāmātmānaḥ svargaparā janmakarmaphalapradām |

kriyāviśēṣabahulāṃ bhōgaiśvaryagatiṃ prati || 2.43 ||

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २-४४ ॥

42-44. Oh Arjuna! The unintelligent ones who are enamoured of the Vedic

Statements  (of the ritualistic portion), who are votaries of heaven, who

always argue that there is nothing else and who are full of desires speak

such flowery words which are full of specific rites for attaining pleasure

and power and which lead to further births, the results of actions. Firm

knowledge does not take place in the mind of those people who are

attached to pleasure and power and whose minds are carried away by

such words.

Inference:

To understand the meaning of these three stanzas, it is necessary to know the context of word ‘Vedvadarata’. Vedas (four vedas) contain knowledge required for all aspects of life. As mankind needs various resources for prosperous living, some rituals are prescribed in ‘Karmkand’ portion to get those from God. There are many other subjects in Vedas which include social welfare and spiritual aspects. The persons who are smitten by the life of pleasure and power only do rituals for getting those but do not follow other measures for social welfare or spiritual aspects. The acts done with the desires of fruits for self only, bind them to cycles of birth (and deaths).

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २-४५ ॥

traiguṇyaviṣayā vēdā nistraiguṇyō bhavārjuna |

nirdvandvō nityasattvasthō niryōgakṣēma ātmavān || 2.45 ||

45. Oh Arjuna! The Vēdas deal with (the world of) three Gunas. Be free

from (the desire for the world of) three Gunas. (Be) free from (the hold of)

pairs of opposities. (Be) ever established in Sattva Guna (Be) free from

(the concern for) acquisition and preservation. (Be) Mindful.

Inference: Again Vedas are referred in this stanza. This is because Vedas are considered as the manual for wholesome living. Vedas deal with all the three traits viz Satva( pure, good, constructive etc), Rajas (pleasure, power, self centered etc) and Tamas (Impure, Chaos, destructive) of human nature. Krushna instructs Arjun to be free from those traits (Gunas) excepting the purity. This is because Arjun has expressed that it is better to die rather than kill his kith and keens just to get the power and pleasure.

Krushna also tells Arjun to be free from reacting to opposites like pleasure and pain and not to worry for accumulation and preserving wealth. One needs wealth for comfortable living and pleasure but it should not be sole goal because there are other important goals like (Dharma) means inner growth and mental health and Moksha means Spiritual freedom.

Krushna tells Arjun to be free from effects of opposites. Instead of finding remedy for every unpleasant cause, it is better to bear them. That saves the time spent in finding remedy and he will also strengthen due to the suffering. Krushna also instructs to be (niryogakshem) free from the burden of acquisition and preservation (of more than necessary) material wealth because they will become impediment in pursuit of inner growth. At the end of the stanza, the inconspicuous word Atmavan is used which can be interpreted as a gist of Gita.  Atmvan is a person who does all worldly roles but remaining alert about his own real Self-Sat chit anand i.e.joyful bliss form.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ २-४६ ॥

yāvānarta udapānē sarvataḥ samplutōdakē |

tāvān sarvēṣu vēdēṣu brāhmaṇasya vijānataḥ || 2.46 ||

46. For a wise Brāhmin (the benefit available) in all the vedās is the same

as the benefit (available) in a pond when there is flood everywhere.

Inference: Here the word ‘brāhmaṇa’ means knowledgeable person and not a person born in Brahmin caste or doing ‘Karmkand’. The benefit of knowledge  is like a flood as compared to  worldly benefits which is like a pond. The worldly pleasure can be achieved easily which is short lived but knowledge of Self is difficult and which is permanent.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २-४७ ॥

karmaṇyēvādhikārastē mā phalēṣu kadācana |

mā karmaphalahēturbhūrmā tē saṅgō'stvakarmaṇi || 2.47 ||

47. You have a choice over action alone; never over results. May you not

be the motivated by the results of actions. May you not have an inclination

towards inaction

Inference: This is probably the most quoted phrase of Gita- also misunderstood and hence highly debated. It merits detailed examination.

 In this stanza four points are there.

i) Krushna says that you have right over the act iii) but not over its result.iii)  Do not be fruit oriented, iii) do not quit the work. Now let us examine each from utilitarian perspective.

In developed society, the act (work) and its fruit (remuneration) are tightly connected. If a person is sincere and hard working he gets better rewards. Therefore an average person will see a paradox in this stanza.  Actually there is not.  If all people do their duty, the collective results will be bigger and hence the individual share. That is what we experience in developed society.

As against that if all or most people make the reward as primary issue and work as secondary, there will be tendency for evading the duty and poor overall results.  Also as there will be more claimants for the fruits the share will not be fair.

Over and above this simple logic there are more issues. In a human endeavor over and above controllable human factors, there are uncontrollable human factors and totally unpredictable natural factors. Under normal circumstances, the common assumptions hold good, the success are more than the failure and hence net profit. That is how the world sustains. That is a generality but not absolute rule. Calamity and catastrophe can ruin the fruits. Thus there cannot be a definite right for the fruit for the work done.

In short being fruit oriented and quitting work if there is no assurance  for the fruit is not good for the society and hence for individual. Progress apart, it will not even sustain.

yōgasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya|

siddhyasiddhyōḥ samō bhūtvā samatvaṃ yōga ucyatē || 2.48 ||

48. Oh Arjuna! Abiding in Yōga, giving up attachment and remaining the

same in success and failure, perform actions. Equanimity is called Yōga.

Inference: In the beginning of the stanza, ii is advised to remain in Yoga. But what is Yoga? The question is answered in the end of the stanza- Samatvam means equanimity is called Yoga. Do actions remaining in Yoga. Why? As you do any act the result can be either success or failure. If you do not have equanimity, when you fail you will grieve, become upset and lose mental poise .If you are in Yoga you will treat failure as a lesson for future success. 

dūrēṇa hyavaraṃ karma buddhiyōgāddhanañjaya |

buddhau śaraṇamanviccha kṛpaṇāḥ phalahētavaḥ || 2.49 |

49. Oh Arjuna! Action (with motive) is indeed far inferior to Karmayōga.

Take refuge in karmayōga. Those who are motivated by results are

unfortunate.

Inference: In this stanza and in the following stanzas up to 2.53, the advantages of karmyoga are described.

The action (work) can be done in two modes. I) With the motive or reward  minded.ii) Work done with Buddhiyoga.

What is Buddhi yoga? Though in common parlance the word Buddhi means intelligence, here it does not covey the intended meaning. Buddhi yoga means doing action with a definite mind set, which is generally called Karma yoga which is as described in Stanza 47 and 48.In Karma Yoga there are two words Karma and Yoga. Karma means right action or Satvik action. Yoga means ‘connect’. How you connect with the action i.e. your attitude. Whether you are concerned with the selfish interest or with every one’s interest. How will you feel in case of success and failure. If you have equanimity you will not be stressed with failure. From failure you should learn. Do not earn monetary reward but get experience. That is a simple explanation. There is more to it- spiritual also.  The detailed teaching of Karma yoga is given in Chapter 3.

buddhiyuktō jahātīha ubhē sukṛtaduṣkṛtē |

tasmādyōgāya yujyasva yōgaḥ karmasu kauśalam || 2.50 ||

50. Even minded person casts off both good and evil deeds. Therefore you engage in karma Yoga. That is the proficiency in action.

Inference: Here casting off does not mean not doing altogether. It is impossible for anyone to living without doing actions. What you would cast off is your attitude towards liking and disliking of deeds. That would liberate from the stress and strain of results of your deeds.

karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ |

janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam || 2.51 ||

51. Having given up the result born of action, karma yōgis, gotten

Freed  from the bondage of birth, verily,  attain that goal which is free

from evil.

Inference: According to the rule of cause and effect, one gets the birth to exhaust the unsettled fruits of the actions of before death.  If one performs action as duty and not for any coveted gain, naturally he is free from the fruits of the action if not legally but spiritually.  As there are no fruits, there is nothing to exhaust and thus no birth and death cycle.

yadā tē mōhakalilaṁ buddhirvyatitariṣyati |

tadā gantāsi nirvēdaṁ śrōtavyasya śrutasya ca || 2.52 ||

52. When your intellect goes beyond the mist of delusion, then, you will

attain dispassion towards what is to be heard and what is already

heard.

śrutivipratipannā tē yadā sthāsyati niścalā |

samādhāvacalā buddhistadā yōgamavāpsyasi || 2.53 ||

53. When Your intellect, which is (now) confused by listening (to various

means and ends), abides (later) in the Self  without doubt, and without

error, then, you will attain Yōga.

Inference: The meaning of these two stanzas can be understood in context of  stanzas 2.42 and 2.43.

The word ‘Shruti’ in Stanza 2.53 and ‘Shrotavya’ and ‘Shrutasya’  pertain to Vedas which are also known as Shruti. What Krushna conveys to Arjun is that practice of performing various actions for fruits as stated in Vedas will create a mist or delusion. When you will free from that and abide in your consciousness you will be set in Karm Yoga.

Utilitarian: The following thoughts which are in different order are rearranged for the ease of understanding. Though they are very logical they are not my concoction, they are strictly Gita’s doctrines.

i) You need various resources for leading your life comfortably. For that various rituals are described in Vedas. In modern context you have to do variety of actions and for those actions you will have different notions. For some actions you will be enthused and for some others you will feel boredom. For some work you will feel sense of belonging and for some other works you will think none of my business. These many branched attitude will not result in dedication towards work or actions.

If you think all works as part of your life or as assignment by almighty you will perform them with equanimity, without grudge. Your response will be single minded. Consequently there are better chances of success.

ii) In ordinary situation you will not be compensated for incomplete tasks or failure except some tasks like medical treatment. If the task is done with the spirit of Karm yoga, in any task you will get some satisfaction of your attempt or contribution. You will see some success even if the fruit is smaller, or different from what you expected. You would not be broken if credit goes to someone else. You may not like this kind of outlook but you have to weigh the benefit of that in reduced stress, harmony due to reduced selfishness and image of magnanimity and carefree youthfulness at any age.

iii) In some of the action, you will not get the desired fruits (results). Such failures produce unhappiness and stress. Gita’s karm yoga is a remedy to this problem. According to that you will do actions without desiring definite fruits. The fruits, you will get but their type, extent and time cannot be as per your expectation. If your actions are according to karm Yoga, your reactions to failure will change. You will take failure as a learning step in the direction of objective or as a part of the life.

iv) In Vedas, three type of human traits and according measures are narrated. In modern context, many methods of lavish life style, unfair advantages, cut throat competition are ways of life. You can rise above such notions and instead pursue a notion of excelling in your works. You can compete with yourself and improve your skills.

v) Instead of getting disturbed by opposites like cold and heat, you can learn to tolerate them. That will increase your resistance.

vi)  Approach as described in i) to v) to all life situations, will reduce your dependence on other people and things and you will become free from stress of living and will derive joy.

According to Gita, when you perform actions with attachments with the fruits,  at any particular time , there will be unsettled account of fruits which are due to you. If you die, then this account will remain hanging. To settle that the only way is to take another birth. If you practice a way of working without attaching the desire for the fruits, you will free yourself from the cycle of birth and death. The choice is yours.