Karma Yoga

[Guest guest]

Pranams,

Here is an article on Karma Yoga by Rama Phaniraj, a student of H H

Dayananda Saraswati,

 

Karma Yoga

1)Enquiring into the nature of action

2)What is karma yoga in brief

3)Karma yoga and order(Dharma) or values

4)Action in relation to Gunas

5)Karma yoga and concept of YAJNA,worship

6)Karma yoga and Shradha

7)Karma yoga and type of action

-Shroutha karma - Vedic action

-Smartha karma - Social action

-Niyatum karma - Responsibilities as and how one is placed

8)Action and yoga in action-difference

9)Karma yoga as an essential step towards self discovery

 

1.Enquiring into the nature of action

Every one performs action both voluntary and involuntary actions.

Every action involves 3 aspects - The doer(Kartha),subject, the

object of action in the form of result(phala) and the process of

action(karana & karma). Essentially the doer does the action keeping

the result in view so that he can enjoy. So subject of every action

is primarily wanting to be an enjoyer for which he assumes the role

of an actor. Every action is therefore prompted by the knowledge

about the result and the desire to possess it(Jnanadina bavet ichaa,

ichaadina bavet kriya, kriyadina bhaveth phalam). So the knowledge

that a certain object gives me joy(jnanam) prompts to desire

it(ichaa) which in turn promotes to take us necessary(sadhana)

effort or action. The whole life, if we examine a little,

essentially is gathering information about goals and means, desiring

what I want and acting to gain them. So results are directly

dependent on action, Actions on my desire, Desire on my knowledge. I

can never desire what I don't know. So fundamentally knowledge

governs every one's life pursuits. Life is for enjoyment and without

joy one is never prompted to do or even to live. This is the story

or biography of not any one but everyone whether one enquires or

remains ignorant about it. We all want to be the enjoyer and

enjoyership alone is my true identity.

 

2 What is Karma yoga

Most of us have different concepts of karma yoga. So it is important

to know what is not karma yoga before defining it.

Karma yoga is neither changing the field of action, nor is it to

escape from responsibilities. It is truly not loosing the charm of

aiming at the results of action. Karma yoga is action performed with

such a change in vision which brings about a fundamental evolution

in the forming,softening or loosening the doership,enjoyership of

the

individual. Doership or enjoyership means owing up of action and

result. Eg I do the action and I gain the result. This notion of

ownership imputed to the `I' is the cause of all suffering and this is

purely due to ignorance, non discriminative conclusions. Every

action begins out of a conclusion born out of certain understanding.

Every new understanding is a revision of the preexisting knowledge

or apriorie knowledge. What exists prior to inquiry is called

"Prakruti or swabhava"=Natural. Hence what is natural is ignorance and

what is acquired after inquiry is elimination of ignorance layer by

layer. The whole life should be a journey of eliminating this

ignorance layer and layer. Karma yoga is essentially the first and

the foremost step of eliminating ignorance about life & life

pursuits.

Every one grows biologically, naturally keeping intact this

fundamental prakruthi. Even to suspect a possible mistake in this

fundamental assumption of ownership, like doership and enjoyership

doesn't arise unless enquired into. What continues without inquiry is

called "the life of becoming or samsara" ,"I want to become somebody

else to be accepted by me or by society"-is the constant urge

uniformly built in with everyone. Hence is called natural or

swabhava. Karma yoga is the first jump one attempts, to move away

from this viscious thinking or samsara.

Also karma yoga unfolds how to continue the life of activities,

responsibilities and face their outcome righteously,cheerfully and

with commitment. Normal action which fatigues the mind through

guilt's,conflicts, excitements and depressions is given a means to

change the attitude while performing actions day by day and through

life.

 

3)Karma yoga and Dharma(values)

Let us first understand briefly what is & why dharma or values and

then its connection with karma yoga.

Activity remaining the same, the intentions can be different. Like

one can use the knife to cut with an intention of helping a

suffering patient, by a surgeon or hurt someone taking a revenge.

Although activity is very similar intention is one of love and

other of hate or jealousy. One is a desirable activity and other

becomes a violent activity. To develop good intentions is called

Dharma or righteousness. Why should I be good? Because if I am good,

I am a looser, quite often! I should be good because I expect

everyone else to be good towards me. Therefore it is a law which

governs creation.

This is called samanya dharma or general law, which everyone

even a child, knows very intimately and need not be taught. But we

all uniformly ignore and forget what we know so we have to be

reminded. Vishesha dharma are specifically good is related to

place,time and situations demand certain behavior which is good for

that occasion which basically follows the general law, Like a doctor

reveals the truth of an incurable disease to the patient in his own

way. Also what is right in one culture is very different in another

culture but no one disobeys the law or samanya dharma.

Karma yoga means bringing this Dharma, values into one's own life,

not just expecting others to follow or preach others. One has to be

alert while in transactions, which in fact to see that one doesn't

err on values like nonviolence, truth, freedom from

 

exploitation, cheating etc., unless values are understood and

assimilated, it cannot govern one's life. This is the first and

foremost step of karma yoga.

Action and results are governed by laws. Law means that which always

remains connected, never flouts. Like fire always burns, water flows

down the gradient, water remaines liquid,solid or gas at certain

conditions of temperature and pressure. Like we see this in nature

that everything is governed by law, even the action performed by us

have certain results seen and unseen, according to law. We normally

connect seen results but ignore the unseen. One should be made to

understand that the unseen always becomes seen in time and so one

cannot avoid it. If we understand this clearly then we know that our

limited capacities of intellect cannot really see all aspects of the

cause-effect law. So there comes humility and acceptance because no

law flouts and whatever comes to me is lawfully earned. I cannot

blame anyone for it.

Our wrong assessments and expectations bring in sorrow and

rejection leading to dejection in life. If we learn to perform

objectively, through this understanding, our expectations gain less

significance and hence we can cheerful accept the ownership. This

attitude of cheerful acceptance of results is called prasada buddi.

If this is not understood there is the force of expectations which

bounces back to me while at the receiving end.

As long as I think I am the isolated doer, there is guilt and

conflicts. In fact I am never the sole doer I can only be

contributor to doership. The power and skills are given to me,

opportunities and assistance are provided to me. I never know how

all these come together to produce a result. Then how can I be the

primary doer? Then who else is contributing for the result? The law

of action and intelligence which governs it.

Every law is inert by nature and is made by an intelligent

being. This source of intelligence which is enormous to govern the

laws of creation is given another name called Ishwara. If I

recognise that `I am' an insignificant aspect of the whole, action

that emerges out of such an attitude, can never give pride or guilt,

nor the burden of whole responsibility-stress and anxiety. I can

relax in the lap of the whole, Ishwara. If at all I can be thankful

for whatever I have,then sharing my skills becomes

spontaneous-called Ishwararpana buddi -Attitude of surrender or

thanks giving.

By these two aspects of karma yoga, the burden of doership and

enjoyership is highly reduced and this is the main teaching of

Bhagavad gita with reference to karma yoga.

One performs to the best of ones ability not because one compares

and competes with another but because one is grateful for this

opportunity. Comparison puts in the seed of

jealousy,hate,anger,anxiety and frustration-which is the problem of

present day. The eastern psyche instills none of these violence in

the mind because one gives because one can give, one is given to

give the best. One can progress better without competing and

comparing.

 

4)Action in relation to Gunas

Every individual is a combination of 3 gunas,Satva, Rajas and Tamas,

with different proportions. Birth of a psychophysical complex is a

manifestation of certain past samskara or karma , according to

certain laws of karma. This part of the individual is called

prakrithi or swabhava, can be called genetic tendencies. But along

with these

choiceless tendencies, there is "will" where choice to formulate

future tendencies is embedded. So like two wings of a bird, are

necessary to fly in this creation called life. Because of the lack

of discrimination between these two aspects(of any given individual)

there is confusion. Hence we try to change where it is not possible

and get frustrated and attempt no change where it is possible and

call it my fate. Wisdom is in recognising these two aspects and

accept what cannot be changed, use the freedom to bring the change

where it is possible.

We are all using the free will in changing jobs,education, objects

of joy, health, wealth,power,name etc., all the time and seeking

fulfillment, peace and progress. But the teaching is none of these

change is a real change towards progress, it is like jumping from

one whirlpool to another. If this delusion about progress has to be

sorted out then there has to be a fundamental change in ones

swabhava and not change, just materially. All our present education

and sophisticated technology has only encouraged one to change

biologically, materially but the individual remains the same-like

cycling on a static bicycle to reach a far off place, we don't move

an inch, if we don't recognise and attempt to change fundamentally.

Like the law of inertia in physics, object remains in a place

continuously unless moved by a force. Swabhava is exactly like that.

Whatever swabhava we are born with, will continue to remain so

unless enquired into and become mature enough to understand the

required change. This is the reason why "the will" is given to us to

use it in the right direction. As a child one may show extreme

longing to mother, chocolate, toys and anger towards those who deny

them. Biological growth only change the objects of longing or hate

and no maturity dawns unless one wills it by this inquiry.

Then how to bring about change at this fundamental level? This is

where karmayoga is introduced in Shastra. Continue the life

activities as it unfolds and demands, bringing in change of attitude

towards action and results. This journey is raising from tamas and

rajas towards satva. Karma yoga should bring about freedom from

tamas and rajas.

i)Tamas-in the form of lazyness, dullness, boredom, inertia,

procrastination, indifference and violence.

ii)Rajas in the form of frustration, extreme longing and attachment

towards people,objects, activity and ideology, restlessness, hate,

anger, jealousy and the like born out of comparison and

judgement,emotional swings of excitement and dejection.

Such a mind enjoys leisure, relaxation,peace,accommodation,

dispassion and therefore gets taste in inquiry into fundamental

questions about life and pursuits. No amount of mechanical activity

will bring in satva but is possible only through willfully choosing

to understand and change.

 

5.Karma yoga and concept of yajna,worship

Bhagavadgita unfolds karmayoga as an attitude of yajna beautifully.

Creation is a Mithuna sristi. Interdependent one. One is

dependent on other. If we look at our life, we are dependent on

manythings like oxygen, light, water, plants, society, etc.,What we

are dependent is an endless list. What am I giving back to nature

then? Recognition of this fact brings about an attitude of

sharing(tyaga)cheerfully.

 

 

What I give can be seen as pancha maha yajna-5 fold way,

YAJNA means worship- I share with a cheerful and dutiful mind called

an attitude of YAJNA.

Bhuta yajna - I show my indebtedness to animals, birds etc

Manushya yajna to other fellow beings

Rishi yajna - to the seers and the scriptures.

Deva yajna - to the deities, the power centres for the laws in

creation.

Pitri yajna - to our elders and parents.

Everyday if everyone can share in this 5 way, there is sure to

be harmony and order in society and environment. The readiness to

share materially,emotionally,physically and spiritually shows out

ones indebtedness. This helps creation to be sustained. If everyone

wants to hoard for himself,how can the balance be maintained?Give &

take is the rule. So it is the responsibility of everyone to

understand this and live upto it, possess only to give,This is karma

yoga.

 

6.Karma yoga & Shradha

Shradha is one of the most confusing words in the spiritual realm.

It cannot be translated as belief or faith. Non inquiring mind alone

can have belief which is blind. This comes only due to extreme

emotional attachment to either a person or ideology. I may believe

another blindly or believe myself blindly. Like if one believes in

another entity called God blindly,is called a believer. Whereas

another believes in oneself so blindly,he denies to entertain

another called God, called a non believer. Both are believing

blindly,unenquired. Freedom from such a clinging is called - A trust

subjected to inquiry, called in other words open mindedness. Freedom

from the tendency to reject, at the outset is called shradha-This is

one of the most difficult qualities of the mind to develop-It is

much easier to be a believer blindly.

To enquire, one should first accept another concept or idea,it as a

possibility,then alone it can be proved or disproved. This capacity

of the mind comes from suspending my likes and dislikes temporarily,

otherwise they become the greatest obstacles. Subjective opinions

and conclusions colour every perception. When one wants to see

things as they are, one needs freedom from subjectivity,temporarily.

I being the subject whatever is understood is never away or apart

from me. I am an individual because of my conclusions,feelings,faith

and believes. How can it not colour my new understanding? yes. New

understanding is a revision of the old. Only and when I recognise

that my present understanding may be limited, will I allow the new

to make an attempt. If not the old is so dear and precious I will

not allow it to change because I don't like to change. I am so

attached to them, it has made up our individuality, a reality.

This is how our passions,swabhava continue to manifest. Although

superficially we seem to see our limitations and accept to change,

we are so much bound fundamentally, we have inertia to change. This

is called tamas- For this to be shaken, will has to grow strong. See

that because of emotional attachment I want to continue to be the

same and not really because there is any logic behind it. If new has

to dawn,old has to give way. With reference to material possessions.

I can store the old, but never in understanding, If I do forcibly I

will be a split person,one who understands and another who

transacts-such a person has no integration.

Karmayoga is a means to bring this integration of cognitive and

emotional person by loosening likes and dislikes. In otherwords

allow cognitive person to come into transaction. This is possible

only by loosening the doership,enjoyership by understanding my role

in the whole scheme of things. When the mind recognises that it is

its own obstacle, mind can learn to give up the pride and be ready

to receive. One should be introspective,honest and sincere to change

oneself. Otherwise, casual approach to the whole change will not

make any impact on the true person. I continue to be the same with

all the knowledge in the form of memory. A burden,conflict ridden

mind cannot have discriminative thinking,objective approach towards

the teachings.

 

7.Karma yoga and the type of action

Although type of activity is less significant than the attitude and

intentions behind the activity in karmayoga, shastra recommends

certain activities favorable to bring in yoga buddi.

Because it is difficult to bring in the attitude of yoga into

every activity that we perform, certain activities like vedic

rituals,induce by themselves an appreciation of an altar and

surrender is much easier. So even for sakama, result based activity

if one has to perform vedic ways one should be prepared to see the

law between action and result which is unseen. Without appreciating

this law of creation if one performs even rituals, atleast there is

worshipful attitude,austerities and sharing, because every ritual

pivots on yajna,dana,tapa(Yajna-worship, Dana-Share,give,

Tapa-Austerity). So one is going to enquire about the unseen if not

during ritual but some time in the future. These are performed with

the result in view alone because one is unable to do it otherwise.

Niskamata comes or result hankering orientation is nullified only by

understanding the role of me and the Iswara, individual and the

total,part and the whole in any action.

So apart from other activities,keep sometime for vedic actions and

also some to perform for others in the form of social service like

building Annakshetras,Providing water facilities etc.,-called

smartha karma. Here again one should clearly know its purpose

otherwise it is a good venue to gain pride and poppularity. Service

is done because I have to change, to be a simple being, dropping all

feathers which I am trying to acquire through all other venues.

Interestingly Bhagavadgita never stresses any shrouta or smartha

karma as a part of karmayoga. Krishna uses "niyatam karma kuru" - Do

all your righteous, responsible actions with this attitude-then life

provides variety of opportunities to bring in pancha maha yajna

into life that is Iswararpana buddi and prasada buddi into life and

thus it just doesnot remain as a memorised knowledge.

 

 

8.Therefore how is action different from yoga in action

Every action as we have seen earlier is prompted purely by ones own

strong likes and dislikes. Therefore towards action we have a total

attitude of doership and towards result, the enjoyership.

Because I am an enjoyer, all good and bad results affect me, I go

through the swings of elation and dejection. Because of doership I

suffer anxiety, guilt and conflicts. Ownership brings in

frustration due to the burden of ownership. Apart, from this the

results bind the doer, more and more to unethical actions and then

it strengthens doership and enjoyership. This is only a way to

self-destruction. The goal of any action is pleasure and security

and hence the means becomes less significant.

In contrast to the above,in Karmayoga, Dharma gains all the

importance and pleasure and security gain secondary importance. One

can relax from burden of doership and become more objective to

results. There is less friction with cosmic law called dharma, hence

there is more peace,leisure,dispassion,cheerfulness and

responsibility. He can be a better performer without motives and

comparison. He can face challenges of life much better way because

of objectivity.

 

9. Karmayoga as an essential step towards self discovery

Due to these changes, satva,dharma,uparati,viragya,shradha, one can

enquire into deeper questions about life and its pursuits. This is

called mumukshutvam - desire for freedom and jijnasa, love for

knowledge in the form of teachings.

Hence karmayoga changes the person to new life from a larger

perspective and so right things gain importance in life, there is

much more clarity towards what is being done, what should be done.

How can it be done etc., Karmayoga is thus an essential step towards

self discovery.

The self to be discovered is neither a doer nor an enjoyer, then how

are the things happening? - The secret of this can only be

assimilated if the notion of doer and enjoyerhood is loosened and

the only way to do it is by willing to understand the role and place

of karmayoga, bringing it to life.