Chapter 3

Karma-Yoga  or Svadharma-yoga

  Perfection by One’s Own Duty.

The Topics Covered in  Chapter 3 are:

1. Inevitability of Action for everyone.
2. Interconnectedness of all life.
3. Inseparability of life and nature.
4. Work without attachment.
5. Work of a common man vs the Work of a man of Knowledge and Wisdom.
6. Relationship between Work and Knowledge.
7. Necessity of not swerving from one’s own duty –Svadharma.

SUMMARY

The world is a projection of ONE, eternal, unchanging, Supreme Being through ITS unimaginable power of ITS own Self-Knowledge. This One Supreme Being pervades everything.  It is inside, all-round, above and beyond.  The eternal is immobile amidst its own eternal activity.  Sri Krishna says that the intelligent way to live is to keep the mind tuned into this fact, keep calm abiding in the Knowledge of one’s own every-free Atman, execute all duties without fear, without being bewildered by happiness and unhappiness or heaven and hell or death or grief of pain and suffering.

Renunciation of Works in not only indispensable, it is not even possible.  Inaction is impossible, since the cause behind any external Action is action as a thought in the mind.  So, the right way for a man is, controlled action by recognizing the oneness of his existence and all beings in ONE Universal being.  All works should be done as a sacrifice (Yajnya) to the Universal Being.  One who works in this fashion sets a perfect example and has enormous positive influence in the society.  Any rule at intellectual or moral or emotional level cannot reach this state of perfection. Work done egoistically for personal enjoyment  (without the awareness of the Divine presence in everything) misses the law, purpose and utility of human life.

The perfect example of desire-less, detached, self-less action is Lord SriKrishna himself and Janaka.  They have complete Knowledge, they have no desire unfulfilled and also they have no desire to be fulfilled by action.  Despite this, they continue to be engaged in action relentlessly for the sole purpose of holding the society and nature together in harmony.

Even if one cannot raise to the highest state of the desire-less work of Sthitaprajnya,  or SriKrishna or Janaka, if the work undertaken serves a Dharmic purpose, not opposed to his stage of life, he will progress steadily towards perfection.  The work of a man of Knowledge serves to steer those who work for fulfilling desires gradually towards the higher level of selfless work (as sacrifice or Yajnya).

The main enemies to guard against in this path of perfection in action, are desire and anger.  Both these enemies reside and thrive by colonizing the mind.  They agitate the mind to become restless, undermine the reasoning capacity, shield the mind from accessing the Knowledge of Atman.  One can thwart these enemies by knowing that attraction between senses and sense objects happen because of naturally existent laws.  Mind is higher than the senses, Reason is higher to mind,  Atman is higher than Reason.   One can steady the senses by the mind, make the mind steady by Reason (Will),  make the Reason equable by the Knowledge of Atman.  This way one can win over the seemingly unconquerable enemy in the form of desire.

CONTENTS

Background: Chapter three starts with Arjuna expressing his confusion about the message SriKrishna gave him in Chapter 2.  From the conversation in Chapter 2, Arjuna understood  that:

• Human being is an aggregate of the permanent and the impermanent aspect of the eternal Reality.
• One should acquire proper Reason and Will based on this knowledge.
• With this knowledge, mind is steadied.  With equanimity of mind and reason, one can make the motive behind all his actions pure, without any selfishness and discharge his duties with dexterity, without fear or misgivings, without longing for the fruit of Action.
• With steady Reason and calm mind, one can not only be undaunted by dualities (happiness-unhappiness, success-failure etc.),  but also rise above them.
• Thus, one can be free from the binding effects of action, free of fear and sorrow.

Arjuna’s doubt was, if the Reasoning Will or motive behind the action is more important than the action, as Sri Krishna said clearly, why not make the Reason pure by acquiring the knowledge of Atman by contemplation and why the compulsion to engage in action?

Chapter 3 starts with Arjuna asking SriKrishna – “If you think Reason is more important than Action, why are you setting me up for this horrible act  of war?  You are confusing me with this mixed messages.  You tell me ONE unambiguous choice that is best for me”. (BG:3:1-2).

SriKrishna answers:  “I have told you before the two paths by which people can obtain freedom.  One is Jnyana- Yoga (Yoga of Knowledge) of Sankhyas and Karma-Yoga (Yoga of Action) of Yogins“. (BG:3:3).

Note: It is to be noted here that these are two distinct paths.  Both the paths lead to the goal which is Freedom.   SriKrishna explains the method of synthesis of Knowledge and Action.  SriKrishna also shows that it is most useful and highly desirable that one should continue with all his Actions even after he has acquired perfect Knowledge.   SriKrishna also shows on what basis one can choose between the two paths.

Some Terms used in this Chapter.

Terminology used in the forthcoming verses are from the Vedic scriptures and tradition.  It will be necessary to know their meaning to understand the message of the forthcoming passages of the Bhagavad Gita.

Prakriti, Guna:  As explained at length in Chapter 2, there in One fundamental principle that pervades the universe.  This is eternal, unchanging etc.  and exists in and beyond time and space.  This is called the Brahman, Paramatma, Purushottama.   This unimaginable eternal principle projects two aspects by its own unimaginable power to manifest the visible universe.  They are called Purusha and Prakriti.  Purusha is unchanging and un-manifest  (Akshara and Avyakta).   Prakriti is the appearance of movement, changing principle (Kshara and Vyakta).  Prakriti operates the universe with its three modes or  Gunas – called Sattva, Rajas and Tamas.  They are respectively the serene, energetic and quiescent properties.  These three Gunas are present in different proportions in all living beings.  The three Gunas are dynamic.  They interact, influence and clash with each other.   Thereby, the balance tilts for one of them to be dominant over the other two.  Life revolves by the action-reaction of these three principles. Purusha is also referred to as Ishwara.  Prakriti is also referred to as Maya.  The word ‘Nature’ has bee used here to note this aspect.

For simplicity, Purusha and Prakriti can be called Spirit and Matter.  Brahman is the entire Knowledge, energy and the creative power wielding both of them.   Brahman is also ever free from the control or influence of both Purusha and Prakriti.  

As long as one is not conscious of the ever free, ever present, unchanging, eternal aspect of his own nature he will be controlled by the three modes of Prakriti and will swing with dualities of happiness-unhappiness, success-failure etc.  One will not experience unending happiness which is the seeking of everyone.   One can claim one’s unalienable freedom by recognizing his identity with the Purusha and Purushottama, by keeping his mind serene in that identity.  With this Knowledge, one will be able to live and move and discharge all his duties, experiencing all the dynamics of Prakriti without confusion, fear and agony.  This state is called Sthitaprajnya, Trigunaatiita, Brahmabhuta, Bhakta. Another terminology used for the same is rising above Ego or Ahankara by overcoming the ignorance or the clouding influence of Maya.

Naishkarmya:  A state when one does all Actions but is not smeared by either the good or bad results.

Yajnya:  A sacrifice offered to the universal entity with humility, reverence and respect.

Prajapati: Another name for Brahman when he is manifesting in the world.

Karma-Yoga:  Synthesis of Knowledge and Action:

SriKrishna starts to address Arjuna’s difficulty in understanding the imperativeness for his taking part in the war.  He says:

•  “The state of ‘Inaction in Action’ (Naishkarmya) cannot be attained by turning away from Action, One cannot attain perfection just by renunciation of works. (BG:3:4).
• No one can be without action even for a moment.  One is helplessly thrust into action by the Gunas of Prakriti. (BG:3:5).
• One who restrains the organs of action and keeps engaging the mind in thinking about the objects of senses has fooled himself, is a hypocrite. (BG:3:6)
• One who controls the senses by his mind and directs the organs for Yoga in Action (Karma-yoga), without attachment, gains excellence. (BG:3:7)
• You do your Action being controlled.  Action is superior to Inaction.  Even the maintenance of the body is not possible by Inaction”. (BG:3:8).

In these verses, SriKrishna says, it is intelligent to live always grounded in both orders of reality of the human being.  One, unchanging (Akshara) and the other changing (Kshara). It is to be known that change is projected, sustained and merged into the unchanging, ever-present Akshara or Brahman or Atman.   This is the surest way of perfection and fulfillment of life.  It is neither essential nor possible to suppress the desires of the senses.  It is also not possible to secure happiness by fulfilling all the desires of the senses.   Intelligence in Action is carrying out one’s duties with this Knowledge, with a serene mind.

SriKrishna now touches upon the creation of all life forms, interconnectedness of elements of nature.  He explains how on the basis of this fact, one must carry out his duties incessantly and dedicate the actions to smooth turning of the wheel of life.  Thereby, one does not jeopardize one’s own progress, assures the smooth running of society,  keeps the thread of continuity of life intact.

All Life is Interconnected, Circle of Life.

Sri Krishna says:

• “All work done other than those done as a sacrifice to the Universal entity creates bondage.  THEREFORE perform all the work as sacrifice (Yajnya) and without attachment. (BG:3:9)
• In ancient times, Prajapati Brahma the Creator created creatures along with sacrifice and he said – by this may you sustain, may this become the milker of your desires”.  (BG:3:10)
  • This verse has very deep implications.  It means that the seed of readiness to sacrifice oneself for others is innate in everyone.  No one is devoid of an urge to give and share with others.  It may be dormant to some extent.  Participation in the world’s activities gives the necessary stage for this element to unfold and express itself purposefully.
• “By the Yajnya may you please the divinities, divinities in turn give you prosperity.  Thus, working mutually for each other,  may you attain the highest goal. (BG:3:11).
• Supported and pleased by the offerings of the Sacrifice, divinities will grant your desires.  One who enjoys the gifts by himself without giving back is indeed a thief. (BG:3:12).
• By living thus, taking only the remainder after sacrifice for oneself, one will be relieved of all demerit.  One who consumes his food by himself commits paapa (demerit) and consumes paapa. (BG:3:13).
• From food are born creatures, from rain food is formed, rain happens from the sacrifices, sacrifices is born from work, work is born of Prakriti, Prakriti is born of the immutable (Akshara or Parameshwara, or Brahman).  Therefore, everything is pervaded by Parameshwara the immortal and parameshwara is worshiped in Sacrifice. (BG:3:14,15).
• One who does not the follow the wheel moving in this way spends his life worthlessly, lives for sense delight, lives in vain”. (BG:3:16).

Ramification of these verses 9-16 is very relevant to human life.  This gives the formula for friendship with all, harmonious living, opportunity for everyone to work for the highest goal of human pursuit .  The lesson for all of us, common people from this are:

1. All visible natural forces like air, water, light, earth are all manifestations of One Supreme Divine Being.
2. Nothing in the world is worthy of neglect or disregard.
3. In the act of  Yajnya (Sacrifice),  three ingredients are: a. Acceptance of the Divine Being present in all creation and adoration of that power.  b. Self-surrender to the Universal Being.  c. Sharing one’s abilities for doing good and sharing the acquisitions for universal benefit.
4. The cycle of Work -Sacrifice -Work keeps the world machinery running smooth.
5. Accept one’s duties as a gift.
6. No one should cut the thread of this connectivity prematurely.

Here,  SriKrishna has explained that all nature and all creatures are connected.  Work as a Sacrifice elevates the human being.  All creatures and everything in the Universe is the dwelling of the unchanging Universal Being.  Having understood this,  work done as a sacrifice without desire or attachment will elevate him to the highest level of expression of the Divine in human form.  One should use one’s life as a step towards this highest state of perfection.

Examples and Role Models for Perfection by Action.

Sri Krishna says:

• “For One who rejoices in his own Self, One who is satisfied in his own Self, One who feels fulfilled in his own Self, nothing remains to be done for himself.  Such a person has nothing to gain from doing anything or nothing to gain from not doing anything.  THEREFORE do you perform the work to be done relentlessly without attachment.  By working without attachment one can attain the highest.  (BG:3:17-19).
• Only by work indeed Janaka and others reached the highest state.  You should do works, for the sole purpose of holding all people together, for universal welfare. (BG:3:20).
• Whatever the learned person does, other people follow.  Whatever standards and norms he creates, others will follow. (BG:3:21).
• I have no duty that I need to do for anything in all three worlds.  I have nothing to gain by work and I have nothing not yet gained by work.  Yet I abide in action. (BG:3:22).
• Because, if do not engage in relentless Action and give up idleness, all the people will follow my path.  If I do not engage in Action,  people will sink down, I will cause confusion of duties and they will become extinct. (BG:3:23-24).
• As people who do not have full knowledge work with attachment, the man of Knowledge must work but without attachment, his sole purpose being to hold them all together. (BG:3:25).
• Man of Knowledge must not create confusion and unsettle the faith of people who are working with attachment.  He should set them all to their duties, he himself doing them without attachment”. (BG:3:26).

These ten verses are very significant in the Bhagavad Gita.  It shows that the greatest benefit of gaining Self-Knowledge is that one becomes free from desires by merging all his desires for the highest desire of realizing his true immortal nature.  Work of a man of Knowledge is useful for the highest societal benefit of holding the people together (Lokasangraha).  Man of Knowledge must do all his duties just as ordinary people who are working with attachment (with incomplete knowledge).  This serves two purposes: Ordinary people will not turn away from their duties before reaching perfection.  The desire-less mind frame of the man of Knowledge will have an enormous positive influence in gradually and steadily elevating to people towards his level.  On the other hand, if the man of Knowledge renounced the work because he is satisfied, others will be tempted to follow him prematurely and the society would suffer without a visible positive force in front of them.

To impart the necessary force to underscore the significance of the above explanation SriKrishna gives two examples:  Janaka and Himself!  It is important to take note that if a man of Knowledge abandons his duties because he has no need of them, it would throw society into confusion and chaos.

Karma and Free Will.

SriKrishna further explains why people are caught in bondage (and suffer) and how one can free oneself from it (secure true happiness).

SriKrishna says:

• “Nature (Prakriti) does all the work through her three modes  or Gunas – Sattva, Rajas and Tamas.  Ignorant person enveloped by Ego (Ahankara) thinks he is the doer. (BG:3:27).
• One who knows the law of division of modes of Nature (Gunas) and Action, understands that the Gunas are interacting with each other and does not get attached to them.  (BG:3:28).
• People who do not the Whole truth, get bewildered by the Gunas (Sattva, Rajas and Tamas) and get attached to them and works.  One who knows the Whole truth must not unsettle the minds of those who have not realized the Whole.  (BG:3:29).
• Sacrifice all the work to ME, your consciousness seated in the Self.  Being free from desire, ‘Mine-ness’, purged of all mental doubts, get to fight the battle. (BG:3:30).
• Devotees who follow this teaching of mine and always act accordingly, without finding fault with it, will be relieved of bonds of Karma. (BG:3:31).
• Those who do not act according to this, finding fault with a fault-finding vision, know them to be fools, thoughtless and are ruined. (BG:3:32).
• Even a man of Knowledge is made to act relentlessly according to his Nature (Prakriti).  All beings act according to their Nature, what can restraint do? (BG:3:33).
• Attraction and repulsion between senses and sense-objects (like sound, touch, form, taste and smell) is the fundamentally existent law of Nature.  One should not succumb to be controlled by this force of attraction-repulsion.  They are enemies carrying him away from the right path. (BG:3:34).
• It is better to follow one’s own Dharma (Svadharma) even if it seems to have some faults than to follow another’s Dharma even if it were easier.  It is better to die following one’s own Dharma, following another’s Dharma is wrought with fear“.(BG:3:35).

The verses 3:27-35 explain the commonly observed situation that human beings put forth all the energy to fulfill their desires.  At the level of mind and emotions it is not possible gain perfection (Mind is also evolute of Prakriti – Nature).  Since the Atman, one’s own Self, is eternal, is Full Knowledge, is Full Awareness, one has an innate capacity to tap this infinite source.  With complete awareness of one’s own identity,  one reconciles to both, the dynamic (transient) and permanent aspects of the body without any conflict. Further, the three Gunas being dynamic, the capacities of Rajas and Tamas can directed to become Sattva.  By this Knowledge one can continue to perform the duties and be free from the binding effects of Action.

Depending on the residues of impressions of past births  – Vaasanas (this is also referred to as Karma), one will have propensities.  These propensities cannot be curbed or done away with.  One can direct these energies in work that is useful to oneself, and society. Thus, one can rise to higher level  with ease.  Also,  one’s innate talents  will become useful to society.  On the other hand, if one leaves one’s innate talents to pursue other goals, the path will be harder, success takes longer and is even doubtful.  These aspects will become clear further in the Bhagavad Gita.

How can One Perform One’s Own Duties  (Svadharma) Effectively?

By the above explanation it seems that one who assimilates the above message intellectually and sincerely follows it must be able to steadily ascend the staircase towards perfection.  However, it is also a common observation that one is often drawn helplessly to follow the sense urges.  This is precisely the question Arjuna asks and Sri Krishna clarifies the same in the next few verses of this chapter.

Arjuna asks:

• “Then what is the reason that a person is driven to undesirable action even if he is does not intend to do so.  What is that force”?  (BG:3:36).

SriKrishna says:

• “Know that desire and anger born out of the Rajas constituent of Prakriti is the great enemy.  (BG:3:37).
• Just as smoke envelopes the fire, dust envelopes a mirror and amnion envelopes the embryo, this Knowledge is enveloped by it. (BG:3:38).
• This Knowledge is enveloped by this greatest enemy in the form of desire which is an insatiable fire. (BG:3:39).
• It (Desire) makes its house in the senses, mind and intellect.  Thus it shields the Knowledge and bewilders the embodied being. (BG:3:40).
• THEREFORE, Arjuna, first control the senses and destroy the enemy which can destroy both Objective and Spiritual Knowledge. (BG:3:41).
• It is said that senses are above sense objects, above the senses is the Mind,  above the mind is the Reason, above Reason is Atman. (BG:3:42).
• Oh Arjuna, by realizing that which is above Reason (Atman), control your self by your Self and defeat this hard to conquer enemy in the form Desire. (BG:3:43).

OM TAT SAT.

This concludes the Chapter Three entitled  Karma- Yoga  (Svadharma Yoga)  in the dialogue between SriKrishna and Arjuna in the Bhagavad Gita Upanishad (Upanishad told by the Lord), on the Science of  Science of right Action (Yoga-Shastra), included in the Knowledge of Brahman (Brahma-Vidya).