Chapter 3: Karma-yoga
43 verses -Path of Selfless Service
Arjuna is still confused. He asks why Krishna glorifies Knowledge Yoga and yet encourages him to do Karma Yoga. He thinks that buddhi-yoga means that one should retire from active life and practice penance and austerities. But the seeker interprets it according to his likes and dislikes and so did Arjuna, he does not want to fight so he misunderstands the teaching of Krishna. The inquirer needs to know how to listen. If we are attached to a particular habit or habits we will misunderstand teachings that imply a change inhabits. But Krishna says, “No. Fight! But do it in a spirit of renunciation and offer all the results to the Supreme. This is the best purification. By working without attachment, one attains the Supreme.”
Lord Krishna emphasizes the importance of karma in life. He reveals that it is important for every human being to engage in some sort of activity in this material world. Further, he describes the kinds of actions that lead to bondage and the kinds that lead to liberation. Those persons who continue to perform their respective duties externally for the pleasure of the Supreme, without attachment to its rewards get liberation at the end. Lord Krishna describes although actions bind one to the material world, however, it is not possible to stay without action.
Krishna answers that there are two lifestyles called karma-yoganiṣṭhā (social life) and jñāna-yoga-niṣṭhā (secluded life). One can choose any one of them as a householder or as a monk (But there is no choice between karma and knowledge. Whatever lifestyle one chooses, one has to follow relevant karma for purity and then pursue knowledge to discover the freedom that is one’s true nature. Of these two lifestyles, Krishna gives preference to social life throughout the Gita. Krishna condemns inaction and praises an alert and active life. Inaction should be avoided because:
- Neither purity nor knowledge can be achieved by that
- Desires force one to act and inaction will be a suppression
- A mind without occupation will be idle. It will brood over sense pleasures. Such a hypocritical mind will soon fall
Having created the world and the intelligent human beings, the Lord Himself advocated the way of life which is karma-yoga, by following this, material and spiritual progress can be attained Since it is the teaching of the Lord, the Master of the universe, the human being has to take it as a command and obey it as a worshipper of the Lord. When we follow the teachings of the Lord, it becomes a gesture of our appreciation for all the gifts and blessings that the Lord has bestowed upon us. Thus, our work becomes worship or loving offering to God. It purifies the mind. Karma-yoga is necessary to maintain the harmony of the universe upon which we are dependent. The working of the universe is a cyclic process, with human beings as its important link, one must be aware of one’s responsibility (duty). Thus, karma-yoga is only the duty of a responsible citizen of the world. One who does not discharge it proves himself/herself to be an immature human being.
The verse means that it is better to do what is your duty with mistakes than doing someone else’s duty to perfection. It goes on to say that it is better to face destruction while performing your own duty than following someone else’s path. What will apply the most to us in this century is to understand that we all have our own calling, our own duties, and our own passions. Following someone else’s will lead us to despair, depression, and dissatisfaction. Find your own purpose, don’t follow someone else’s.
Krishna concludes the topic by citing the example of Janaka who successfully pursued knowledge while remaining in karma-yoga-niṣṭhā (social life) The Lord talks about the role of a wise man in the society, taking Arjuna as one. Any person with a higher status or knowledge can influence others positively or negatively. Hence, even though Arjuna might not benefit from this war, he has to fight as kṣaṭriya’s duty and set an example to others. Else, he will be responsible for anarchy in his own time as well as in the future. Thus, both the wise and the ignorant should act — the former for teaching others, and the latter, for purity. The only difference is that the former will be detached while the latter won’t be. The 30th verse summarizes karma-yoga, giving five conditions:
- Keep the spiritual goal.
2. Offer all actions to the Lord.
3. Don’t be concerned about the result.
4. Be free from possessiveness; and
5. Be calm. One who follows karma-yoga reaches the goal of life and the other is lost
Likes and dislikes born of habits pull a person astray. Still, a person should not go by what he likes to do but what he has to do (duty), even if it involves difficulties . Lust, desire, greed, they are the real enemies of a seeker clouding the knowledge, they force a person to run after endless insatiable desires and take away all the chances of peace and progress. The senses, the mind, and the intellect are the base of desires. They have to be taken care of. Once kāma becomes weak, one can discover the Ātmā, which is beyond the senses, the mind, and the intellect and thus destroy kāma for good
Arjuna then asks the Lord what it is that causes one to engage in sinful acts. Krishna answers that it is lust that induces one to sin. This lust bewilders one and entangles one in the material world. Lust presents itself in the senses, mind, and intelligence, but it can be counteracted by self — control. Just like smoke covers fire, dust covers the mirror or the womb covers the embryo, our lives are covered by lust. Here lust doesn’t necessarily mean physical lust. It can mean greed as well. We are constantly greedy for more — more space, more money, more fame — it is never-ending. We are never satisfied. By comparing, lust with dust, smoke, and the womb, the Gita explains that there cannot be a clear vision and a real birth in the presence of those. Similarly, with greed blinding us we would never know what is important in life.
Chapter three establishes the fact by various points of view that the performance of prescribed duties is obligatory for everyone. Here Lord Krishna categorically and comprehensively explains how it is the duty of each and every member of society to carry out their functions and responsibilities in their respective stage of life according to the rules and regulations of the society in which one lives. Further, the Lord explains why such duties must be performed, what benefit is gained by performing them, what harm is caused by not performing them. Plus what actions lead to bondage and what actions lead to salvation. All these points relating to duty have been described in great detail.
