Summary:
Lesson 113 explains the practice of Karma Yoga talked about in CH3 of Bhagavad Gita, and enters second section of CH12 — traits of a wise person.
Source: Bhagavad Gita, Chapter 12, Verse 10, 11, 12, 13
Summary:
We’ve seen that spiritual life comes with responsibilities (svadharma). Often we attend to spirituality, but slowly starve other things like common sense, reasoning, relationships.
What is duty (svadharma)?
Knowing world is interconnected. What I do, matters. I come connected to certain people and play different roles in each situation. Hence my acts not only affect those around me, but myself, because my wellbeing is in someway connected to others wellbeing.
Thus we can discard erroneous thought, “My place is insignificant in the world”.
3 Challenges Performing your Svadharma:
- When playing your role (svadharma), your responsibilities change with time. Thus the script changes also. EG: Relationship undergoes changes. If try to retain how it was of the past, it'll bring an inner conflict/discomfort – which is an indicator you're holding onto the past.
- Spillover: Unsatisfied role in one situation, comes out in another role. EG: Can't express your discomfort towards boss at work, so one vents at home.
- Manage Conflicts between roles. EG:
- Your partner has an important role, but you feel excluded. So there's some conflict.
- One board member wants profits, another wants integrity.
- Spouse is into one form of spirituality, and you’re into a form of spirituality that opposes hers.
Everything in nature performs its svadharma (contributes to the larger whole)…
- All rivers run down from Himalayas to serve mankind.
- Trees produce fruits, not for their consumption, but to give it to others.
- Cows give milk not for their own purpose.
- Trees give shade, but they themselves remain in scorching sun.
In last session we’ve seen that Upasana Yoga (Level 1) was Asthanga Yoga – which involves:
- Again and again bringing the mind back from everything else to your object of meditation (usually some symbol that represents divinity for you).
- Purpose: Train the mind to concentrate. Without concentration any kind of understanding is not possible.
- Done through: Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇa.
But what if you’re an active, outgoing, extroverted type, or find meditation uncomfortable? Karma Yoga is prescribed…
Bhagavad Gita, Chapter 12, Verse 10:
Saguna bhakti > Karma Yoga – Level 2
abhyāse api asamarthaḥ asi mat-karma-paramaḥ bhava ।
mat-artham api karmāṇi kurvan siddhim avāpsyasi || 12-10॥
If you are incapable of abhyasa yōga also, be devoted to My works. Even by doing works for my sake, you will attain liberation.
Understanding the Verse Components
abhyāse api asamarthaḥ: If abhyāsa-yoga is a struggle, then…
mat-karma-paramaḥ bhava: Commit yourself to life of activity, performing your duties within the society. And take the very society (family, friends, colleagues), as form of Ishvara.
This is Karma Yoga (Level 2). Or just “Karma Yoga” as is well known in Chapter 3 of Bhagavad Gita.
Practical Application
I am an employee of God. Doing all actions for sake of Bhagavan.
When you see society as form of the Lord, then more likely to incorporate dharma throughout the day.
Understanding the Doer Principle
Another way to say is: Ishvara is form of nimitta/upādāna-kāraṇa which puts this world together and sustains it. Meaning, my body-mind is not the doer.
What is the doer?
Ishvara as the intelligent/material cause (māyā), which facilitates cause-effect relationships.
EG: Gravity facilitates objects falling. So can't say Gravity is the doer. Neither are the objects. Because without Gravity, objects wouldn't have capacity to “do the falling”.
Who is the doer if wish to prune the garden?
Is it the environment? No, because it's not making everyone prune. Fingers, bones, prana? Emotion of displeasure towards filthy garden? Rational conclusion of “Garden needs pruning”? No, because conclusion needs knowledge of “branch, filthy, clean, safe, unsafe, long, short”. Is it prārabdha karma? No because it has no awareness of it's own.
Final doer: Consciousness illumining māyā (in whom jiva is just one of the manifestations) is the impersonal doer.
The Logic Behind Karma Yoga
Likes/dislikes are rooted in sense of individuality. Meaning you're unable to accommodate a larger understanding of reality. Because the person isn't interested in the whole. Their interest is in “My enlightenment”.
For example, one time a beginner spiritual seeker asked me whether a “spiritual master” can open up one's chakras. I responded by telling me to define what chakra means. He replied “Only a spiritual master can transfer enlightenment through the chakras”.
Immediately I knew he is as beginner. So I explained that ignorance is the problem and only knowledge can remove it. He responded, “I said it before, and I'll say it again, only a spiritual mater from another plane can give enlightenment by touching your head!”. As you can see, no matter what you say to them, their likes/dislikes are so strong, they're incapable of hearing you.
Karma Yoga (Level 2) involves subserving likes/dislikes to dharma (universal ethical values), and understanding that very dharma is Ishvara. Thus to follow dharma, implies I love or acknowledge presence of Ishvara. And that is what gives you Ishvara's grace and the guru.
Illustrative Story
Child sees mother was paid for her work by her boss. Child thought this was a good way to make money. So he billed mom $3 for 5 chores given to him. Next morning near his bed, he saw a long bill: Cooking, feeding daily, teaching how to walk/talk, bathing, laundry, awoken when you were sick. Total: $0. Child then understood, the sheer love of mom made her give up her personal personal likes/dislikes for sake of serving her son. Similarly, Karma-Yogi directs one's likes/dislikes for antahkarana-shuddhi (purifying the mind) out of sheer love and desire for moksha.
Result and Progression
Avāpsyasi siddhim: Following this, you will attain liberation as it'll make your mind ready for the knowledge.
Summary
What is Karma Yoga (Level 2)? Attempting to incorporate dharma throughout your actions (much as possible). While seeing the very dharma as Ishvara.
NEXT VERSE: If your likes/dislikes still guide your life, yet you still desire spiritual growth, then resort to Karma-Yoga (Level 1)…
Bhagavad Gita, Chapter 12, Verse 11:
Saguna bhakti > Karma Yoga – Level 1
atha etat api aśaktaḥ asi kartum mat-yogam āśritaḥ ।
sarva-karma-phala-tyāgam tataḥ kuru yata-ātmavān ॥ 12-11॥
If you are not able to do this also, then, taking to My worship, renounce the results of all actions with self-restraint.
REVISION OF KARMA YOGA – LEVEL 2:
- Karma Yoga (Level 2) is about having mindfulness of Ishvara when performing actions, and capacity to make personal likes/dislikes subserve dharma (samanya/svadharma).
- Why would you want to take up Karma Yoga (Level 2)? Because you know that actions AND results of those actions are within the grand order. This body/mind is only an instrument through which the grand order dances, cries, smiles, talks, thinks. By aligning this body-mind to the grand order, not only does your live become harmonious, peaceful and happier, but you're also making your mind subtler, thereby capturing the final knowledge.
KARMA YOGA – LEVEL 1:
The Essential Question
But what if you sincerely enjoy many personal likes/dislikes, and feel life is empty without them?
Core Understanding of Karma Yoga (Level 1)
Then fulfill them, aligning all decisions/actions to the grand order (dharma). No need to think of Ishvara while performing actions. Only think of Ishvara when results come. Consider the results as: Ishvara prasāda (God's blessing, whether it's pleasant or unpleasant it's still a blessing as it's there to help you grow in some way, if you look at it with the right attitude).
Understanding Prasāda
What does prasāda means? Tranquility of mind. Meaning “I enjoy tranquility of mind when no longer heavily invested in specific results happening”. IE: Prasāda only possible when give up resistance to how things SHOULD / SHOULDN'T be.
Scriptural Definition
atha etat api aśaktaḥ asi kartum: If unwilling/unable to commit yourself to putting the grand order the center of your life, then take to Karma-Yoga (Level 1). Meaning continue fulfilling your rāga-dveṣa for sake of worldly/personal gains. And ensure actions follow level of ethics/morals. EG: Busy manager, CEO, coach, designer, composer.
sarva-karma-phala-tyāgam: But don't call accomplishment “mine”. Take them as blessing of the grand order. Makes you more accommodative towards pleasant/unpleasant consequences.
Transformative Effects of Karma Yoga (Level 1)
Over time, KY L1 has 2 effects:
1. Sanctification of Desires
Sanctifies your personal desires. Hence relationship will purify towards them.
Example 1: Devout man who was also alcoholic came to Ramakrishna. How to stop drinking? Ramakrishna suggested to offer bottle to the alter. Man tried but felt guilty for giving his iṣṭa-deva alcohol. So he stopped.
Example 2: As children we're crazy about balloons at birthday party. If balloon burst, upset. But at 25th birthday, balloons is almost inappropriate.
2. Mental Equanimity
Rigid expectations of how things should/shouldn't be, no longer have an emotional toll on you.
Because emotional tolls comes when attempt to OWN the results as “MINE”. Meaning you become less prone to manipulation/fear of own mind/environment.
This is called: having equanimity of the mind, prasāda-buddhi.
Understanding Dedication of Actions
When verse says “dedicate your actions to Him”, it means: Accept fact that karma-phalam is only attainable because of His grand order.
Distinguishing Karma-Yoga (Level 1) from Karma-Yoga (Level 2):
KY L1: Being mindful of the grand order ONLY during consequences of your actions. Common practice in India. We don't think of Īśvara while making food. You think of who to make it for. But before eating, we offer to Bhagavān. It's the easiest sādhana of all.
KY L2: Being mindful of the grand order during current actions AND consequences of your actions.
Practical Application
Whatever results come, take it as given by Bhagavān. You are the kartā (I am a doer/cause), and Bhagavān is the karma-phala-dātā (deliverer of results of your actions).
Meaning, we consciously acknowledge Ishvara upon whatever happens:
- Car turns on, think of Parameśvaraḥ
- Before eating
- Before going to sleep
- After waking up
- Arriving home
Warning for the Unwilling
Suppose person doesn't even think of the grand order AFTER receiving results of his work? Then better luck next life. Because Karma-Yoga (Level 1) is the lowest spiritual sadhana according to the Vedic scriptures.
NEXT VERSE: Krishna wants to conclude discussion of spiritual sādhanās…
Bhagavad Gita, Chapter 12, Verse 12:
śreyaḥ hi jñānam abhyāsāt jñānāt dhyānam viśiṣyate ।
dhyānāt karma-phala-tyāgaḥ tyāgāt śāntiḥ anantaram ॥ 12-12॥
Knowledge is indeed superior to Meditation (without knowledge) Meditation (with knowledge) is superior to mere knowledge. Renunciation of the results of actions (is superior) to meditation. There is peace after renunciation.
Context
We need to remember that Arjuna is a mumukṣu (desirer of permanent freedom). So in V12, Krishna points out 4 sadhanas for that end, which are actually 5 sadhanas (in V3-11) looked from a different standpoint.
Without spiritual practices, the mind is unable to enjoy calmness and composure – and self-growth and self-knowledge doesn't stick.
The Four Spiritual Practices (Sadhanas)
1. Abhyāsaḥ: Meditation without Knowledge (Upasana-Yoga – Level 1, Verse 9)
-
- Little interest and not understanding in knowledge of reality
- Mostly involves: āsana, prāṇāyāma (what constitutes 95% of Yoga classes today)
- Lacks ātma-anātma-viveka / vairāgyam or any clarity pertaining to the micro/macrocosm
- Doesn't know what he/she is really looking for. Other then some big experience
- Main goal is staying healthy
2. Jnanam: Basic Knowledge
Basic knowledge of the 4 puruṣārthas in life (kama, artha, dharma, moksha).
3. Dhyānam: Meditation with Knowledge
Mixture of Meditation AND jñānam (Upasana-Yoga L1 + Upasana-Yoga L2 + jñānam)
4. Karma-phala-tyāga: Karma-Yoga – Level 1 (Verse 11)
Dedicating all karma-phalam to Bhagavān as Īśvara-prasāda
Krishna's Hierarchy
- Jñānam is better then abhyāsaḥ (mechanical meditation)
- Dhyānam (meditation with jñānam) is better then just jñānam. Internalizes it
- Even better then dhyānam is karma-phala-tyāga (KY L1)
Apparent Contradiction
Previous V3-11, Krishna lists KY L1 as the lowest. Here it's placed as the highest. Thus seemingly contradicts previous verses.
Two Reasons for This Apparent Contradiction
Reason 1:
When associate results to the Lord, it immediately brings cheer/composure to your life. Leading to sharper thinking (less emotionally distributed).
Reason 2:
Krishna knows majority of people (even reading Gita) are only ready for lowest step. Even mass of spiritual world finds Karma-Yoga L2 unappealing, reasoning, “I can't enjoy myself if I'm doing everything for sake of the grand order”. So Krishna's intention is likely to encourage the majority to pursue Karma-Yoga (Level 1), knowing it'll eventually take them to Karma-Yoga (Level 2).
NEXT VERSE: Entering 2nd part of CH12: Characteristics of a Jñāni, mentioned in V13-19. V20 is conclusion.
Bhagavad Gita, Chapter 12, Verse 13:
adveṣṭā sarva-bhūtānāṃ maitraḥ karuṇaḥ eva ca ।
nirmamaḥ nirahaṅkāraḥ sama-duḥkha-sukhaḥ kṣamī ॥ 12-13॥
(My devotee) is a non-hater of all beings, is friendly, compassionate, free from ‘mine-notion, free from ‘I’ –notion, same in comfort as well as discomfort, and forbearance.
Understanding the Jīvanmuktaḥ State
Suppose bhakta performs 5 sādhanas successfully and is now a jñāni / jīvanmuktaḥ. To such a being, there's no essential difference between “I” and Ishvara. Just as wave and ocean are not two entities. But two different names for the ONE SAME water. Meaning there's no final substance called “wave”, “ocean”. There is only ONE substance called “water”.
From this direct knowledge, the wave says, “Water alone is”, “I alone am”. In other words, Brahman is not an object of knowledge, but the very “I” (the subject).
Purpose of Understanding Jñāni's Traits
Three-fold Purpose:
- Once know the highest expression of human being, you know what to aim for.
- Whatever traits of a jñāni, you can turn into a value, thus speed up self-growth
- Tells you whether your vision aligns with that of the scriptures. How do I know whether I'm a jnani?
We will see jñānī can't be identified by outer appearance (how talk/walk/dress, house, car, wedlock/single). Rather jñāni exhibits certain perspectives towards: world, own hunger, challenging situations, interacting with sentient beings.
Important Note: This checklist is meant to be used in reference to yourself. Not in reference to judging who is/isn't a jñāni.
First Virtue: Absence of Hatred (adveṣṭā sarva-bhūtānāṃ)
First virtue of jnani is lack of feelings of belittlement/hatred TOWARDS sentient/insentient objects.
What is Hatred?
ILL-WILL: Feeling of ill-will towards an object (hatred). It comes when certain behaviours or words trigger old patterns of thinking. Can be resolved by not putting yourself in situations that triggers hate. And reframing the situation.
ARISES WHEN: It arises as a strong emotional dislike towards an object. IE: The higher the hatred, the lower the usage of your intellect.
YOURSELF: Hatred is actually making it about yourself. Meaning, desperately wanting THAT OBJECT to change according to MY view.
If analyse, you have no right to change others. Just as others have no right to change you for their sake. Most you can do is change your perspective towards the hated object, until neutralized.
Why is there absence of hate in a jñāni?
- Knows that every person is intrinsically good/pure. There's no such thing as an impure person EG: One sinful act doesn't define the entire person.
- Jnani doesn't hate because it only brings the hater pain and discomfort. And the hated remains unchanged/untouched by someone's remote hating.
- If all methods fail, then use daṇḍa (stick/weapon). EG: Krishna asks Arjuna to apply daṇḍa on Duryodhana
- All that is here is Ishvara. How can I hate Ishvara! I can look at things with a certain dislike, but not hate.
Results of Non-Hatred
Jñāni is friendly towards all. Meaning doesn't remove oneself from people. Because only way to know aspects of your personality is by exposing yourself to various interactions. It's only way to remove hatred.
Approach Towards the Highly Adharmic
Wishes no ill-will towards them. At same time isn't aloof towards them, but attempts to help if possible. If not possible, move on as it'll begin to disturb your own mind.
NEXT WEEK: Continue V13, with another attribute: Absence of “my/mine”.
Keywords: abhyasa-yoga, ahankara, ahimsa, antah-karana-suddhi, asana, atma-anatma-viveka, bhagavan, dharana, dhyanam, ishvara prasada, ista-deva, istha, jiva-muktaḥ, jivanmukta, jnana, jnani, karma-phala-data, karma-phala-tyaga, karta, maya, moksa, mumukshu, mumuksu, niskama-bhakti, parameshvara, pranayama, prarabdha, prasada, pratyahara, purusa, purusarthas, purusha, purusharthas, raga-dvesa, raga-dvesha, ramakrishna, sakama-bhakti, santi, shanti, slokas, upadana karana, vairagyam
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Credit for help in Bhagavad Gita teaching given to Swami Dayananda (Arsha Vidya), Paramarthananda & Chinmaya Mission.
Recorded 16 Feb, 2021