Category Archives: karmani

Bhagavad Gita Verse 45, Chapter 18

03 Wednesday Jul 2013

Posted by in 18.45, abhirataha, chapter 18 verse 45, http://schemas.google.com/blogger/2008/kind#post, karmani, labhate, naraha, samsiddhim, shrunu, siddhim, svakarmanirataha, vindanti

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sve sve karmanyabhirataha samsiddhim labhate naraha |
svakarmanirataha siddhim yathaa vindanti tachhrunu || 45 ||
 
Engaged in his own duty, each person attains the foremost accomplishment. How one can attain this accomplishment by being content in his duty, that you hear from me.
 
sve : own
karmani : through duty
abhirataha : engaged
samsiddhim : foremost accomplishment
labhate : attains
naraha : person
svakarmanirataha : content in his duty
siddhim : accomplishment
yathaa : how
vindanti : attains
tat : that
shrunu : hear from me
 
The Vedas recognized the system of varna as a means for every individual to realize their potential. They enabled everyone to contribute to society as per their mental makeup and aptitude. Every action performed in accordance with one’s duty yielded a meritorious fruit or punya, and every, and every action that went against one’s duty yielded a demerit or a paapa. The net result of punyas and paapas decided the fate of every individual. One would gain a life that was better or worse than the current one based on their actions.
 
But there is more to the performance of duty than the cycle of action, reaction and rebirth. Shri Krishna says that performance of duty can become the gateway towards liberation. As we have seen earlier, the Gita enables each and every individual, regardless of their occupation or stage in life, to pursue the path of liberation. We do not have to renounce our actions and become sadhus or monks. We just have to keep doing our duty. The result of doing our duty is samsiddhi, perfection, the foremost accomplishment.
 
The ultimate goal of karma yoga is purification of the mind. It cleans the mind of all its impurities in the form of selfish desires created by raaga and dvesha, likes and dislikes. It is this purification of the mind that becomes the foremost accomplishment, samsiddhi, for one who is performing karma yoga. But mere performance of duty will not result in samsiddhi. There is something else needed, which Shri Krishna will reveal in the next shloka.

Bhagavad Gita Verse 9, Chapter 14

14 Thursday Feb 2013

Posted by in 14.9, aavritya, bhaarata, chapter 14 verse 9, jnyaanam, karmani, pramaade, rajaha, sanjayati, sattvam, sukham, tamaha, uta

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sattvam sukham sanjayati rajaha karmani bhaarata |
jnyaanamaavritya tu tamaha pramaade sanjayatyuta || 9 ||
 
Sattva binds through joy, rajas through action, O Bhaarata, while tamas cloaks knowledge and binds through heedlessness.
 
sattvam : sattva
sukham : joy
sanjayati : binds
rajaha : rajas
karmani : action
bhaarata : O Bhaarata
jnyaanam : knowledge
aavritya : cloaks
tu : while
tamaha : tamas
pramaade : heedlessness
sanjayati : binds
uta : and
 
Shri Krishna recaps the characteristics of the three gunaas in this shloka. Sattva binds by making us hold on to joy experienced after attaining a sense object. Rajas binds us by giving us joy in performing actions and obtaining their results. Tamas binds us by giving us joy in holding on to laziness and heedlessness. We now begin to look into how these three are interrelated.
 
In the second chapter, we have come across a series of shlokas that describe how the mind can fall from sattva into rajas and tamas in a matter of seconds. We start with the mind resting in a peaceful sattvic state. A tinge of rajas comes in, causing us to think about some sense object, let’s say a sweet. This fuels rajas further, creating a strong attachment to that sweet, culminating in a strong desire to do anything to get that sweet. But it gets worse. If we cannot get that sweet, if someone or something obstructs our consumption of the sweet, anger arises in us. Rajas deteriorates into tamas. The last rung of the ladder of fall is when anger goes to such an extent that it causes us to lose our faculty of intelligence and memory.
 
Conversely, we can go from tamas to rajas to sattva, but it may take a little longer. For someone steeped in tamas, immersing themself in action will raise them to the level of rajas. When action becomes focused and directed towards the pursuit of a selfless goal, rajas is elevated to the level of sattva. Swami Vivekananda always used to say “awake, arise, stop not till the goal is reached”. When India was under British rule, many had become accustomed to this slavery and had fallen into a tamasic state. They could not find a way out of their predicament, and were clouded in ignorance. Swami Vivekananda’s message urged citizens to engage in action towards independence. That was the only way to get them out of the tamasic state of laziness.

Bhagavad Gita Verse 20, Chapter 4

10 Friday Feb 2012

Posted by in 4.20, abhipravrittaha, api, eva, karmani, karmaphalaasanga, karoti, kinchit, na, niraashrayaha, nityatriptah, saha, tyaktvaa, verse 20 chapter 3

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tyaktvaa karmaphalaasanga nityatripto niraashrayaha |
karmanyabhipravrittopi naiva kinchitkaroti saha || 20 ||

Having given up attachment to the result of action, always content and depending on nothing, he never does anything, though engaged in action.

tyaktvaa : having given up
karma-phala-asanga : attachment to result of action
nityatriptah : always content
niraashrayaha : depending on nothing
karmani : in action
abhipravrittaha : engaged in action
api : even when
na : not
eva : ever
kinchit : any
karoti : do
saha : he

“When this project ends, will it give me everlasting happiness?” is the question that we ask, explictly or implicitly, whenever we commence any new endevour. In this shloka, Shri Krishna says that everlasting happiness and contentment is a natural byproduct of karma yoga itself, not of any one particular project. Contentment becomes part of our personality. The word used to describe this state is “nityatriptah”.

As we grow up, we are programmed and conditioned by the world to believe that happiness is something that is outside of us. This conditioning goes deep inside our psyche and causes us to run after a better job, more money, a bigger house and so on. Now, it is absolutely alright to pursue growth while performing one’s svadharma. Wealth follows naturally if one follows svadharma sincerely. But constant seeking of happiness from external objects makes us slavishly dependent upon the world.

What is so wrong about this seemingly normal tendency to look outside oneself for happiness? Because any happiness gained from the world will be finite and temporary. But Shri Krishna says here that if one dependent on the eternal essence instead, he becomes ever content. As the second chapter says: “naabhaavo vidyate sataha”. The self is infinite and eternal.

Through karmayoga, we lose our attachment to the results of our actions. In doing so, we become less dependent on external world for happiness. Shri Krishna asks us to use our discrimination to examine the source of our happiness. We should train our mind to check daily whether we have gone outside ourselves to search for happiness, or is it coming from within.

Furthermore, if we are attached to the result of our action, we generate a expectation for the future. Which means that we identify ourselves with the process of time, which is also a part of prakriti. Identification with time accumulates karma or negative reaction from the universe.

So therefore, one who does not create expectation of a result in the future does not accumulate karma. This is what is meant by the phrase “never does anything” in the shloka.

Bhagavad Gita Verse 18, Chapter 4

08 Wednesday Feb 2012

Posted by in 4.18, akarma, akarmani, buddhimaan, cha, chapter 4 verse 18, karma, karmani, kritsnakarmakrit, manushyeshu, pashyet, saha, yaha, yuktaha

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karmanyakarma yaha pashyedakarmani cha karma yaha |
sa buddhimaanmanushyeshu sa yuktaha kritsnakarmakrit || 18 ||

One who sees inaction in action, and action in inaction, he is wise among all people, he is well integrated and accomplishes his actions.

karmani : in action
akarma : inaction
yaha : one who
pashyet : sees
akarmani : in in action
cha : and
karma : action
yaha : who
saha : he is
buddhimaan : wise
manushyeshu : among people
saha : he is
yuktaha : a yogi (well integrated)
kritsnakarmakrit : accomplishes all actions

Now, having understood the deeper meaning of karma, let us look at the most crucial shlokas of this chapter. Shri Krishna employs his poetic prowess to teach us how to apply the knowledge of karma to our actions. He uses the words karma and akarma (action and inaction) differently in different parts of the shloka, so let us take it part by part.

First, let us understand what is meant by “seeing inaction in action”. The word action in this phrase refers to activity of any sort: thinking, feeling, working. To be clear, even thinking a thought is action. And the word “inaction” here refers to the constant awareness that the eternal essence, our self, is inactive, and not the doer of action. It means complete detachment from the work and detachment from a sense of agency or doership, because the mind has now attached itself to a higher ideal.

So therefore, one who sees inaction in action knows that his every activity is happening out of prakriti or nature. His true identity is the eternal essence that neither does any action not enjoys the result of any action. From a practical standpoint, it refers to the attitude that we have towards our work. It is the difference between a worker who can perform tough tasks and not feel tired, and the worker who feels that every minute of his work is a burden.

Next, let us look at the phrase “seeing action in inaction”. The word action in this phrase refers to the ego, the notion that “I am the doer” as well as the sense of agency in the work. And the word “inaction” refers to absence of activity. So for example, if someone needs help crossing the road and we think “I won’t help him because I will be late for my bus”. Behind our absence of helping someone cross the road is a selfish motive. Similarly, if we hold back on admitting a mistake that we had committed, our absence of admitting our guilt is driven by a selfish motive. This is seeing action in inaction.

Shri Krishna then goes on to say that one who constantly uses his discrimination to eliminate all sense of doership from every action – that person is wise and is well integrated in the yajna spirit. That person will accomplish any task that he takes up without fail. His success is guaranteed.

The following four shlokas describe the attributes of such an integrated person, similar to the characteristics of a wise person from the second chapter.

Bhagavad Gita Verse 25, Chapter 3

02 Monday Jan 2012

Posted by in 3.25, asaktah, avidvaansah, bhaarata, chapter 3 verse 25, chikeershuh, karmani, kurvanti, kuryaat, lokasangraham, saktaah, tathaa, vidvaan, yathaa

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saktaah karmanyavidvaanso yathaa kurvanti bhaarata |
kuryaadvidvaanstathaasaktashchikeershulokasangraham || 25 ||

Just as an ignorant individual performs action with attachment, O Bhaarata, so does a wise person perform action without attachment, wishing for the welfare of society.

saktaah : with attachment
karmani : in action
avidvaansah : ignorant
yathaa : just as
kurvanti : act
bhaarata: O Bhaarata
kuryaat : act
vidvaan : wise
tathaa : so does
asaktah : without attachment
chikeershuh : wishing
lokasangraham : societal welfare

Here, Shri Krishna offers a guideline for Arjuna in regards to working with other people. He says that one who is working with the attitude of karmayoga should learn to work in harmony with others who may have not yet understood or learned that technique. In other words, Shri Krishna warns us from adopting a “holier-than-thou” attitude with others when performing action.

For instance, imagine a little girl playing by herself, and pretending to make tea in a small cup. She brings an empty cup to her aunt and asks her to drink that tea. The aunt should enjoy that fake tea, not start questioning the reality of that team. There is no need to do so, the child is doing what is appropriate. Similarly, just because one is studying karmayoga does not make him or her eligible to behave differently with others.

Now, most of our actions are either performed individually or in a team. If we are performing actions individually, it is very straightforward to adopt the attitude of karmayoga. If we are working in a team, we could be playing the role of peers, leaders or followers. In all three of these situations, Shri Krishna urges us to maintain the attitude of karmayoga regardless of whether our peers, leaders or followers have the very same attitude. Their attitude in no way should impact the efficiency of our work.

This “live and let live” approach is extremely practical and sensible. But is there a reason behind it? Shri Krishna will explain in the next verse.

Bhagavad Gita Verse 23, Chapter 3

31 Saturday Dec 2011

Posted by in aham, anuvartante, atandritaha, chapter 3 verse 23, hi, jaatu, karmani, mama, manushyaaha, na, paartha, sarvashaha, vartama, varteyam, yadi

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yadi hyaham na varteyam jaatu karmanyatandritaha |
mama vartamaanuvartante manushyaaha paartha sarvashaha || 23 ||

For, if I were not to perform my duties alertly, people from everywhere will follow my path, O Paartha.

yadi : of
hi : for
aham : I
na : do not
varteyam : perform
jaatu : when
karmani : duties
atandritaha: alertness
mama : my
vartama : path
anuvartante : follow
manushyaaha : people
paartha : O Paartha
sarvashaha : from everywhere

To better understand this shloka, and make it more relatable, let us examine the life of a individual from our time who dedicated his life to the service of others – Baba Amte.

In his early years, he acted as a defense lawyer for freedom fighters imprisoned by British authorities in the 1942 Quit India movement. Later, Amte founded three ashrams for treatment and rehabilitation of leprosy patients, disabled people, and people from marginalized sections of the society in India. Today, the largest ashram named Anandwan has a university, an orphanage, and schools for the blind and the deaf, housing over 5,000 residents.

Now, imagine if someone like Baba Amte were to one day say “I think I am going to stop all my work and take it easy”. What would be the impact on the general population? People would start saying “If even Baba Amte does not work, why should I do so?”

Therefore, Shri Krishna urged Arjuna to always perform action and not give in to the tendency of the human body to become lazy. If not for Arjuna’s own sake, at least for the sake of others who considered him as a role model. And similarly, he urges us also to become role models by continually performing selfless actions, with complete attention and alertness.

Bhagavad Gita Verse 22, Chapter 3

30 Friday Dec 2011

Posted by in anavaaptam, asti, avaaptavyam, cha, chapter 3 verse 22, eva, karmani, kartavyam, kinchana, lokeshu, me, na, paartha, trishu, varte

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na me paarthasti kartavyam trishu lokeshu kinchana |
naanavaaptamavaaptavyam varta eva cha karmani || 22 ||

Neither do I have the least bit of duty in the three worlds, O Paartha, nor is there anything for me to gain or lose (through action), yet, I engage in action.

na : neither
me : I
paartha : O Paartha
asti : have
kartavyam : duties
trishu : three
lokeshu : in worlds
kinchana : even a little
na : nor
anavaaptam : not to be obtained
avaaptavyam : to be obtained
varte : engaged
eva : yet
cha : and
karmani : action

As we saw earlier, Shri Krishna wanted to provide concrete examples of individuals who had attained the eternal essence, yet continued to act selflessly in the world. Having given the example of king Janaka, Shri Krishna now spoke about himself as an example of an ideal karma yogi. He had attained a state of supreme independence where he no longer needed to act, yet, he continued to act spontaneously and joyfully in the service of humanity.

The Srimad Bhaagvatam is filled with stories describing the life of Shri Krishna, where we find that he worked tirelessly from the start to the end of his life. There was no duty that he did not perform. He became a charioteer upon Arjuna’s request. After the Mahabhaarata war, Arjuna’s brother Yudhishthira performed a yajna. There, Shri Krishna even washed the feet of guests who attended. While performing any action, his attitude was that of equanimity, and he found great joy in the work while not expecting any reward.

Shri Krishna’s attitude towards life was like that of a perfect actor in a play. In fact, his stories are also known as “leelas” or divine plays. An actor in a play will perform any role – big or small – without the slightest attachment to it, and move to the next role effortlessly. Whether it was a mischievous boy who stole butter from people’s homes, or the ruler of Dwarakaa city, Shri Krishna played his part perfectly with the attitude of a karma yogi.

Bhagavad Gita Verse 1, Chapter 3

09 Friday Dec 2011

Posted by in 3.1, buddhih, chapter 3 verse 1, chet, ghore, janaardana, jyaayasee, karmanaha, karmani, keshava, kim, maam, mataa, niyojayasi, tat, te

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jyaayasee chetkarmanaste mataa buddhirjanaardana |
tatkim karmani ghore maam niyojayasi keshava || 1 ||

If knowledge is superior to action in your opinion, O Janaardana, why do you want me to perform this horrible action, O Keshava?

jyaayasee : superior
chet : if
karmanaha : action
te : you
mataa : opinion
buddhih : knowledge
janaardana : O Janaardana
tat : then
kim : why
karmani : action
ghore : horrible
maam : me
niyojayasi : perform
keshava : O Keshava

We begin the third chapter with a question from Arjuna. It is wonderful to see the give-and-take between a student and a disciple come up several times in the Gita, making it more accessible and human. Let us dig deeper into Arjuna’s question.

In the last chapter, Shri Krishna introduced the topic of karma yoga, where one performs selfless action. But later, he spoke about the knowledge of the eternal essence. Arjuna interpreted this as a statement that knowledge is superior to wisdom, and wanted to clarify whether it was so.

As an analogy, I remember the experience of learning music. In most cases, new students of music gave more importance to performing a popular song on stage, than to endure the rigour and discipline of daily finger drills that could get repetitive and boring. Similarly, Arjuna thought that knowledge was superior in action.

Arjuna also referred to his fighting in the war as a “horrible” action. This word speaks a lot about his mental state. Shri Krishna had taught him that one should maintain equanimity in pleasant and unpleasant situations. But Arjuna had not internalized and assimilated the teaching.

This is not uncommon. Our experience will usually indicate that a one-time hearing or “shravana” of any teaching will not be enough. We also need to reflect on the teaching, which is also known as “manana”. And finally, we have to internalize it so that it becomes part of our personality – “nidhidhyaasana”.

In the next shloka, Arjuna completes his question to Shri Krishna.