For some time I have wanted to do a series on karma-yoga. Karma-yoga is covered especially in the Third and Fifth Chapters of Bhagavad-gita, but it is generally the applied principle of the theory of spiritual existence given in the Second Chapter as the basis and essence of all Vedic spiritual philosophy. Many people misunderstand karma-yoga to be similar to 'good works' or charity, but this is incorrect. Simply being nice to others or giving superficial material benefits to unqualified random people is not karma-yoga. The distinguishing characteristic of karma-yoga is that it is work on the basis of spiritual understanding, done for the satisfaction of the Supreme:
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For some time I have wanted to do a series on karma-yoga. Karma-yoga is covered especially in the Third and Fifth Chapters of Bhagavad-gita, but it is generally the applied principle of the theory of spiritual existence given in the Second Chapter as the basis and essence of all Vedic spiritual philosophy. Many people misunderstand karma-yoga to be similar to 'good works' or charity, but this is incorrect. Simply being nice to others or giving superficial material benefits to unqualified random people is not karma-yoga. |
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In the second chapter of Bhagavad-gita, Sri Krsna explains Sankhya philosophy, which describes the difference between spirit and matter. |
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na hi kaścit kṣaṇam api
jātu tiṣṭhaty akarma-kṛt
kāryate hy avaśaḥ karma
sarvaḥ prakṛti-jair guṇaiḥ "All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment." [Bhagavad-gita 3.5] |
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So far in our study of karma-yoga, Krsna has explained that to attain self-realization, we require more than just theoretical knowledge of the difference between matter and spirit. We also need a practical method of nullifying the karmic results of work. Although the soul is spiritual and transcendental by nature, the cause-and-effect relationship of material action and reaction keeps us bound to material existence. This is the root cause of all suffering. |
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Last time we discussed the Vedic concept of sacrifice as offering the results of one's work to the Lord. Advanced transcendentalists practice karma-yoga to become free from the karmic reactions of work. We cannot stop work, therefore by giving up the result of our work to a transcendental cause instead of hoarding it for ourselves, we become free from the reactions. This magnanimous liberality is the key to attaining liberation from material existence. |
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Why is it that the Law of God decrees that our independent enjoyment of material resources creates karmic reactions? Because everything belongs to God, and its purpose is to be used in His service, and according to His instructions. If we appropriate God's material energy for our own purposes, then we are thieves and deserve to be punished:
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Offering food to the Lord and accepting the remnants as prasadam, or the Lord's mercy, is a very good example of karma-yoga: |
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So far we have been discussing the general principles of karma-yoga; now Krsna gives a specific example: the production of food grains. annād bhavanti bhūtāni
parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo
yajñaḥ karma-samudbhavaḥ |
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karma brahmodbhavaṁ viddhi
brahmākṣara-samudbhavam
tasmāt sarva-gataṁ brahma
nityaṁ yajñe pratiṣṭhitam "Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice." [Bhagavad-gita 3.15] |
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karma brahmodbhavaṁ viddhi
brahmākṣara-samudbhavam
tasmāt sarva-gataṁ brahma
nityaṁ yajñe pratiṣṭhitam
"Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice." [Bhagavad-gita 3.15]
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