Bhagavad Gita (3)

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CHAPTER 3 THE PATH OF ACTION(Karma Yoga)"Do your worldly duty, but without any attachment to it or desire for its fruit. Keep your mind always on the Divine... Make it as automatic as your breath or heartbeat."1-2.

Arjuna interrupts, "O Krishna, you're adding to my confusion! You imply

that knowledge is greater than action, but then you push me to fight

this awful war. Well, fighting is action! Please be clearer : Which

path, knowledge or action, is right for me - which one will without a

doubt bring me to the supreme goal?"3. Krishna replies, "Over

the many good years that we have been as close as brothers I have not

made this totally clear to you, but now I will. Know that at the very

beginning it was I who laid out both spiritual paths: knowledge and

action. I establish the path of knowledge for the more contemplative

person and the path of action for the busy, action-oriented person."Remember, Arjuna, true knowledge is knowing the Atma, the True Self Within. When you clarify your intellect through either contemplation or selfless action you get to realize the Atma. Both paths lead to realization of Self.4-5.

"Those who merely shirk worldly activities, thinking they are

'renouncing' action, cannot attain the Supreme goal. You first have to

act. Mere refusal to act is futile. Even the supposedly 'passive' goal

of clarifying the intellect and acquiring knowledge cannot be achieved

without action. Look at nature. The fruit engaged in its task of

ripening does not 'renounce' its task and sever its connection to the

tree until it is fully ripe. Indeed, Arjuna, inaction, for even a

moment, is impossible. Eating, sleeping, breathing, the heartbeat, even

subconscious mental activities - all are actions. Everyone is

helplessly driven to action by their own nature and by nature itself.

Action is inherent throughout nature. From the single whirling atom up

to the entire universe, all is movement, action.6. "If one sits

motionless but with one's mind ever thinking of sense attractions, that

too is engaging in action. If you think that merely being motionless is

being actionless, you are being a hypocrite and deluding yourself.7.

"Engage in action, do your work, but with full control of your mind and

senses. And be aware that the work you do should contribute in some

way, directly or indirectly, to the higher good of humanity.8.

"One is obligated to work, to act, even to maintain one's body -

bathing, eating, sleeping, breathing. So do your obligated duties,

Arjuna. Duty-bound action is far better than inaction."THE LAW OF SACRIFICE9.

"Action (karma) normally ties the human being to the wheel of birth and

death, but not when performed as an act of sacrifice - not when the

person offers up both the action and the fruits of the action to

Divinity. Then, the action is nonbinding. One's job in life is to act

selflessly, even sacramentally, without thinking of personal benefit.

It is very possible for you to make great moral and spiritual progress

in worldly life through action and yet not become fastened to the

negative consequences of your actions.10. "In the beginning, when I created the world, I set in motion the principle of sacrifice, saying, 'It is through sacrifice

that thou shalt prosper and propagate.' My word 'sacrifice' is in no

way associated with the common image of self-neglect or

self-flagellation. Sacrifice

is used here in a very special way: it means offering, helping, and

being dedicated to the welfare of all humanity. It implies a mutuality

of existence with all other beings. Sacrifice in this spiritual meaning of the word is a universal rule, a fundamental law of nature; sacrifice as the spirit of giving, which permeates all of creation. This sacrifice is a way for mankind to convert earthly misery into happiness.11. "Worship, for example (also a misinterpreted word, which means honoring and revering), is a meaningful form of sacrifice as I use the term. Therefore, Arjuna, revere and honor (worship) the devas, the divine entities, subtle power and they will cherish you. This mutuality is good for all humanity.12.

"Dear old friend, you should strike a balance in life between giving

and getting. When you engage in selfless service (which is sacrifice),

your desires are fulfilled, unasked, by nature. Righteous people give

more than they receive; indebted ones get more than they give. The one

who receives without giving is stealing.13. "You should even

eat your food in the spirit of sacrifice. Then you are freed from the

strong attachment to tastiness and enjoyment that so quickly binds one

to physical gratification, which is a bottomless pit. The person who

eats solely for physical enjoyment gets turned away from life's true

purpose: achieving Divinity. Indeed, the very definition of sin is

not, as so many think, committing evil acts, but veering from God. In

that sense, eating merely for physical pleasure is a sin.14. "The very cycle of life emanates from the subtle effects of sacrifice as

here defined. Let Me explain the cycle : all living creatures are

nourished and sustained by food; food is nourished and sustained by

rain; rain, the water of life, emanates from nature, called down from

heaven, freely given (sacrificed)

for the eventual benefit of humanity. All of life, Arjuna, is therefore

born or, nourished, and sustained by selfless action, by sacrifice."Sacrifice

is the noblest form of action. Work performed in the right attitude of

mind becomes sacrifice. Service is sacrifice. This level of sacrifice

actually has Divinity in it, performing it becomes a subtle but

powerful mental force. This makes life itself sacred. Eventually, all

your actions, mental and physical, become an offering (a sacrifice) for

the betterment of the universe.15. "As I said, every selfless,

sacred action (every sacrifice) is born from Brahman, the Godhead, the

Absolute Highest Consciousness. He is present, consciously, in every

act of service. Work performed with the best of motives becomes

sacrifice. Life itself is turned into a sacrifice when directed to the

service of Divinity. When people perform service as sacrifice, no

matter what their work or profession, the universe itself becomes

elevated and sublime. The whole scheme of nature is centered not on

grabbing, but on offering selfless action, which is sacrifice."This

important law of life may seem distant from the individual, Arjuna, but

that is not so. Each selfless act done by anyone contributes in an

important way to this mysterious whole.16. "All life turns on

this law of sacrifice, called 'the wheel of yajna'. Those who veer from

this and seek instead to indulge the senses for personal gratification

and ignore the needs of others, live in vain and squander their life.

Why did I, the Creator, set this in motion? Because this world is a

learning ground, a place to discipline, train, and elevate all beings.

If we decline to learn we cannot derive the benefit of the schooling."THE SELF (ATMA) IS BEYOND KARMA17. "Arjuna, those who have found the pure contentment, satisfaction, and peace of the Atma

(the True Self Within) are fulfilled. They have nothing more in this

world to accomplish, no more obligations to meet. Being in the Atma, these people are beyond karma.18. "The one who is firmly established in the Atma

knows the real meaning of being Self-sufficient. That person has no

dependence of any kind on anybody and has nothing to gain or lose by

either action or inaction."WORK AS GOD WORKS19.

"The point, old friend - and this is very important - is to do your

worldly duty, but do it without any attachment to it or desire for its

fruits. Keep your mind always on the Divine (Atma,

the Self). Make it as automatic as your breath or heartbeat. This is

the way to reach the supreme goal, which is to merge into God.20. "There have been many who have done this. The renowned King Janaka (an ancient karma-yogi)

attained union with God by performing worldly duties in this spirit.

The ignorant cannot lead the community, Arjuna; it is the enlightened

who are the best servants of society. So do your worldly work without

attachment and for the best interests of all.21. "Whatever a

great man or woman does, others also do. Eminent people must in the

public interest put forth their best values. Then ordinary people try

to rise to that level.22-24. "Consider Me, Arjuna. There is

nothing I do not have, so I have nothing to gain in this or the other

worlds. And yet I continue doing. If I, Divinity, were to stop working,

humanity would follow that example and this would inflict havoc.

Indeed, if I cease to act it would cause cosmic chaos and result in

confusion and the destruction of humanity.25. "The people

who are ignorant of the True Self Within work as though tightly

harnessed to action, working for their own welfare. But enlightened

persons who know the True Self work for the welfare of the world,

unattached, ever helping to point humanity towards dharma (right action, living a truth-based life).26.

"And yet, do not bewilder the ignorant who are hungry for selfish

action. Let them continue to work, but show them by example that work

can be made sacred when done in the right spirit, with the heart fixed

on Divinity.27. "The ignorant one, mistakenly identifying with

the body, erroneously thinks, 'I am the doer'. This is the mark of

egoism. In truth, Arjuna, all actions are really performed by worldly

nature, not by Atma. The Self (Atma), remember, is beyond all action, all karma.28.

"The person who really knows nature - which I will explain to you in

detail later - knows that when the senses, which are a part of nature,

attach themselves to worldly objects, which are also a part of nature,

it is merely nature attaching to nature. It is not 'I', this ego-self,

doing this or that. The wise one, aware of this, stands apart and just

watches this play of nature.29. "The wise ones who understand

these things should not refrain from action, as that would confuse the

minds of the unknowing who are entangled in and tied to the

consequences of action (karma).

There is no harm in some people performing their duties with

attachment; work with attachment has its place in humanity's evolution."TRANSMUTING ONE'S OWN NATURE30.

"Now that you are aware of the indispensable necessity of performing

action, I will tell you the best path for you, old friend. Shake off

this fever of ignorance that has enveloped you. Break free of your ego.

Stop thinking of worldly rewards. Fix your mind in Me, the Truth, your Atma,

the Divinity within you. Know that it is the Divine who propels all

actions in the universe. Offer up all your actions to Me, Divinity. And

then, with a perfectly clear mind and heart, go forth, fight this

battle of life!31. "There are marvelous benefits from this

selfless way of life, Arjuna, but you cannot acquire them without firm

faith. These principles must be lived, not intellectualized. Those who

earnestly live them are released from their karma, the consequences of their actions.32.

"But those who carp about these teachings and do not practice them are

deluded and without spiritual discrimination. They are the cause of

their own sorrow and ruin, and become lost.33. "All living

creatures, even wise sages, behave in accordance with their own nature.

This is an important point. Everyone's behavior is rooted in the

thoughts and the tendencies that predominate in them. This is the

meaning of one's 'nature'. Therefore, if one's nature is so powerful,

one might well question the value of even attempting to live by the

scriptural injunctions to 'do this, don't do that.' One could ask :

'Why, if we are but pawns of our nature, should we even try to restrain

it?'34. "The answer is not to try to restrain your nature but

to progressively improve your nature. Examine this thing called

'nature' more closely. One's own senses are major stumbling blocks to

spiritual attainment. Senses derive their power from the many likes and

dislikes imprinted in the mind (by family, by culture, and by one's

actions in this and previous lives). This deeply embedded, largely

unconscious system of likes and dislikes is what gives rise to one's

thoughts, desires, and tendencies. This mental pattern is in large part

what is meant by one's 'nature'."Arjuna, the best thing to do

with these thoughts and desires is to transmute them into a devotional

attitude, a desire for God. When this attitude takes hold, the system

of likes and dislikes melts away, which causes the fierce power of the

senses to gradually dry up. Desires are enemies when directed outward,

but allies when pointed inward toward Divinity."Remember,

Arjuna, that life in the body and senses is not an end in itself, but

only a passing phase. Truly, if the eye does not help one visualize God

in everything it sees, it is better to be blind. If the ear drags one

into filthy cacophony, it is better to be deaf. The senses should not

be instruments that plunge you into muck; they should serve your

interests, control your appetites, and help you dwell in Divinity."And

do not think, Arjuna, old comrade, that it would be easier to abandon

your present responsibilities. One's duty in life is one's dharma.

This essentially means that you have to live by your inner Truth rather

than your selfish desires. One must do one's duty. No matter how devoid

of merit your responsibilities and commitments may seem, they are

preferable to the responsibilities of another, no matter how well you

may perform them. You, Arjuna, are a warrior-prince by birth and

training. If you now try to avoid your duty and mutate into a sanyasi (spiritual

ascetic) merely because you face doing some things that you imagine are

painful, you will be violating your inner Truth (your conscience, your dharma), which is the root basis of your life! It is even better to die doing one's own duty that attempt to do the duty of another."THE WAR AGAINST ANGER AND DESIRE36. Arjuna's head droops, and then he asks, "What is this awful force that drags us even against out will into selfish deeds?"37. Krishna replies : "That awful force is desire.

Desire is the force that drags you - selfish desire, which rises from

your action-oriented nature. Selfish desires are insatiable; the more

you feed them the more they crave. That is what I meant by 'bottomless

pit'. Desires never say, 'Enough'. And anger is always linked with

desires, and anger corrupts everything. This desire-anger duo is your

direst, most formidable enemy here on earth.38. "Desires cloud

your spiritual light and bury your power of discrimination. As a flame

is covered by smoke, and a mirror is covered with dust, and an embryo

hidden in the womb, true knowledge is concealed by desire. For

spiritually advanced people, desire is like smoke and is easily blown

away to reveal the light of knowledge. For worldly-caught people desire

is more like dust that requires vigorous wiping so the light can shine.

For really dull persons desire so enfolds them they are like an embryo

buried in darkness; only time and a new birth will bring light. Note,

Arjuna, that in all these levels of spiritual attainment it is desire

that shrouds the glow of one's True Self Within.39. "Greed is

but desire swollen to grotesque size. The wise one knows that desire is

the eternal, insatiable archenemy, and tries to steer clear of it. But

despite one's best efforts, desire still puts on many disguises and

sneaks furtively into the heart and mind.40. "The key bastions

of this fiercely destructive enemy have to be found out before you can

lay siege to them. Marauding desire has captured, and now firmly

occupies, all three bodily stations : the senses, the mind, and the

intellect. From these three field headquarters desire attacks and kills

wisdom and discrimination, and shrouds the Atma within.41.

"Therefore, Arjuna, O fond friend and greatest of warriors, attach

these marauders, these desires. Recapture your senses, mind, and

intellect (higher mind, buddhi, which we will deal with later) and use them for divine purposes. When you kill desire the splendor of Atma will shine."42.

"And know the strategic positions you should occupy in this war. Desire

holds more firmly to the subtle (the more refined and difficult to

notice) than to the gross. The senses are more subtle than the body;

the mind more subtle than the senses; and the intellect more subtle

than the mind. Far above all is the Atma, subtlest of all, which is beyond any and all desire.43. "Therefore, Arjuna, realizing the truth of your True Self (Atma) is your principal weapon for eradicating desire. Self-realization is the true spiritual knowledge (called jnana).

This level of knowing is beyond all your lower qualities, no matter how

fine, including your mind and even your intellect. Let your very

highest Self, your true nature, rule. Control your self with your Self."(From : The Bhagavad Gita (A Walkthrough for Westerners) by Jack Hawley)Copyrights reserved by author Visit : Sai Divine Inspirations : http://saidivineinspirations.blogspot.com/ Sai Messages : http://saimessages.blogspot.com/ Love Is My Form : http://loveismyform.blogspot.com/