Karma-yoga in the 12th chapter of the Gita (reply to Shyamji and Ramji)

August 30, 2007

Thank you both for your detailed replies as well as for the

interesting discussion that followed.

Shyamji explains verse 10 to mean that one performs all actions for

the sake of the Lord alone. Here performing actions for the Lord's

sake means performing actions for the sake of attaining the Lord (ie:

moksha). Karma Yoga is not the direct means of liberation, but it is

an indirect means of liberation since it can lead to antahkarana

shuddhi. So performing action for the sake of the Lord means

performing actions exclusively for sake of purifying the mind. Verse

11, on the other hand, suggests that one can perform actions even to

attain worldly goals, but one should be equipoised no matter what the

results are, understanding that the results are the grace of the Lord.

So the difference between these two verses are not neccesarily in the

actions performed, but in the buddhi (ie: one is arpana-buddhi, the

other is prasada-buddhi). Am I correct to say that arpana-buddhi

assumes prasada-buddhi, but not vice versa? That is why the Lord

suggests that if you cannot manage arapana-buddhi, then you should

take to prasada-buddhi at least.

If I understand correctly, Ramji's position on verse 10 is the same as

Shyamji's but Ramji also suggests that verse 10 and 11 are describing

exactly the same discipline in different terms. I think that given the

structure of the chapter, this doesn't seem so likely to me. Krishna

says that jnana-yoga is difficult to practice, so one should first

practice upasana on the cosmic form of the Lord. If one is unable to

do this, then one should practice abhyasa yoga, which means fixing the

mind on a single object of upasana according, to Sri Shankaracharya.

Verse 10 naturally follows from this structure: if one is not able to

do this, then perform all actions for my sake. Finally, verse 11: if

one is not able to do even this, then engage in action while

renouncing attachment to the karma-phalas. Given this structure, it

seems unlikely that verse 10 and verse 11 are taking about the exact

same discipline. Though, they are obviously closely related attitudes,

so perhaps this is what Ramji means, rather than identity.

I think one problem concerns the interpretation of " yatatmavan " -

verse 11 clearly suggests that the person is self-controlled, whereas

it is not obvious what it means to say that a person who is also

looking for worldly results is self-controlled. Perhaps the Lord is

saying " if you cannot do all actions for my sake, that is fine - just

give up karma-phala and you can act for worldly goals too. However,

this doesn't mean you can do whatever you want - you still have to

avoid adharmic actions. " So in that case, since the verse 11 karma-

yogi is still avoiding forbidden actions, we can say that he is self-

controlled. I do not know what Shyamji thinks about this

interpretation, though.

Thank you for your detailed responses, once again.

Regards,

Rishi.

August 31, 2007

Pranams Rishi-ji

Very nicely summarized.

Yes, Karmayoga is not the direct means to liberation - but is most important as

it leads to chittashuddhi and chittanaischalyam which helps prepare the

mind/intellect to assimilate the vedantic teaching which culminates in jnanam

and constitutes moksha.

Arpana-buddhi renders prasada-buddhi irrelevant - because the desire is not to

please oneself or one's near and dear ones, but to be of service to " others " , to

utilize the body/mind as His instrument - to serve. And the very act is then

" self " -fulfilling.

Yatatmavan - certainly suggests self-control as in control of the mind - two

things are relevant here - one is do not use this " concession " liberally to

willy-nilly indulge in reckless actions, be mindful of your self-centered

actions as even you dedicate the karma-phala. second, even a prasada-buddhi

requires tremendous mind-control. The mind is ever keen to be a " reactive mind "

- quick,knee-jerk, emotional responses of joy,despair,frustration,anger,envy etc

are very much its norm, its default mode of functioning - " may you develop

enough control of the mind which enables you to nurture it to readily take to

prasadabuddhi " is Bhagawan's blessing and instruction.

Humble Pranams,

Hari OM

Shri Gurubhyo namah

Shyam

risrajlam <rishi.lamichhane wrote:

Shyamji explains verse 10 to mean that one performs all actions for

the sake of the Lord alone. Am I correct to say that arpana-buddhi