Gita Chapter 3 - Karma Yoga

श्रीः

प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये । ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः ॥

ॐ नमो भगवते श्रीरमणाय

Chapter ३. कर्मयोगः

Moksha is man’s ultimate goal and knowledge is the way to get there. Knowledge is the cure for ignorance. In Vedanta, the knowledge we speak of, is knowledge of one’s true self. This is obtained by lifting off the veil of ignorance which obscures knowledge. By lifting the veil, the self manifests in all its glory.

मनसैवेदमाप्तव्यं नेह नानास्ति किंचन । मृत्यो: स मृत्युमाप्नोति य इह नानेव पश्यति says the Kathopanishad (2.4.11). Mind alone is the vehicle for realisation. this means that the mind has to be trained to minimise its activities to zero. it has to fall off, lose itself so to speak. When the mind has lost itself through meditation, the Self arises. This is called mano nasha / annihilation of the mind and is achieved by meditation. 

Not only is the mind over-active but the mind is not always pure. This is the other issue - our past actions leave their impressions and create vasanas / samskaras and make up our character. The law of cause and effect is at work, and we are a product of our earlier actions. We do not get anything we do not deserve. As a corollary, what we are in future, is in our hands literally, since we can influence this by our current actions. Hence, action or karma, is the most powerful tool we have, to change our future by purifying the mind. When we perform karma without selfish motive, it cleanses our mind of impure vasanas. 

Also, we have to keep working because it is in our nature to. Performing work as a yoga, or as a means of disconnecting ourselves from sorrow, is called karma yoga. A cleansed mind is ready to receive knowledge from the guru. Therefore karma yoga is the means to the jnana marga. Most of us lay people are candidates for karma yoga, hence this chapter has a special significance in terms of how practical it is.

In 5.11, Bhagavan Krishna explains that the Yogi performs karma with his body, mind and sense organs, without attachment, for purification of his mind. this is the goal of karma yoga.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये॥५.११॥

Madhusudhana Saraswatipada in his commentary on the Gita (गूढार्थदीपिका), explains how karmayoga leads to moksha in a 9-step process.

“कृत्स्नः शास्त्रार्थः (the meaning of the shastram is)

आदौ निष्कामकर्मनिष्ठा, ततोऽन्तःकरणशुद्धिः, ततः शमदमादिसाधनपुरःसरः सर्वकर्मसंन्यासः, ततो वेदान्तवाक्यविचारसहिता भगवद्भक्तिनिष्ठा, ततस्तत्त्वज्ञाननिष्ठा तस्याः फलं च    त्रिगुणात्मिकाविद्यानिवृत्त्या जीवन्मुक्तिः, प्रारब्धकर्मफलभोगपर्यन्तं तदन्ते च विदेहमुक्तिः

1. निष्कामकर्मानुष्ठानम् – perform karma without desire
   
2. चित्तशुद्धिः – purify the mind
   
3. वैराग्यम् (शमदमादिसाधनम्) + सात्त्विकश्रद्धा leads to दैवीसम्पत् – develop vairagyam and the 6-fold disciple which are required for the jnana marga
   
4. सर्वकर्मसंन्यासः / karma yoga – renounce the fruits of all karma / renounce all karma, depending on the seeker’s responsibilities and situation. This is the state of naishkarmya – liberation from the bondage of karma
   
5. वेदान्तविचारसहितभगवद्भक्तिनिष्ठा – approach a guru and under his guidance, do vedanta vichara through sharavana-manana-nidhidhyasanam, with bhakti
   
6. तत्त्वज्ञाननिष्ठा (द्रष्टुः स्वरूपेऽवसानम्) – abide in knowledge
   
7. त्रिगुणात्मिका-अविद्यानिवृत्तिः – remove avidya
   
8. जीवन्मुक्तिः (प्रारब्धकर्मफलभोगपर्यन्तम्) – Jeevan mukti (liberated while living)
9. विदेहमुक्तिः – get release from the body

Chapter 3 is summarized below

• Introduction 
• Arjuna’s question Shlokas 1-2
• Different अधिकारी for कर्म and ज्ञानम् Shloka 3
• How should an अज्ञानी perform कर्म ? Shlokas 4-8
• Attitude to karma (यज्ञ model) Shlokas 9-16
• ज्ञानी’s approach (ज्ञानयोगः) Shlokas 17-19
• ज्ञानी Vs अज्ञानी – approach to कर्म (लोकसङ्ग्रहः Vs चित्तशुद्धिः) Shlokas 20-29
• Essence of the साधना Shloka 30
• Following the upadesha / not following it – implication Shlokas 31-32
• Why do we go astray? Shlokas 33-35
• How do we deal with काम? Shlokas 36-43

Introductory part in bhashyam

In the introductory phase, we understand the apparent contradiction in the upadesha received up until now.

Shankarabhagavadpadacharya says कथं भक्ताय श्रेयोर्थिने यत् साक्षात् श्रेयःप्राप्तिसाधनं सांख्यबुद्धिनिष्ठां श्रवयित्वा मां कर्मणि दृष्टानेकार्थयुक्ते पारम्पर्येण अपि अनैकन्तिकश्रेयःप्राप्तिफले नियुञ्ज्यात् – After introducing the seeker to the jnana marga (saankhya) as the direct cause for the highest good, Bhagavan Sri Krishna asks him to plunge into karma. Not only does karma have numerous evils (it is riddled with अनेकार्थकत्वम्), but it is not also a sure way to get moksha (अनैकन्तिकश्रेयःप्राप्तिफल), so why should I do it, is the question posed by Arjuna (Bhagavad Gita Bhashyam BGB III.0.1)

 

The question itself is invalid. Karma and jnanam are not pursued by the same person at the same time. The upadesha can be understood if we realise that the adhikaris are different from karma and jnanam.

 

Swaaraajya siddhi (by Swami Gangadharendra Saraswathi) says there are different criteria for each path:

 

अर्थी दक्षो द्विजोऽहं बुध इति मतिमन् कर्मसूक्तोधिकारी । 

शान्तो दान्तः परिव्राड् उपरमपरमो ब्रह्मविद्याधिकारी । 1.10

 

The adhikaris for karma are the seeker of wealth, the daksha / person capable of understanding, the person with the abhimanam that I am a dvija, I am a pandita, etc.

The person who has mind control, sense control, is a sanyasi or who is withdrawn, is the adhikari for Brahmavidya.

 

It has been stressed in the previous adhyaya that karma is a means to become eligible for the jnanamarga. It is reiterated again in the 3^rd adhyaya.

In # 1 & 2, Arjuna’s question is due to the seeming contradiction / paradox in the upadesha in Chapter 2. Arjuna again demonstrates his keenness to receive Bhagavan’s upadesha – तदेकं वद निश्चित्य, he says.

 

अर्जुन उवाच

 

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।

तत्किं कर्मणि घोरे मां नियोजयसि केशव॥३.१॥

 

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।

तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम्॥३.२॥

 

O Krishna ! if your view is that knowledge is superior to karma, then why are you pushing me into this horrific karma ? Why do you confuse me with conflicting words ? Please set forth the one sure path by which I may attain the highest.

 

# 3

श्री भगवानुवाच

 

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।

ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्॥३.३॥

 

Different methods are prescribed for different adhikaris (Saankhya and Yoga) – Acharyapada says in the introduction to the Bhaashyam - सर्गादौ मरीच्यादीन् प्रवृत्तिधर्मः, सनकसनन्दादीन् निवृत्तिधर्मः वैराग्यलक्षणं ग्राहयामास । at the time of creation / manifestation, Bhagavan taught the saptarishis the Vedic law of work / pravrutti dharma. He brought forth the Sanaka-Sanandana-Sanatana-Sanatkumara brothers and imparted to them the law of cessation of work / nivrutti dharma. (BGB introduction)

It is now clarified in BGB 3.1, that this two-fold discipline was promulgated by Bhagavan as follows:

a.   ज्ञानाधिकारी (ज्ञानम् एव योगः) – आत्मनात्मविषयविवेकविज्ञानवान् / ब्रह्माचर्याश्रमादेव कृतसंन्यासः – the jnana path for people with discriminative knowledge between aatma and anaatma, and who have embraced renunciation from childhood.

b.   कर्माधिकारी (कर्म एव योगः) – कर्मी – karma path for the others who are henceforth called Yogis.

 

That both cannot be practiced by the same person as has been clarified in the shloka itself.

 

Karma yoga is not a svatantra-upaya (कर्मनिष्ठायाः ज्ञाननिष्ठाप्राप्तिहेतुत्वेन पुरुषार्थहेतुत्वम् न स्वातन्तर्येण) (BGB III 3.3) – it helps attainment of moksha by making the seeker eligible to adopt the discipline of knowledge. It cannot on its own, lead the seeker to moksha.

 

For all mumukshus, who are yet to realise their true selves, karma yoga has to be done. For the sake of simplicity, they are henceforth referred to as ajnanis.

 

Why should an ajnani do karma ?

 

# 4

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।

न च संन्यसनादेव सिद्धिं समधिगच्छति॥३.४॥

 

Merely by not doing karma, one does not practice naishkarmya. Arjuna’s suggestion that he will not fight the war is not naishkarmya – it does not liberate him from the bonds of karma, it merely means he avoids performing his ordained karma.

The purpose of karma is two-fold:

 

• - इह जन्मनि जन्मान्तरे वा अनुष्ठितानां उपात्तदुरितक्षयहेतुः – reduces the impact of bad karma done earlier, by negating the bad vasanas.
• - सत्त्वशुद्धिकारणानां तत्कारणत्वेन च ज्ञानोत्पत्तिद्वारेण ज्ञाननिष्ठाहेतूनाम् – cleanses the mind and makes the Adhikari ready for jnanayoga. Karma yoga is clearly described as the means / upaya for knowledge. (BGB III 4.1)

 

Merely renouncing work (the traditional / popular meaning of sanyasa) does not get one to perfection – संन्यसनात् केवलात् कर्मपरित्यागमात्रात् ज्ञानरहितात् सिद्धिं नैष्कर्म्यलक्षणां ज्ञानयोगेन निष्ठां न प्राप्नोति (BGB III 4.2)

 

The reason for this is in shloka 5. Why cannot we simply give up work ?

 

# 5

न हि कश्चित् क्षणमपि जातु तिष्ठत्यकर्मकृत्।

कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥३.५॥

 

Prakruti / स्वाभाविकगुणाः makes ajnanis work. Jnanis have svaaantryam / freedom from prakruti’s effects but the ajnani does not.  He is under the sway of prakruti. He has to do what his nature commands him to do.

 

# 6 –

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।

इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते॥३.६॥

 

Controlling his sense organs, if the person lets his mind dwell on external objects, he is a hypocrite.

 

This shows the impact of not doing karma – one becomes a hypocrite / मिथ्याचारी – he suppresses his karmendriyani / organs of action, but thinks constantly about external objects. Hence he deludes himself into thinking that he is practicing naishkarmya while his mind is still not withdrawn.

 

# 7

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।

कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते॥३.७॥

In contrast to # 3.3 to 3.6, the person who performs karma yoga without attachment and by controlling his sense organs and mind in order to stay unattached, excels.

साधकः / Seeker	Does कर्म / Karma	Has ज्ञानम् / Knowledge	Seeker’s purpose
ज्ञानी	Yes	Yes	लोकसङ्ग्रहः – welfare of the world
ज्ञानी	No	Yes	Is a संन्यासी devoted to knowledge only
अज्ञानी	Yes	No	Working for his चित्तशुद्धिः / purity of mind
अज्ञानी	No	No	मिथ्याचारी – hypocrite

 

# 8

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।

शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥३.८॥

 

Therefore always do ordained karma, is Bhagavan’s final word. It is superior to inaction. Even maintenance of the body will not be possible without working (repercussions of not doing karma).

 

What should be one’s attitude to karma - to make it a liberating force rather than a binding one.

 

Karma is by nature binding, because as we work, we saddle ourselves with doership and the expectation of results and recognition. We need to transform this into a liberating mechanism by changing our attitude to it.

 

Shlokas # 3.9 to 3.16 use the yajna model to explain what one’s attitude should be. The summary is that one’s attitude alone transforms binding karma into liberating karma. One should stay unattached and perform karma with ईश्वरार्पणभावः / as a dedication to Bhagavan.

 

# 9 –

 

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।

तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर॥३.९॥

 

यज्ञो वै विष्णुः तदर्थं यत् क्रियते तत् यज्ञार्थं कर्म. Sacrifice / Yajna is indeed Vishnu. Work done for Bhagavan, is Yajna. It does not bind. Therefore, performing all work as yajna ie, for Ishvara, is not binding karma. This is the way to do karma as yoga – dedicate every work to Bhagavan, rather than for selfish / personal ends.

 

तत् कर्म यत् न बन्धाय - सा विद्या या विमुक्तये ।

आयासाय अपरं कर्म - विद्या अन्या शिल्पनैपुणम् ॥ (विष्णुपुराणम्)

 

That which does not bind, is karma. That which liberates, is vidya. Any other karma, is merely exertion of the body, and any other vidya, merely gives technical knowledge.

 

In common parlance, we could call this transforming work into worship.

 

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।

अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्॥३.१०॥

 

Bringing forth all creatures into the world, Prajapati instructed us – “by means of yajna, you all increase / multiple. Let the yajna be your Kamadhenu”. Doing karma as yajna, yields all goals, not only worldly but also spiritual goals. This again shows the attitude one must have.

 

देवान्भावयतानेन ते देवा भावयन्तु वः।

परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥३.११॥

 

How does yajna fulfil our desires? What should be our यज्ञभावना ? 

 

Nourish the devas by means of yajna. They will in turn, nourish you. Mutually benefitting, you will attain shreyas / the supreme good.

The point being made, is to work without selfish interest. The devas represent all the forces of nature. If we nourish nature, she takes care of us. That way, everyone benefits.

 

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।

तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः॥३.१२॥

 

The devas will give us all that we seek. It is our duty to give them a share of the gifts. If we do not perform karma with this attitude, we are thieves.

This is the यज्ञभावना – in all our laukika karma as well, we should adopt this bhavana – we should share the gifts we have received. The person who consumes without sharing, exploits nature and society rather than nourishes them - he satisfies himself only and appropriates the common wealth of society.

Taking from nature and not giving back (nourishing her), makes one an exploitative thief. We mirror the same emotion when we follow the practice of naivedyam before we eat food. We offer it to Bhagavan, and thank Him for it . When we take it back, we treat it as prasada from Bhagavan. The act of offering it to Bhagavan, transforms the nature of the food.

 

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।

भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्॥३.१३॥

 

People who eat the shishta / shesha (remains) of the yajna, are liberated from all the sins. On the contrary, those who cook for themselves alone, live on their sins.

The yajna shesha are the reminder of the food offered to the devas. When this is eaten, the sins committed in the normal course of a householder’s daily life (while cooking and doing household chores), are excused.

 

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।

यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥३.१४॥

 

How does karma / yajna nourish our own lives ? what is the natural cycle in which nature and we operate ? 

 

The cycle of nature’s law is explained here. Living beings originate from food, food is produced by rain, which is a result of yajna. Yajna is karma. So when we perform our ordained karma, and the cycle of nature takes over and nourishes us. This is the अदृष्टफलम् / unperceived benefit of yajna.

 

The dharma bhavana should be maintained, as we perform karma.

 

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।

तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥३.१५॥

 

The source of karma is the Vedas, which is equated with Brahman, being the कर्मफलदाता / dispenser of fruits of karma. The Vedas arise from Brahman (aksharam). The Vedas do prakashanam of brahman, and are rooted (adhishtanam) in Yagna.

That the Vedas are essentially rooted in Yajna, is the dominant theme of the karmakanda.

 

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।

अघायुरिन्द्रियारामो मोघं पार्थ स जीवति॥३.१६॥

 

He who does not conform to this cycle of nature, is a sinner. He revels in pleasures driven by sense organs. He lives in vain.

 

This person will neither achieve his worldly goals nor his spiritual goals.

 

The message being delivered in this prakaranam is that, the ajnani, when called upon to do karma, must perform it with the right attitude. This equips him with a pure mind, making him ready for knowledge.

The cycle established in nature must be followed by all. A person who flouts this and lives without thought for society and nature, lives in vain. he lives without thought for the greater good and neither achieves moksha nor gets satisfaction of his worldly desires (because he is in an endless spiral of kama-trigged karma - इन्द्रियारामस्थितिः)

 Summary of # 4-8 and # 9-16 – 

 

# 4-8 - why should a person do karma ? For chittashuddhi / purity of mind

# 9-16 - ajnani is a karmaadhikari, if he fails to perform his karma, what are the consequences. How should he do karma ? What should be his attitude ? 

Bhagavan next does a brief recap of the path of knowledge / ज्ञानयोगः – for the jnani who has transcended karma, who has chittashuddhi and shanti. This is done to differentiate this from the karma yogi, since jnanayoga is the fundamental purport of the shastram. It is worth remembering here that knowledge is the purport of the Gita, and karma is an incidental topic.

 

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।

आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते॥३.१७॥

 

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।

न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः॥३.१८॥

 

The jnani delights solely in the self. He is content and satisfied within. He has transcended karma yoga.

Shloka # 2.55 from the Sthitaprajna lakshanam, may be recalled here – the one who is आत्मनि एव रतः, आत्मना तृप्तः, आत्मनि सन्तुष्टः he has no फलाकाङ्क्षा / expectation of result, and hence no कार्यम् to be achieved. He is only a jnanaadhikari. he has no karmaadhikara due to absence of तृष्णा, बाह्यार्थलाभः / thirst for objects.

He has nothing to gain (प्रयोजनम्) by doing karma, he has nothing to lose (प्रत्यवायः) he needs no आलम्बनम् / anchor to worldly objects. He is centered in the self and does not need security from external props.

 

Later in # 3.28 Bhagavan will explain that he has no selfish motivation to do a specific task (pravrutti nimittam) - ततः अविद्यावद्विषयाण्येव प्रमाणनि शास्त्राणि च । All pravrutti happens in the zone of avidya. The jnani is naturally out of it.

 

The original question was - why does Arjuna have to perform karma ? that is answered now. Arjuna is not a jnani. He is not ready for a life of revelling in the self alone. He has duties towards society, which only he can perform. He is an Adhikari for karma. His goal should be to become a karma yogi.

 

Karmayoga – why and how should the अज्ञानी work but the ज्ञानी does not have to ?

 

अज्ञानी

# 19

तस्मादसक्तः सततं कार्यं कर्म समाचर।

असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः॥३.१९॥

 

Karma should be done by one unattached, to earn chittashuddhi, thereby earning yogyata for jnanam.

This contrasts with the sequence described in 2.62 & 63, where विषयध्यानम् (attachment to objects) leads to a downward spiral of evil, culminating in नाशः / पुरुषार्थायोग्यता / ineligibility for the path of knowledge. He strays away from mokshamarga if he performs karma with attachment.

 

Why does a jnani perform work at all ? the jnanis we can identify, including Bhagavan Sri Krishna himself, were all known for the work that they did. Infact we all know people leading householder lives who are enlightened people, judging from the way they conduct themselves.

 

Why do they work ?

In shlokas # 20-29, the reason for a jnani to perform karma, is explained as लोकसङ्ग्रहः – this ज्ञानी does not renounce karma but performs karma for the welfare of the world – लोकस्य उन्मार्गप्रवृत्तिनिवारणम् = लोकसङ्ग्रहः – this means, he works to safeguard people from falling into wrong paths.

 

लोकसङ्ग्रहप्रकरणम् – Working for the welfare of society

 

Why should the jnani work for society ? We take this as a given fact, but here Bhagavan explains why.

 

# 20

कर्मणैव हि संसिद्धिमास्थिता जनकादयः।

लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि॥३.२०॥

 

Janaka,  Ashvapati, etc were all jnanis while being Kshatriya kings and Gruhasthas – like Arjuna. They were mumukshus – they sought moksha. They did not do sanyasa of their karma but used karma to get to their goal of moksha. Therefore the Kshatriya who has laukika duty to perform (vihitakarma), cannot renounce it. Bhagavan uses the example of kshastriyas who led householder lives (Gruhastha ashrama) to make it contextual for Arjuna.

 

# 21 –

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।

स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥३.२१॥

 

Why should Arjuna follow the same path that Janaka, etc did? The answer is that whatever is done by shreshtas / the best of men, others also do. Arjuna being a great kshatriya warrior, sets the standard for the rest to adopt. परतन्त्रप्रज्ञाः प्रायेण जनाः – most people depend on others for direction.

 Now, Bhagavan cites himself as an example for Arjuna – being a kshatriya and a householder himself, what better example does one need ?

 #22 to 24 –

 

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।

नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥३.२२॥

 

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥३.२३।

 

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।

सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः॥३.२४॥

 

His own svaanubhava is that He has nothing to gain from karma, but still works incessantly. If He were to renounce karma, due to Him being a shreshta, others will follow His path. If they did, He Himself would be the cause of their downfall, since they will go astray. This is contrary to His role (preserving lokakalyanam) as an avatara. It would be self-defeating.

 

Bhagavan has made it clear his upadesha is to the ajnani. However now he addresses the ajnani who may think he is a jnani, and is, hence, not required to do karma.

 

# 25 & 29 – Upadesha to a jnani – why and how should be perform karma ?

 

# 25

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।

कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्॥३.२५॥

 

Even if Arjuna is under the mistaken impression that he is a jnani, he must perform karma in a detached manner, like how ajnanis perform karma with attachment, for the sake of loka-sangraha.

 # 26

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।

जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्॥३.२६।

The jnani should not generate confusion in the minds of ajnanis (बुद्धिभेदः) who are working with फलेच्छा / selfish interest. On the contrary he should motivate them to work by setting the example himself.

# 27 & 28 Sign of an ajnani Vs Jnani - Difference between the way they both function

What drives the ajnani’s work and how does the jnani work ?

# 27

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।

अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते॥३.२७॥

 

The ajnani gets attached to work because he is driven by prakruti. Prakruti manifests as the 3 gunas and their vikaras, they are the कार्यकरणसङ्घातः - kaaryas and karanams (work and the instruments). Due to avidya, the ajnani identifies with this sanghaata / body-mind complex and hence has an attitude of अहं कर्ता – I am the doer. Here we remember that in # 2.45 Bhagavan had said that the one should become गुणातीतः - transcend all gunas. (त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन)

 

# 28 –

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।

गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते॥३.२८॥

 

The jnani, on the other hand, can differentiate between the gunas and the karma that they lead to. He sees that the body-mind complex and external objects are all made of the same gunas in various combinations and that they constantly interact with each other. Knowing this, he stays unattached from the karma and its results, and does not carry a feeling of अहं कर्ता – I am the doer. He has no abhimanam (अहम्ममाभिमानः), which leads to प्रमातृत्वम् / knowership which leads to प्रवृत्तिः.

 

The jnani automatically performs his work as per his dharma, unmoved by likes and dislikes, attachment and aversion, because he has no ahankara.

 

There is no question of प्रमाणप्रमेयव्यवहारः, which operates only in the state of avidyaa. 

The cycle of how ignorance leads to karma, has been explained by Acharyapada in the Adhyasa bhashyam –

 

कथं पुनः अविद्यावद्विषयाणि प्रत्यक्षादीनि प्रमाणानि शास्त्राणि च ? देहेन्द्रियादिषु अहम-ममाभिमानरहितस्य प्रमातृत्वानुपपत्तौ प्रमाणप्रवृत्त्यनुपपत्तेः । न हि इन्द्रियाणि अनुपादाय प्रत्यक्षादिव्यवहारः सम्भवति । न च अधिष्ठानमन्तरेण इन्द्रियाणां व्यवहारः सम्भवति । न च अध्यस्त-आत्मभावेन देहेन कश्चित् व्याप्रियते । न च एतस्मिन् सर्वस्मिन् असति असङ्गस्य आत्मनः प्रमातृत्वम् उपपद्यते । न च प्रमातृत्वमन्तरेण प्रमाणप्रवृत्तिः अस्ति । ततः अविद्यावद्विषयाण्येव प्रमाणनि शास्त्राणि च ।

 

The question raised is - How can we say that the means of knowledge (Pramanam) and shastras are concerned only with the ajnani ? the answer to this is – for the person who has no abhimanam of I and mine with respect to his body and sense organs, there is no possibility of his requiring knowledge. He already knows the nature of his true self. Therefore the means of knowledge are irrelevant. The shastras are also no longer required. Bhagavan Ramana says “The self is within the 5 sheaths and books are outside them. Since the self has to be inquired into by discarding the 5 sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned”.

 

Without the sense organs, perception is not possible and without the body, the sense organs cannot operate. If the feeling of I and mine are not there, then there is no reason to act. Adhyasa / superimposition of anaatma on aatma and vice versa, is the basic driver of all karma. Without adhyasa, neither Pramatrutvam (knowership) nor means of knowledge nor performance of action, is not possible. Since adhyasa is rooted in avidya, the factors like pramanam and shastras apply only to the ajnani.

 

# 29 –

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।

तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्॥३.२९॥

 

The jnani’s responsibility is to not destabilise ajnanis who are clinging to the results of their karma. The jnani (कृत्स्नवित्) who knows all and who knows that he is everything / सर्वः / पूर्णः, should not confuse others

The jnani’s purnatvam is explained as कृत्स्नं सर्वं वेत्ति / knows everything or, कृत्स्नम् सर्वम् अहम् इति वेत्ति / know that he is everything, he is the self in all, he is a samadarshi, who sees the self in all.

 

Summary of karmayoga:

 

# 30 –

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥३.३०॥

 

4   aspects are summarized here:

 

-    मयि सर्वाणि कर्माणि संन्यस्य – surrender to Bhagavan and perform all work as worship of Bhagavan

-   अध्यात्मचेतसा – with spiritual attitude and discernment as अहं कर्ता ईश्वराय भृत्यवत् करोमि – I work for Bhagavan like a servant

-    निराशीः निर्ममः भूत्वा – detached, without desires and feeling of Doership

- युध्यस्व विगतज्वरः – perform whatever karma is ordained for you, without fear

Perform karma as pooja to Bhagavan (without attachment) and accept the result as prasada (with shraddha) – पुंसि अजायाः लयः is the desired attitude to पूजा – by pooja, we remove the veil of ignorance and stay in aatmasvarupam.

Incidental topics

Followers of the doctrine Vs those who do not follow it

# 31 –

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।

श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥३.३१॥

 

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।

सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः॥३.३२॥

 

Those who follow this with faith and without envy / finding fault, are liberated from the bonds of karma. Those who criticize it, are deluded, and live without viveka, and are पुरुषार्थ-अयोग्यः (नष्ट एव). They are not capable of attaning moksha.

 

Later, in # 18.67, Bhagavan says

इदं ते नातपस्काय नाभक्ताय कदाचन ।

न चाशुश्रषवे वाच्यं न च मां योऽभ्यसूयति ॥

 

After imparting the teaching to Arjuna, Bhagavan gives him an instruction to not impact the teaching to a person who is not an ascetic (a person who is not in control of his senses), to a non-devotee, to a person who does not seek it and to the person who reviles Bhagavan. The main qualifications of a student are shraddha and bhakti.

 

Acharyapada defines shraddha in Viveka chudamani as –

 

शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यावधारणा ।

सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥२६॥

Strong devotion to the shastram and the guru’s words, is called Shraddha, it is a prerequisite for any learning.

 

Only the person who has yearning and devotion to Bhagavan and the guru, deserves to receive the teaching. Reinforcing the tradition of the shastram, strengthens it. Without the required shraddha / devotion, the person receiving knowledge will be unable to use it. The Upanishad tradition that existed, shows that the shishya’s respect and devotion towards the shastram and guru, were always a precondition for teaching. Nachiketa and Bhrigu both demonstrate their respect to their gurus Yama and Varuna, in the Kathopanishad and Taittiriyopanishad (Bhriguvalli) respectively.

Why do we need this ? In spiritual life especially (and to an extent, in worldly life as well), results are not immediate and apparent. Without shraddha, one may experience fundamental doubts and disbelief about the concepts. Vedantic learning ultimately culminates in experience and the intervening period (between learning and experience of one’s true nature), is likely to be traumatic if one does not have the belief that he is on track even though results are not immediately visible.

Why do we go astray? Shlokas 33-35

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।

प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥३.३३॥

 

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।

तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥३.३४॥

 

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥३.३५॥

 

निग्रहः किं करिष्यति ? In # 33 Bhagavan answers the unasked question of why some people do not follow the upadesha. This is because they are driven by nature. Even a jnani behaves in accordance with his prakruti (पूर्वकृतधर्माधर्मादिसंस्काराः वर्तमानजन्मादौ अभिव्यक्ताः = प्रकृतिः) - manifestations of the work we have done in the past, in our current birth, is Prakruti. The combination of our prakruti and vasanas, is potent enough to be an obstacle to change in our spiritual attitude.

However every action we do, leaves its impact / vasana, which manifests as our nature / prakruti. In that case, it seems pointless to fight the impact of prakruti. The shastram seems futile, in that case. Is there at all free will ?

In # 34 रागद्वेषौ परिपन्थिनौ- Even though we operate under the impact of prakruti, our own prayatna must direct prakruti towards good. Likes and dislikes which arise due to our samskaras / vasanas, waylay us and distract us from the right path. They must be overcome and kept under our control. Our free will has to be exercised for good outcomes, against the impact of dur-vasana led approach. In 2.64, we saw that the jnani does आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति – he keeps the senses under his control and attains sukham. If not, it is the biggest obstacle to realisation of one’s true nature.

 

A popular subhashitam goes –

न देवाः दण्डमादाय रक्षन्ति पशुपालवत् । 

यं तु रक्षितुमिच्छन्ति बुद्ध्या संविभजन्ति तम् ॥ (सुभाषितम्)

God does not herd us around like a shepherd, wielding a stick. The people whom He wishes to guide, He does, by endowing them with intellect. We need to take charge of it and use it guide our vasanas and actions, by over-powering bad tendencies. We can neither mutely submit to prakruti, nor swim against the tide. We have to use our intellect to guide ourselves on the path of dharma.

 

Yoga Vashishta says

शुभाशुभभ्यां मार्गाभ्यां वहन्ति वासनासरित् ।

पौरुषेयप्रयत्नेन योजनीया शुभे पथि ॥ (30)

 

The current of our desires is flowing between the two channels of good and evil; it must be by our activity that we must turn it to the right course. We have to direct all our effort towards this alone.

Finally, in # 35, Bhagavan cautions that performing another person’s karma well, is preferable to even dying while performing one’s own karma. One must follow one’s own highest ideal even if it causes himsa (Arjuna’s predicament) and it is easier to follow another’s dharma (Read Vyadha gita for more on this).

 

How do we deal with काम? Shlokas 36-43

The upadesha is clear. But why do people still away from the path of their svadharma ? 

 

# 36 –

अर्जुन उवाच

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।

अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः॥३.३६॥

 

Arjuna’s question – despite knowing this, what drives man to sin ? what impels him onward ?

Another subhashitam goes 

पुण्यस्य फलमिच्छन्ति पुण्यं नेच्छन्ति मानवाः ।

न पापफलमिच्छन्ति पापं कुर्वन्ति यत्नतः ॥ (सुभाषितम्)

Man wants the fruits of punya but does not perform punya. He does not like the result of papa / sin but puts in effort into committing sin. This is the reality of our existence and actions.

 

Mahabharatam contains the well-known statement by Duryodhana.

दुर्योधन उवाच ।

जानामि धर्मं न च मे प्रवृत्तिर्जानामि पापं न च मे निवृत्तिः ।

केनापि देवेन हृदि स्थितेन यथा नियुक्तोऽस्मि तथा करोमि

I know dharma but I do not feel like doing it. I know adharma and I do not feel like moving away from it. There is a force within me, which impels me into wrong actions. I do as it instruct me to.

However, the escape route than Duryodhana uses, does not really exist. Our effort must be to overcome the force within which tries to influence us into wrong actions.

# 37-43 deal with the cause for man to go astray and how to deal with it

 

# 37 –

श्री भगवानुवाच

काम एष क्रोध एष रजोगुणसमुद्भवः।

महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्॥३.३७॥

 

काम (kama) and क्रोध (krodha) are the root causes which drive man into the wrong path. काम arises from रजोगुण (rajo-guna) and activates रजोगुण in turn, which pushes man into प्रवृत्तिः/ action. Satisfied desire leads to लोभ / greed, and unsatisfied desire leads to क्रोध / anger. These arise from विषयध्यानम् / meditation on objects, as explained in 2.62 & 63.

Desire and anger lead to राग / attachment and द्वेष / hatred. काम therefore leads to सर्वानर्थप्राप्ति / disaster. It is a महाशन – it consumes everything. It is the महापापी – the real sinner

In 2.70 we studied that the person who desired - कामकामी (यः कामान् कामयति सः) never attains peace.

 

How does thinking about objects, lead to this spiral ?  Attention to vishayas, gives rise to sankalpa - सङ्कल्पः / सम्यक्त्वकल्पना for action, if the other prerequisites are satisfied. Sankalpa is the feeling ‘this is good for me, I need it’. Once this creeps in, we are tempted to pursue it. If the following factors are also present, we do not stop until it is reached.

 

Prerequisites for प्रवृत्तिः / action:

·        इष्टसाधनताज्ञानम् – knowledge that I need this.

·        बलवदनिष्ट-अननुबन्धित्वज्ञानम् – knowledge that there is no stronger force against my achieving it. For example, even though I want to win the Olympic 100m sprint, I know that there are stronger forces which will stop me. Hence I do not pursue the goal.

·        कृतिसाध्यत्वज्ञानम् – knowledge that it is achievable by me.

·        इति कर्तव्यताज्ञानम् – knowledge of how to go about it.

 

# 38

 

धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च।

यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्॥३.३८॥

 

Desire obscures knowledge. This shloka shows what desire does to man through example, which describes 3 stages of aavaranam / obscuring.

·       Like how smoke obscures fire

·       Like how dirt obscures the mirror

·       Like how the amniotic fluid in the womb covers the embryo

The following verse in Viveka chudamani shows the capacity of this aavaranam –

प्रज्ञावानपि पण्डितोऽपि चतुरोऽपि अत्यन्तसूक्ष्मार्थदृग् ।

व्यालीढस्तमसा न वेत्ति बहुधा सम्बोधितोऽपि स्फुटम् ।

भ्रान्त्यारोपितमेव साधु कलयति आलम्बते तद्गुणान् ।

हन्तासौ प्रबला दुरन्ततमसः शक्तिर्महत्यावृत्तिः ॥ (VC 114)

The power of tamas is strong enough to obscure knowledge even in a wise and learned person. Even wise and learned men and men who are clever and adept in the vision of the exceedingly subtle self, are overpowered by Tamas and do not understand the true self, even though clearly explained in various ways. What is simply superimposed by delusion, they consider as true, and attach themselves to its effects. Alas! How powerful is the great Aavarana Shakti of dreadful Tamas!

# 39 –

 

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।

कामरूपेण कौन्तेय दुष्पूरेणानलेन च॥३.३९॥

How does kama sabotage spiritual progress ?  the importance of viveka is stressed in the bhashyam here - knowledge is obscured by kama, which is like an all-consuming and insatiable fire. The jnani recognizes this as a foe and the cause of sorrow but the ajnani looks upon it as a friend until he realizes the impact it has on him. 

Kama is in reality, one of the manifestations of ignorance and the wise man recognises it as a foe.

 

# 40 –

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।

एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥३.४०॥

How do we overcome kama? if we identify the locus of the enemy we can deal with the enemy effectively. The outward-facing senses are the starting point because they are attracted to vishayas, at which point our vasanas take over, driving pravrutti/ action, and obscuring knowledge. So the senses have to be trained to overcome their inclination to generate kama, leading to raga and dvesha. This stresses the importance of mind control (शमः) and sense control (दमः). This is where we start our spiritual practice.

# 41 - 43

 

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।

पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्॥३.४१॥

 

# 41 – control the senses first – in # 2.60, Bhagavan had cautioned us about the force of the mind - इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः, which can coerce us into pravrutti. This kama is the destroyer of ज्ञानम् / शास्त्रतः आचर्यतश्च आत्मादीनाम् अवबोधः and विज्ञानम् / विषेशतः तदर्थानुभवः – destroys both knowledge and its direct realization (BGB 41.1)

 

कठोपनिषद् shlokas 1.3.3. to 1.3.9 mirror this shloka, describing the way indriyas distract us from the main goal, by using a दृष्टान्तः of the chariot.

 

आत्मानं रथितं विद्धि शरीरं रथमेव तु ।

बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३ ॥

 

इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् ।

आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४ ॥

 

यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।

तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ ५ ॥

 

यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा ।

तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥ ६ ॥

 

यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः ।

न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥ ७ ॥

 

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।

स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ ८ ॥

 

विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः ।

सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम् ॥ ९ ॥

 

The aatma / jeeva is the rider, body is the chariot, the intellect is the charioteer, the mind is the reins. The sense organs / instincts are the horses, sense objects are the roads that the chariot is driven on. The enjoyer (bhokta) is the one who is united with the body, senses and the mind.

 

For the person with the unrestrained mind and devoid of right understanding, the sense organs run amok like the vicious horses of the chariot. For the person with restrained mind, and with right understanding, senses are controllable, like good horses.

 

The person devoid of right understanding and thoughtless (untruthful and with an uncontrolled mind), never gets to the goal and is instead stuck in an cycle of birth and death. The person with right understanding and who is thoughtful, reaches the goal, from where he is never born again.

 

The person who has intellect as his charioteer and the well-controlled mind as the reins, attains journey’s end, that supreme place of Vishnu (the all-pervading brahman-aatman).

 

In # 42, the way out is described.

 

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।

मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥३.४२॥

 

We need to hold on to another anchor / आलम्बनम् to let go of desire – तृणजलूकन्यायः – The caterpillar grasps a new leaf position before it relinquishes the old one behind. So we let go of one but not before grasping the other (strong) one.

 

Similarly, Bhagavan outlines what we should hold on to, while shaking off the enemy. 

 

From the standpoint of subtlety (सौक्ष्म्यम्), inwardness (अन्तरस्थित्वम्) & pervasiveness (व्यापितत्वम्), the

·        Senses are more noble / subtle than sense objects

·        Mind is more noble / subtle than senses

·        The intellect is more noble / subtle than the mind

·        The aatma is more noble / subtle than intellect

 

Here, Bhagavan moves from gross manifestation of the reality, into subtler and subtler ones. The subtlest is the aatma, which I am, and which resides in each of us and makes our forms manifest.

 

The sense objects are the cause for sense organs. Without objects, the sense organ is of no use. The mind registers and synchronises the messages from the sense organs to give an overall impression of what is being perceived. It depends on the sense organs to give inputs but is subtle in comparison. The intellect registers this and passes its judgement and instructs for execution. This must be obeyed by the mind and sense organs. The aatma is all-pervading and more subtle than the intellect.

 

This gives us an idea as to what the end goal is – to move inwards from the external objects / body etc, towards aatmasvarupam. This was highlighted at in # 2.59 – रसः अपि परं दृष्ट्वा निवर्तते । Despite the outward-oriented indiryas being tempted by the external objects, when the sadhaka develops sense control and mind control, they cease to tempt him and they temptations are gone without a trace. The benefit of this is that he can even wander amongst worldly objects without fear as has been explained in shloka # 2.65 शास्त्रविरुद्धेषु अवर्जनीयेषु समाचरेत्.

 

This shloka mirrors कठोपनिषद् mantras 1.3.10 and 1.3.11

 

इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः ।

मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥ १० ॥

 

महतः परमव्यक्तमव्यक्तात्पुरुषः परः ।

पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥ ११ ॥

 

The supreme truth / aatma, remains perfect. Due to the play of Maya, this pure consciousness starts projecting the world of objects to us.

The way to get to the aatma, is to penetrate through the layers of gross manifestations.

 

# 43 –

 

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना।

जहि शत्रुं महाबाहो कामरूपं दुरासदम्॥३.४३॥

 

Therefore, destroy the enemy which is difficult to understand (दुर्विज्ञेयः) and also appears in myriad forms (अनेकविषेशम्). How is the enemy to be destroyed ?

• बुद्धेः परं बुद्ध्वा – after acquiring the knowledge that I am not the body, senses, mind, intellect, etc (मिथ्यात्वनिश्चयः)
• आत्मानं संस्तभ्य Being established in this knowledge / focusing on it – प्रज्ञास्थैर्यम्.

 

In # 18.55, Acharyapada describes the word – ज्ञाननिष्ठा (being established in knowledge) as सा इयं ज्ञाननिष्ठा आर्तादिभक्तित्रयापेक्षया परा चतुर्थी भक्तिरिति उक्ता। तया परया भक्त्या भगवन्तं तत्त्वतः अभिजानाति । यदनन्तरमेव ईश्वरक्षेत्रज्ञभेदबुद्धिः अशेषतः निवर्तते।…..प्रत्यगात्मनप्रत्ययसन्तानकरणाभिनिवेशश्च ज्ञाननिष्ठा । being established in jnanam is the supreme or fourth kind of bhakti (bhakti of the distressed person, seeker of knowledge, seeker of wealth and the wise one). By this devotion, one knows Bhagavan as He is and immediately thereafter, all consciousness of the difference between Bhagavan and the jeeva, disappears altogether. Jnananishta is an intent effort to establish a continuous current of cognition of the inner self. is an intent effort to establish a continuous current of cognition of the inner self.

• आत्मानम् आत्मना संस्तभ्य – by means of a cleansed mind which can control the senses – संस्कृतेन मनसा

उपसंहारः / Conclusion

• Karma yoga is the methodology by which the sadhaka purifies his mind and makes it ready for jnanam.
• Every selfish action we do, takes us away from the eventual goal and every unselfish action, takes us closer.
• Work will always go on and is part of our basic nature. The attitude we bring to our karma, defines how well and how soon our mind gets cleansed.
• The only way to liberate oneself from the bonds of karma, is to give up the fruits of karma, to be unattached to them. I am not the body, I do not do the work. I work for my God. I receive the result of my work as his prasada. This outlook is that of a karma yogi who works incessantly for his own chitta-shuddhi and for the welfare of the world. This makes him ready for jnanm.
• The karma yogi uses Ishvara as an aalambanam / anchor to perform his karma. This is because it is difficult to do work without a clear motivation - merely working for the sake of it, and without desire for the result, is a practica challenge. Hence he performs karma for Ishvara.
• As for the jnani who also works, he is in a state of eternal bliss. He needs no aalambanam / anchor for peace and happiness. He does his karma purely for the welfare of the world and to set the right example for others to follow.
• Karma, therefore, is the आरादुपकारकम् (incidental cause, which works through jnanam) for moksha. Jnanam is सन्निपत्योपकारकम् (immediate cause) for moksha.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

सर्वं श्रीकृष्णार्पणमस्तु