Understanding Karma Yoga

Ever since the evolution of human consciousness, Man’s pursuit is to attain everlasting happiness.  In this direction thinkers have travelled a long way discovering several paths leading to the same destination (but today we are quarrelling and debating on the superiority of one path with the other). In this travel of human evolution, one of the greatest discovery has been the ‘Karma Yoga’. The authoritative thesis on this subject is no other than the great Bhagavad Gita.

The thinkers of the ‘Gita’ indeed are the great saints or scientists in the present day context, have dived deep into the working of the mind and ego, its interaction with the stimulus received from the five sense organs and have observed three main components; Karma, Akarma, Vikarma

Karma means action or work, While Akarma is non-action, it is indeed surprising that both are recommended in the Gita and have the same level of significance and sanctity in the spiritual endeavor of man.

The third component; Vikarma, I consider is the important component necessary for sadhana.

The great revolutionist of the 12 century, Sri. Basaweshwara of Karnataka, retaliated the same concept of the Karma Yoga where he says ‘Kayakave Kailasa’ which means one work or duty itself is the ‘Kailas’, emphasizing the importance of doing ones responsibility in the society and life. 

Life is a series of experiences, the interaction of ‘objects’, ‘observed’ and the ‘observation’. Druk, Drushta and Drushya. Continuum of these three or the ‘Triputies’, results in action or Karma, creating disturbance in our Mind. More the experiences more are the disturbances, resulting in stress, strain and unhappiness.  Therefore, when all the masters say ‘please calm down the mind’ it appears that they are against Karma.

But indeed they are not! It is here that the Gita recommends ‘Yoga’ meaning ‘union’ or ‘to merge’ with the Karma, resulting in Karma Yoga.  Be an ‘observer’ to the activities of the sense organs, see what the eyes are seeing…, hear what ears are hearing…. smell what nose is smelling… and so on….  The observer or the consciousness should be non-active (Akarmic), while the mind and its sense organs in action (Karmic).   But when the consciousness mingles with the mind and sense organs, the third great force call the Vikarma meaning the ‘reaction’ is created, which is the source of all problems man is facing. Expectations of results are the reactions created from the union of Karma and Akarma.  So one must research in his own self, analyze what happens when we receive a stimulus, how the mind and consciousness process the stimulus. Learn to be in action yet away from the results ‘Ma phaleshu kadaacana’ this analysis and practice is the Sadana generally referred as Jnana Yoga.

Vikarma disturbs the inner peace and harmony, alters the adrenalin levels and our physiology.

Pushing us into spiritual ignorance, in this state even Karma and Akarma appears to create reactions, what look like simple work from outside triggers reactions internally.

       The great Adi Shankara gives us a prescription to handle our attitude in his NIRVANA SHATKAM;

           -      Na cha praana sangno na vai pancha vaayur,
           -     Na vaa saptha dhathur na vaa pancha kosah,
            -     Na vak pani padam na chopastha payu,
            -    Chidananda Roopa Sivoham, Sivoham.
Meaning :

I am not the Praana, the energy of life in the body.

I am not any of the Pancha Vayus ; praana, apaana, vyaana, udaana and Samaana

I am not any of the Seven dhathus or elements that make the body; marrow, bones, brain, meat, blood, skin and the muscles.

I am not any of the Pancha Kosas, the five sheaths of the body; Annamaya, Praanamaya, Manomaya Kosa, Vijnanamaya kosa and Anandamaya Kosa.

I am not any of the Karmendriyaas (the organs of action) namely, the tongue, hands, legs, reproductive and excretory organs.

I am the all pervading, universal consciousness and eternal bliss.

I am the Siva, I am the Siva.”

It is the attitude that determines a person ‘Yeth bhavam tath bavathe’. Managing our attitude itself is a sadhana for the modern man!

Jai Guru Dev