Chapter 4
Karma Yoga

Karma-Yoga is a compound word consisting of two simple words – Karma and Yoga. By Karma here we mean ‘proper action’. The second part is yoga, which means
‘proper attitude’. Or ‘proper state of mind’. Thus doing proper action with proper attitude is called Karma – Yoga. Now what is proper action? Based on the scriptures we can divide all actions broadly into three categories. They are Sattvika – Karmas, Rajasa – Karmas and Tamasa- Karmas.

Sattvika – Karmas:

Sattvika-Karma refers to certain actions, which are prescribed by the scriptures as compulsory for every mumkshu or seeker of Moksha. Since these actions are compulsory, there is no question whether I like them or not. If I like them, it is wonderful; if I do not like them I should better learn to like them. They have to be done. As these actions are not based on our likes and dislikes or on our Kama, they are called Nishkama – Karma. Why do scriptures prescribe those compulsory actions? All Sattvika – Karmas primarily contribute to the inner and spiritual growth of a person. They are not primarily meant for the material growth of person. They are not meant for money, name, fame, status, family, children and the like. To put it in technical language, they are Dhaarmic – Moksha – Pradhana; they are not Artha – Kama – Pradhana. Their focus is inner growth. By performing these actions a person does not get much material benefit; does not get any tangible benefit. The benefits are all subtle internal benefits.

Pancha – Maha – Yajnas:

What are these Karmas or actions prescribed for the inner growth of an individual? They are the Pancha- Maha- Yajnas, the five sacred Karmas.

1. Deva-Yajna – Worship of the lord in any form. It may be in the form of a ritualistic sacrifice (a Yaga), it may be in the form of a Puja in front of an idol or a photo; it can be in the form of Japa, repetition of the name of the lord; It can be in the form of the temple visits or it can be in the form of the service to temple by giving my time, my energy or other resources. All these come under Deva – Yajna to the Lord.

Deva- Yajna is not meant for money. This will not benefit me visibly or tangibly. In fact superficially seen, it may even appear as a mere waste of time. If I take a job during this time, I may earn some money. It is this reason that whatever people find them with too much work; they decide to drop some of these activities immediately. We find that we have no time for Puja or Parayanam or temple visit. In fact, Sattvika-karma can be humorously defined as that which we generally drop whenever we are busier. We drop it because we don’t find any tangible benefit out of it and consider it a mere waste of time. On the other hand, a subtle mind will understand that I am getting an invisible result. A tremendous inner growth is taking place through such activities. Hence this Deva-Yajna is indispensable for a Mumukshu.

2. Pitru-Yajna- Worship of parents and forefathers. If the parents are alive, respect them, take care of them properly. Daily, I offer my namaskarams to my parents too. In the Ramayana, Rama offers prostrations to his father, King Dasaratha, even when king asks him to go to the forest. Similarly when Bharata comes to the forest to take him back to Ayodhya, Rama conveys his reverence to his mother Kaikeyi who was instrumental in sending Rama to the forest and whom the whole world hated. Such unconditional reverence to parents is necessary. The scriptures say, “Matru devobhava, Pitrudevobhava” like the parents, the other forefathers also, alive or dead, should be treated with reverence. As a part of this, the scriptures prescribe certain types of ceremonies to be performed on special days. All these ceremonies come under Sattvika karma.

3. Brahma-Yajna – worship of the scriptures and the Rishis who have given us the scriptures is called Brahma-Yajna. Brahma means Veda. Veda-Yajna and Rishi - Yajna together are called Brahma-Yajna. What is this worship? It is not just offering flowers to those scriptures we do on special days like Saraswathi – Puja day. We have to ensure that books are treated properly. We have to learn to respect the contents of the book also through regular Parayanam. Parayanam means regular reading of the scriptures preferably with knowledge of its meaning. If we do know the meaning of the scriptures, our involvement will be more. If we do not know the meaning, the reverential of the Gita or Sahasranama helps in building up this respect for the scriptures. In fact, we are doing this even now, as a part of our tradition.

In the past such a reading was common. Today it is becoming rare. Even if you don’t read the scripture, worshipping and remembering the Rishis who have given them to us is Brahma-Yajna. Before any japa or Parayanam, the preparatory steps involve remembering the respective Rishis.

Promotion of the scriptural studies is also Brahma-Yajna. One should study and teach or help others study and teach. Today many Pathasalas are closing down because most people do not know the importance of the scriptures. One Maha – Yajna cannot replace another Maha – Yajna. Donating to orphanage is wonderful but that cannot replace Brahma – Yajna. Neither can it replace Pitru – Yajna. Each one has its own important place while eating, rice alone cannot be eaten. We need nourishment. We get carbohydrates from rice, but we require proteins, minerals, vitamins and so on. Similarly society requires all types of contributions. To contribute just to one thing alone is not correct. Therefore all the five are compulsory and important. A person may do more of one and less of the other. But all the five are equally important.

4. Manushya – Yajna – This is worship of or service to the humanity. All types of social service will come under this category. Many people think that this Manushya – Yajna alone is enough. There is general question everywhere - Should we spend so much money on temples ornaments for lords? Why can not we spend all that money on feeding the poor children? We don’t say poor children should not be fed. But to argue that we should abolish temples and Pathasalas is lop – sided version.

Children have to be taken care of; poor have to be protected; but equally important is spending money on temples. Many people think that Hinduism does not include social service in its philosophy. The general impression created is that we have to learn from other religions. We need to remember that we have the scriptural commandments, which instruct us to take care of people also. The only problem is that Hindus do not follow the instruction. It is not a defect in the religion but it is a defect of the followers. If everybody takes care of Manushya – Yajna, there will be no poverty. While cultural deterioration is because of the absence of Brahma – Yajna, social deterioration is because of the absence of Manushya – Yajnas.

5. Bhuta – Yajna - This is worship of and service to all other living beings. These include animals, birds, plants, forest, the aquatic creatures etc., in a nutshell, it means respect towards life. Vegetarianism, in fact is a part of Bhuta – Yajna. I do not want to kill animals to satisfy my tongue. Therefore vegetarianism becomes a part of Bhuta – Yajna. Elephants are killed merely for the sake their tusk, which serve as decorative, pieces inside a house. Rhinos are destroyed for the sake of their horns. We also need to know how these animals are killed. Some of them are burnt alive. There is nothing but cruelty in these killings. We have not understood that nature is very delicately balanced. If we tamper with any part of nature, it will lead to different kinds of problems. Ecology has developed as very important science in recent past only. Global meetings are held often nowadays. The Vedas have already said that if you revere nature you will never be selfish. So Bhuta – Yajna is done to help one become aware of the importance of these animals. Many gods have taken animals as their Vahanas. We worship these animals too. Daily before we eat, feed the crows or the cows. This is Bhuta Yajna. There is ritualistic type of Bhuta – Yajna also.

All these actions take me towards Moksha but I do not see it; it is an invisible growth. These Pancha – Maha – Yajnas come under Sattvika – Karma or Nishkama – Karma, which one has to do whether one likes it or not. How big or small these should be will depend on availability of time, convenience, financial resources of the person concerned etc. These actions are Sattvika – Karma forming the best part of Karma – Yoga because they directly contribute to spiritual growth.

Rajasa Karma

Next comes the second kind of action called Rajasa – Karma. These are actions based on our desires. Hence they are called Sakama – Karmas (desire – prompted actions). The scriptures permit a person to do such Karmas too. It is not compulsory but if a person wants to do, he has such Karmas too. It is not compulsory but if a person wants to do, he is permitted to do. It is not considered a sin. A person can fulfil the desires in a legitimate manner without corruption. The scriptures themselves prescribe a number of rituals for fulfilling our desires. There are rituals for getting money, land, rain and so on. These are for fulfilling our selfish interests. The scriptures however do not ban them. They are considered madhyama (medium). They primarily contribute to our material well-being. So their contribution to our spiritual growth is less. In Sattvika – Karma the Primary benefit is inner growth. The secondary benefit is material well-being. Rajasa – Karma primarily contributes to material well-being and only secondarily contributes to spiritual growth.

Tamasa - Karma

Tamasa – Karma, the last type is Nishiddha – Karma (prohibited action). These actions take me away from Moksha. They have retarding effect on me and pull me backwards because the actions are wrong. Violence, cheating etc are adhamam (the lowest). The aim of mumkshu is to avoid Nishiddha – Karma.

Increasing Sattvika – Karma, reducing Rajasa – Karma and avoiding Tamasa – Karma should be the aim of a Karma Yogi. Sometimes I may come across certain situations where I may have to do some Nishiddha – Karmas. For example when I clean the house I may use some insecticides. Some amount of sin will have to be incurred. Even while taking vegetarian food, we are harming the vegetable kingdom. Hence there is certain unavoidable Nishiddha Karma. The aim of a seeker is to reduce these to the minimum. This choiceless Papa is called Soonaa in the scriptures. These choiceless papa have to be neutralised by Pancha Maha Yajnas. Thus Pancha Maha Yajnas are important in two ways – in neutralising papas and in spiritual progress.

Yoga

Now, coming to the second part in the word Karma – Yoga. What is Yoga? It is proper attitude, which Krishna calls in the Gita as Sattvikam. It is the mental state of equanimity; balance - an unperturbed conduction. Which helps in making life effective. Many people say life is a university. We can learn a lot from the experiences of our life only if we maintain a balanced mental condition. Without this, learning is impossible. Therefore ‘ Samatva’ or balance in mental state, which is to be entertained by a Karma Yogi or Mumukshu.

How can one get this mental balance? One can get it by cultivating certain healthy traits. Four of them will be mentioned here.

1. Acceptance – As a part of living, I have to do certain actions enjoined by the scriptures and also few worldly actions like taking care of the family. Some of them
I do happily, while certain others I do with great reluctance. The tendency therefore is to grumble by labelling some actions as unpleasant. Learn to accept all actions and the result of all actions; accept both choiceless actions and choiceless results of actions.

2. Non – Comparison – Comparison creates problem. When I compare myself with
another and find myself less lucky, I do not accept what has been given to me. This disturbs the mind. Hence there should not be any comparison not only while doing action but also while receiving the results. Our problem, most of the time, is not because of the results that we get because we tend to accept our results. When the other person has a little more than what I have, it upsets me. Thus comparison while doing actions or while receiving results creates problems. Hence learn to avoid comparison.

3. Humility – If I am able to do a noble action, I should thank the lord that I am blessed to do this action. This is especially true of Pancha Maha Yajnas. When I do some good action it gets into my head and I start feeling proud about my achievements. That I am but an instrument of lord is forgotten, therefore humble.

4. Devotion – Devotion is dedicating all my actions to the lord as worship with the following words ‘Oh Lord, Whatever be the consequences I will accept them as your Prasad, Your gift. It may be spiritual growth or adverse effect. I will accept all the consequences as Your gift. I do not resist anything that comes in my life. Anything that comes in my life is the result of my own good or bad action and I know that You are never unjust. Whatever comes from You will refine and elevate me! If I have this devotional attitude, it will lead me to Samavtam.

Thus doing the right Karma with the right state of mind is Karma- Yoga, which gives me inner growth. I may not materially become richer like other people, but I am rich and calm internally, I grow internally. This benefit of inner growth is called Samskara or refinement. This is the first discipline, which every mumkshu has to follow.

Benefit of Karma – the Yoga

What will happen if a person follows Karma – Yoga? The benefit is that the priorities of life will get reshuffled. Initially my priorities were different; it was money, by hook or crook. Artha and Kama had got top priority while Dharma and Moksha had receded to the background. Even if there was a desire for Moksha, it remained a Manda – Iccha, a mere lukewarm desire. Karma – Yoga changes my attitude and gradually the priority will be given to Moksha. The Manda – Mumukshutvam changes into Tivra - Mumukshutvam; it becomes an obsession like a tennis player wanting to win the Wimbledon. When Moksha becomes the top priority, Artha and Kama become secondary. Thus one benefit of Karma – Yoga is spiritual inclination.

The secondary benefit of Karma – Yoga is spiritual competence. It is not enough that I desire Moksha but I should be competent and qualified to attain Moksha. Many students may desire to join IIT but those who can actually join it are not are not many. Therefore, desire is one thing and competence is another. One may desire Moksha but may not be qualified. By practicing Karma- Yoga he will get the necessary spiritual competence also.

Thirdly, Karma – Yoga will produce sufficient Punyam to provide a conducive situation, the spiritual opportunity for the pursuit of Moksha. It will help in getting a Guru. I do not know who the Guru is. Therefore, I require Punyam to help me on my way. Even if the Guru is around to guide me I must be available to make use of his presence. For this again I require Punyam. Thus, the third benefit of Karma – Yoga is conducive situation for the pursuit of Moksha. Once a person has gone through Karma – yoga successfully, he has to go through the next stage of Sadhana, which is Upasana – Yoga.

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