The Yoga of Action
(Karma)

     As there is no escape from the action, it seems logical to perform the action rather than to avoid it. In the Gita, the Lord mentioned very clearly that as humans we simply couldn’t do without action. We are so made that even in the Himalayas, we remain active in action, both physically and mentally.
     Those actions that we do at the lower level of our individual self, the ego, will sooner or later boomerang, but spiritual and virtuous actions, which we offer at the footsteps of the Lord, will bring us the eternal peace and joy. This is the key to Karma yoga. The Lord explained to the seeker in Arjuna that through good and righteous deeds, we may obtain the happiness of actions here, as well as the bliss of those in our afterlife. The Lord states, “Performance of virtuous deeds as our ‘sacred duty’ without attachment to its fruits is the best form of worship.” Only good and virtuous actions will bring us lasting happiness and bliss in life. Bringing the spiritual virtue of the Divine into our lives is the avowed destination of mankind. The sacred union with God has been described in Hindu philosophy as yoga, which literally translates as union. The Bhagavad Gita deals with the subject of yoga in very authentic manner. Four different paths are mentioned:
 Karma yoga—through action
 Jnana yoga—through spiritual knowledge
 Bhakti yoga—through devotion to God
 Raja yoga—through meditation and self-realization
 
     These four paths essentially lead to the same destination; each path is suitable to the different temperaments and situations of the person. The paths intermingle constantly as we explore the teachings in this Holy Scripture; they are not paths in opposing directions. In the Bhagavad Gita, the Lord explained different paths to attain our spiritual goal:

“The yoga of renunciation (through spiritual knowledge) and the yoga of action (done as offering to God) both lead to supreme bliss. Of the two, however, the yoga of action (being easier to practice) is superior to the yoga of renunciation.”
—Chapter 5, verse 2
Karma yoga done without any selfish motive is as spiritually rewarding as total renunciation. But many a time, a renunciant, or sanyasin, withdraws from the world only superficially, while harboring desires and attachments deep within.

“Let a man lift himself by himself; let him not degrade himself, for the self alone is the friend of the self and self alone is the enemy of the self.”
—Chapter 6, verse 5
In the Bhagavad Gita, more than in any other religious scripture, taking full responsibility for one’s actions is explained. Man alone must meditate and exercise his free will to free himself from the lower, sensual world to reach the higher, spiritual life.

“Having set in a place his firm seat …”
“Concentrating the mind and controlling the functions of mind and senses, he should practice yoga for self-purification.”
“Let him firmly hold his body, head, and neck erect and still…”“Serene in mind and fearless … his mind brought under control and fixed in Me.”
“Ever contended, the yogi of subdued mind attains lasting peace consisting of Supreme Bliss.”
—Chapter 6, verses 11–15
In these verses are given the complete instructions for performing meditation and yoga. It is through the meditation (dhyana and sadhana) that one reaches the Divine, abandoning the worldly thoughts. It is to the immense recognition of the ancient Hindu sages that millions of people around the world sit and meditate precisely according to these directions.

“The best type of yogi is he who feels for others, whether in grief or pleasure, even as he feels for himself.”
—Chapter 6, verse 32
The feeling for others, empathy, has been accorded the highest merit by the Lord. Once again the spiritual union of all beings is emphasized in this verse.

“Arjuna, there he regains the understanding and knowledge of his previous birth, and strives again to achieve the perfection.”
—Chapter 6, verse 43
Whatever spiritual progress one makes in one’s life is never lost to the individual soul. In the next birth, one may continue the spiritual journey from the point where one left at the previous birth.
“But the yogi who strives with diligence, cleansed of all sins, perfecting himself through many lives, then attains to the highest goal.”
—Chapter 6, verse 45
Hindu philosophy believes in the continuity of the soul journey through eons of birth and death cycles until it becomes perfected after becoming free from all sins and evils. The body is used as a working place to purify the soul, to make it fit for the final ascent into the Divine.

“After many births, the enlightened finally comes to realize that everything is but the manifestation of the Supreme Divine. Such a great soul is very rare.”
—Chapter 7, verse 19
Through the experience of many birth cycles, one attains the spiritual wisdom that the Divine, and not the physical body, is the immanent principle of the entire cosmic phenomenon. Knowing God, both through the spiritual knowledge (jnana) and spiritual wisdom (vijnana) is indeed the final destination of human life. Vijnana is the inner realization of the Divine.

“At the time of death, with mind full of faith and devotion, meditating on me, he reaches the Supreme Divine.”
—Chapter 8, verse 10
The Lord emphasized the importance of meditating on God at the time of death, thus starting the great tradition among Hindus to become more religious and spiritual in the later part of their lives. After completing the normal duties as householder, one is prompted to detach from the worldly matters and devote attention to the spiritual aspects of life. In the above verse is the subtle implication that the most worthy act of mankind rests with the spiritual transformation of the inner being, or antahkaran. Hindu culture has paid more attention to the development of the mind, which may manifest more in the later part of man’s life, rather than to the strength and beauty of the physical body, associated with youth. The glorification of youth and the humiliation of the old, which is very visible in the modern Western culture, is a sad commentary of this wrong attitude.

     There is also an implicit warning that we should be ready for death at any time by being joined to the spiritual virtue at all times. While we carry on our daily chores, the mind may be tuned to the Divine without distraction.

     According to Hindu philosophy, at the time of death an individual is assessed as to whether he has become a true yogi—united with God—or has remained apart. His future birth or freedom from any future birth-and-death cycle will be solely determined by this consideration.

“Whosoever offers to me with devotion a leaf, a flower, a fruit, or water, that pious offering of pure in heart, I accept.”
—Chapter 9, verse 26
The above verse is also one of the most quoted verses of the Gita. It emphasizes the purity, sincerity, and devotion of the person. The Lord accepts our offerings:
Pattram—leaf, signifying devotion
Pushpam—flower, signifying love
Phalam—fruit, signifying the karamphal, or deeds
Toyam—water, signifying the tears of sincerity

“Self-realization is more arduous for those who worship God in un-manifest and impersonal form, because comprehension of divinity in this abstract form is attained with great difficulty.”
—Chapter 12, verse 5
In the above verse is the subtle departure from the search of God through the Jnana yoga (knowledge) or Raja yoga (spiritual meditation). Devotion and worship of the idol (murti) or of God in the human form (God incarnate) have been commended for the majority of mankind who can walk more easily on this path.

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