YOGA AS ACTION

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Yoga as Action

In the Sixth and Eighth Chapters of Bhagavad-gita,

Lord Sri Krsna,

the Supreme Personality of Godhead, explains that the

eightfold yoga

system is a means to control the mind and senses. This

method, however,

is very difficult for people to perform, especially in

this age of Kali,

an age characterized by ignorance and chaos.

Although this eightfold yoga system is particularly

recommended in

the Sixth Chapter of Bhagavad-gita, the Lord

emphasizes that the process

of karma-yoga, action in Krsna consciousness, is

superior. In this

world, everyone acts to maintain his family, and

everyone is working

with a view to some self-interest, or personal sense

gratification, be

it concentrated or extended. But to act perfectly is

to act in Krsna

consciousness, and this means acting detached from the

fruits of labor.

It is our duty to act in Krsna consciousness because

we are

constitutionally parts and parcels of the Supreme. The

parts of the body

work for the satisfaction of the entire body, not for

the individual

parts. The goal is the satisfaction of the complete

whole. Similarly,

the living entity should act for the satisfaction of

the supreme whole,

the Supreme Personality of Godhead, and not for his

own personal

satisfaction. One who can do this is the perfect

sannyasi and the

perfect yogi. In the first verse of the Sixth Chapter

of Bhagavad-gita,

the chapter dealing with sankhya-yoga, Bhagavan Sri

Krsna states,

anasritah karma-phalam

karyam karma karoti yah

sa sannyasi ca yogi ca

na niragnir na cakriyah

" One who is unattached to the fruits of his work and

who works as

he is obligated is in the renounced order of life, and

he is the true

mystic, not he who lights no fire and performs no

work. "

Sometimes sannyasis (renunciates) incorrectly think

that they have

become liberated from all material engagements and

therefore no longer

have to perform agni-hotra yajnas, or fire sacrifices.

This is a

mistake. Certain yajnas (sacrifices) have to be

performed by everyone

for purification. Since sannyasis are not

traditionally required to

perform yajnas, they sometimes think that they can

attain liberation by

ceasing to perform the ritualistic yajnas, but

actually, unless one

comes to the platform of Krsna consciousness, there is

no question of

liberation. Those sannyasis who cease to perform

yajnas are in fact

acting out of self-interest, because their goal is to

become one with

the impersonal Brahman. That is the ultimate goal of

the impersonalists

(Mayavadis), who have one major goal or demand: to

become one with the

supreme impersonal Being. The devotees have no such

demands. They are

simply satisfied in serving Krsna for the satisfaction

of Krsna. They do

not want anything in return. That is the

characteristic of pure

devotion.

It was Lord Caitanya Mahaprabhu who expressed this

devotional

attitude so succinctly:

na dhanam najanam na sundarim

kavitam va jagadisa kamaye

mama janmani janmanisvare

bhavatad bhaktir ahaituki tvayi

" O Almighty Lord, I have no desire to accumulate

wealth, nor to

enjoy beautiful women. Nor do I want any number of

followers. What I

want is only the causeless mercy of Your devotional

service in my life,

birth after birth. " (Siksastaka 4) In essence, this is

the bhakti-yoga

system. There are many examples of the pure devotional

attitude. Once

Lord Nrsimhadeva told Prahlada Maharaja, " My dear boy,

you have suffered

so much for Me. Whatever you want, ask for it. " Being

a pure devotee,

Prahlada Maharaja refused to ask for anything. He

said, " My dear Master,

I am not carrying out mercantile business with You. I

will not accept

any remuneration for my service. " This is the pure

devotional attitude.

Yogis and jnanis are demanding to become one with the

Supreme

because they have such bitter experience suffering the

material pangs.

They want to become one with the Lord because they are

suffering in

separation. A pure devotee, however, does not

experience this. Although

separate from the Lord, he fully enjoys the service of

the Lord in

separation. The desire to become one with the

impersonal Brahman, or to

merge with God, is certainly greater than any material

desire, but this

is not without self-interest. Similarly, the mystic

yogi who practices

the yoga system with half-open eyes, ceasing all

material activities,

desires some satisfaction for his personal self. Such

yogis are desirous

of material power, and that is their conception of the

perfection of

yoga. Actually, this is not the perfection of yoga,

but a materialistic

process.

 

 

 

 

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