Karma-yoga in the 12th chapter of the Gita

August 27, 2007

I was thinking about verses 10 and 11 in Chapter 12 and now have

several questions about it. What is the difference between the

discipline/attitude described in these two verses? Shankara Bhashya

doesn't seem to help too much here in making the distinction. The

Gudarthadipika suggests that verse 10 is enjoining the performance of

devotional actions, whilst verse 11 is talking about actions in

general. Does somebody know where in the Gita these disciplines are

dealt with separately (ie: it seems that the verse 11 discipline is

the subject-matter of the last part of chapter 2, and of chapter 3 for

instance)?

In this connection, I had another question. How do actions such as

puja, bhajan, kirtan, etc... done for the sake of antahkarana shuddhi

fit into the categories of actions? It does not seem to be nitya (b/c

it is not obligatory), naimittika (because it could be daily, and it

is not obligatory), prayaschitta, kamya or (certainly!) nishiddha. Is

it considered to be upasana, even though it is not a purely mental?

Also, does kamya karma refer only to rituals or to all laukika

pursuits?

Sorry for the barrage of questions - they seem to all come at once.

Regards,

Rishi.

August 28, 2007

Namaste dear Rishiji:

Thanks for raising some interesting questions which will certainly

motivate more to join and contribute when we begin the Gita Satsangh

on Janmasthami. Though your questions in appearance pertain to

verses 10 and 11 of Chapter 12, they do need some background

knowledge of the verses from previous chapters. Bhagawan Sri Krishna

beautifully emphasizes importance of a specific message by repeating

the same message in different chapters. In addition to chapters 2 and

3 the answers to your question require several other verses from

chapters 9 and 11.

Chapter 9:

Patram pushpam phalam toyam yo me bhaktyaa prayacchati;

Tadaham bhaktyupahritamashnaami prayataatmanah.

26. Whoever offers Me with devotion and a pure mind (heart), a leaf,

a flower, a fruit or a little water—I accept (this offering).

This is a powerful assertion by the Lord indicating that anyone and

everyone can offer Him leaves, flowers, fruits, and water etc. , no

matter to which caste or community one belongs and whatever one's

Asrama or stage in life. The Lord does not discriminate between one

individual and another on the ground of physical prowess, external

appearance, wealth, age, birth, merits and learning etc. The only

condition is that the sentiment of the devotee who offers these

things should be absolutely pure. The mention of leaves, flowers,

fruits and water as articles of worship indicates that anything which

can be easily had even by an ordinary individual without any exertion

or expenditure can be offered to God. Having all His desires

fulfilled, God does not thirst for this thing or that. He thirsts

only for love. And he who offers something to God with a heart

overflowing with love and filled with gratitude to think how

magnanimous it is of the Lord that He should condescend to accept

with pleasure even the smallest gift from the poorest offerer.

Quality of the offering is measured by `love – devotion' and

certainly not measured by the material value of the gift.

Yatkaroshi yadashnaasi yajjuhoshi dadaasi yat;

Yattapasyasi kaunteya tatkurushva madarpanam.

27. Whatever you do, whatever you eat, whatever you offer in

sacrifice, whatever you give, whatever you practice as austerity, O

Arjuna, do it as an offering unto Me!

By using the five verbs Karosi ,Asnasi, Juhosi, Dadasi and Tapasyasi

with the pronoun Yat joined to each, The Lord has enumerated in a

nutshell all the duties of man. That is to say, the words Yat Karosi

cover all kinds of pursuits other than the performance of sacrifices,

charity and austerity, viz., all activities carried on by man for

earning his livelihood consistent with his grade in society and stage

in life, social duties, and all other duties enjoined by the

scriptures, such as the practice of adoration, meditation etc. Even

so all activities intended to keep the body and soul together, such

as taking food and drink etc., are included in Yat Asnasi, and all

pracitces connected with worship and the offering of oblations in

fire etc., are comprised in Yat Juhosi. Similarly all acts of charity

and service axe included in Yat Dadasi, and all acts of self-

restraint and all forms of austere penance (XVII, 14-17) are covered

by YatTapasyasi.

Chapter 11:

Matkarmakrinmatparamo madbhaktah sangavarjitah;

Nirvairah sarvabhooteshu yah sa maameti paandava.

55. He who does all actions for Me, who looks upon Me as the Supreme,

who is devoted to Me, who is free from attachment, who bears enmity

towards no creature, he comes to Me, O Arjuna!

`Matkarmakrt' are those who have renounced all forms of selfishness,

the sense of possession and attachment, and regarding everything a

belonging to God, and themselves mere Instrument, carry on all their

duties such as the performance of sacrifices, charity, penance and

all bodily functions and worldly transactions in a disinterested

spirit only for the pleasure of God and according to His commands.

`Matparamah' are those who look upon God alone as their supreme

refuge and highest goal, the only object worthy of being approached

for protection, the best of all beings, all-sustaining and all-

powerful, the universal friend, nay, their dearest and nearest one

and all-in-all, and always takes every dispensation of God most

cheerfully.

Abhyaase'pyasamartho'si matkarmaparamo bhava;

Madarthamapi karmaani kurvansiddhimavaapsyasi.

10. If you are unable to practice even this Abhyasa Yoga, you can

alternately keep the attitude to conduct actions for My sake; even by

doing actions for My sake, you shall attain perfection.

Though it was in no way difficult for Arjuna to fix his mind on God,

or realize Him through the Yoga of repeated practice as stated above,

the Lord asks him not to despair even if he found himself unequal to

the task, and suggests another alternative. Different types of

practices are suited to different individuals due to difference in

temperament. The Sanskrit word `Matkarma'denotes those actions which

are performed only for the sake of God or are connected with His

service. In such actions, the offerer has no trace of self-interest

and for which he/she appropriates no credit nor conceives any

attachment whatsoever. Those who recognize God and God alone as

their supreme refuge and highest goal and go on constantly performing

through mind, speech and body actions enjoined by the scriptures,

such as sacrifices, charity and penance, with utmost reverence and

love only for the pleasure of God and as a matter of duty are said to

be `intent on work for God.'

By the second half of this verse the Lord indicates that even actions

performed for His sake constitutes an independent and easy means to

His Realization. God can be attained even by those who work for Him,

in the same way as by those who adore and meditate on Him. Therefore,

performing actions for His sake is in no way inferior to the other

practices mentioned above.

Athaitadapyashakto'si kartum madyogamaashritah;

Sarvakarmaphalatyaagam tatah kuru yataatmavaan.

11. If you are unable to do even this, then, taking refuge in union

with Me, renounce the fruits of all actions with the self fully

controlled.

The world `Atman', forming part of the compound `Yatatmavan' stands

for the body including the mind, intellect and senses. Therefore,

`Yatatmavans' are those who have acquired control over their mind,

intellect, senses and body. The mind and senses etc, unless they are

brought under control, forcibly drag one into the mire of enjoyments;

and caught in the mire of enjoyments one cannot give up attachment to

or yearning for the fruit of all actions in the shape of enjoyments:

Therefore, recognizing the supreme need of self-control in renouncing

the fruit of all actions the Lord advises Arjuna to subdue his mind

and senses.

With this background information, now we can turn our attention to

the questions that you have raised. From the above quoted verses, it

becomes clear that the seeker his body/mind/intellect to be an

instrument of God and convert all actions as an offering to the God.

When the offerer removes selfishness actions become indistinguishable

and will not be subject to categorization. All karmas from

the `identity' free offerer also lose their identity – the names and

forms such as naimittika, prayaschitta, kamya, nishiddha, pujas,

bhajans, kirtans, etc., etc. .

In other words actions include the performance of sacrifices,

charity, austerity, social service and all other activities approved

of by the Sastras and carried on for the sake of one's livelihood or

for bare maintenance in conformity with one's grade in society and

stage in life. While duly performing these actions, he who renounces

all connection with, attachment to, and the craving for, their fruit

in the form of enjoyments of this world and the next is said to

renounce the fruit of all actions. It should be further noted that

prohibited actions, such as telling lies, practicing duplicity and

committing adultery, violence and theft etc, are not included in the

`Sarvakarma' referred to in verse 11 above. Attachment to, and the

craving for, enjoyment alone is responsible for sinful acts of this

kind, which cause man's degradation from every point of view. That is

why the scriptures advise actual and total renunciation of such acts;

when such actions themselves stand prohibited, renunciation of their

fruit is altogether out of question.

I don't believe that I have answered your questions completely but I

do believe that I have provided you with enough materials for you to

contemplate and get the answer. It is always to difficult to get

full understanding of what is being said in Gita through few verses

here and there. Hopefully the upcoming Gita Satsangh will serve us

all in learning Gita through interactive purposeful and meaningful

discussions.

With my warmest regards,

Ram Chandran

Note: It should be noted (subtle!) that `antahkarana shuddhi' will be

the final outcome if an only if actions are fully dedicated to the

Lord and without any selfish goal.

advaitin , " risrajlam " <rishi.lamichhane

wrote:

>

> I was thinking about verses 10 and 11 in Chapter 12 and now have

> several questions about it. What is the difference between the

> discipline/attitude described in these two verses?

August 28, 2007

Rishi ji

Namaskar

Accept my congratulation for having question like this.

I am trying to give hints for solution

12 th Chapter is “Bhaktiyoga”

First verse indicates that all sadhaks said in this chapter are in category of

Bhakta ( saguna or nirguna).

Even all vedanties are categorized as bhakta by Lord Krishna.

All Bhaktas are not yogee. It has been very well known to Arjuna, therefore

he asks in first verse

“tesham ke yogvittamaha” means, in both bhaktas who knows more about “yoga”,

sagun bhakta or nirguna bhakta.

If actual problem is known to anyone than complete case shall be cleared.

PROBLLEM

Both saguna or nirguna Bhaktas haven’t yoga, which is the specialization of

doing work hence they all are in a big trouble of loosing their body by their

mistake. There is always possibility of losing life, if anyone could not perform

NIYAT KARM (fixed work for him).

Niyat karm is the factor which decides the length of life, see verse below

Niyatam Kuru karm twam karm jyayo hi akarmanah .

Shariryatrapi cha te na prashiddhyedakarmanh . B.Gita. 3/8

Niyat means fixed it is very clear hence Lord says in 18 th chapter

Niyatasya tu sanyasah karmano nouppadyate

Mohat tasya parityagah tamsah parikirtitah BGita 18/7

It is not possible for any one to leave niyat karm. Only dut to moh (which is

produced from ignorance) anyone can think about leaving it and such type of his

trial is known as tamas tyag.

CASE

YOGA said by Lord Krishna not by Maharshi Patanjali, is the only technique

which provides success in performing 100% niyat karmas. It secures long life for

yogi which is essential for his long sadhna.

In verse 2 to 5 Lord says that sagun bhaktas are trying more than nirguna.

Lord appreciates to Nirguna bhaktas and confirms finding of self to them.

In 6 and 7 verse Lord says about bhaktas (may be sagun or nirgun) who leaves

all the works for Lord and meditating. Lord says I keep lifted above them in

death of ocean. It means these Bhakta have done the mistake of leaving niyat

karms and they are in danger, Lord saves their life. (This is the Yogkshemam

wahami aham….9/22)

Only “ananyata” (god is the one and only aim) is the key here for getting

“yogkshem”

Verse 8 is for those Bhaktas who are able to invest their mind and intellect

for Lord with stability. Invest your mind and intellect; this is the order of

Lord for such Bhkatas. If they follow same, they get yogkshem and secure their

long life.

Verse 9 is for those Bhaktas who are also able to invest their mind and

intellect but without stability. Try to get stability; this is the order of Lord

for such Bhaktas. If they follow same. they get yogkshem and secure their long

life.

Verse 10 is for those Bhaktas who are doing only karmas. If they have

committed doubtless decision, that god is the only aim of their life. They have

also secured life by getting yogkshem. This single aim converts all the works

done in to works aiming god.

All Bhaktas said in verses 6 to 10 have qualification (ananyen) which requires

getting “yogkhsem” (secure full life without yoga with the help of god), secured

life as a yogless bhakta.

If any bhakta who hasn’t even minimum qualification said in verse 10 than

there is no way for secured long life. Lord says, leave fruits of all works

with support of my yoga and become independent (yat atmvan). Because leaving of

fruits is possible by means of buddhiyoga only (karmjam buddhiyukta hi falam

tyaktwa…2/51)

In verse 11 god concludes verse from 6 to 11.

A- Bhaktas said in verse 6 to 10- They need not yoga (Lord bears their

yogkshem)

B- Bhaktas said in verse 11- They badly needed yoga to become independent

for securing life.

In verse 12 god says Independency (B) is better than getting yogkhsem.

It means for all bhaktas, Lord Krishna suggests Yoga.

I hope it gives some hints about your question.

Pranam to all

Sudesh deokate

Why delete messages? Unlimited storage is just a click away.

August 28, 2007

Dear Rishi-ji

Pranams.

Your question is a pointer to my unfinished task of writing about the four

paths.

I shall try my best to resume that series.

But for now I thought of penning my understanding on your posers (based on

what I understand your questions to be).

[Of course, your knowledge of the scriptures, true to your name(!) is far in

excess of mine, and I am likely to simply end up telling you what you already

know!]

In this particular chapter we see Bhagwan Krishna at his benevolent best,

coming down to the level of even the most mundane of us seekers, and giving us

as much latitude or as many concessions as could possibly be given, while we

mature and evolve as aspirants.

This section that you are referencing grades bhaktas into sakaama bhaktas and

nishkama bhaktas.

Those who are the devoted to the Lord for some gain, and those who are devoted

to the Lord with no motive. The latter or Parabhaktas or Jnanis or Gunateetas

and for them the devotion is as spontaneous as any other bodily function, and

these " devotees " the Lord terms as the ones most dear to him.

tulya-ninda-stutir mauni santusto yena kenacit aniketah sthira-matir bhaktiman

me priyo narah

Those individuals who are not parabhaktas and are endowed with bhakti with a

motive, there are again two grades - motives being materialistic, and motives

being spiritual.

When the motive is spiritual - to achieve sadhanachatushtaya sampatti - then

such a devotee is a jijnasu. He does not care for any material wealth - his

overwhelming aim is spiritual growth, and a desire for " self " -knowledge or a

desire for one-ness with the Supreme Self - Ishwara - and as we know - they both

amount to the same thing.

When the motive is materialistic that too the Lord accepts as a valid bhakti -

it results in a build-up of faith that hopefully will evolve into the two higher

forms of bhakti.

Now with specific references to the two verses you mentioned

abhyase 'py asamartho 'si mat-karma-paramo bhava

mad-artham api karmani kurvan siddhim avapsyasi

athaitad apy asakto 'si kartum mad-yogam asritah

sarva-karma-phala-tyagam tatah kuru yatatmavan

If thou art unable to practise even this Abhyasa Yoga, be thou intent on doing

actions for My sake; even by doing actions for My sake, thou shalt attain

perfection.

If thou art unable to do even this, then, resorting to union with Me, renounce

the fruits of all actions with the self controlled.

The issue of nitya-naimittika karmas in today's day and age can be replaced by

the concept of looking at one's work as one's duty.

Let us take an example of a teacher.

Now Ishwara has imparted to him or her skills that enable this person to

impart education to some young minds in his school.

His duty is to do the best job he possibly can.

So what the Lord means by saying do works for my sake is this:

Recognize that you are in this place in time by His Grace. Whatever you do is

for His sake alone. Do your best - be the best you can be. Do not be slack in

your work. Do not be disinterested in your work. Do not be neglectful of your

work. Why? Not because you want a promotion, not because you want to win the

best teacher award at the annual ceremony, not because you want a monetary

reward from a rich child's parent, but because you are doing this to please the

Lord of All. This action of yours, this role that you are playing - you will

play because this is what is your best way thank Him for all that He has

equipped you with, and endowed you with.

And this can be of true of ANY job. Each one of us is engaged in something

where we are contributing our bit to society, to the Order. And in return we are

rewarded with certain comforts and rewards we ought not to take for granted. It

is His Grace alone that has given us some mediocre abilities to do certain

things that soceity values or requires and repays us accordingly. It is my duty

that I do with diligence as my token of appreciation to the Lord this action.

This then is what is meant by " do actions for My sake " What is the benefit of

this frame of mind? The benefit is mani-fold.

The most important benefit for me as a jijnasu is antahkaranashuddhi - my mind

does not entertain too many conflicts. If my work is appreciated it is OK, if it

is not, then that is also OK. If I make a profit or not, I am concerned not with

anything else other than doing the best job I can and devoting it to my dear

Ishwara.

The next benefit is - I become a more efficient worker - " yogah karmasu

kausalam " . By removing my mind about unnecessary anxieties and worries about my

work I focus on the job at hand. My entire mind-intellect-body is fully attuned

to and fixedly converged on the job at hand. If i am sachin tendulkar, i am not

worried about how i have failed two matches in a row, or how much endorsement

money i can make if i make a century, or whether they will make me captain if i

succeed or anything else - my entire inner equipment is directed at this moment

simply at facing the ball and scoring the run. Because my aim is to do this as a

token of offering.

The third benefit is as my sense of kartrtvam decreases, so does my sense of

bhoktrtvam.

Now let us say I at the stage of maturity and development I now am in, I am

not able to do this. Yes, it is all very nice to say that I want to do this work

for Ishwara's sake, but if my boss does not give me a raise this year, I am

going to get angry. If someone else gets promoted I am going to be in a

unpleasant frame of mind. I am doing this job, because i want to make a lot of

money, be able to afford good cars, a palatial house, good education for my

children, etc etc. For this level of a seeker, Bhagwan Krishna comes down one

notch further. He says " OK, no problem. Just do me a favor(!), whatever you gain

with your desire-prompted actions, accept it not as a result of your actions,

but as my Grace!! " - How inclusive is this philosophy!!! In other words, develop

" prasadha-buddhi " .

At the time I engaged in a particular transaction, of course it was self-ishly

motivated - i did it to gain something materialistic - but now that i have

obtained the result - let me look at the result not as a result of my

accomplishment, but as a " gift " from the Lord.

Before I would pat myself on the back when i made money and puff up with pride

and arrogance, now i touch it to my eyes and say " O Lord, this is nothing but

Your Grace, and I accept it humbly as your child. " just as a baby would lovingly

accept something from his mother.

How does this help? It makes me a accepting person. And a accepting mind is a

more mature mind, a mind less in conflict, a mind less in turmoil, and such a

mind lends itself to spiritual growth, to enquiry, to meditation, etc.

It is important to also note that while prasadabuddhi is useful when we gain

something good, it also is useful when the result is a loss, or worse we gain

something bad.

In that case also, relinquishing " ownership " of the fruits of our action, and

accepting the result as the Lord's offering, helps us accomodate and accept - i

did what i did with such-and-such in mind, but this is what i got, this is what

was the result. Such is His Will, and I accept it knowing that this being His

prasada is what is in my benefit. I may not be able to see it or recognize it

now, but in someways known only to Him, this will help me grow as a person, as a

individual. "

What if I cannot do that also? Then, as Swami Paramarthananda-ji would say so

nicely, all that even Bhagawan can say is " best of luck in the next human

janma! "

By the way Rishi-ji Swami-ji's talks on Gita Ch 12 are still available for

free on the website

http://www.vedantavidyarthisangha.org/

Humble pranams

Hari OM

Shri Gurubhyoh namah

Shyam

risrajlam <rishi.lamichhane wrote: