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SRI RAMAKlliSHXA- ASHEAMA


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SRI VIVEKANANDA

KARMA YOGA SUTRA SATAKAM


(Hundred Aphorisms on Karma Yoga
based on Vivekananda)

AvV'V:! 1.

Swami Harshananda

ACTAx^.n?,
Tiun - : a:,)

a::

/ ;a:..
SRI RAMAKRISHNA ASHRAMA
MYSORE-570002
Published by:
The President v T" J I f -.

SRI RAMAKRISHNA ASHRAMA


VANI VILASA MOHALLA
™ 570002
KARNATAKA, INDIA.

First Edition
1978
All rights reserved'::

'W - . I-Wlry
Printed by:
SHARADA PRESS
m:.-' CAR STREET
MANGALORE-1.
KARNATAKA
- W' /'5/1#;';-. '
' ■ AOfiOYij i). Y/( ^ INDIA

. . . " ''
-I'" '
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■MM
■ ,'a-s
■S'

PREFACE

It is the considered view of Sri Ramakrishna and Swami


Vivekananda that Karma Yoga is as much an independent path
to perfection as any other yoga. 'Karma Yoga is communion
with God by means of work'-declares Sri Ramakrishna. Swanu
Vivekananda asserts that 'The Yogas of work, of wisdom and of
devotion are all capable of serving as direct and independent means
for the attainment of moksa' and quotes the Gita (V. 4) in support.
No doubt, the orthodox schools of Vedanta, especially the Advaita
do not subscribe to this view. Despite this fact, it is to be concede
that the great spiritual leaders of the calibre of Sri Ramakrishna
and Swami Vivekananda have every right to put forward their own
view, born out of intuition and experience.
The eight lectures on Karma Yoga by Swami Vivekananda
are a classic. In them the theory and practice of Karma Yoga, as
also the perfect karma yogin, have been described convincingly in a
simple but elegant style which goes straight to the heart.
The idea of producing a sutra-work in Sanskrit based on this
exquisite treatise of Swami Vivekananda was conceived first in
1962. Next year, during Swami Vivekananda's centenary, the idea
was given effect to, though with some trepidation and diffidence.
The work comprises 101 sutras in Sanskrit and is divided into
three chapters. Each sutra is preceded by a short introduction and
followed by a simple commentary, also in Sanskrit. Attempt has
been made to cast the sutras and present the commentary in the
traditional style, following in the footsteps of similar works. An
English translation of both and brief notes have been added for the
benefit of those who may not be proficient enough in Sanskrit to
understand the original directly.
11

The first chapter, divided into four sections (aih^as), deals with
the theory of Karma Yoga. A long introduction has been added at
the beginning, giving the outline of the argument in support of the
theory that Karma Yoga can also directly lead to moksa. The
second chapter, divided into three sections, deals with the practice
of Karma Yoga. The third and the last chapter, the shortest, gives
a description of the master karma-yogin.

I am neither a pundit nor a student of philosophy. For this


very reason, this work may not satisfy the scholars. As for the
devotees and admirers of Swami Vivekananda, his original work is
always there to enjoy and be inspired. Then,for whom is this work
meant? Well, frankly, I do not know! I consider it as an offering
laid at the feet of the great Swamiji during his centenary year. If he
accepts this humble offering, my task is done 1

Swami Harshananda
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ACKNOWLEDGEMENT
+ f 1 to Pandit P • Ramakrishna
I am grateful j^angalore)Bhat
who(Retd.
went Lecturer
through
in Sanskrit, Government g> ^ ^ suggestions,
the first draftj of the manuscript and offered usetul u^
1 , ;„aphtpd to the following monKs
I am deeply ^ut for whose munificentoi help,
uic
Ramakrishna Order and d tUp liaht of the day:
this publication could not have seen the light of the day
(1) Rev. Swami Shraddhanandaji,
Vedanta Society,
1337, Mission Avenue,
Carmichael, Sacramento,
California 95608, U.S.A.
(2) Rev. Swami Bhavyanandaji,
Ramakrishna Vedanta Centre,
Unity House, Blind Lane,
Bourne End, Bucks,
SL. 8 5 LG., United Kingdom.
m Ppv Swami Swahanandaji,
® vitl Society of Southern CaUforma.
1946, Vedanta Place, Hollywood,
California 90068, U.S.A.
^:nrs:o.r~
2323, Vallejo Street, San Francisco,
California 94123, U.S.A.
151 Sri R. L. Kashyap,
642, Eden Street, W. Lafayette,
Indiana 47906, U.S.A.
(6) Sri M. Ram Mohan,
24/5, Clark's Pet 'A',
Bangalore-560 001,
state: Somanathanandaji,
My respectful thanks ^ ^ ^ having included
(President, Sri Ramakrishna Ashraoia series of the Ashrama.
this book in the Sanskrit-Englis u i for the excellent
M, thanks to M/s Sharada Press. Mangalore for the
printing and get-up. harshananda.
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CONTENTS
•iV.v Page

I E/iJST CHAPTER
Theory of Karma Yoga
First Section: Introduction and definition of Karma Yoga 1
Second Section: Definition and nature of atman. Cause of
his bondage. Liberation through Yoga.
Yoga is four-fold, viz., Jnana Yoga, Dhyana
Yoga, Bhakti Yoga and Karma Yoga.
Definition of each yoga.

Third Section: Definition and nature of the world. Sum-


tgtal of good and bad is constant. Impos
sible to mend the world. Story of the devil.
Utility of service to others.
Fourth Section: Nature of moksa. Can be obtained through
Karma Yoga. Karma by itself cannot cause
bondage or liberation. Karma has to be
transcended through karma. All karma is
a mixture of good and evil. Karma creates
internal impressions. Impressions propor
tional to attachment. Attachment springs
from desire. Desire is the root-cause of all
misery. Misery is proportional to attach
ment. Story of the boy killed by an
elephant. The attached have neither
freedom nor happiness. Desire compared to
rope. Necessity of detachment. The detach
ed attain Yoga, which is evenmindedness.
Certain objections answered. Fruits
of work never lost, but detachment gives
freedom. Karma to be done for the sake of
moksa or for pleasing God or for the good
of the world. Proficiency in karma essen
tial. Should not be tempted to give up
karma. 39
n

SECOND CHAPTER
Practice of Karma Yoga
Page
First Section: Necessity of the guru. Method of approach
ing him. Attaining fitness of body, speech
and mind. 71

Second Section: Should give up prohibited and evil karma.


Should also give up Kamya Karma. Duties
must be performed. Duties due to various
causes. Each is great in his own place.
Story of the sannyasin, the king and the
sparrows. Definition and method of attain
ing proficiency in work. Story to illustrate
renunciation. Sastra in the authority, for
karma. Definition of sastra. 80

Third Section: No yoga can be exclusive. Karma Yogi


must practise a little of the other yogas also. 97

THIRD CHAPTER
The Perfected Karma Yogi

His description. When he chooses to work,


he works like a master. Moved by pity he
works for the world. Example of Sri
Krsna and Buddha. No return to saihsara
after death. 102

t" Jlyit!,'- r
(

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.Aiii'tft'.i

ft Vv,,','-,** iv; JNM,


■ti 0^;
5r>rat c
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^

Vivekdnandam yam guruvaramaham


rdmakrsndgryasisyam
prapanno yoglndraiii navayugakaram
kdSivlreiadevam /
.fit
sa etdm vdkpujdm sarasasulabhdm .14?
matkrtdm bhaktiyuktdm
iatdbdikdle'smin svapadajalaje
svarpitdm svikarotu //

'May that Yivekananda, the excellent teacher, the foremost


disciple of Ramakrsna, the lord of yogis, the architect of the "New
Age", who is himself the Lord Viresa of Ka^i and in whom I have
taken refuge—accept this well-offered worship through words
performed by me, which is full of essence and devotion but easy
to grasp, rendered at his lotus-feet duringthis centenary year of his!"

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(Sanskrit)
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^r. PPPTpfpPP
e.
PfPTT'jpptpfpPP
p^rgpTPp V
vr. ptPPPPPPP)PT I It} ,'rt! i.j'i!j
^PT. '.' -V

pp^pfp: , I i>.Vyti;l
pp. vO •O c
in K ' i 1 ■.*'■(
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Pt. pippptpfppp
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P.
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PRT. PTPP5PP?Pfp:
Pt. g. PTPPPPtP^fPTpP
fp. 5.
pt. ptpippp'dpfppp
T'TfiflJ. • 1 ;'lTi' Pj.h7fiJMK ■
Mm ■ t "■ J*-" '*T--T- y *• .ii'i." r?
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ptP^P Ptpf^^P^ ttPPVPFPtp I -'• ' -i ■'
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PTSt^TP PPTfp^ p^tppfp Prg 'PI . v'' '• ;■
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^ SrI-vivekananda-karmayoga-sutraSatakam
(Hundred Aphorisms on Karma Yoga based on Vivekdnanda)
i I

i , . .
FIRST CHAPTER
r >!.
FIRST SECTION

1. Thou art yoga! Thou art yoga-power! Thou art verily the
goal of yoga! Thou art the lord of yoga! Thou art the king of yogis!
To thee O Ramakrishna (of such a description), I bow down again
and again! '

2. May that Viresa (Swami Vivekananda) who is capable of


establishing himself in deep meditation now and the very next moment
engage himself in; intense activity, grant me the highest knowledge!
^TRiftTt^ ift5T^ I 5 ^Pkl^l^ir^^Fd' I Wl>Rg
l%vRTfeTT^ ^ ^r^rrnrtesft ^ f?TW^rf^^Jra'^T I

INTRODUCTION
Somei say that moksa is attained by jnana yoga alone. Others^
opine that (moksa is attained by) bhakti yoga alone. But both
of them agree that Karma Yoga which is capable of purifying the
mind is only the first step and that it cannot directly lead to moksa.
TT ; trmt t
iftmrroit ^TRRTf^^fir, T ^npirT T
WIT II

Objection: The {Advaitim) say mostly that liberation is


attained through jnana or knowledge and not through Jndna Yoga
or the yoga of knowledge.
Answer: Not so, since they accept that knowledge which
gives liberation rises only by hearing, assimilating and meditating
upon the great dictums of the Vedanta (which in effect means by
following Jnana Yoga) and not by action, nor by devotion (this
statement of ours is in order).

•«. > O CN

(^. I I Sfsnvq-
JpRTT (t. X) T<-"fiTRr-3nTRRT'T^ ^ STTflrr^Tftf^W-
irtfr T i qwcRr: rrtiw
(^. ?r), 'wHtRn^ ^ Pnt+rt'
^^TTimFr:' (ij. ?. 6.);
»TH<sqr»n |

ntMiJwtd TRcTir Rtrm 11


ajcft fwc't itTt; apm HTteaim II
iThe Advaita Vedantins. 2The ViSi?tadvaita Vedantins.
*PTt fT? I
tRTsstncm?iRt rR^mr qsR ii' N

(sr. ff. V)
?Fff ^ ?rTR 'R: i' (^. \. I'K), f^TT
^TPRfiWcf >»
n^ccjvit^ I TTTHitrndnr^n II'
(tPT, ??• R'a) I
We will not discuss here whether atman and Paramatman
are identical or are different. However in both the cases one has
to accept that moksa results from the realisation of Paramatman
alone. And this realisation is attained through the mind which
is refined by the teachings of the guru and the scriptures because
the Sruti says so: 'This (Brahman) is to be attained through the
mind alone'(Katha Up. 4.14). In the statement of another sruti,
'Words, along with the mind turn back from That, unable to attain
It' (Tai. Up. 2.4) non-attainability of Brahman through the mind
refers only to the uncultured mind and hence there is no contra
diction of any kind. That Paramatman can be attained through
the pure mind has been stated by many Srutis and smrtis: '(The
atman) is however realised through the concentrated and fine
intellect' (Katha. Up. 3.12), 'Since on6 becomes purified in mind
through the favourableness of the intellect, therefore one can see
that indivisible Self through meditation'(Mundaka Up. 3.1.8), 'It
is indeed the mind that is the cause of bondage and liberation of
men. The mind that is attached to sense-objects leads to bondage
whereas the mind dissociated from sense-objects leads to liberation.
So the wise think' (Amrtabindu 2), 'Therefore the mind should
always be made free from such desire, by the seeker of liberation'
(Amrtabindu 3), 'When the mind with its attachment for sense-
objects annihilated, is fully controlled within the heart and thus
realises its own essence, then that Supreme State (is gained)'(Amrta
bindu 4), "They conquer samsara here itself whose mind is perfectly
balanced' (Gita 5.19), "The mind of a man who thinks of sense-
objects is attached to them, but the mind of one who remembers
Me is merged in Me alone' (Bhagavatam 11.14.27) etc.
VRTTT %n <I nf HIH4TIT 31^
TtTTRTrpf 5TTT qitfif I arfqr 5 q?T nq:
srr^ Iwtqti
^ WR: TtirrcW^ WkT^vir:' I
Bhagavan Sri Ramakrishna also says: 'The impure mind
attached to lust and lucre cannot know Paramatman who is Pure
Consciousness. But when this mind cuts asunder the bondage of
nescience in the form of lust and lucre, then at once it attains the
form of Pure Consciousness and dissolves in Paramatman. Verily
it was thus that all the ancient sages realised Paramatma-tattva.'i
3T;Ttl%:, Tpftl%5Tfe^R^: wfpT:
BT5TFTft5ft7FT: T ^1%^ ?

' ?n=n: I
■ qg r^riT ?T 11' (t^T. Vj
i

cmWT^q fttfs fgv5frT (•#?. ?<:. V^),


: ;i!
.wi, " reHaacH>^>i

ST^THT Ht h"
JT rqM«i: snrrRrT ii' (f%. i.^. ^k)j' ''
'rT^BTcBdMiTc^JT fiT^T ^BffsTcT I . 'fi .
.1
arfarsTfTpt frntr +h?h1% f^TTcCR'T
';T ^ arTEtPI cTc^ ^^rlRr^frspnT' ?k), '
TJIT Sll^: JTT *TlOTptT»Tt^; I
5rmqlTft vrrfcmtnyg 5n5g5T: ii' (attrrr^. ^3. ■,
.^rTrfeirfd'f^T^ ^zfpp^ ^q-p^ddHlrf I
Since it is thus seen that realisation, (of Paramatman) is
simultaneous with the (absolute) purification of the mind how can
Karma Yoga which is the cause of purification of mind not'be
treated as a direct means of moksa? '

i See Sayings of Sri Ramakrishna' Sec. 924, p 287


"^Objection: We say that this brand of Karmd Yoga is only
d, product ofyour imdgindtion since it is neither ancient, nor sanctioned
by the authority of drutis and stnrtis.
^ Answer: No. We do have the authority of the (I^avasya)
^ruti which says—'By doing karma, indeed, should one wish to
liVe for a hundred years. For a man like you, there is no way-
other than this, whereby karma may not cling to you' (2), as also'
the following smrtis which describe karma yoga as a (direct) means
of attaining moksa: ' Janaka and others attained perfection through
karma alone' (Gita 3.20); 'Man attains perfection by worshipping
Him through his work' (Gita 18.46); 'Those who offer their work
and the fruits for which they did not resolve, to Visnu the Para
matman, they having become pure and attaining the greatness
of karma, are dissolved in Him' (Visnu Parana 2.3.25); 'There
fore even if one is ignorant, one should perform karma by
deliberately giving up the desire for its fruits. He too attains
to perfection in course of time' (Kurma Purana 1.3.21); 'That
karma which is performed without attachment does not bind'
(Markandeya Purana 92.15); 'The eternal Karmayoga, Jnanayoga
and Bhaktiyoga—these are the three paths, capable of leading
to moksa, which were taught by Me in the olden days' (Adhyatma
Ramayana 7.7.59).
^rrfpn" ' fT?frTpTi%WT-

1 (f^. ?)
5r{%5TTq-, ' (f?I. ?)
^414riTRiRTT7Ttfc7nV sfrrfpT' (f^T. 'R)

^nfFq- FqFifrfhciR'FT^ i ?rFcri^^ jfl FTE^mfT^nVpT ft g


q- TTT^?JT>?1F1 ^THT^ TTF^^qcftFfT
I % FfFFrFsTi' ("T. ■Ro) wc^^rrxwrnrg 1
FrRn mI 5TTT47TR4'7ffT- RtSTT^TFrRRhTT'^q-

Objection: In the lidvdsya iruti the statement "^By doing


karma alone. . . .' applies only to the ignorant man {who is not yet
fit for the path ofjndna).
V Answer; Not so; because there is no proof.; In that^ruti
there is nothing to show that this statement is applicable only
to the ignorant man. The ^ruti first says; 'All this—^whatsoever
moves on the earth—should be covered by the Lord' (l^a. Up. 1)
thereby declaring that the world is permeated by the Lord. Through
the stement 'Protect (or enjoy)(yourself) through that detachment'
(ISa. Up. 1) the sruti teaches that one should give up the feeling of
'T and 'mine' with respect to that world. (And finally) it preaches
'By doing karma alone, here....' (l§a. Up. 2). Hence it is clearly
understood that this karma is enjoined upon the self-same person
for whom the teaching, 'All this should be....' as also the re
nunciation of T and 'mine' were meant.

Objection: Desireless action stated in the smrtis is meantfor


the purification of the mind alone and is not taught as a direct means
of moksa. And moksa is attained only through jnana.
Answer: Not so; because in the statement 'By work alone
Janaka and others attained perfection' (.Gita. 3.20) the word 'alone'
(evd) has been used. Also it is seen that Janaka, ASvapatiy Dharma
Vyadha, Pundallka and others attained moksa by being devoted
to their duties. Hence, that Karma Yoga is also a direct means of
moksa, is confirmed.

3r^ iPTTtr

T^Tsfq-

As regards the statement that moksa is attained through


jnana alone, there is nothing in it that is controversial. We
also accept that the knowledge of Paramatman manifests itself
in that mind which has been rendered absolutely pure through
Karma Yoga. But when it is said that moksa can be attained
only through Jnana Yoga, then alone we object.
3r«T iTudSiH?«^>JKMif^5rPT: —TfiUTT fFR%
WTW ^rpfPT; 1 qnTiftnTTrfiT rffSfr II

II trq- :qxw ^fivfjsfq q- 5 , qj^.


TT II ?ptif|=|,qjpq qTTsqt qpfTl SPilt,
wefi" I 3tt; viT ^rmwri'T II ifr II
Now (we shall give) the opimon of Bhagavan Sri Rama-
kijshna regarding Karma Yoga:
Concentrating the mind upon God through work is Karma
Yoga. The aim of Karma Yoga also—like that of the other yogas
—is moksa. •

Karma Yoga is the offering of the results of one's duties at the


(feet of) Paramatman.
In this age of Kali desirelessness is extremely difficult to achieve.
Hence the assistance of bhakti is badly - needed.
(In the path of karma), the final goal of karma is moksa
itself and never mere work. Work, without attachment towards
its results, and performed as worship of God, becomes a means of
moksa.

As sattva increases, proportionately, karma decreases.


Karmas of sandhya merge in Gayatri, Gayatri merges in Om
and Om merges in samadhi. Hence good karma ends in samadhi.i
TTTfilTT #3f pqqfit T: wfpfl
=q)MVi|fd:, q-TWTdTrTr ftrfe ^tTRTT:,

p^rqq)^; qqqniqqT WTSfT^Tpf^q-f^fer: I


O vO CNNS \ O

STTrWlrTsf
^^^vrrqqfq; I

That Karma Yoga whose genesis is found in the Vajasaneya-


saihhitopanisad, that Karma Yoga which has been discoursed
upon in Gita, puranas and smrtis,following which Janaka, Dharma
Vyadha and others attained perfection, which (Karma Yoga) has
been briefly taught by Bhagavan Sri Ramakrishna,that very Karma

1 See 'Sayings of Sri Ramakrishna', Sec. 814-834, pp. 252-260.


Yoga was taught by Swami Vivekananda, the foremost amongst
the disciples of , Sri Ramakrishna, out of infinite compassion, for
the seekers of liberation. That teaching which is in the form of a
series of lectures is well known in the world by the name 'Karma
Yoga'. The essence of this very work ('Karma Yoga') has been
written in the form of (these) aphorisms with commentary by
Harsanandapuri, who is a servant of Bhagavan Sri Ramakrishna,
a grand-disciple of the great teacher Vivekananda and a disciple
of(Svami) Virajananda. The work was composed as an offering
at the feet of Vivekananda during,his centenary, as also for the
satisfaction of his own self.

For this Work, the four-fold preliminary connection is as


follows; Any person engaged in action and desirous of moksa is
entitled (for this Karma Yoga). Yoga of desireless action is the
subject-matter. Attainment of the highest good (viz. moksa) is
the utility. The connection is, that (this science of Karma Yoga)
which forms the subject matter is instrumental in the attainment
of that utility.

arrlvit —

3T2TT^: 11

I STRfrTsff I

^ II'

qnTTtTFT I TT TrTTcT qnTTtTTSfq +KlvC


1 RTRR-

I M RRITT StqfRdcRl-
fsa'sqsRRSRT^sfq- rtF?r I 3TRt rtrrr!r: 1
This is the first aphorism of the science of Karma Yoga desi-
ed to be expounded (here);
1. Now, therefore, we shall expound Karma Yoga.
Now etc. (Here) the word qt/iq denqtqs the beginning (of the
science) and, connotes auspiciousness; because it has been stated
in the smrti thus; 'Omkara and the word atha—these two emerged
out of Brahma, long long ago, by piercing through his throat.
Therefore,they are capable of producing auspiciousness'. (For the
word athd) the sense 'then' or 'after' does not suit., Study of one's
Veda, acquisition of the four-fold qualification, disciple's question
etc.—these are the preconditions which should exist if the sense
'then' is to be accepted. But in Karma Yoga they do not exist.
Firstly, since everybody is entitled to follow Karma Yoga, the
question of the study of one's Veda which is incumbent upon the
first three varnas, does not arise. The acquisition of the four-fold
qualification is unnecessary since only the desire for liberation
(which is one of those four qualifications) is needed here. Since the
all-merciful guru (Swami Vivekananda) voluntatily engaged him
self in this discourse, the occasion of a disciple's questioning (after
which only the guru would have answered) does not exist. Hence,
the sense of'then' is not suited.

RtRRTR; RR) RtTTRf TRRRf^; RfRT, RR: g^SStRlRqcfffllR-


qq-qpR-R<T%RRRT RRfidlflsfR RKrFrT STRT RRRR%|1RT RRRIRT
FrFrRRRFr FpPRT;, RRTRRRT RR" TTR RjRg-FfR, "RRRRR RtRR apfRRFR;,
RRTg RRRgRRTRRFRR RTRvfj RtRlRTRvpTTRPlRiR, RR; TRRlR RRR-
^RRfRIR 5RTWRRTR> FrRR f^TRR RTWRRTR: II
Now, the word atah ('therefore') will be explained; (1) In this
age of Kali the path of jfiana is very diflicult to adopt. Compared
to that,the path of karma is easy; (2)People are naturally inclined
towards action; (3) Though the people of Bharata once upon a
time possessed spiritual knowledge, wealth, agricultural produce
(etc. in abundance) and were leaders of the world, are now-a-days
devoid of all wealth, immersed in dense tamas as if dead;(4) Rajas
is the antidote for tamas; (5) Karma or activity is the mani
festation of rajas; (6) But the conversion of karma into yoga is
necessary if it has to serve as a means of liberation. Therefore
(because of these various reasons) we shall expound karma yoga
which is an easy means of moksa deary and specifically.
IP

^TfoTT jftT:
I JT>T
sqRtftg +441^1^5^:
<^iikrd' I f|; ?$ra^3rr: ^ ^TTTftT
?5TWt: I 3rPT 5 ^nrq-: q^fr^^tqwr sr^sfFRfts^ Rnxw
^rfcRiT^ ^snrf% 1 cfRgrpft?^ '^r ^ 4t^: i ^i
Wt 5 ^ if>ft ■'TcWT
gr^Girf^' ^nFrViT^mwrr^ ii
Now the word Karma Yoga is explained—
2. (It is) yoga through karma.
Through karma etc. In order to avoid the breaking up of the
word Karma Yoga as 'Karma itself is yoga' (which meaning is
equally possible here) it is being shown as an instrumental tat-
purusa compound. Many are there who are addicted to karma,
who are extremely interested in karma, who cannot live without
karma even for a moment. But, since they do not know the method
of converting karma into yoga, they have fallen into the ditch of
samsara and are roaming about. Addressing such people and
desiring to teach them that 'Karma is not yoga. It is verily the
cause of bondage. But when it is performed in the way that will be
taught later, it itself becomes yoga and causes you to attain the
highest good', the word Karma Yoga has thus been defined.

jftT: ^TTTf^; II ^ II
4)tt ifg' I ' q>RT5^ srqPFTFr trqr?)- sqi-
I r qrrnRrfiT
RT^r: qw)j||Erpf Rrrfsr: i 5 rt: f4'=ft?RFRr
t^fnr apFFR ^rr^, T?:FFFfiT

wn" —•
•O "v

^ 5TRF^ ?m?rTfT: II (ut. qq.


11

(4). 'TTT fkrfSFT-, TFTT


FFftsrzRTfq- II

The two parts comprising the word Karma Yoga (viz. yoga
and karma) are defined in the following two ap orisms
3. Yoga (means) samadhi.
Yoga etc. to the word 'Karma Yoga' the word 'yoga' being
the principal, is taken np for comment first. The word ^ has
been derived from the verbal root y.j (which is
samidtn. Samadhi means perfect
Paramatman. Sri Ramakrishna says: When the mnd s etonsed
of all its impurities and becomes absolutely pure tt""' '« » P
its "Bind-ness" attains to the
Paramatman who is pure-eonsciousness and remains
tman itself.

It has been declared by Sri Gaudapadacarya also: 'In the


deen
deep sleen
sleep state
state the
tne mind gets
s dissolved (in ignorance or becomes
jtself avidya).
But in samadhi, it poes not disso . mnsci-
Brahman which is fearless and possessed of the light of consci
ousness all round' (Mandukya Kan a . •
rrs.
This■ IS. the
, sama-^1,; fUnt qatras
is meant in the(dhyana)
as 'That aphorism andwhen
itself not
what is described in the Yoga Sutras as ina i, y J ^ 'thouah
it enlightens the object (of concentration)
losing its (separate) identity, becomes .f
such a samadhi is possible with respect to any object apart
Paramatman.

differ II V II

stpt: I RT ^ i ,
I ^nrfc^fRT
4. By karma all action (is meant).
12

■ Karma etc. The meaning of the aphorism'is;, this Karma


Yoga by the word 'karma' all, action is meant because the very
definition of the word karma is 'that which is done'. Whatever
work is done, by the body consisting of eleven organs!, all that
is karma. Here this most general^ definition alone has to be
accepted (for the word karma) and not any other.

W'K II' (^. V. ^ ) .


'TiftT HTmrtTTCTncM^dtii....
^ Jt TicTr?{? fi=rcttTTHf?TEsf?cT m?T^T: I
; <0

%l4l4'd")s^^^t ^sfq II' (^.


I fTTFT TT '^uwt' ^?qTrt*r%rR;, t
tferr I =4 4lTTTT|fYITTTT I TT^flrr 5
4^«rffrf4T TTrffir t i ^
^tfsTvTra;-! WTf^Trrf?Tr%Tc%T f^4Tpif ^trwlfr
fWirpFs^fipm i arrftsrr rtr ?#ot i
Objection: Karma means the religious actions like sacrifices
which are prescribed by the Vedas, and not anything else; because
worldly duties are incapable of leading to the highest good {viz.
moksd).
Answer: Not so; because the Lord's words are there support
ing this view:'Man attains perfection by worshipping Him through
his duties' (Gita 18.46); 'He who is desireless, who has controlled
his mind, who has relinquished all possessions, who is doing actions
for the maintenance of his body only, Will not attain samsara'
(Ibid. 4.22); 'Having renounced all actions in Me through dis
crimination '(Ibid. 3.30); 'Those men who are endowed with
.faith, who are free from jealousy and ever practise this teaching
of mine are also feed from actions'(Ibid. 3.31). Here by the word
1 Five sense-organs, five organs of action and the mind.
13

svakarma all actions in cbnforinity with one's dharma are


meant, and not only Vedic rituals. This is because, those who
belong to the fourth varna and the fourth a^rama have no Vedic
rituals to perform. In this Karma Yoga even the duties prescribed
for one's varna and a^rama are not necessarily meant by the
word karma; because, now-a-days the varna-aSrama-system has
been existing in a very, loose way. Bhagavan Sri Ramakrishna
and Swami ViVekananda say that whatever good action is
performed without the desire for its result. will lead to moksa.
Hence enough of your'exertion!
Tf? ftePT TWRTTfTW S'ft
qXBPPTTRT I^Wrfh" ! sps^rftsq g-hvpl trq I

TT I fTtPTT I fra"Tr TTq-^tPTfir TTirt II


Objection: If by the word karma all actions are meant then
bad actions which are opposed to the highest good and which cause
the greatest misery are also included in that I
Answer: This objection is vaUd. The renunciation of bad
action will be described later on. Now only this much is to be unders-
stood: By itself no work is either good or bad. It becomes good
or bad according to circumstances. For example though killing
of people is a sin, it is right in a righteous war. : ^ .T

ri ^ ii

arrfefPTffe: qriTpTTT ffj qfe, ^tfttrSTO tPSTTPTRWT


aigr =4- I PTT fiPPPT I
Now the characteristics of Karma Yoga are described—
5. Desirelessness, proficiency and faith in the existence of
the highest good—^these characterise Karma Yoga.
Niskamatva etc. Niskamatva meaps to be without attachment
towards the fruits of actions. Kau^ala is skill. Astikyabuddhi is the
belief in the existence of the highest good and the unshakable faith
14

thai it can be attained through Karma Yoga. Karma Yoga


contains these three characteristics as a rule and always—^this is
the essence.

wfezRCTT fk I
vHrt<8<,bTf»<r4tf4dT: Tk 11" ('T. -R. H?)
ifk" %?r; '(?T.
'HTWT I n3 ^
i

Objection: Let desirelessness be the only characteristic of


Karma Yoga since the Lord has said—^Endowed with wisdom, giving
up the fruits resulting from action, being freedfrom the bondage of
birth, verily the knowers go to that abode which is free from eviV
(Gita 2.51).

Answer: It cannot be, since the Lord has also said there
itself—-'Yoga is skill in work'(Gita 2.50). Similarly faith in the
highest good is also necessary because Karma Yoga is a science
leading to moksa.

^«rT kwt ^ 5
^WTT'T lT^^F?5T?r5"'4f'rfk' I •T^fT; aTq=iKd54
I na<rMi«T^if4 SFdMclcqi'*

I f^^TT
ksPr I sifk ^ ^ kwr -h^i^ 3T^r^
I 3TcR#: i ir<io4=if«n" ?Tr ^irf-
^-cHoit=Ordii)^ I trk ^nrftir
4tir srFktRi? ^ ^qrtciT
wfrir? iTFRr^^^-">Tra^c^f*iwr
^ft^ScirT|;—'qt H ?nT^:,
wt ?r:' ^ I cfFmni h
15

Objection: In the Gita verse quoted by you 'skill' means doing


karmas in such a wdy that they give up their natural tendency of
producing bondage and lead us to moksa. It does not mean skdl
in external action which is seen in an expert.

Answer: Certainly. We also accept, in principle, the very


same definition (as put forward by you). But, since this meaning
is included in 'desirelessness' itself, we have adopted here the
common meaning of usage. (The reason is this;) There are a few
people adorned with lethargy, who are like the crown-gem
among the lazy, and for whom even carrying their bodies entails
great strain! Since it is impossible to earn ones living without
work, these people are also forced to work. But they have got
great abhorrence both towards work and towards its results, on
sequently whatever is done by them turns out to be imperfect 1 at
ever disorderliness is seen in external actions it (really) reflects t e
disorderliness of the mind of the doer. Hence, how can a oer
with such a mind attain fitness whether for Karma Yoga or or
any other yoga? He is unfit to perform even ordinary actions,
let alone Karma Yoga! It is with this view Viz. that the skill in
external action reflects a skilful mind, that Swami ive anan a
also saysi;'He who can prepare a chilam of tobacco well, can also
meditate well; because he is of an orderly mind . here ore in our
interpretation of the word 'proficiency', there is no absurdity o
any kind.

^ I m f ^^ 1
dm^aiOHprror: ^
%cT I 1 3tPt g T ?r
Tft^fwhV tr-MHig qr T TT I qqrsfiqHWRThRft'ift ?nR
MI ■=«V) fit dSd 1
Here some others raise ah objection: We do not contest the
validity of the first two characteristics given in the ap onsm. u (we
do opine that the third, viz.) faith in the highest good is unneccessary.
tSee 'Thus Spake Vivekananda' p. 51.
1

For instance; thereimay bd an atheist who engages himself in action


outs, of compassioo towards beings as also ,with a sense of duty.
For.this very reason he maybe without (selfish) desires and he may
also be efficient. Such.a person is.far more fitted for Karma Yoga
than the crown-gems of lethargy and the hypocritical believers!
Answer: May be; but he is in effect a believer and not a
non-believer! He is also progressing towards moksa whether he
knows it or not, just as the traveller sitting in a steam-ship will
reach the destined city even if he is unwilling!
WPif TR; aRcSmFTfT

g- ffiFREf.- tr i
Also, the extent to which his mind is purified through selfless
work, to that extent faith in the highest good also enters him.: It
is well known that any work done with the full knowledge of it
gives its results quickly. Hence if that non-believer becomes a
believer (and then engages himself in Karma Yoga), he attains
moksa much earlier.

stRrd ^ ''T'T 'Trltotiairi i ^r?r?rr — i;


fdPqiU '^^"tsFq" I
I I

MiHiiaKi fqRRTW >RrrfR| 3Rft

Again, there is a great danger in the Karma Yoga of the atheist.


It is like this: (In this world) people are often ungrateful and even
become enemies (of the very person who has helped them). Under
such circumstances the atheist-karma-yogi will neccessarily slip
away from the Karma Yoga (he has been practising). He may
thereafter, even become selfish and cruel (in disgust). But the
believer-karma-yogi has nothing to fear (under similar circum
stances) since he believes that every trouble has been created for
his chastisement, through the desttuction of his ego. Hence th
(third) characteristic of Karma Yoga, viz, faith in ri,
good is really befitting. ' " m the highest
1

17

i-t v.-: "¥■ b- •


aqrntifin
if (

wfi'RTRFT RTWR 1 crg-^^rRKR"

rTRTrRfr so

3T^5rr7IJTT^^fTiTTciTT H ? 1' (^)


I ^ STTcR I ^Fd"
I dRT STT^RdTT 3rr«R 'T 5 ^ R RTt
dTS«RT ^ I d^d<i<=br^l'-I'4Fiq-qnHTd^R%" II
First Chapter
SECOND SECTION

In the last section it was proved that Karma Yoga also can be
a direct means of moksa. Next, the word Karma Yoga was gradually
commented upon. Now, beginning from this section till the end
of the first chapter the secret of the science of Karma Yoga
will be unfolded. The description of the real nature of that
atman for whose moksa this science has been commenced, will
now be begun.
1. The support of the notion 'I', is the atman. (6)
(The notion of) T etc. That which is the support of the notion
of 'I', is the atman. The sense of 'T is very well known to all
living beings. Its support or base is the atman himself and not
either the body or the senses; nor is it the mind nor an aggregate
of all these. This will be known by analysing the three states,
of (waking, dream and deep sleep).^

I In the dream state even though the body is at rest, the mind is working.
Hence it shows that man is not the gross body. In deep sleep, even the mind
has disappeared. Still man experiences the joy of that sleep. So, man is not
mind also. He must be something separate from both of these.
18

^ v3 vD VD
II ^ II (vs)
^ \ /

?r '^Rf I ?r sricin Rrc'its^s^ n=i i f^f^fr: i


'?T ^ fW«Tf5^' (^5. t ^6),
'STTsft RTtT: ?n5i^dli4 gTPT:
'mcHTS'^MHcSR^rm.Tl:' (w. f. ^ ?\9)

Now the atman is described through its essential cha


racteristics—

2. He is eternal and pure; (he is of the nature of) consciou


sness and is (ever) free. (7)
He etc. That atman is eternal;(he is) unborn and hence he is
without modifications. The following quotations from the three
basic scriptures (of Hinduism) (viz. the Upanisads, the Gita and
the Brahma Sutras) prove this; 'The intelligent Self is neither
born nor does It die'(Katha. Up. 1.2.18); 'It is birthless, constant,
eternal and ancient' (Gita 2.20); 'The individual self is not (pro
duced), (for it is) not (so) mentioned by the scriptures; also (on
account of its) being eternal, (for so it is known)from them (viz.,
the scriptural texts)'(Brahma Sutras 2.3.17).
?r ^Rfirql ('t. ?.H.),
srrcTTTSq^OTT'^Tn"' (??t. 6. \3. {), 'g- q- gpt'TT ^qr WTFT, iff rrq
argrfTT tRt qcTRqi—arg^ q- ^
|tq TtiRr, ' (f. Y. Y. :^:^) I
That atman is pure, without any taint. This will be proved by
the following quotations from the Upanisads: 'The bright and
pure Self within the body'(Mundaka Up. 3:1.5); 'That atman who
is sinless' (Chandogya Up. 8.7.1); 'It does not become better
through good work nor worse through bad work This S If
has been described as "Not this, not this".... it is" unattached
for It is never attached He conquers both of them tv,-
done^o, no, done do no, trouble him' (B,hadSrau,ak iij
19

I '3PFT^55rrw:
txq-' (f. X h,. (#• ^. ?)'
dldh-Mcdq; 1 (W.
\6) 1 TT 3ir^: tRTTq- ^ ST^Ft rTF^RrRr
I ancT^lFitt^^Tr^WRFqT^UTf^: I '?! T tr^sfqM^TPTfiT^
^ 3TTrfiT (^T d. vs.) fRl I
He is intelligent, of the nature of intelligence, of the nature of
eternal consiousness. That he is of the nature of consciousness is
described by the Srutis thus: 'The Self is Without interior or ex
terior, entire and Pure Consciousness alone.' (Brhadaranyaka Up.
4.5.13); 'Brahman is Truth, Consciousness and Infinite' (Taittiriya
Up. 2.1). Bhagavan Badarayana also says; 'For the same reason
he is consciousness.' (Brahma Sutras 2.3.18)
Objection: You are dancing at the wrong momentl It is im
proper to describe the nature of Brahman when what is really con
cerned is that of the dtman\
Answer: No; because we accept the identity of the atman
and the Brahman which is sanctioned by the (famous Chandogya)
Sruti; 'All this is permeated by that which is very subtle, that is the
Truth, that is the atman and O Svetaketu, Thou art That'(Chan
dogya Up. 6 8 7).
snWT utd; yTTrTTVT; 1

^!fqf 5Tf?*FT qrrat n' (f. "k)


^Rr I MUirUM ?iT?TT y^TFTT^RDT^Rf vhmuRt n'=Ki lf^-
frF ? I 4T snWT RTcT: ?!
O O O
i Rrr^FTSt ^
Rtcipt^
^
R^r^fs^

That atman is free from all fetters. The Sruti says; When
that Self which is both high and low, is realised, the knot of the
heart gets untied, all doubts become solved and all one's actions
become dissipated' (Mundaka Up. 2.2.9). When one becomes free
from all fetters by knowing this atman, it is needless to say tha
this atman himself is (ever) free. Because the atman is eternal.
20

pure, conscious and free, for the very same reason he is the
I
aggregate of all these. It is possible to connect the word nitya,
eternal,(with every one of the other Words so as to mean)'eternally
pure, eternal consciousness and eternally free'.

3IrT ^ II ^ H
I it g- arRTT i fhudifir
JT-Frrar ^ ?T#^rqT%r i ? 'g^-
(^. I in STTFTFt
I 5 ^nraFT <FT ^
^ ff <=mi <,uiIT I 5 n fqytjmf F I
ni^q:p>-q 4^fnqqq qrtFTTfq 4)^qdl4sq 3iq^qr|il^Tp% 1
IqwIcFZEq^nFT arlnFr snvn^rr^qFT anFR":
-3tqu=t.a qnr ? atcf fiTGqin<:qTr 11
What is the conclusion drawn from such characteristics of the
atman? He says:
3. That is why he is actlonless. (8)
That is why etc. Because that atman is characterised by
eternality etc., for the same reason he is actionless. He from whom
all actions have made their exit, he is actionless; i.e. (he is) free
from all actions.
Objection: What are you telling^ The Sruti definitely says'^
^He is sarvakarma (all work), sarvakama (all-desire)' (Chandogya
Up. 3.14.2).
Answer: Fear noi! It will be shown to you now itself how
that atman is actionless. In the ^ruti beginning with sarvakarma etc.
the analysis will be like this: He whose creation is all this world'
that Supreme Lord is sarvakarma. But here that special meaning
is not intended. For any action (.these three things) are neccessarv
the sense of doership, instruments and some motive For the
atman who is of the nature of eternal consciousness, who is no H
ever contended and who is as if bliss solidified,' how can" '
which is invariably connected with the sense of'doershirv ^ m !!
requires external instruments as also some motive he Which
Therefore this actionlessness is meet. possible ?
I 21

II ^ 1 1 {%)
ffFfbT5%fT I if 31TFTT fqcqnif ^ fqqTdW qln|hi^TT: i 'Ttr:
^TFTfr:'(?• ?• ^) I TTFTcTRTT^TT^F!: trq

3TTFFf) T jfFTFTT TFTOFT fdW^ Tl"^ I


arrnrfwr: — sirFFft fqrqhdd^qwqra;, Ffei-
tnq-qr trfqmq qVirq dfg^TFT qissq^qqr^q di^c^d ii
And—

4. And he is without yoga. 19)

Without yoga etc. That atman who is actionless is also with


out yoga; i.e. he does not stand in need of yoga. The meaning
of the word yoga was explained in the aphorism 'Yoga (means)
samadhi' (1.1.3). There the realisation of Paramatman itself was
the interpretation given to the word yoga. But here the word yoga
is used in a secondary sense to denote the path leading to that
realisation. , Since the atman is ever-contented, there is no need
for him, of any path of yoga by following which this ever-contented-
ness is obtained.

The idea of these last two aphorisms is this: Since the


atman is of the nature of eternal-freedom, any yoga—including
Karma Yoga which is a special variety of it—which is known to
lead to that freedom, is absolutely unnecessary.

fTd TMl'sSdFdfd %vr; ^fTdTd—.


^31^ 5 II K n (?o)
di-Tdfrld'^ I ^fd ^q": I syl% gWddFTRirddTd-
Td^TdTdd I dd dd fdcd - -dS - ddd - ^ddldl
Sffd drgq-fPnTTddlddT dddST d^dTdt I qdrd5TTdTd sppPdi oPd-dTt-
^^-irdTd: ^fH^Jq^ddd I TTdidTddt drdddj.ddd I 'd^tsf
fdddcdld' ffd ddfdfdrt drddd I 'ddl h" did)! ^ 5d;!
^d'd^4?d;TTfd-dTdi^^ I 'ddlfdd d
22

f^M52T ^fSRiffr i
Objection: {By this kind of description of the nature of the
atmari) have you not destroyed the very basis of the science ofKarma
Yoga!
Answer: No; please listen:
5. But bondage is seen. (10)
Bondage etc. (The words) 'in the world' have to be added to
complete the sentence. The word 'but' {tii) has been used to show
the contradiction to the nature of the atman which is observed
in the world. Though all of us are by nature eternal pure consciou
sness and free we seem to think otherwise. (Consequently) we are
seen to be securely bound! For us of such description, birth dotage
disease and death are the bondages created by the body. Likes,dislikes
and the rest are the bondages due to the mind. 'I am lost because
my wealth is gone!'—this is the bondage created by wealth. 'My
wife is dead! My son is wicked! Fie upon me!'—This is the bondage
generated by relatives like the son, wife and so on. "That enemy of
mine will sometime somehow manage to kill me! What shall 1 do ?'
—this is tne bondage due to fear. All these take away our freedom
and bind us. Hence they are bondages.

I 3tPt 5 53%: srqrf q


^tTnTfq^rrqT i
FUTFrw
^
fqfqqrqt Ft^m^Tirr C\ N
i

FPffsq —

II ^ II (\l)
i qxFFhfq qtst-qr-
^F^TFFnTPT: ^ qrfqq I 'TqqTTdF^ir
tin("Kf^drqt s-qqidMi sqrqqqrsf: ii
Here two questions arise: (1) How did the atman set into
bondage? (2) What is the way out of this bondage? Now the first
23

question. Some (i.e. the Advaitins) answer that the atman forgot
his real nature, because of nescience. Others (i.e. the ViSistadvaitins)
say that the bondage was caused by the previous karma. Still
others (i.e. the Sahkhyas) hold the opinion that due to ignorance the
sense of identity with the (inert) prakrti (leads to this bondage). But
none has been able to tell how the very first bondage came into
being since ignorance is beginningless.
The search for an answer to the second question led to the
birth of quite a few sciences of moksa. Of them, the one approved
by Vedanta will be described here—•
6. Freedom from bondage (is achieved) by yoga alone. (11)
By yoga etc. It is clear that, that path of spiritual practice
which is in accordance with the spirit of all Vedanta and which
helps one to attain concentration of mind on Paramatman, is
what is meant here by the word 'yoga'. The word 'alone'(eva) is
used to exclude all other paths which are not true, which are With
out secure bases but which are masquerading as yoga.

T>TFT I fqf^: 1

^ II ^ II

?r qFrfr i '3' qpft qqq 5tFf-


tTTTT-^rqr-T'T-qpTPfr: qqfq i fqlsq fq^ri:? stfqqrn:-
I arfqqnr: i
It was stated in the very beginning of this work that as the
mind gets purified Paramatman automatically manifests Himself
in it. That very purification of mind is the object of yoga. The
seekers after liberation are of various types because of the difference
in their tastes and capacities (for spiritual life). The same cap can
not fit everybody. Similarly it is a matter of common sense to
recognise that the same type of yoga cannot suit all (types of)
seekers after liberation. Accepting this view it is now stated
7. That yoga isfour-fold because there is difference in capacity. (12)
24

That yoga etc. That yoga by which alone liberation from


bondage occurs, is four-fold in accordance with the character
istics described later and bearing the names jnana, dhyana,bhakti
and karma. From what basis has this division ;sprung? From
{the fact that there) is difference in adhikara. Adhikara means
capacity and taste.

sffrr; grrnrr: ^ i ^
i HiRW tTRf ^rK-

^ I STcf ^prTTT-
I 3T^ ^^-HHlUc^rrcrPl
-qR?- srqqnfe'- !

'All men are equal!'—this is the refrain that is often heard


now-a-days. This is untenable since it is opposed to what is
actually perceived. Inequality of various types and forms does
exist among all people because of the difference in physical and
mental capacities as also the difference in mental nature and ins
tincts. It is only with regard to the nature of the atman and the
opportunity to realise it that equality can exist and never from the
standpoint of day-to-day life. Therefore it is, that by accepting
this difference, the various paths leading to moksa, which are
included in the ancient religion (i.e. Hinduism), have proceeded.
This is verily the great beauty of this ancient and hoary religion
which has been lovingly followed by multitudes of seers like Suka,
Patanjali, Narada and Janaka (who are respectively the typical
yogis of the four-fold yoga which will presently be described).
qqt tt f^rqy qq i
qvTcqrqsqfqqR qrqq ^ i qqrrqpqTf^qqT-

I q-q •q%q: i arq^ 'q


I 5 qqr qrqq-rr fqqr qq
fqvn% i aiq rr^ q^qqrqt
qfqqqqxT qqq°qT: ii
If a baby is forced to walk a distance of one yojana (i e h
nine miles) it will surely die. Therefore it is well known in this
25

world that each one must be given a work which accords with his
capacity Same is the case with regard to religion also. Among
thLee£rs after liberation a few are endowed with sharp intellect,
a keen sense of discrimination and an intense spirit of renuncia
tion There aie others who are by nature, introverts. Some
others are seen to be like poets, emotional. But again
there are others who are always devoted to action and are unable
to keep their peace even for a short time if they have no work.
Therefore it is necessarv to state the four types of yoga suitable
for these four types of seekers after liberation.
TTT qqrcqrRf^'^— ^ -

I t-qiqifFT qri%qtq: qqrqtqq^fq i g^^qqiqr


qlqqqrRT: ffq qrqq; ii

They are stated by the folowing aphorism;


8 (They are the) yogas of Jnana, Dhyana, Bhakti and
Karma.

Yogas ofjnana etc. Jnana Yoga (yoga of knowledge), Dhyana


Yoga (yoga of meditation), Bhakti Yoga (yoga of devotion) and
Karma Yoga (yoga of action)—(these are the four yogas). These
four types of yoga are respectively suitable for the aforesaid seekers
after liberation (who are also) of four types.
q^iT>qr% —

11 II (
snRrfq i 3ncqTqTqTfq%q^ qiqqlqtrqiqKW^-q: i 'qq
(?5t. ?)> 'shTqiqiT (qt. q), 'wq qq qqqqrqn'
(q. -R. x'^), 'tlT T arrcqrs^qq'nqqd;' (q. vs. ■^), 'q aneqr
qq^:' (q. ?), 'qRr?q q strut {^x.%.6.^),
q^Tfqq' (q- ?• ?o) — frqifqfq; qfqfqrrqmfq^qqqRq,
''qrqqf fqqrqqq q^q; qq Irqqq^ q^qqirqi; q^qRqrsscqq
q^" ffq- FdRqcq, snqrqrq qqqlsqRqrqqq iT^ fqsRRq tTRrqqqtq,
26

Prfw^'TO'in^ tRw^rarm^"^ ■)t^ i ^ ?iTJTJft^: h


The characteristics of these four yogas will gradually he un
folded by the following four aphorisms—
9. Jnana Yoga is characterised by the discrimination between
the atman and the non-atman. ^ ^
Atman etc. The discrimination between the atman and the
non-atman is the central pillar of Jnana Yoga. With the help o
the following ^rutis and by hearing comments upon them ®
teacher, the seeker has to come to the following conviction.
essential nature of this world is Brahman and my essential nature
is Pratyagatman (i.e. the atman who resides inside). Brahman is
Itself the atman and atman is himself the Brahman'. The
texts are: 'All this is verily Brahman' (Chandogya Up- 3.1 • )>
"This atman is Brahman' (Mandukya Up. 2); "All this is t is
atman' (Brhadaranyaka Up. 2.4.6); 'This is your atman w o
dwells inside you and is immortal' (Brhadaranyaka Up- 3. . )>
'That atman who is in all' (Brhadaranyaka Up. 3.4.1); That is
the truth, that is the atman, thou art That' (Chandogya- Up.
8.7); 'I am Brahman' (Brhadaranyaka Up. 1.4.10). Then e
should determine the illusoriness of the world, due to its not
being the atman. Having repeatedly thought about this truth an
repeatedly meditating upon It he would gradually attain the two
samadhis, first the one with modifications and next, the one with
out modifications. In the nirvikalpa - samadhi the Highest
Brahman is directly realised. This is Jnana Yoga.

TtiTT-

i g' trg HrmPr: i gg-ffimT-smR-trrnTTgrg -STcTTflT-


i t!5 t-grmfhT:
gtifg 1 stpT 5 i qrg^^- TtWT^>-
^gtfw %?TfgTfggfvJTcpTgThT i 44 wir Brfwrft"-
g irg yc4im<Hi, g^grsng^tRrtg 4
27

gffg i ii
10. Dhyana Yoga has eight stages, and ends in samadhi oO
Paramtaman. (i5)
With eight stages etc. It is called sdstdnga since it has eight
limbs or stages. That samadhi which is attained with Paramatman
as the goal is paramatma-samadhi. That eight-limbed-yoga which
culminates in paramdtma-samddhi as its eight limb is what is
meant by the word paramdtma-samddhyantah. That itself is
Dhyana Yoga. The eight stages are yama, niyama, asana, pran-
ayama, pratyahara, dharana, dhyana and samadhi. As far as the
process of practice is concerned this Dhyana Yoga is identical
with the yoga of Patanjali. But there is difference with regard to the
ultimate achievement. The categories listed by the science of the
yoga of Patanjali are not acceptable to the Yedantins. In
Vedanta, that Brahman which is both the material cause and the
efficient cause of all the worlds, is Itself the Pratyagatman (the
Self-within) and mukti consists in directly experiencing It. Since
this has been accepted, that Para-Brahman Itself should be taken
as the object of samadhi of this Dhyana Yoga and not anything
else. This much is the difference.i

II U 11 {\%)
^
I 44T gfepfhfr qrt gfwgFggrg "O N ^ O

grsscgpf fggRrfg i gf^ggPrgr i


11. Self-forgetfulness due to love of God is the characteristic
of Bhakti Yoga. (16)
(Love of) God etc. When the bhakti yogi attains supreme
devotion for God then he forgets himself. This is the (chief) char
acteristic of Bhakti Yoga.
^jpgragr ggg: grgtR ggfg i

gr gfe: i

1 For an explanation of the eight steps of the Yoga, Vide 'Raja Yoga' by
Swami Vivekananda.
28

this« world, becomes God assuming form and attributes,


th in order
of creation etc. to
of
show grace to the seekers. That God who is the great ocean of
I multitudes of auspicious qualities opposed to all meanness is also
of the form of infinite love. That love which is directed towards
Him is bhakti

sprfCTR JTrfi^q^riT'

'fis? TTT: "tTtTTf^fJcTr I


m trfei: Tmrfctr^ ii (^f^wwd-RFw:)<
'ffrTFT £tl<.l«nf^'T>ni TcTT I
TT^Ht f II' |
' •» o vs
irfe ?i^<JTT«rq i v
V.

<1 y
trrVlfcTTF^f^SvIT q«TT II V ,*

trferqlnFi It^TfeR i .' i,


3T|g^5ir^%n qt g^<FtTT*t ii'
(mtr T ? ? - ?7) — I
The characteristic of bhakti has been enunciated by the follow
ing (scriptures):

'Bhakti is adoring service of Him, that implies centering of


mind on Him, expecting no other gain here or hereafter' (Gopala-
purvatapini Upanisad 2.1); 'One's own natural affection for
one's Chosen Ideal will mature into extreme love; the absorbed
state of mind then noticeable is called bhakti and its essence '
love' (Bhaktirasamrtasindhu); 'What is called bhakti is a state
of mind in which, being melted by the force of spiritual discinl'
the mind constantly flows towards the Lord'(Bhaktirasayana ] 3V
'By merely hearing about My qualities, tlie mind flows const tl
towards Me, who am the repository of all good; this unh v ^
flow of mind, just like the current of Ganges emptying '
ocean without a stop, is the mark of Bhakti Yoga b
gunas; it is unconditioned and unthwarted love for th
Person'(Bhagavata 3.29.11-12). ® Supreme
29

fsnr?^ wc sfrdm q^frdiwr:

Bhagavan Sri Ramakrishna (defines bhakti as follows:)


■'Mother's love for her baby, lover's love for his belo^^ed, miser's
love for his money—if these three loves are unified and directed
towards God then it becomes bhakti. t ,

I ^ II
In the bminning (of the practice of) Bhakti Yoga, the bhakta
will have a sense of duality of the form, 'The Lord midl'. However,
as this bhakti based on the sense of duality gradually transforms
itself into parabhakti (supreme love), then that bhakta forgets
y himself and is merged in the Lord. It is this principle (of self-
forgetfulness) that is depicted in the aphorism.
^iT^rtir; i i

3lfcr 5 ( ?• ?• =51 dg,xl<il'-T


^ II
12. Karma Yoga is of the characteristic already described (17)
\ Described etc. Since Karma Yoga is one of the series of four
yogas whose characteristics (are being described here), its character
istics also are expected to be described here. However, this has
already been done in the aphorism beginning with the words
'Desirelessness' etc. It will again be dealt with in detail in the
later portion of this work. Hence it is not stated here separately.

1 ,

. . t-See 'Sayings of Sri Ramakrishna' Sec. 623, p. 188. , . ,


srwRm
30

'
I
c.

STIcJT^ft ?yt% ^!T^TW


g^STTT I 'Tf^TT^^piczrRrnft ^?£ft zrfFTWW
snwrsscTr^sFrf^TfN^ jrq%^ ^ sfiRft ^ir^ftwiw-
'f?1NtlV't-MI'H 3T^i^ =t'j4'-C^ I ^ Sr^IT —

II ^ II (?,i)
I '3#^ (^. ?v. ?), ir^-
itf^tt' (f. \. \s) ?:^f^ ?|f^ q-: fqf^ q^
JT^ qcq^ =? f^q^n^f ^ ^qRi^q#; II
First Chapter
THIRD SECTION

The eternal freedom of the atman, per contra the existance of


bondage in this world, the four yogas capable of removing that
bondage and their charateristics—^these were dealt with in the last
section. The characteristics of this World in which the atman
appears to be in bondage, being in which he has to try for release
from that bondage, will be described in this section in order to
facilitate the understanding of this science of Karma Yoga. Now
the first aphorism—
1. (That is the) world which is expressed by the word 'this'. (18)
This etc. In the scriptural statements, 'All this is verily
Brahman'(Chandogya Up. 3.14.1),'All this is this atman' (Brhad-
arajiyaka Up. 4.5.7), that object which has been expressed by the
word "this\ which is well-known and which is directly visible, that
is the world. This is the meaning.

11 II {\\)
^rfsrfir i ^rtTrqnrrpTq;|
qnrqq^^ ^
I "S -s
31

I ^nrdTTT—qqdMrqql fd+KK yiqqR =4' ?qra" i


Cn -O > ^

d.cdi^q^sFr q^rwq^ q^jq^Tiq; i m 5 trT=^qf4 w 1 -


The nature of that world is described—

2. It is full of karma. (19)


It etc. That world which is expressed by the word 'this' is
full of karma.

Objection: In the very statement of the sruti quoted by you


it is clearly seen that the world is full of Brahman. Why do you
say that it is full of karma, which statement is antagonistic to
the irutil

Answer: Listen: The affix mayat is used in the sense of


modification as well as abundance. Since this world has Brahman
for its origin, to say that it is full of Brahman is (we agree) more
proper. But here the sense of abundance has to be accepted.
Htrqarrrq aiidl^+Iidir^dlqq;— q| 'Fqr
tUTRq^T I (st. t,. -R. ?-^), 'ancfiT qr qqiq
armtq 1 qFqf^qi=qq- fim 1 q fsrr (^. \.\-\)
— ^rqildHfr; ^Rifd^ua'; qr^'Tt fsuTfq^qrqT icqqFrrq% 1 'q^q
q q^qni' (qM.x 'qqqiqf' (®t. ?tr. -f) — sqqift gpr?
qiqfq qqf?q 1 aifq- =q tqq^sqcsrqqqrfiqqrqfqqT^ aiqq qaRfrfq
vftqiqfq^^rq 1 f+^qi qfq: ^qi^^ qfer: g;q qftqqq wq'qqiqpir
qqqr fqrqr 1 qxqqtser 'qiqqfq;' ^^qfei 'q qqr ^cqqqrf^q:
qircqqr^nq: 'q^qrqqqq' 1% ^q)qdqm^liq 11
It is like this: From the following Srutis it is learnt that the
origin of this world lies in the thought-action of Brahman:—'My
dear (Svetaketu), formerly this (world) was the one Sat, without
a second. It thought "I shall become many; I shall create". It
created fire'(Chandogya Up. 6.2.3); 'Formerly this (world)was the
one atman. There was nothing else whatsoever that winked. He
thought "I shall create worlds"(Aitereya Up. 1.1.1). The following
6rutis say that this world is the work (karma) of Brahman: 'He
whose work is this world' (Kausitaki Up. 4.19); '(He is) sarva-
karma (i.e. all this creation is His work)' (Chandogya Up. 3.14.2).
Again it is Well-known that the Lord creates this world in accordance
32

with the karma of beings, which is also karma ag "the unseen"


(adrsta). Also this earth is ever engaged in the act of rotating
about Its own axis as well as round the sun. Finally, this world is
well-known as karmabhumi, the sphere of action. Because of
this multitude of reasons the description of this world as 'it is full
of kar?na' given in the aphorism is proper.

I I ^ 11 , v; I
•a , O O •

JPTT I ^ 'Toit: K^l Pd I


Mgirij|<;i(I ^^ui)I fVn"JjI 1 iflqq qiqirt 'ffcq 1
^qfd I dcHf <cqi^^qdls^:^rfh f%iTuucH^f^
'O S3

II

And—

3. And it has inherent in it, the three gunas. (20)


Three gunas etc. That world which was described as full of
karma, that itself has the three gunns inherent in it. Sattva,
rajas and tamas are the three gunas. Gunas literally mean ropes.
Like the rope, since these gupas of sattva, rajas and tamas also
bind a person in samsara they are called 'gunas'. These gunas
respectively give rise to pleasure, pain and delusion.' I^vara's
maya, called prakrti, by association with which Brahman is
coloured and becomes capable of producing this world-product
is made up of the three gunas. Since this world is a modification
of that prakrti it is but proper to say that the three gunas inhere
in this world.

3T^ qW 1 1 V II

3m ifd I jm: sppftsfr


^snra;
33

Its result is now stated—


4. That is why (it is) a mixture of good and bad. (21)
That is why etc. Because the three gunas with inherent capa
cities to produce pleasure pain and delusion are the primary cause
of this world, for that very reason, this world is mixed with good,
capable of producing pleasure, and bad, capable of producing
pain and delusion.

I ^m^rvRnrfe^'-q'zfiTTs—
•o -o ^ .

o o
II K II (RR)
>0
I ^iwrfe: sRrvRprfe:
>0 • >3

^ II
(Now) the constancy of the sum total of good and bad is
stated—
5. The sum-total of good and had is (always) constant. (22)
Good etc. The sum-total of good, the sum-total of bad and
their sum-total is always constant.

•?

11 ^ II

'3^ t 3"^ 'mflr ttt; (f-


wmt ?r«TT vr^rFd mwf) qprnTV Trd (f-
\ 'TtPmrn 5rq"?p% 1 zRmm
1'
1 3. vs), '^ra" armr^ft f
•^TrufFtt qintqiH^m' (st. h. ?<>. «) —
•V c

^ grtTRHT: gH:3^: "

tmfq ((^- 5- ?■ '^^)'


' qcnTI^?qqq>ft fqqq:
*\ N
>l' C'T- • I. .

' St^ci fqqsnfq gq: fT: •


q^qfqq frHqdiii stf^qtsntT M '
34

— ^ c
sriiwRiw^»o
i
^^dc+4 f^racTTr%cqd: ^rwvnmfe:
-O o

For what reason (is the sum-total of good and bad constant)?—^
6. Because a particular creation is made in accordance with a
fixed amount of adrsta (i.e. "the unseen" or karma). (23)

Fixed amount etc. The adrsta or karma which is the cause of


production of a particular creation is fixed. That this world-creation
with all its multitudes of beings is produced in accordance with
the karma of those beings has been shown by the following ^ruitis
and smrtis. 'One indeed becomes good through good karma and evil
through evil karma'(Brhadaranyaka Up. 3.2.13); 'As he does and
acts so he becomes; by doing good he becomes good and by doing
evil he becomes evil' (Ibid. 4.4.5); 'Some souls enter the womb
for acquiring bodies and others follow into the state of motionless
objects (like trees etc.) in accordance with their work and in
conformity with their knowledge' (Katha Up. 2.5.7); 'Those
among them who are of good character here, will quickly attain to
good births'(Chandogya Up. 5.10.7); 'These things being created,
discharged the same functions as they had fulfilled in a previous
creation, whether malignant or benign, gentle or cruel, good or
evil, true or false, and accordingly as they are actuated by such
propensities will be their conduct' (Visnupurana 1.5.62); 'The
offering (into the sacrificial fire)which causes the origin and develop
ment of beings is called karma' (Gita 8.3); 'Presiding over my
prakrti I again and again send forth this entire aggregate of help
less beings according to their prakpti (which is the result of their
past actions)' (Gita 9.8).

Since this karma is constant for a particular creation, the


sum-total of good and bad has to remain constant.

3r?ft ^ 'spTdl smqTT:, t

II II
35

5nft
■o c\ -O cs

Therefore the following (truth) is whispered into the ears of


those who boastfully consider that they can remove the imperfec
tions of this world and /rc/p it—
7. The removal of its defects can be likened to the (straighten
ing of) a dog's tail. (24)
Its (defects) etc. Ihe attempt at removing the defects of such a
world is bound to fail like the attempt at straightening the curly
tail of a dog. This is what the aphorism means.
Ri^ai Pn I niH
trrq i

I i rq q f-^ d 4 h
^ 3TPTrqGq% | ^ ^dd^jdApR I
Tffrft itRr ■)!%:, qfe
fRr R ri STRTtW I dddtl+Aui I
'fdt 3rraTT4^ cTw' iTfqdffiff i
I ddl^rd iRl I
'ild'-q^iud qfTffrff ^ i PrfffTrfftff
drt":dl '^RT' I ir^ ^^^15177415=^4^7
orAffThMff R7T7 | qdff 754ff f4=74T3R777 I
'TTTlftr f^? 44 44! 7t %4 ITSPTTTqqTi 54Tff' ffff
I TTRTTTTT: dddd^ddl I
ddtKffT: TfffrffT '7Tf|; 77 77f^ 7t 77f77: fil^lNldJ 7^ 77 "t4T 7T
^ A" ! '
^ ^ S3 NO
I 77^7 3777 4547 77>74f5nT:
so

4^4R ="^7; 3=515 5r57f4c47 'lidedRlff ! 4dl«l4 =4 4777: ! ' "3444;^-


754" 4(4 =4 4 7744:' 45474474 1 444 =4# 4444: I AdM<^
f4^f74W4 5753==5577474 TTttTV 3^514 I 47457774 ^5774^5=^4 44
5r745^74774%4 57547=^4 774 474 I 45?7'4 7757 4537"l+ld ^444-
7457 I lR75r75474f774: 7 ^ f^lPdqfd' ?7 I
Here, this story of a devil recounted by Sri Swami Vivekanandal
has to be cited: A certain person, Dhanadatta by name, became .

J See 'Karma Yoga' p. 78.


36

indigent. He had heard that it was possible to attain ail types of


appiness if only one could enslave a devil. With a view to achieVT
\
ing this he took refuge in a witch-doctor. That witch-doctor taught
im a suitable mystic formula and warned him, 'By repeating this
mys ic ormula you will gain control over a huge devil. Keep him
engaged and busy always. In case you grow careless and keep him
1 out work then itself he will eat you up!' Dhanadatta repeated
e mystic formula in accordance with (his guru's) instructions
and subjugated the devil. That devil appeared before him and
dan ^ ^ hundred
^et me one you)? Command
million meThe
rupees!' quickly!' Dhana-
devil brought
. ^^ut this ^great forest
second andand
saidbuild a big
'Here cityThen
it is'. full ofDhanadatta
palaces!' The devil
ordered

nt.' ^ minutehimandto said


ana atta ordered do,"heDone!" In this
did it within theway whatever
twinklihg of
r Dhanadatta got frightened. But the devil
tood there
wise roaring,'What
will verily shall
gobble you I do?
up!' Tell me! shivering
Dhanadatta Tell me!allOther
over
n^ not nowing what to do, dashed to his guru. Failing at his
oried loudly, 'Protect me protect me from this rogue of a
uap is fears and™then
^ridshowing
give methe
back
tailmy
of life!'
a dog The
thatguru
was
^"tthis! Give it to the devil and ask him to
Hint j did likewise. The devil laughingly took
straiom himself (in straightening it). That tail was
snnn ^^ 1° devil held it straight in his hands. As
vainlv^ffor^a long long timeassumed
vainly its took
that devil original shape.
to his heels.After trying
qtfrR-
fT^rqrcr: I ^ ||

hosts^of Scted men^'l"''" ''^'^^''tations, munis and yogis have


tried their best to cnnv't
be .s it was ' it iibtttrnues to
fiblwtfiift ItWrtsfBttft,

II c II (t,H) ,
37

ifTW I

q^Id II
Thinking that this itself is the conclusion, somebody raises
an objection—-
8. (Then) doing good to the world is useless. (25)
Useless etc. If the attempt to remove the evil of this world is
comparable to the attempt at straightening a dog's tail, then,
in that case, it is not at all possible to do good to the world. (The
word) lokasangraha means that by which loka or people are pro
tected. It is the same as lokopakara, doing good to the world.
Since the sum-total of good and bad is constant, doing to the world
is impossible.

?T; ^T«TiTW?IT^ 11 ^

fd:? ^TddUldTd I I iPdrSFTFT


TTf^f^RId dTddRPTFTrF^sr
Xltfqfd I dxPT
mdlfdWd d ^dTd I 3Td: ^dTddWdr^dRT

*^ ^'
rrdSTHT d
S3 S3 -O
+<ui)q ffd ||
That objection is now met—
9, No; because it destroys selfishness. (26)

No etc. Even though doing good to the world is ultimately


impossible, the attempt at it is not a waste. Why? Because it
destroys selfishness, because that attempt is potent with the capacity
to destroy selfishness. To the extent the seeker i^s immersed in the
thoughts of the welfare of others to the extent ht: ^
doing good to »<>--■
gives up selfishness and becomes seiness.
38

fact When selfishness is destroyed root and branch, there remains


M obstacle to the manifestation of the knowledge of Paramatman.
Ttei-efore, since the attempt at doing good to the world is capable
of destr^ng selfishness, it must always be undertaken by the
seeker. This is the sensek

■v; >.

.1
• • 'I ■

'.iis'- V . ' ( •" ffr '

' ■ _ . i' : ■ ■ ■ ,•

»f . . .:i' . .

iSwami Vivekananda recounts the Mahant,-


and the Brahmana family to illustrate thttao' mongoose
Karma Yoga' p. 52. nature of true self-sacrnce See
39

3T^R?rnj^ I
smM 5pt^=s!t% I jpTfRf:

II ? II (r^)

^Tt^sRT'T I dr^5Trf+K¥*)«J| iflmTpf II


First Chapter
FOURTH SECTION

In the immediately preceding section the characteristics of


this world were described in order to facilitate the understanding
of this science of Karma Yoga. In this section the theory of Karma
Yoga itself will be amplified. At the outset that special character
istic of moksa which will fit in with this science of Karma Yoga
will be enunciated—

1. Moksa is freedom from action. (27)


Moksa etc. Naiskannya means to be free from all kinds and
types of action. It has already been stated that the atman is
actionless (1.2.3). (Consequently) moksa which is of the nature of
realisation of that atman must also be similar.

Tft^ q IrifTf —
II ^ II {^6)
I I TTt^TFT
dfrgferwlr'ld: ? — qrlTf^SW^T iff
, I

H =5 ^'TfsnT5SfH ll' . i . •
40

''T^RT'nrTt^'T 5T cMiwM 1'


'f;TqH?JT 5 Hnrm: jftq^ i' (>t. \6. ^)
—f% ^PRS^frRTFrT^: ^nTTEnRTi^ II
Even though moksa is of the nature of freedom from action
the path leading to it need not be similar. (This is now) stated—
2. Freedom from action (is attained) through action. (28)
Through freedom from action etc. This word (karmanah)
is in the ablative case: "Since moksa is of the nature of freedom
from action, it is attained only through the renunciation of action;
hence of what use is Karma Yoga?"—In order to remove such a
misgiving, the words 'through karma' etc. have been used.
The following quotations of the Lord (from the Bhagavadgita)
dispel such a doubt: 'By not doing work, a person does not
reach worklessness, nor does he attain perfection by mere
renunciation of action' (3.4); 'Work in the form of sacrifice,
gift and austerity should not be relinquished, but should indeed
be performed' (18.5); 'But renunciation of obligatory work is
not proper' (18.7).

?! wft ira':—
II II (^'{)

1 fqriT q- i

'h ruqq l' (^. ??),


'q qtftqrq sarntHfii sng i
qq: n' (?r. H),
— I srq: ||

It is not possible to renounce action altogether because—


3. Action is inevitable for an embodied soul. (29)
Action etc. As long as one lives in a bnrlT/ •

fro™ .Ke
41

by an ambodied being'(GIta 18.11); 'Verily, no one


inactive even for a moment; for, all are forcibly ma e . .. v.
qualities born of prafcrti' (Gita 3.5). Therefore action is i
for an embodied being.

H I* \^°)

^3T^ tT5TW

qcTqdqt qsrqqjqfqt qsi .

' qrqqtqT qpr^is


?rpq=5^qt
*■
stqST: I
«\

qiq>^ qc5 ^ gfi^sq^r


^ 5\q?R qr fq^rfqi i' (q. ?• "R- ?°)'
—ifq qqrfq^^^: i
'irq t ymcHiq fqFqrqr qi^irr: gtrqwRq ^-
qnniTT^ sqcqmrq fq^irqq qrFq i' (q. \),
qqrfqqt (q. v. v. rr),
'q qqpiTT q wrr q^ rqrn^ qqqrqqrqq:' c o
(qii-'B-
*

?V) —5fq qnqqFTq^ II


Here, an objection is raised—
4. Karma leads into bondage.

Karma etc. It is well-known that karma or action leads one


into bondage. Tlie Srutis deride karma as is
following passages: 'Since these eighteen constituen
on whom the inferior karma has been said to t
because of their fragility, therefore those 'SJo^Pf^^ergo old
elated with the idea, "This is (f^ of ) ^
age and death over again' V.Ls and'the smrtis to be the
believing the rites inculcated y e liberation,
highest, do not understand the other thing
42

tfafitr.boT''Tf""of heights of heaven


one'(Mundaka uj
•Kno'^LttrSv'-!'"'' T™"'^ "■= «»™ation of karma:
(Bihadiranyaka Up 3 5 n.'°.n " ■"OB'iicanfs life'
fk, „7.t r--
ity. Some h^vTTtt' attained i immortal-
na7,a,a Up 72 iC" «noootatiop' (Maha-
^5 1 , ,, ( . ^ )
JJT ^ ^ ^

n^ (^. Xfi) -I , 3rfJ,


^ 9W^T|^^ 1 (^. V<?_\ '
ri- <T;^ cXf^^T ,
q? TT=5^f,Tqnm u" (^ ;= ^oV
fTf;j H ^ '
Theit objection is now answered

liberfuem"' """' ^ """"' '™'" P'"""'' «ilher bondage or


But etc. The word 'but' (tu) has tiu,a„ j
tion. The idea contained in the anhoris ^-^e object-
being insentient by nature is incanable ^ karma or action
or liberation.. incapable of producing either bondage
Objection: TImt karma itself h h. ^
the smrti '. . , Ming endowed with yo^h
"•" "■' "f "" '"'lose of „ok- tau'Sf- " >""
43

Answer: Not so; it is only that bondage (which one gets


into) by performing action in the wrong way,
Otherwise the instruction given by the Lord, vi .
yoga, O Dhananjaya, perform actions, giving up
(oftaaccordance
in 2.48) would
withbethereudered useless.of A'^"
instructions <7,"
the Lord leads'Tol
t btSu
^
is established by the following sentences , (of t e same^ ,
'Endowed with this wisdom, one gets rid of both goo .
(even) here (Gita2.50); 'Endowed with wisdom,
fruit resulting from action, attaining self-reahsation an
the bondage of birth, verily, they go to that abode w n
from evil'(Oita 2.51).

rTT — ' , , . ■ ■ 1
II ^ II i^R) . .
I ^1P<+) r^TT ^ 'TTrrpft
rr«rT ^ TT TT TT ^4TiTTT 1
^ixr: ^niT ^T TTT TT T T PrirMpd I ^
TnT?fraT^f^ TTSTfrrq^ I srfhRffr t '
jRT TTfr t^t tt > t^t g ^ 7
%T:^ •STFRTTrf^^ TTTS^PT^ iTTfT I iTTlfrT: W
1 =4- 1 IT^ TrnPt ^
TT TT I TT4T ^ ^ ^
=T ^»TTfT 11
With reference to that, two illustrations are given
(32)
6. Like the razor and like the fire.
at, UpaHs of Others with his"
Razor etc. The barber shaves the head
razor and thus earns his livelihood.
himself or others with the very same r • ^.v^2or. Therefore
that results from that action will not accru .
it is seen that, that razor by itselt is iwi which is limited
by nature, can do neither good nor a . gQQ^^
to the precinct, of the heanh cook, 1°°^ ,educe, the
But when the very same file outs ep comfort
house to ashes, then it is a doer of evil. The same
44

during winter and causes misery during summer. Similarly action


also, by itself, cannot be responsible either for bondage or for
liberation. When it is done in one way (the wrong way) it causes
bondage and when done in a different way (the right way) it leads
to liberation.

^crffcrw^5q-if w ^ w
^h^ird I ir^ ^SRT-
snw +^irddii'd<=^rh% I^ (?. V.
^ =^ct^4"iuaa I %■ ?"W: I dTipfhinXT'
r)Bct,^e|<^L|^i( Tfr^<;q|qiftcl^<tUI I ^ ^ <01 fi^d" "I iS^ad^huIRt-
^THTer rddfFdW; II
It was conceded that it was not possible for an embodied being
to give up action altogether. It was also stated that action by
itself was not the cause of either bondage "or liberation. But it
remains to be stated as to how to do work so that it gives
liberation. That is now commenced—
7. Action has to be transcended through action alone. (33)
Through action etc. Action performed without the know
ledge of the 'secret of action' and consequently crude and cap
able of producing bondage has to be transcended by action
accomplished with the full knowledge of its secret. This is the
meaning of the aphorism.
Objection: This statement is redundant since it was already stated
that 'Freedom from action is attained through action' (1.4.2)
Answer: There is no harm (in what we have stated). There
the attainment of moksa which is of the nature of freedom froin
action, through Karma Yoga, was enunciated. But here, what is
meant is that action performed in the wrong way has to be
transcended by action performed in the right way.i
1 The idea is that the tendency towards bad action hnc tn K .
by creating a tendency towards good action which in tnm i K .
cing oneself to do good action repeatedly obtained by for-
45

, «%=r fWt OT

N C

^ 11
It is illustrated by an example—
(34)
8. Just as a thorn (is removed) by (another) thorn.
8. Jusi as a v"

By a thorn etc. Jy a thorn^^^ in the


T or ac n nerson pierced by a thorn removes it
with the help o ano ^ performed action lead-
same way one ^ ^ell-performed action (& hence) leading
ing into boadag y both the thorns will be cast
to liberation. Ihe tnori attained all kinds of action
aside. Similarly when moksa is attaine
cease to operate.

ir^q)hN-H I4'^4d"

orfe, to clarify the same point, another theory which ,s


similar to this is cited . .. *
r « vinipnce is attained by recourse to
9. Just as the power of uon-violeuce
violence. indulges in violence without a
Through violence etc. ^Hence more and more, and in-
just cause becomes ad cte ^o ^ ^.2.2).
creasingly degrades himse . itself. Here however, by the
Its reason also will be exp jg necessary to remove
word violence
unmanliness, to destroy
indicated.
46

3T%rT ST#:' SiRTcfhFr^ ?r€: I arPr 5


j 3Tf^ ^
*■ " '
^ f^Rqrf^ I ^ ^i4l^<"Mic^H': ^v^mfviTq^ H<lH+K4)rf C\

,5^ ^ I /ft ^%r|?rT'Tf^? 5wrr?ftscTRgiN%


I |^52¥^t^nTT:, 5r%f|HTTT'ijhTTctT^ ^ -HMcH^AI >TJT =^
r ? SIW^ ?j¥q% 1 =n4<=tdW^iJ ^ferf? |es;FT
H/^+cnt I ^ ^ ^q% i ^
?rf^ ^ qiPrr: MRdcq-t 1 ^rwr so
srs^^MtrrT^HFTwr
«, O

'TTTt^RT: "rRqoi'Hi "FW^JFT I


No doubt the statement of the smrti 'Nonviolence is the
highest virtue' has to be honoured by all. However when those
who are prone to be wicked bully the good, then they have to be
restrained by all means. In such cases no evil will accrue to the
violence used. By acting that way under such circumstances one's
own effeminacy will be overcome as also the merit resulting from
doing a good turn to others is gained. Otherwise, even though he
outwardly looks like nonviolence incarnate, he will be burning
inside due to anger etc. By retributory violence which counteracts
the violence of the evil-doers, one's own strength as well as the
enemy's fear of him, increases. In course of time great inner strength
is obtained. Even the looks of such a brave soul will be like death
unto the evil-doer; Then such a man of great courage, will become
fit for the practice of nonviolence. By his very look or wish the
sinners will be converted. The conversion of the sinner par
excellence, Ahgulimala by name, by Lord Buddha, has to be re
called here.

tIT I smTTqi^Rmtg':
srm: ^rrffr

fOTETt ?! 1 trrTar qf? ^ ^Trnqqwrr


aff c|7Tif ^
qqfa 1 ata fafaqrat ^rat a ajjf'at
cara faaaa 1 a tna anTatarfaaa/t 1

an unrefined
The sameperson who good
logic holds is bound
in thebycase
aa hun^T
nf
hundred cords of desires
47

sits quiet without taking recourse to those actions which are neceS'^
sary to fulfil his desires and imitates the renunciation of action, of
another person in whom genuine renunciation has taken roots,
then, he will never get peace anywhere, since he is interpally being
scorched.: ,by,thqse (unfulfilled) desires. On the other hand if he
engages'hirnself in actions in order to quench his desires then,
gradually he will, realise that it is impossible to satisfy all the desires
and wiil (begin to) desire for liberation. It is only then that he will
give up prohibited actions as well as actions motivated by . worldly
desires and ,devotes himself in such actions as will lead to freedom..
It is such a person that becomes fit for Karma Yoga.

m w 1° w

qrrryfiq g;qTfwq: 1 qw —
qnr qm^TTT ^TTrrfrfETT
qqrfir 1 mqft qqrffi; qqrfir =q ^
imfq 1 ^rn-qfrqqirrch+rdiri
•o *« C\
OT'qTsfT J

qfqqsq qpqqr 11
It was stated that work needs be transcended through work.
With a view to explaining the method of achieving it, it is now
shown that the effect of work is twofold—

10. All action is potentially capable of giving both happiness


and nnhappiness. (^fi)
The meaning of the aphorism is that the same action is capable
of giving both a happy result and an unhappy result simultaneously.
To illustrate—The act of breathing which is (absolutely) essential
for our living, kills millions of germs which exist in the atmosphere
thereby causing them harm. The act of hanging the murderer of her
husband gives great satisfaction to the wife of the dead man but
gives bitter sorrow to the wife of the murderer himself. Since t
world is made up of the three gunas, karma which is a
eel of this world must also be of the same nature, and not otherwise.
48

arPr

II U "
«(i§)fd I sn^gx^fRTni^aw ^ ^ ^Tr%
4TW I ?rc^rl f^r^4ir^4n"2T f?T#^ 3444Pd arRfX
3mx =3 33X3^14% I 3 TT^ 3X4rR: g;t4nT34^ ^
iT3f3 I 3«TT^ —5r«r33TX PtW: ^xKW^ ^^Pd 1 343
3cqT3 q^:5#T 4^3 33X3m =^33% I 33TSS^ 3 3 33t 33>
^ O -x CN C\

H^MM+4Pt 3t43f3 I 3t3TS^fT?qT33 +434r+l<l TOTT 3T333t


333333 II

Also— ,

11. (All ac(ion) produces a certain external efifct and creates an


internal impression (at the same time). (37)
External etc. The meaning is that all action achieves a certain
external result (and simultaneously) succeeds in creating an internal
impression. Whatever action is performed (by a person), all that
will bring about some external effect and in the wake of it stamps
an inner impression on the mind. This samskara or impression
will become the seed of a future action similar to the past one.
For instance: A person who drinks wine for the first time gets
dehght. In the wake of it a desire to drink it again and again arises
in the mind. And this desire will instigate him time and again
to the act of drinking wine. Like the seed-sprout series action and
Its internal impression help and aggrandize each other

3X3TXX3 f3#3^3vPT5q^—

II II
^f3 I 3nNt 3 anvdT: ^rTTf^": 3 3X3 3nT3:
3;^ f3^3X3 31731^31^
^C43T3f3 533. X3X3 (33X3 343^3 XT^ 3pX3Wr333X3r3 I
33T 3r3f^3Sp3 I 3p3TT3T 3333^3^; 3X3T7: II
The special characteristic of thl« r < n ■
described— (internal) impression is
49

12. Impression is proportional to attachment. (^8)


Impression etc. The aphorism means that the internal im
pression produced by action is directly proportional to the attac
ment that exists with respect to the fruit of the work. Even oug
a person, (during the course of the day) starting from sun-ri e ^
sun-set, has seen many people, he clearly remeinbers on y
face of a person he loves, because he is attached to him.
the result in the case of action also. The more the attac me
greater the impression created.

arr3^T3 I^Frf —

3331^ ?f3 I 3TT3^: I 4331 ^


33T5f3X3^ 3T3^ 3X3f33 34T 31X5
333^ I 3FX3T^3X 3fX33 44T3331 33f3 I TTlf^PT dX3 3x3131
3 id3t I

The cause of this attachment is stated—


(39)
13. Attachment springs from desire.
Attachment etc. Attachment springs out of desire. Hankering
oft is called kama or desire. A person in whom a
des^ire^aiises will try his best to acquire that object which fulfils
that desire.' After acquisition he becomes firmly attached to it.
He abhors parting with it at any time.
^ f333F^: 3^X^3313^ I 3^3 3^313^
°' (3 X 333433 33|33373XX3 f3TXl3^
1 ^ 313: I 4331 f§:f43: Xn3T^3l f34m%RT I 313TF3-
313- 3T3Tr3333: I 1513X43X53)313 31 X3tl31?f^ 3 f3^13: I
,T3343^ srrr f3fW3X5 3r3?lvfl 3W3XW 53 ^335431^: ^1
f333f3r331c5353 3r3f3 3331 3f4 3 3f-t^onu=l 313 3l3?
3Rl1S3 3133 3313353 I 4X53 313^33331341 3lfX3 iT3lsr3X3^
X3F3X3 I 333T 3133131331)33 5^*^ ^ ^ 3rft3?
33fX^R33Tf333 II
50

. Objection: The.following statement of the Lord points to the


directly opposite of what you have stated-. 'For a person thinking
of sense-objects there grows an attachmeMjbr theinf'From attach
ment arises desire... (Gita 2.62). '

IS• of two kinds the general and the particular. The desire
statement). for
Desire
enjoyment IS a general desire'. The desire for enjoyment that
arises with respect to a particular object is the 'particular desire'.:
In the statement of the Lord, the desire for enjoyment that arises
with respect to a particular object upon which (that person is)
meditating IS what is connoted by the word desire. If no desire
1.° ofi itexisted
he thinking before meditating
be possible? uponhas
Therefore what it,been
how stated
could eveii
here
Sdifference
ff thejiphorism) is but proper.
between attachment Really
and desire. Onespeaking there is no
is a metamorphosed
form of the other or they are in the same relation to each other
like the two sides of a com. Hence enough of this hubub regarding
the order of their manifestation.

11 I I (yo)
^ 'ffr 1 rr^^s^
^ TTmPT T|fT«TTfT WtfT I
I srfrr ^

J. FTTT I
cK'ftfTcrt T I

1 '3Tm f| 1:1#
^qcfsqr II ■= '

That desire is the root of misery is (now) stated—


14. Desire is the seed (from which sprouts) all misery. (40)
can be given (to prove thfs) ^th^wm^
' who IS desirous
51

of wealth earns it after enduring lots of misery in the process


In this effort of his, he experiences
exhaustion, disease etc. Also, since it is
service of others in that process, and since there is (always) a ch^ce
of hearin" their harsh words, mental agonies of various types
have to be undergone. Also the worry regarding Protectmn of
his hard-earned wealth will be burning him (inside). Again the
fear of thieves etc. will always be present. (And often) the money
that he spends for his comforts will not give him that degree of
contentment he had expected. This is how the desire for money has
acted as the seed to bring about miseries (for its possessor). The
same logic holds good in the case of (the desire for) woman, son,
house, land etc. It is apt to remember the saying of the wise ones
here: ' 'Desire is verily the greatest misery and desirelessness is the
greatest happiness.

I I 9^, 11 (^l)

^ gwrqqqit-^TCTt tpt

TlftT I
^ps^^iijvrr^qTT^Tf fq^t: ^>q;^:TPT^Rm
^' I ^sq^ 5T ifq «rTf%"l
^ jfiq I sprrf^^ qifqiTt Tirri T'qq):
qqiff I 'j'jqq q «ii«ditq qq qfrr
^ 5^ ! fft ftPT fqfft qtqPT^: ! '
qRqvrqqTq^ i T^«TFrTf%: 3^ q qq 1
qti qtm TTqg: 1 qfiqqq ff 1 ^ qq^
fqqrqi: ^ ^
IS

The relation that subsists between attachment and misery


(now) related—-
directly proportional to the
15. The intensity of misery is (41)
degree of attachment.
52

creasls" The intensity of misery in-


decrease Tt ' ^ of attachment and decreases with its
A certain n narrate this story in this connection:
street toward ^v' by name, was proceeding in the
met a friend wb covered a little distance he
boy orh °i ' killed a certain
for fte nar ^ Brahmadatta was filled with sympathy
abo^ther killed, and LLng
Sheardl:?"":: ^ farther. On the road he
dearest friend ^'^d P^^on that the dead boy was the son of his
this heart-rendi ^ke dead boy was his own son! Hearing
of his dead son"f towards the place where the body
repeating the ^d the way like a mad man (and
deserting voiir ?'u child!ke Where have you gone
reached that place, that
Then his sorrL" ^ a view to killing him).
swoLed irth ^keir zenith. He immediately
All thTs had be. Brahmadatta got up from his sleep
happy! '
" Tkerefore he became instantly

As Brahmadattal'^ttLhmenrtowa^^^^ '
his sorrow also increased correspondingly bZ1°^
that everything was only a dream then itllf he h
happy, the reason being that there wac n kecame relieved and
The same thing holds good in the case of\Trma ^"'''^kment.
^rrr^ —
II 11 / V

=n^ , ^?r
sr^pTR
53-

3R^ ^ ^ I 1 »
iT^rrrqET f^^cqrfq II .
It^is now stated that there is another danger resulting rom
attachment— .

16. The attached (person) has no freedom.


Attached etc. He who is attached to an object or to a work or
to its fruit destroys his own freedom.
attached to wealth (by way of desire for it) k
houses of the wealthy and undergo many Aismila is a good
is the fate of him who is attached to woman. J ^
example for this. Similar is the case with respect to other objects
also.

^f^ —
II II )
I '
"chKHi^ ^vT^RT^^smfq- ^:" "
It is now told that there is no happiness when
destroyed—
17. There is no happiness for him who is not fre
Man without freedom etc. Freedom is the PP
Hence, if there is no freedom, there will e no ^ a
(following) saying of the wise is well-known: In the gao
is bound even by a golden chain."

'Fl<.ilUl<rl=tdl yj^TfftTrfFr^'
II II -

^rfn#T 5.51^ |:iSrRT'I ^


C tnia lack of freedom, is compared
Desire which is the cause of this la
to a rope— (^44^
18. Desire is like a rope.
54

Desire etc. Just as a dog bound by a rope is pulled around


here and there for fun by its master, in the same way, all poeple
bound by their desires in this world are pulled around and pushed
into chasms of sorrow by those who are (indispensable) for ful
filling their desires.

II II {^\)

Having thus prepared the ground, the siddhanta is now


begun to be expounded—
19. Therefore detachment has to be practised, (45)
Therefore etc. Since attachment springs from desire, since
desire is the root of all misery, since the intensity of misery is directly
proportional to the degree of attachment, since a person who is
attached lacks freedom, and since the bound person has no happi
ness at all, therefore detachment with respect to work and its fruits
has to be (necessarily) practised by all those seekers who want to
get rid of misery and obtain true happiness. This is the meaning.
' ttt (vr. ■^. Vk3), 'irr 4nfw-
(^. Yva), (^. ^.
v<i), (^i- FIW' (^.

II ' n), r^rfTFrmW: ' (^.


'TR gTTPtTRT: I WFrrfh=R'W^^Bif gRTf:
ii ' ?k), —EpifnqfvTtrf^sfq- ^
(^. V. ^o), ^JT
(^. R^), ' r^FI^T JT: I ^ g-
ctf^^ ^irfR-
I ar^T^; II ' (^.
55
\ ^ c «•

'^vTtnRR ('T-
'TFJRR ^ TdlR^FT' (V ?^. ?0. 3 ^
=^' (-ff. ?d. ■^), ^ ciH'flcilPlT-
(^. ?d. n), 1^
4drdlR44.4-4^ li' (^. \6. R^), ?m- • • -f^-
FT^:' (^. ic. V'?,),—^Rr 'iRrRTT^ snfer: tnrRr ^FTrfFTWxf
^RFTferRr l
v3
'I

From the beginning to the end in the Gita the Lord has re
peatediy taught detachment (^as can be seen from the o
quotations): 'To work alone you have the right but never to e
fruits thereof (2.47); 'Let not the results of actions be your motive
(2.47); 'O Dhanafijaya, established in yoga perform actioiis,
giving up attachment' (2.48); 'Those who are impelled y resii s
are miserable' (2.49); 'Giving up the fruit resulting froin actio
(2.51); 'Therefore always perform action which has to be done
unattached; verily, man attains to the highest state by per ormin
action unattached' (3.19); 'Even so the wise one
action unattached' (3.25); 'He whose actions are a
hankering for desires, whose actions have been burnt y ®
knowledge, him the wise call a sage' (4.19), t aving given u
attachement for the fruit, even though he is engage '
does not do anything' (4.20); 'He who is ^ forms
free, his entire work melts away' (4.23); He w o per
actions giving up attachment, is not touche y sin, ■
leaf by water' (llO); 'The yogi gWing up the f-t °f action,
attains the highest peace. The non-yogi woiking un 'having
desire, is attached'to the fruit and gets bound ^(5d2), g
completely giving up all desires born of tions' 112 11)'
being self-controlled, renounce the up attach-
'But even these activities (should be performe ^ ^ ^ of action
men, and frnif (18.6), 'He »ho relinquishes
is called the real relinquisher' (18.11)5 Action ' .-emilsion
performed without attachment, free from attraction ciS 23)'
by one not coveting its fruit, is declared to be a Sattrda (^8.2 .),
'He whose understanding is unattached .q/ therefore
bereft of desires (attains that supreme state) 1 ■
detachment must be practised.
56

3T^#: 11 ^o 11 (y^)
I sTFira' I ^

I^n35nTCT 'i<WKK<ufl"'ft I 3iT^R5^f9r^-


^ ^ %iTl^5Wrfi'^ '*R'f^ I SRT TT^TTRnRT: I
^^Tfqr •)T^ '3TWI«ri^ ^^S3T (^. '^)
I JTiTPTfa; ^^irFTg;%Tq; i
Its result is now stated—

20. From detachment freedom (is secured). (46)


From detachment etc. The sentence has to be completed by
adding the words 'is secured'. Because that seeker is detached
towards the fruits of action, therefore he becomes desireless and
(hence) becomes respectable in the eyes of others. Since he is with
out that rope of desire (Ref. 1.4.18) no one will be able to pull him
hither and thither with the help of that. That is why a person
who is detached is also free. The smrti also says: 'This world is
bound by action other than that done for sacrifice' (Gita 3.9). 'For
sacrifice' means 'for the sake of others', preceded by self sacrifice.

srfq ^ —

11 11

^ 1 snrraqaFT fi'qqfqtsfq Trfer i


^r^mirfiTrT4TR; (?.'^. ?\) i 3rT?F^%T i
VT ^ cperq' (^. k. ?o) •uTTs'qTiT n
Also—

21. There will be no taint of misery. (47)


No etc. For a person who is detached and free there is not the
least misery It was stated (1.4.15) that the intensity of misery is
Sllows'that if^Lre1sTotttaXn^k^°™ f
^"1 noVLTtard'by'sin'
5l

g- iEI^T II ^^11
?r ^ 1 =q ?FT tTT I
#gr %iTf=444)s4'4: II
And—
(48)
22. He is always balanced.
He etc. That detached person will
places, at all times, and in all conditions. He is a
by anything. That is the meaning.

rfrrqiPT

^fttr: 11 S? II (^'■)

^3^' f?qTTlTlWR (ll'- ^^


53TO3 i;iirra>i; ' awla^j TOTCTft ®
, ,ftwrawT=TT5 '
qifhTr qrirtyrn; i ^ i %
^FTtf^r; II
That equanimity is yoga, is now described—
(49)
23. Equanimity is Yoga.
Equanimity etc. That balance of mind whi^ch is 8^
detachment, is itself yoga. It has 2 48). It was stated at
the Lord thus: 'Equanimity is yoga (. 1 ci 1.3). Samadhi
the beginning of this work that 'Yoga paramatman. As
means to keep the mind well-concen rising in the mind
long as mental waves or modi&ation attachment and
samadhi does not take place. ^^'Llntal modifications. There-
aversion, is the root-cause of t ese j-^^-^^rions also cease to
fore when there is no desire . samadhi is (naturally)
exist. When there are no mental modification ,
obtained.
58

^ ^rspr ^ I ^ , ^__
^JTTvrr^^f^ II 11 (i^o )
I tT'l'tiH IT^' ^Ifd^Kil# JTSf^
P I ^ ^|.
1 p ;r ^ ^TRf^W
^ ^ ^ifg
1% % 5|-gr#^II I

fully fit in if'^tp°'-t opposition: All this would wonder-;


(watsoeveri Ri t ih Possible to do work without ony motive
set forth. possible. This objection is now

also.^" "" there can be no action


(50)

procefd^ororso?" "'r'
desirous of heaven tLTneT
i" world that action
instance) it is only the person
one who is not intp- ^ J^^tistoma sacrifice and not the
to all actions. M' , the case with respect
action (with such motives i) wealth themselves in
sir°- Tno
m «Ls ■>»"= will engagrLLelf
^^^ 3p^__
11 II ( )
I 3rf%Tt%rTsf ^it n
Suppose ., is so. wto, is the ham? It is said-
25. Day-to-day life will tatase to exist.
Cease to exist etc TVio
bleat. ™"n.>ig of the aphorism is crystal
59

5 II II (\'R)
I i ^iTraT^sfq ^"t
^TTTT r

The answer for the above objection is now stated


26. But it is seen.

Is seen etc. The word 'but' (<m) is used to brush aside the
prima facie view. That there can be action even though there is no
selfish desire is seen both in the world and from the scriptures.

ii ii {\^)
I ?%nsinT^rft WSWTc^t^RT 3T1t
frfr FTRT strfer®^ - •jftcrr - sjwtfT - wtsttt -

' n Jt >9 -O
r+®-dH I
?rnTdl<-dfic(l<:rf<=ti ^ ^ ffTpiT II (W.
—ifT "^Fr^ II
In the first place the examples contained in the scripture is
shown—

27. It is possible as in tbe case of Sri Krsna and others. (53)


It is possible etc. Sri Krsna and others even though they had
obtained all that is to be desired, were engaged in action. ame
may be the case here also. By the word 'etc.' (adi) (in the ap orismj
Janaka, Bhisma, ASvapati, Dharmavyadha, Buddha etc. must e
understood to have been stated. Also, the Loid imse
in the Gita: 'O Partha, I have no duty to perform, nor is there
anything in the three worlds unattained which is to e attaine ,
still I am engaged in action' (3.22).
?
snTT5rPT®T^-d: I ^ ^ ^
frrm TH
60

II II {\-^)
I zrqr 55t% ^TT^rr t arff-

gwi^ ^ I f^it^4r< ^ ?rr ^ToFqrfq"


II

^ri Krsna and others were great men of great capacities.


Where are they and where are we?—Such a despondency may arise.
In order to dispel it, it is now stated—
28. Just like the mother as seen in this world. (54)
Like the mother etc. Just as it is seen in this world that a
mother is always engaged in the services of her child even though
she has no selfish desires (or motives prompting that action of
hers) so can it be here also. The mother silently undergoes any
amount of trouble for the sake of her child. If the child is happy
she considers herself also to be happy even in the midst of a host
of difiiculties.

\ if
fgrbTT 3n%^—
3Ti|qq-^>53T II I I (i^^)
SRqttW I STTtTTwIsif q^> jhtT
3PT% I qim^FWr cTFT

5 I 3TfcT =t^T^ iTTgT^ ni^n^Fd ^


I SRt f?TETTWffq)itsT t^Ff II
The second example is now challenged (by the opponent)
29. (This example) does not hold good since the mother is
attached to her child.

Does not hold good etc. The example 'Like the mother'
does not hold good because the mother is greatly attached to her
child. The mother serves her ch.ld and superimposing to topp
ness, mtsety etc. in herself, she considers herself to be happv or
miserable. This ts due to the sense of •ntine' with respeur.o the
61

child. And, happiness and misery are verily bondages. Again it is


seen in the wofW that one mother is not attached or interested in
the child of ao'^ther mother. Hence this example is out of place
in this yoga of desireless action.

H; II Bo I I
Tfd I TPT ^RPxftSTTW: I nr^: T
I TTPfRt^TTR I dt ^^5-
fddPT n[d I sntd^^+FdNd mddWdTd ddldTd ddTdWfddt
d fddl^ I 3Tdt dl^d dfd dTd qud ddT ddT Tddld:
fdd'^'dfd 11
Its reply is given—
30. Not so; that it is for the sake of the other is to be con
sidered. (^^
Not so etc. The example is not improper. AJl action of the
mother is for the sake of her child and not for her own sake. In
this example, only this part^that it is for the sake of the other
is to be taken. Otherwise the objection that you have raised cannot
be remedied at all. As far as the ordinary people are concerned,
there is no example superior to this example of the mother in
respect of Karma Yoga. Therefore if action is done always
for the sake of others like the mother, then Karma Yoga is
attained.

arm fddTsfq- dR dddfdfd d%r ^"^dl^^dddd I ?dTdf


dtrdTdlt ddrfdTd iFd d tldT^dt ddTdtd% —
srffT'WpT II II (H^)
ardf^svrfd ^fd i disFrs^ tt dfd
d d^d I ddlff —RTdTd Rd d: df^ dfWd
dfe^ dwnfdd
W I ^^Tddlt TdfdTd dcdldit d '
'■■i .i

62

^ c^JT I 5 fffqifTT i'


WnrsiPT; II

With the help of two examples it was shown that it is possible


to work even if there is no desire. Now, the original objection viz.
t ere is no motive there can be no work', will be met from
another angle—

31. (A person) does attain the fruit of work even though he may
not aspire after it. (57)
_ Even though etc. A person, if he does action with the desire
or Its fruit or without that desire, is bound to attain that fruit,
or instance: A person who enters into water of his own free will
o take a bath and the person who is pushed into water by force
(even though he did not want it)—both of these are sure to get wet
y water. Similarly the action done by those who do not aspire
a ter its fruits is sure to give its result. Therefore one should not
e a amant, saying that 'If there is no desire there can be no action',
t at we mean is this; 'You do your work, without desire. Work
as a rule does give its result'.

II II ( )

'aTRT^: (?.v.

i-tip is the difference between the one desirous of


^rtheTffefent-
is freed. hankers (after the fruits) is bound and the other
(58)

action gets bounrby^tLTver^ha^k"


who does not hanker for tn f ^.^"^enng. The other i.e. the one
very absence of that hankerinr'^'^f'w' )
B- ine ttow of the whole thing has
I

63

already been described in the aphorism beginning with Attachment


springs from desire' (1.4.13).

tTcptuiiii^ T tF?, clff ^ I


3Tf7 5 Tfr^ —
II II {\%)
I FfRT ^

^TIT' qnr I
4TPTFT fcfy^d I ft gF^'l^^l^dTSTTcq% II
If you are still unable to give up your stubbornness, then db
your work desiring for its fruit. However, let liberation be that
fruit. This is now stated—

33. (Action must) be done with the desire for liberation. (59)
With the desire for liberation etc. Whatever work is ordained
as your duty, all that you do endowed with the desire for liberation
but not with any other desire. That is the meaning of the aphorism.
Thinking always that 'This work is being done by me in order to get
the highest good'—one should perform all work. All selfish desires
must constantly be given up. If this is done liberation is attained.

vrfvr^irqq qvift#5|5qT ^rfwIVTs^f^ | rp^^hint^


I rrf| —
f II II (^o)
I >o >0
f4%T, ^iaoMc^nqfer t
d<:d<^h)i(=i<y)uMIT I ?T«nT?ft T«rr 5rt%
iflirfhT ^ T# =r1%,
4rmT)ifV ™-

f^sprr^TT •o
'KT
I
64

Objection: h is easier said than done that work has to heperfor


med with the desirefor moksa and not with any other desire But the
desire for fruits of work raises its head again as soon as it is cut,
like the heads of Rdvana.

Answer: Then hear—

34, Or, action may be performed to please God. (60)


(To please) God etc. Whatever work is ordained according to
one's station in life and whatever work falls to one's lot as duty-
all this must be done with a view to pleasing God. In this world
a good servant endowed with faith and devotion towards his master
performs efficiently all actions he is expected to do, in time and
tries to please his master. He timely believes that his own well-
being depends upon his master s grace and (hence) does his work
to earn that grace. Similarly a karma yogi, who is desirous of
liberation, must firmly believe that bis own release can come about
by the grace of God only, and must perform efficiently all actions
that are suitable to him, that are ordained according to his station
in life and must give up all other desires. While doing work, as and
when the desire for its fruits arises, it should be immediately'offered
to God.

^ 5^^ tnsr 1 t^ —
I

(?T.
... .If;

Wfft T <TPt' (>T. p ^-vs) '

And this path is verily easy. Words of ttio t j ,


this path: 'Whatever you do or eat or sacrifi °
austerity you perform, that, O son of Kunii ff ^^^^ever
9.27); 'He who works for Me has M^f'
devoted to Me, and non-attached he^ttaffi'
' attains to Me'(Gita 11.55);
65

'Those however, who renouncing all actions in Me and being


attached to Me....these people I quickly redeem from this ocean
of samsara which is beset with death' (Gita 12.6.7); 'Even by
doing works for My sake, you will attain perfection' (Gita 12.10);
'Resigning mentally all actions to Me,regarding Me as the supreme
goal, ever fix your mind on Me' (Gita 10.57).

f2TfeT II II (^0

' fWrarr grr i


^ ii' {ft. fu. 5it.
^I '«"l=tuu^uqifq- ('i-V
^o) I ^ fTT g- I

Suppose you fear that such a kind of devotion to God will not
arise in you, then
35 Or (action) may be performed as lokasahgraba. (61)
Mav be etc The meaning is that one should give up selfish
ness and perform action for the sake of lokasangraha (i.e. doing
good to the world). This is called lokasangraha since the world
(or people of the world)is collected together, protected and support-
Id^it It means work that is helpful to others Tire Manusmtt
has said the same thing: '(The king) must
the foregoing methods, in order to protect his nation (7.113),
'Bv vro^^cting the good' (8.311). The Mahabharata says: The
exLlent action of the noble
spirit of doing good to the world, wh
principles laid down by the creator in the J ^
fegulaL by the knowledge of the subtleties of dharma.... (b
66

parva 259.26). The Lord Himself says (in the Gita): 'Even con-
people, you should perform
ac ion ( .20), Even so should the wise perform action unattached,
esinng the welfare of, the world' (3.25). Doing thus for the
We are of others, the seeker after liberation becomes selfless.
No sooner is selfishness destroyed completely than he will realise
raram^man.

TT ^iT^" (^. 13), ?T 5m


tr%iTTferfir1% m: '?r; ^^4-
(?• %) ?!%■ ^ ii
Objection: In the aphorism 'The removal of its defects can be
i ened to the {straightening of) a dog's taiV (1.3.7) it was proved
t ot it was not possible to do good to the world.
Answer: Your objection is not valid. You are attempting to
og a dead horse; because your objection has already been
answered there itself, in the aphorism, 'No; because it destroys
selfishness' (1.3.9).

I I jprnf

II II
i q-fe fmmqt qth qfq
, ?rqq qnT<tfhr^rrTqqq^7Tt%cq'q: i
5si<="<asqE|KUff^; I qrsqq
(?• ?• ^) I qq; qrqjfqqrq qrm qq q:q q'^Kqiqird-
^rqrsfqqiqTf q^qjq | |
^ ^ , g^. 3r^")qqrfq
WqWqpq%q qq^-
t^^lqq qtq fqfgtsT fqqx «
f^^tq TlTPS^-q^ST 5^: 3^: 1
qifq q^xqfqtq^ U ffq |
67

r •+!, • liiahest 2ood Out of these, the first and the last
hi™',"® fir been staled. Now the middle oharacteristic ts
stated—

36. Of course, proficiency (is needed) everywhere. (62)


Proficiency etc. Whether a person does work without the desire
for its fruits whether he does it for the sake of liberation or to please
God or to do good to the world-in all these cases prociency . is
essential That is the meaning. The word'of course (m) has been
used for'the sake of emphasis. It has already been stated (m 1.1.5)
that skill in action is what is meant here by the word proficiency
Because action is inevitable and because every work does give its
fesurtherefore it is necessary to do it in such a way that it gives
the maximum results. This is proficiency. One should be disinter
ested in the results of action, but not in action itself. Therefoie
proficiency is necessary. The characteristics of Karma Yoga des^
cribed thus far, are summed up by the foflowing verse: 'The aspirant
must perform action without the desire for its fruits or in order to
Dlease uou.
please God He should give up selfishness and practise serving the
extreme
world, again and again. m evcij
efficiency.'

qqfq ^1^^ fTOTqlqmferfq-


TTT " (^0
qr qfqfq 1 qqqqq^sq^qrqr ?Rqt qpf^rrq Tiqq^
g;qTq; I qcT^fqqcq qrq qtqfir qtqq?nf qmrq —'qr ^ xr^s-
mqrqpq' (q. k-
'q qtquTTqqRqr^c^m gqqls^q?! (
q q ^qqxtq fqfs n' (q.
'q:q ^rq) ^rqrqnr:' (q. 6) ^Fq 1
q^qqifqEssfq 'fqrql q qqq qnrg qiFr m:' ^^
That the love for inaction, which can be the cause of great
calamities, has to be driven out by all means is now preached—
37. Let there be no attachment towards inaction, let there
be no attachment.
68

Let there be no (attachment) etc. That one should not develop


relish for giving up action even though the state ofhaving an unripe
nnnd still persists—this is the meaning of the aphorism. Having
this in view, it is that the Lord told Arjuna (the following words)
urging him to action: 'Let there be no attachment for you towards
inaction' (Gita 2.47); 'By not starting a Work, a person does not
reach inactivity, nor does he attain perfection by renunciation of
action' (Gita 3.4); 'Action is superier to inaction' (Gita 3.8). In
the Yogavasistha also it is stated: 'In the case of works neither
renunciation nor attachment is proper' (5.5.54).

'tt fifd ftrt!


'Td'
\9 C O
rf ^ft^pnTTTT *
Fisi ^"t(d I SfT 5
trq %5rT l UdK^^dd") I
?rfT, MfdrT T i(d 1 P^TTdTT 3Twf^. I
Objection: When disinterestedness in work is propounded then
in effect, interest in inaction is also advocated.
Answer: Not so; for, if we accept that standpoint, then,
when it is said 'You don't eat' it should automatically mean 'You
sleep!'
Objection: Your example is out of place. The abscence of
eating itself does not constitute sleepl But here, absence of work
is itself inaction.

Answer: No. The example we have given is quite in order.


What We actually mean is that when one thing is prohibited, another
thing is not automatically ordained. That is all.

8TT %d; I - Tpr^qMRt


^5rni?Tf'T, dur

FrtTT dUT T4' dt'TTTd'dTfdd' ddl dfTt'irT I


If you ask, 'What then is the difference between akarma (in
action) ^ndkarmabhava (absence of action)?', hear then • Suot^ose
a person who is desirous of practising tvoooV imitates
pracusmg (yoga) • Suppose
a man well-
69

established in the knowledge of Brahman and gives up doing


karma even though hundreds of desires are still active in hismind,
then that state of his is 'inaction'. On the other hand when all karma
drops of its own accord like a withered leaf from a tree, from a
person in whom Brahman has manifested Itself fully, in whom
all duality of the nature of doer,deed,instrument and result has been
destroyed—then that state is called 'absence of action'.

dft trq |dWdl— dPT iiddddl-


fffd d?TpT% dTRTdt dffffRcdTff d' fipdrdT^ I
'didf^fituF'l d dddT <+1X1 I
ifefTdPd d n' (d. %),
^ dffdSddTd I dd^dHR^ df^> ddfd; dd dff dfdddldt d?d?
Mh'-d'dk d^ d
(st. ?(. W. ?)— 'dPT^ dTddd' (d-
?. ifd d 1
Except the man who has realised Brahman, all others must
work. If one gives up all work even before realisation, then a
great calamity will overtake (him). It is like this: The ignorant
person, even though he has renounced actions and that, at the
wrong moment, will be a hypocrite since thousands of desires
exist in his mind. The Lord has said: 'That fool, who (outwardly)
controlling the organs of action, keeps dwelling on sense-objects
with the mind, is called a hypocrite' (Gita 3.6). Such a hypocrite
will fall (from the path of yoga). What to speak of liberation for
him! The ^ruti also says: 'That lier covers himself with untruth
and touches the red-hot axe. jg burnt and so he is beaten (by
the servants of the king)i' (Chandogya Up. 6.16.1); 'It is truth
alone that wins and not untruth'(Mund Up. 3.1.6)
andlddd fed! dTd%— srRTIdTdTcdfd
d 1 rr^dtXiddXdfd d >#5%^ dfdd^ dd ddT d M

t This statement of Chandogya xjp. refers to the then prevailing practice


of finding out a thief. A person suspected of stealing was made to touch a
red hot axe, if he denied the charge, if he was innocent his hnd would not be
burnt because his truth itself would protect him. If not, it would be burnt.
70

^sn-ss^nw i arq- qr fwr^fh^Tt


^>T^fq I fs:$RritaTTcqqqq'^# I srqtsq;4"^Hptd'i
fldOMI I

srtinqgqTp^ ^-qqfq, arqnfnft^qrq ^q-qt =?


^ff^prfq II
Desires can be quenched in two ways: by obtaining the objects
desired and by dissolving the desires in the Atman. If (a person)
does not do either of them, then like the water bound by a weak
dam breaking that dam to pieces, those desires will make him mad.
Or he will indulge in sense-pleasures excessively. Hence one should
never get attached to inaction.

The repetition contained in the aphorism indicates that the


chapter is closed. It also shows that inaction is to be intensely
abhorred.

- J.
1 " 'T'Ti-
>T' '
■ i V •?'. ■ t . f.
'•'■•CA* >■ if.
■ tf
^ V)- ' ' 1!'^ ft
•S'- ,
^ i .
(k ' ;
• • ■ ' 1
'j

,v ., ■
*.Ul, >

. • » ; r| ,'
. .iv. . ••

5fSWis5T:

STcOTcT-

q%q s(va^ i

second chapter

first section

In the last chapter the following topics were dealt with in


detail and with clarity: That Karma Yoga can <i««y ^ »
moksa, the
r 1
definition
1j „
of Karma Yoga, the charameri ttcs of the
the theory of Karma Yoga, ny tms
atman and the world But the
the nature f"'"* "f^'Tr^ndescribed). This second chapter
means of practising it was ieli t
is commenced
mmenced with
witn a
a view
view descri mg

r!wei!v.w.j27';t «flr anWiTOtjtOThCriii^ tiW tNT*


1 ,e, . . ^

'Bfturi,™ n („ , „) ^ ,
nfiithifiii;
?n«rtni"T: wtf"®
«rilwM is't'®"-
«!»•<■<— i t^ w•' , , ,
nnv arta. ...Ihtsvaiit
without the the hem
help oi
of aa teacher.
It is not possible to learn a y cooking needs
In this world it is seen that e e ,^|gjjgg jg obtained only from
the knowledge of doing it. An ^ ^ of wood.
an intelligent being and not ro
72

This being the case, there is no need to say that the seeker who
wants to follow iCarma Yoga must approach some teacher who is
fit . Therefore it is said—

1. (The seeker) should take refuge (in n guru who has)


known the spirit of the scriptures and (whose mind is) established
in Brahman. (64)
(One who has) known the spirit of the scripture etc. ^rotriyct
(means) one who has known the import of the srutis; brahma-
nistha (means) one who has established his mind in Brahmank
One has to approach such an one, take refuge in such an one.
The sruti states this; For knowing that Reality, he should go,
with sacrificial fuel in hand, to a reacher who is versed in the srutis
and absorbed in Brahman (Mundaka Up. 1,2,12).

'R^ I
g fR^T: I ^1 -
fd<.«d<,i: I fRWTT trg I t^ gi% tsfT
Tn:tnq4'-d^d sRf)^!
Objection. You urc hctzdrding u conjoctuto which is o^oinst
the drutis.

Answer: Not at all; because even this meaning is possible.


If the teacher is both a scholar in the scriptures and a man of reahsa-
tion, then it will be excellent like gold getting a nice flavour also
During the ages of the Srutis when it was easy to obtain knowledge
of Brahman, such teachers could be had in scores. But now-a-days
even those who have a little knowledge of the scriptures are rare
to find. Rarer are those whose intellects are well-established in the
knowledge of the scriptures. Those who have reahsef
are rarer still, to the extreme This being the case if a seeker sits
and waits for a great guru who is well-versed in the scriptures
1 The meaning is that the guru is capable nf nrx„. .
Brahman. constantly thinking of
73

and also well-established in the knowledge of Brahman, then he


will have to wait till the last day of his life!
3tPt =q- d^dldlld
WflFI 1 d^PdAldddl
1 'RTPt ^ SRplhddldpT if?
cfcMtllFT Mlkidld iff ITiT?^ HI inq- i
iriT i itihti ^3^

itdidHid MddlvtK^ 1 I
Also, in order to start spiritual practice, it is enough if one has
the ordinary knowledge of the scriptures which declare that the
end and aim of human life is knowledge of Brahman. The actual
method of spiritual practice will be explained to him by his teacher
who knows it. Even if the guru has not obtained the knowledge
of Brahman, he is certainly capable of guiding (his disciple) in the
spiritual path, if he is sufficiently advanced in the particular path
of yoga he has been practising. Just as an advanced student of the
teacher is capable of teaching the tyro, so also it should be under
stood here. Again, it is a well-established fact of experience that
the mind itself, of the practiser who has advanced in the spititual
path, will gradually act as the teacher. And Lord Yasudeva, the
world-teacher is always there, engaging Himself in the welfare of
these sadhakas. Hence one should not be too adamant (in these
things).

HpfFThdM+KflIf —
WRW (W)
I fiFT fki =1
Hf? 11? l|? 1^#51 1 «raiT l)T1^fl?;iTSS?11T 1?11T
iftxir =1 111: iwfwid I
VO "N

(Now) the mode of approaching the guru or spiritual teacher


is described—•

2. Endowed with faith and devotion, (the disciple)


carry (to him) whatever is useful to him.
74

Useful to him etc. (The disciple) should carry and give to (his
guru) things like fruits, curds, milk, ghee, money, books etc.
which will be useful and dear to him. With faith means with an
attitude of reverence and consideration. With devotion means with
love. Endowed with these, he should approach liis guru.

#TfT' I ^

^TET:' (jt. ?o) fl%- | '2^57


5tdNa?r giT ^

Objection. That the disciple should carry sacrificial fuel


to his teacher is well-known in the scriptures. What you are saying
viz. One should carry fruits etc.' is contrary {to the scriptures').
Answer. There is nothing wrong in this; because, in this age
of Kali, the performance of sacrifices is very dificult, for the sake of
which only sacrificial fuel is brought. But fruits etc. are things of
daily use and hence what is said above is proper. The sruti says;
'Therefore one desirous of prosperity, should adore the knower of
atman' (Mundaka Up. 3.1.10). Sri Ramakrishna also says:
'Whenever a person goes to a temple or to see a sadhu he should
take with him fruits and offer them.'i
5 5S%sim i 'tw TO>ifwi<iT
I* (5*. iTTOT ^
IIW? OTSIW' (5. !. n ?«t T !#:; '«t5!tte55T^
V. n), 'aftft <rficRit=r I 3,^4,^3 ^
n' (^. v. ^y) h
That a sadhaka must necessarily have devotion towards his
guru IS well-known. The iruti savs- 'Hp h/U n ■
f .4 r-
towards God.A and
^ a similar intense devotion
™ whotn«,a.-Hc
has intense
u- devotion
^ ,
(gvetaWatara Up. 6.23); 'Live (here)ZZ f "
manner, with control over the senses ohs ^ ^ fitting
faith'(PraSna Up. 1.2). The smrti sa^s:
faith attains wisdom'(Gita 4.39); endowed with
'See 'Sayings of Sri Ramakrishna', sec, 1033, p. 329
75

f?T^q'iTr=^^ iM 11
1 qiq-fer

EtET EtitET Hd TdWlT II


Therefore—

3. (He) should practise everyday what has heen taught by the


guru.

What has been taught by him etc. The meaning ofthe aphorism
is that he should practise spiritual discipline everyday as a rule,
in accordance with his teachings. Now-a-days the disciple does
not live in the house of his guru (during the period of training as
in the days of yore). Moreover Karma Yoga is ordained mainly
for the householders. Hence the observance of their guru's teaching
everyday as a rule is their bounden duty.

^rfsfq pd I ddJsfd TR-


dEnddfd'df
V3 s- sD CN
dTfrFdfdTBT 3t^"t>TfddT% —
11 Y II

^fd I dddl^KR^K^tdlRrvi; qREc^ arrd^-dt^-dtdfid^


d^ dTdrrdfdfd dldd I '^dl^Rfd^HPT ddd%R:HT ddT^' (Y-
^fd ?dd: I =d 'JtlfUdld ^ dddlddd' ifd Tlf^"
dldRT Tdd fdKdd^ I dd: -fd - JodTdT^d dl^
ddt%, dd^d dddcdl^TRTR^^ddm-d TTdd, d^ TtdTfdfdfd'tdTTd
f^dTdl fddFd: fdf^fd dlddTdd Td d ddddld, dd:
dTddtd^^RfdiFdSdd I '3Td?5ed - RTTddTd dlRJlf^vd -fdHdTd aRrEl-
ddddfTdd iiT%d' dfd ^tfd%dddfd?drfdd: II
All the disciples will certainly get instructions that are suitable
for them,from their guru. Even then, certain general rules which are
helpful to all the seekers following the path of Karma Yoga will
now be set forth—

4. Fitness of the body has to be achieved through proper food


etc.
16:

Proper etc. Fitness of the body in the form of health, strength,


virility etc. has to. be achieved through proper food, recreation,
activity etc. This is the sense. The smrti says: 'He who is moderate
in food and,movements, in his engagement in actions....' (Gita.
6.17). This statement of Kalidasa in his Kumdrasambhava is well-
known; Verily this body is the first instrument of dharma'. Fitness
of the body must necessarily be achieved because; (1) Human birth
is obtained as a result of the merit acquired during crores of births;
(2) Human body is the best instrument for realising God; (3) A
person who is constantly being attacked by diseases etc. is unable
to do any spiritual practice. Swami Vivekananda says that one
should possess muscles of iron and nerves of steel as well as a mind
similar to a thunderbolt.i

m ?rRrR: —

II H II {<^6)
I grsrfiFrsqF i
ucM-Hg.qnn'T, I 'FTPldcq'T|F^?3TIcTFTTrnT I
Fgfq- 3Rrr5f, IcWTRt I 'gc^f
wqiferq
C\ CV CS N ^
Fnvng i-N
wmgr-
^(IdH^rddF I artqicqqiiT dcqWNW'flqcdg ^ gf
pgvffqgg i ^5%^ 'g^q g?gg
Igggr ^gig;' (g. ?. ■£), 'g?gg ^•RRgqgr ii>r 3n?gT' (g.
gmg gq-gr gtsgqijgfg' ?. ?q) ^fg - gqg^ i qt
ggrgs^ glgg 'ggt grggg^g g^' (g. ■=!. ?) ^ i gfg
f%g gqgsg ggt^g gf^^ fggg ?
qggggg 5 fggnjgqgTfg^egg 1 gfggtgf ggnq qrggfg 1 r^
gggggggcgqggr gpgr sggrgtsfq ggrnr gggig 1 ggn^
gpgrgrgrg an^gqfggrrgqnf: qig g%g?
Now the refinement of speech—
5. (Refinement or fitness) of speech has to be achieved through
soft and truthful word.

1 See 'Thus Spake Vivekananda' p. 19_


77

Truth etc. The words'fitness has to be achieved'follow from the


previous aphorism. That word which is true and soft, is soft and
truthful word of truth'; through that. 'Truth'means being as its is.
'Soft' means sweet and nice to hear. By this definition it "o^n
word of untruth though soft; as well as word of tru
harsh has to be avoided. The smrti says one should te
which is sweet but should not utter a harsh Words o urn
truth as also cruel words are born of evil nature. That on
never give up truth in spiritual practice and that
for sniritual progress has been declared by sages mums y g
«Lr Sat Sn gruti says: -Truth alone
truth. The path of the gods is spread out hy truth " T;
3 16)" 'This atman is obtained through truth and >
(Mundaka Up. 3.1.5); 'He who sees the atman though truth
and austenity. . • •' (SvetaSvatara Up. 1-15). In
Brahman is Itself called by the word 'truth'm •
is truth, knowledge and is infinite' (Taittiriya Up. 2.1). I '
the case what need is there to describe the greatness of trut
Harsh word is like a double-edged sword. It
in others Those who are thus insulted will reply m (ha )
iSSr oduoo anguish in oneself. When there is thus loss of peace
everywhere how can there be progress in spiritual li e .

ggg':

II ^ II
gtar-gtqrgiigfg i stgrfq qz?g
rdfiggi gg®TT g^-gm g;^-ggfgfg:' T ^^g^Ssg Ugr-
ggg.gl.^F g-cgggiggggtg . g^^ ^
^ urftsihenw*-
gaqfg: gg gUmggmg f^giggg^i^ ' '
^ r- TT I
'^gggrg qr?q% I g'sisggrg^ g ggg': ^
Now the refinement of the mind is described
■ a ihas to be achieved) by
6. (The refinement) of the nnnd (na
sharpening it.
78

By sharpemng it etc. Here also the words 'refinement or


toess has to be achieved' follow (from the previous aphorism).
e ru 1 says. ut by the seers of subtle things, (this atman) is
^n through a pointed and fine intellect' (Katha Up. 1.3.12).
Therefore the sharpening of the mind is absolutely necessary. The
mmd IS sharpened by the following: Listening to the words of the
guru, ruminating over them etc., by the study of works dealing with
Vedanta, yoga, devotion etc., by reasoning based upon these,
by conversing with other seekers about them and by argumentation
with a view to knowing the truth. Such a mind becomes capable
of razing out the forest of ignorance. The capacity to achieve this
is itself the fitness of the mind.

srfq-

II ^ II (vso)

fuddupd 5prrT: I
ffd" fdiiuT; I srf^r uddi
T I WTfi Siddd-dd T I TTT-

SiflT? WfR'4'Tr'R%crTrT' ^1% FRWETT I


ffiJirtvr I sprirtrf: ^rdr-
f€«T(dhId°A|Rrf^- d^<11 |
: gt# dl^h<?ilM+N: I ^PrftT-
tdfi-d: I ijiF-H iu'PT'd<u| ^T: I ^^-iilltrdl^'Tmf ^t^^FTPTTfecfl^-
"Tsn M^rrnfrwrf^ - - qttTmTn i
<.dPT«rrfiTT II
There is always the necessity for the following two fundamental
steps (of spiritual life) in order to develop one's personality fully—
7. Yama and Niyama (are necessary). (70)
Yama etc. Yama and Niyama are also necessary. Non-
injury, truth, non-stealing, continence, non-acceptance—these are
called Yama. Purity, contentment, austerity, self-study, stirrender-
79

ing to God-these are called Niyama. Yama is so called because


(its components) will turn back the seeker-karma-yogi from prohi
bited actions. Niyama is so called because (its components) urge
him into desireless righteous action which leads him to liberation.
Non-injury means giving up injury of others whether through the
body, speech or mind. Truth means giving up falsehood and
stating things as they are in a manner that will be beneficial to
beings. Non-stealing means not robbing things belonging
others. As regards continence, the following words of Sri Rama-
krishna may be remembered here: 'The husband and wife must
observe continence after the birth of one or two children In the
case of the unmarried people, the eight kinds sexual beliawour
must necessarily be given up. Non-acceptance means not accept
ing any object of enjoyment over and above what is needed fot the
maintenance of the body. Purity means ^^^^ing off exteina
impurity. Contentment means satisfac ion. Austerity me^s
fofiowmg the instruction of the guru. Seff^tudy means th study
of the Yedas and other scriptures, repetition of hymns 'ike he
'thousand names' and reading the teachings of gieat souls like
Sri Ramakrishna. Surrendering to God means devotion in the form
of surrendering oneself to Him.

1 See 'Sayings of Sri Ramakrishna' Sec. 262, p. 97.


80

^rtift'RrT^iTw: %f^rf^nwT I anl# ^q^fPrrwiw-


5^7: irg I ^^7^ —
1 1 ? 11 {^l)
I 1^ ^ ^ qqTJq%^ I STRg^ ^
^T qc^ f|9T-|:'ar-9TT-Tmf^ MiMk^gi^k'^KHI^f
+>'CT)ci<; ¥r%g I ST^ fM%5 ^^
cq^iia I

Second Chapter
SECOND SECTION

Some rules which are common to all the paths of yoga were
given in the last section. In this section the method of practising
Karma Yoga will itself be described. Firstly that action which is
fit to be given up is told—
1. Prohibited and wicked (action) is to he given up. (71)
Prohibited etc. Prohibited and wicked action deserves to
be given up always. Whatever action becomes like a thorn
m the path of realisation of Paramatman, by producing injury
sorrow afiiiction sin etc. either for oneself of for others is nrohi-
bited by the scriptures Therefore one must give up ai all costs
he prohibited and evil actions just as one avoids with disgust
tne excretions of a crow. °

■iti f^sr:
yi+IFqrmurqid ^ I grtPlf: giTTRT jrfirrira- i ^rfir .
5pnrHra%rra stctr ^ 'Tterft^ti^r!! S bJS
81

Objection: If you accept that prohibition and injunction can


operate with respect to action, then it will be contrary to the aphorism
'But work by its nature. . . .' (1.4.5).
Answer: There is nothing wrong with our statement; because
that aphorism deals with a general rule. It is well-known that often
rules have exceptions. Also, it is a matter of common sense that
any action which does harm to a great many people, which diverts
a person from the path of liberation and throws him into the wombs
of sub-human creatures, is prohibited at all costs. The authority of
the scriptures also is there in support of this.

11 ^ II {^r)
|:tr5R^r^qTf^fg I ^qFjTfgcrnrg^ \ airdtir^dl^g |

^nrftR ^ ?r^4TJTf^4 ^fWT: i


Its reason is related—

2. Because it generates misery and instigates the evil persons.


(72)
Because it generates misery etc. The words 'is to be given up'
follow from the previous aphorism. The meaning of the first half
of this aphorism is clear. However, the latter half requires an expla
nation. The actual meaning of (this latter half) of the aphorism
is that a horrible prohibited evil action perpetrated by an evil person
will help instigate another evil person into a similar action.
rjl f?r%rnTf
41 44T ^df^ridTTpT
■Jldq-rflfd 4^
c
I rnftf4T4S^tr4 I 441 <a<?5^di duiudT-
4444^ 1 d^dr=m4sfq- grTHT irtq-
f444": I 3kr IT4 5^4'Tft4#4 4TTift4^ 4" ^4t

^ ■ • +v,» wni-ld that out of a number of


It is like this: It is seen m being tuned to the
musical instruments kept in the same room after
82

sami^ pitch, if anyone of them (is caused to) produce sound, then
all the other musical instruments also follow it and produce a
similar sound. Similar is the case of the mind also. When a number
of evil-doers assemble in the same place, the evil nature of each
one will help augment the evil nature of (all the) others. This rule
applies to the case of good people also. That is why (the necessity
of) giving up the company of the wicked and that of obtaining the
company of the good people has repeatedly been stressed in
religions literature.

tR: | - rR>^^")5Rr?iPT
gTrqf; i
3TRf^-RmT?%T RRTRT^ I
There is one more point. The vibrations of mind are not
limited by space or time. The rays of light emanting from stars are
capable of travelling billions and billions of miles and also for
thousands of years. In the same manner the rays ofthought emanat
ing from one person (who produces them) are capable of entering
the mind of another person who is at a great distance and prompt it.
Similarly the thought-currents (emanated from a person) at a
particular time are capable of prompting the thought-currents of
another person at a future time. All this is known from the science
of (Patanjala) yoga and modern psychology.

| ^ ?Rt
R

II ^

Such bciug the case, and since imnressinnc ^ ^


mutual causal relationship, one has to accept that the'"''^!""' 7^
med by a person as also the thoughts thoimht <- u t. " "
another person (of a similar temperament! 1 ™
and similar thoughts. The reason for thl '
gradual increase of
83

wiekedness in wicked persons and that of good in good persons


stands explained by what has been said now. Therefore, (the
statement that) prohibited actions will instigate (other) wicked
persons is quite in order.

qtrrif TT —
II ^ II

qnTRfirfr i trtr i ^TFife-


52Ttf^s>iT - RRRRRWwrrf^ - i
TTTt TTTtfW I tr^ ^1%
fdrwdiTfkft TT O
qRik ffr fki qqrsTT? 3r; rtpr qtT
n3 •%

II

Now actions with selfish desires are forbidden—■

3. (Actions) with selfish desires must be given up. (73)


Actions with selfish desires etc. Kdmya kdnna is that action
which is performed in order to fulfil a particular desire. The follow
ing may be cited as examples here: Putrakamesti, Jyotistoma,
vratas like Satyandrdyana-vrata etc. The karma yogi has to give
up selfish desires even with respect to actions which are his duties.
Such being the case, it is not necessary to tell that the starting of
particular action with a view to fulfilling particular desires does not
fit in with the (spirit of) Karma Yoga. Therefore actions with
desires must be given up at all costs.

TfdtWT IfT: I

I I 8- II (w)
fkrarfirfT i trt cRrrsq TfgqqqR fRk rr g^r
qRSTtrkrfiTTR: I TTR^RhTR qr^sq^lTT T I l^tRPTT-
^ qT^5lR:q- qjR TRTffr II
Till
im now
new the teaching
e was of a negative form.
FirstIv Fromrulehereis
a general
positive form of teaching is resoite
stated—
84

4. Ordained (duties) must be performed. (74)


Ordained etc. Just as the prohibited actions and actions
motivated by desire must be given up, per contra ordained duties
must always be performed at all costs. This is the sense. Before
attaining the knowledge of Brahman it is not proper to give up
one s duties. Of course, that there are no ordained duties after
the attainment of the knowledge of Brahman is well-known.

^ I F^—

II H II
^F^ I Sflff 15'^
FT'^aPufd I gTEqrr^-

TrFr I
F^f^qqrqf% ^Frl^^+lFd I ^TRffqftr^
^Prmgi^-I^TFr i ^Ft
^ f^Fr; Ft^ qrFr ^-
TRT-fqqTTFr |1

oniv?i?u'T''^ duties' here, one should not grasp


But— sandhya or occasional rites like Sraddha.

japa, fasting, gifts etc.-these are religious duL/ « meditation,


parents, maintenance of one's wife ra m Service of one's
tection of dependants like servants etc Ih arise due
ams etc.-these relatives, pro-
to personal
85

relationship (etc.). Teaching, punishing the wicked, subduing the


enemies, protection of people, agriculture, protection of cows
trade service to others—these and other (similar) various duties
have 'their origin in occupation. Duties that one has to do because
of one's position and status in society spring up from position in
societv' Works of public service that one voluntarily under a es
have their source in free-will. All are not expected to perform all
these duties; but they have to perform only those duties ha come
to their share according to the group into which they tall.

^=5=^ f^Tc^r II ^ I I
q:5%Fr I ^ ^ Fftw %Fr FsF^tt '
I Fq^q^ anq^q i
qnk qqFqM^Fr TrFrMFrFTrrfq i i =<''i'T - ^-
FqwFq i ^3WH-^-
qt^FqtlI-T7T^'TTl%f^iTWTqtFT qfq%TTfq II
That the ordained duties are two-fold is now described
6 And that (is two-fold): the daily and the occasional. (76)
And that etc. That ordained duty is two-fold: The daily and
the occasional. The daily duty must be performed everyday. The
occasional duty is that which arises specially due to some (specia)
occasion. Among the duties enumerated above, some are o a
dailv nature while others are of an occasional nature. For instance.
Lndhydvandana, worship of God, meditation, japa, servi^
ftn narents) maintenance of wife and children, teaching e c.
these are daily ones; fasting, gifts, conquering the enemies, con
struction of wells and tanks etc.-these are occasional ones.
nFFrMlFr '

fjTTcT ^ II ^ II
^nrrqFTFr
Fqira-firFr '
86

'rfTTFKT^ I srfq- 5 ^jfrlTRt ^VfT^fq- gTHfft 7T%?rTH; I !TqT


"'Tl'^W tt'siTT,
>o '
<=h I <+i(l^q'i)dcc)Id II
•% >S *s

Some people think that some kinds of work are superior to


others. In order to banish such ideas, it is now stated^—
7. All ordained duties are equal. (77)
Ordained etc. The ordained duty of one person is equal to the
ordained duty of another (without any distinction). This is the
meaning of the aphorism. In this world, actions like sweeping etc.
which bring exertion to the body but need very little brains are consi
dered to be inferior to actions of masters like controlling a kingdom
which actions proceed out of power and require brains. But in the
eyes of the karma yogi both of them are equal. It is the attitude with
which an action is performed that is important becanse this attitude
IS capable of causing either bondage or liberation (in accordance
with its goodness or badness).

xRTTT^ —

^iTRT; II II (^<i)
FrqrfhTt ^ I q q ^ spfq T^T:, 3RT: qqsfq
mhT qrtqrq TPTPIT I qpkdiq;

That is why—
8. (All) those who are devoted to their (respective) duties are
equal.

Those who are etc. All those who are devotedly engaged
in their respective duties and hence who can be called as 'those
devoted to Svadharma'i are equal without any distiction. This is the
meamng of the aphorism. The truth of this statement should be
easily grasped by the mmd because karma (properly done) is the
patb, hberat,™ .s the goal and since all attain liberation through
their respective karma (properly done). uuuugn
iJn this work it is clear that a more comprehensivp mo ■
to this word and not merely sva-vari^dirama-dharma. ® been given
87

3T^ irqwrrfer qdwr


I qrqrqqBkrfl'qrfMd WB-
^I 'qqr: apiRq TpqRft;
trqql; qiqd ithTTd ?' qtT dTTiT WTTT "T^s^vTRT I d-TTdt IT
qflqpT dOTtrqfqgtRTddT i dfeqw'pw
dcdqqt fqiwmdTT atfr qfd trrftdddr: i
In this connection the following story has been related by sri
Swami Vivekananda T There was a certain king in a certain country.
He held the opinion that the duties of the householder are superior
to those of the sannyasin. But he used to ask others repeatedly:
'One is a householder devoted to his duties. Another is a sannyasin
who has renounced actions. Between these two who is the superior
one ?' Those who said that the sannyasin was superior but failed to
prove it, were forced to marry (and settle down as householders).
If they gave the opposite opinion but failed to prove it, then also
they were forced to court similar fate.

qq dfd Tdtfqd Tpqi# ddTid: i fTdr


qq q ftqrq 'TT^q, ^d^qiq qqf qirqq' i 'qfqqqdTB
■^fd 7Tdr 3rni^ =qqqT i dwrq d 'diqfqwF^ dfq rq
drqpq^qqqq dcqr qqr i qqqrqtdq
THTT I

As days rolled by thus, a sannyasin of great wisdom arrived


there one day. When the same question was asked by the king
he replied, 'O King! Each is great in his own place'. 'Prove it.
the king demanded. That wise man said, 'I shall certainly prove it
if yon disguise yourself as an ordinary person and come with me .
The king did likewise.

^ dvd^ qRhstNl ^dqqq^dq fTdld^ I


qqid dfdfddrqt ddTdt d^d dlT%d^t qqddTdt
dld I dd ddFl%q d qTsfd d^dd I ddT dqH
qf^f^qdfqrf^q dhdd i df^ddT^ ^ ^dddftddi didr ddi
t See 'Karma Yoga' p. 32.
^ Jrf^q- I ^ SFPrfiTim I TT^r-
^ STPt cfTRWR I
These two (then) went to the place where another king was
holding the svayamvara ceremony of his daughter. Among the
people that had assembled there out of curiosity, there was a young
sannyasin of a bright and dignified appearence. None of the
princes that had assembled there was liked by the princess. Just
then her eyes fell upon this young sanyasin. She instantly fell in
love with him and threw the garland she was holding, on to his
neck. But that sannyasin was taken aback (at this sudden develop
ment) and throwing away that garland on the ground he ran
away from that place into the woods. That princess also ran
after him.

^ I 5 ^ 1 SRT:
f5TJTTBrf«r^ ^ I
f^<TTf«r^ m ^RSRmrRrg;: ii
The disguised king and his friend, the aforesaid sannyasin,
also followed them (into the jungle). However, the young sann
yasin moved so fast that he disappeared in the jungle. The princess
was unable to follow him. Hence she took refuge in the shade of
some tree and began weeping. These two, the king of the yogis
and the king of the bhogis (men of enjoyment), approached the
very same tree and assuaged the grief of that princess.

'art! srf^sTifts^ 1 3nfrT?i%

arf^rssrirf^ i

cold anT! O'" rug they were shivering in


^ A little sparrow living
guests of ours are m great trouble. We being housholders
89

It IS our U .4 duty to
bounden tr, make
make them
tn comfortable by giving them
food and dispelling their cold. So y g Hrr,nr>pd it
from somewhere bringing a piece of burning wood, dropped
among the guests.

arTfisPT^ dTTfrr Sf^TTBTg: 1 ^


TTfiTFmT 1

^".gvarTtrqy 1 ii-d d+nm srfq- i


C "N c c\
arflm) i ^

Those guests augmented the fire. Then that sparrow said,


T shall offer my body itself for the sake of their food'. Saying thus
it fell into that fire and died. The hen-sparrow also thought. My
husband's body is too small to be sufficient for them' and herself
fell into the very same fire. The little sparrow-fledglings also offered
their bodies for the same purpose. The guests who had taken
refuge under the tree were greatly surprised when they saw all this.
As the sun arose the sannyasin and the king showed the princess
the way out of the woods and themselves returned to their
country.

STB BiBTOt B fTBRBBfB,' fNTB cBBT BBT B#:


BBT I Bf? BB ?BBj^T ^BTBV
BfB^fBSSfB Bff BBfBBlfBBB BBTBBtBTB I fBfBTB
^fBt BfTB BBBB I ?BfBTB bFb ^t(BTBBB I
3TBts^ BBTB^!' ?fB I B5BB ^?BT B fHTT BBfBBSTBt B^ II
Then the sannyasin addressed the king thus. O King 1 you
yourself have seen everything, how each is great in his own place.
If you want to become a (true) householder then live like that
sparrow being ever prepared to sacrifice yourself for the welfare o
others. In case you would like to renounce everything and become a
sannyism,then consider all f
Hearing his words that king attained wisdom.
90

q^^FFRfT ^rff^f^ Jncdff \ 3tPt 5 ^f^sr^rr^ (?• ?•


H: ?-'^-^'^) ^nWV:JTT^^TT ^cM^Fgf^S^T —
II ^ II (^^)
ST^T^T^ ^1% I 3)eHd'l'^ T^rrsf^^nr NiTl^f TJ^^cTT?"
tFt cT^TW ^^wMer i
STTT^ tTsp^ ^rj f^irW 5T<TIT% I
Fd■iptDIWTT^ftSeT^T^ ^fT f^i^Id ^T^iTT^ I d^cT^iTRRifed"
#51^ II
It was stated with the help of a story that each is great in his
own place. Therefore, it follows that the ordained duties falling to
one's lot must necessarily be performed by all, with a proper attitude.
But it has already been said previously (1.1.5; 1.4.36) that profici
ency in work is also essential. That proficiency is now explained—
9. To produce the maximum and best result in a short time
is proficiency. (79)
In a short time etc. The sutra boils down to this: Proficiency
means performing an act in such a way that it produces the maxi
mum and the best effect in a very short time. For example: The
pot-maker's son, while he is practising that art of pot-making
spends a long time in the beginning even to produce a single pot.
But gradually as he advances in his practice, becomes capable of
producing a number of pots within a short time. This dexterity
attained as a result of practice is itself 'proficiency'.

d'tdlFuM'tiKhlf —
=ff I I 11 (<io)
Tstfff I ^5ff5Tnq?Jff I ?r^rncf)% ; ^^rflT^ »
dl^TT =q II

The method of attaining it is now described—


10. With the help of the advice of a specialist, through practice
and renunciation (.proficiency is attained).
91.

With the help of (the advice of) a specialist etc. The words
'proficiency, is attained' have to be added. He is called a tajjna
because he is a knower (jnah) of that (tat)', from his advice.
'Through practice' means by repetition of effort. Renunciation is
detachment towards other things when one particular act is being
performed; through them (proficiency is attained).
TI"^ ?PWT VR^fVi% I 3FT
frffJilFki <41 I qr frar ti
TT ff +<9dl qqfq I qeTtrfr
#5oq q Ml>-i|^ I rpw
"S * NO -N

It is well-known that only that art which is learnt from a teacher


will reach fruition. Therefore the words regarding the specialist
here are just proper. Any art or science, even though taught by a
specialist cannot be handled with skill if there is no practice. Again,
even if the specialist's training and one's own practice are there, pro
ficiency cannot be attained without the (type of) renunciation
(enunciated above). Concentration of mind follows as a corollary
from the definition of the word 'renunciation' given here. One has
to consider the necessity of concentration of mind also.

— qfff iFw TTcqq 1 ^ 1^4^


^q^qiTT q?rT ^ sntgwqcft i
iF^Ssq^q FhTT ^ffrqiTTRfiq I ff 5 54W I
^qr^ qlcTT ?TFq^ qqlffiq^^Rqiq^, '31^ ^ >
^f^EqiFq' ^Ft F^^qqq jqtq q^qq^^r i FgyfFR3 ^qqiqpr-
qqiq q[qf-|F^,-lTT?lT Iwift ^pfFiqq^ ?qFq?qT
^^"inqq i trrTqq ii
The following parable related by Bhagavan Sri Ramakrishna
clearly reveals such a kind of renunciation;! Once a severe faniine
gripped a particular village. Then two cultivators engage t
in bringing water into their fields from a nearby ^
digging a cannal, the daughter of the iirst culttvator arnved there
1 See 'Sayings of Sri Ramakrishna' Sec. 1101, p. 369.
i
I
i

92

and invited him (to come home) and have a bath. And he hurriedly
\vent home. After finishing his bath, food and a nap, when he
awoke, he came back. 'Enough of my exertion. I shall do it to-
marrow'—thinking thus he went home again. But the second
cultivator drove away his wife, daughter, son etc. who came there
to fetch him and ceaselessly continued to dig the canal until sunset
when he was able to bring water into his field. It is this strong-
mindedness that is meant by 'renunciation'.

II n II (<^0

Htwtvr
•v CS ^ N3 > "O

R^oif ^ II
The method of practising Karma Yoga thus far described
is now concluded—

11. All duties (falling to one's lot) must be performed in the


aforesaid manner. (81)
All etc. Having given up prohibited actions even mentally,
not beginning actions motivated by desires, knowing by all means
what one's duty is, having the conviction that by doing that alone
his salvation is gained, attaining proficiency in it, giving up the
desire for fruits, desiring only liberation, endowed with the idea of
serving the world and as an offering to God, one should do all
duties falling to one's lot. This is the meaning.

fiTER I TffFt I

srirmiT II II
5rT?TfiTf?r I ^rr ^ ^
snTTJIff I .
ri,
■' I --
'

93

*1: «ldcl I
51 ?! ETrt'Tfrm ll' ("T-
' smrif ^ ' ("T-
; II

Here the following questions arise: What is the nature of


prohibited action? And of what description is action motivated y
desires ? How is ordained duty determined ? Therefore the source
of authority for these things has to be stated. That is now describe
12. Sastra is the source of authority.

^dstra etc. Sastra is the source of authority to be referred to,


in order to determine which action is prohibited, which is motivate
by desires, which is ordained duty, which is one's own action etc.
The following statements of the Lord in the Gita corroborate t is.
'He who setting aside the ordinances of the scriptures, acts un er
the impulses of desire, attains neither perfection nor happiness
nor the supreme Goal' (16.23); 'So let the scriptures be your
authority in ascertaining what ought to be done and what oug t no
to be done' (16.24).

5rT?TR ffRRff f^q% —

NO C C ^ -S

o ^ c ^ _ •

fTTI^ T5TFPR RRTT I 3R qRSipT I 'HT


srininTfT qrfiRRRfRfTTT TT TRRR
^ Tfe I 3R; f^TRT: iprfcffETt
q<I^K-sftqFR-^l<ldK4l I
(The word) 'iSdstra', is defined—
13. Sastra (means) sruti, smrti, sayings and actions of great
men.

Sruti etc. The Sruti (i.e. Vedas), smrtis like that of Manu etc.,
which are based upon the Srutis, the sayings of great ^
their acioos (or lihavi„ur)-.hese
authoritative. Here it is necessary to sa, somethmg. Thong
m
lif'.
94

sruti is the highest authority, as far as religious duties and worldly


duties are concerned it does not give detailed instructions. Therefore
great men like Manu, Yajnavalkya, Parasara, Baudhayana,
Harita etc. who were well-versed in the secrets of the Vedas, who
were of a very high intellectual calibre, who were truly religious,
desiring the welfare of the world, composed the smrtis (secondary
scriptures) based on the Vedas.

?f?PTT— I %^^Tl%5f^WTPTr
trmif I TT ^TTT-
vrntT yrs^Rpm^
-s
ud 1 1 spt; <1 vo

WJfPr: I
The highest truths contained in the Vedas are eternal. But
the statements of the smrtis are conditioned by country, times and
general practice etc. It is well-known that the general practices of
people undergo changes from time to time. For instance, the
5'oma-sacrifices etc. which existed in the Vedic times are very rare
now-a-days. Ritualistic worship of God etc. which did not exist
then, are seen today everywhere. Similarly the practice of niyogct
which was common in olden days is now considered despicable in
every way. Therefore the rules of conduct contained in the smrtis
have to be readjusted in accordance with the times.

?Uc'4'tdfdiruiTr - ^TTTfTT -
-4)T^fr>Tr^9Tt"4T4'- : 31 '
Jdl; I ^FlttrqdiKiHdcdK sfrfidHd-
iKtrn ^(T%cr I
<:urddv^f¥^:p;; . Wmfe-rfgrpii^
The addition, subtraction and adjustment of the rules contained
rn the smrtis have been done by (comparatively) recent authors on
thZT Narayarra Bhatta, Kamalakara,
siLe Ltocietv
of t c; „e not Up^dhyaya
since the
.u,ho„ etc.timesEven
society is changing fast in these modern
be seen („ow-a-ryT),
and then,
since
°he pre-
95

vention of society from going astry is all the more necessary. And
this has to be achieved only by great men who know the °
the irutis and smrtis, who know the secret of dharma as also tha o
the changing times, and who are endowed with sterling character.
^ I TSTFlt ^liT-'EnT-STTlf^-
^ ^fetT; I
- WRffd - TT?dT - rIt -4^" '
irrfr i sra-^rircirT i
It is these that are referred to here by the word vrddhah.
are so called because they are responsible for the increase (yr 0
of all auspicious virtues like merit, religion, knowledge
ing from Manu up to Sri Ramakrishna, Swami Vivekanan ^
Ramana Maharsi—all the sages, saints, yogis, devotees, jhanis,
spiritual teachers, incarnations etc. are the vrddhas referre o
here. Their experiences, life, sayings, behaviour etc. are also sources
of authorities like the Sdstras. Therefore they also have to e
included in the meaning of the word idstra.
'sTT ^ TT ^i%FTFTc?rr 4T
WT^r: ^PtTsPT: I T4TT 1 qqi ^
cTW I ^ I (d". ?. n)
^ 'JFt:,

H JtrStttrq II' (it. ?. ^ '


I trFfqi ^ ?BFcTwft$t' (tI'. ?•
' C\
^rrfcRft^
c
ctFf?PT I
>

3TT^TT5^q ?nqqTm?Trq?§FEH^ n' (ht


HCTEtK; (trt. ?•
—^ gTTqqf% II
The following irutis and smrtis corroborate the view given
above- 'Then, should you have any doubt with regard to duties
or customs, you should behave in those matters just as Bra -
° d" who may happen to be there and who are able dehber.at-
96

ors, who are adepts in those duties and customs, who are not
directed by others, who are not cruel, and who are desirous of
merit. Then as for the accused people....' (Taittiriya Up.
'Whatever a great man does, others also copy;that which he accepts
as authority, people follow that' (Gita 3.21); 'The Vedas are the
source of dharma as also the memory and character of those who
know the Vedas' (Gautama Dharma Sutras 1.1-2); 'All the Vedas
the memory and behaviour of those who know them, the practices
of the good, satisfaction of one's own conscience—^these are the
sources of dharma^ (Manusmcti 2.6); 'The Sruti, smrti and actions
of the good—this is said to be the source of dharma '(Yajnavalkya
1.7).

; .

' ■ n-y 'j. .

li V/'JJV jV.t , jt. , ^ ■V,

'i . ':

v.

i'
97

TTfiT^t TlTRUT STf^TOtlTR: i tr^

II ^ II (,iV)

TTT'iri' ?TtTT?TTT*TT%T ^ TTTT II

Second Chapter
THIRX) SECTION

The method of practising Karma Yoga was described in the


last section. Now the other yogas which have to be practised by
the karma yogi will be described briefly.
Objection: The karma yogi has to busy himself only in Karma
Yoga. What has he to do with another yogal.
Answer: It is shown that it is impossible—
1 Each yoga is mixed up (with the others). (84)
Mixed up (with the others) etc. The (practice of) each yoga is
always mixed up with (the practice of) other yogas. It means
that it is not possible to practise only one yoga to the exclusion of
the practice of the other three yogas.

II II {6\)

9-p!:rwT 11111:
WIT 1)11111 3r¥1Rr)SciRlfl IRRI I
11 5IIT: i;i-5fTl-il1W-RT1-Tlfl^
1T%1' I I 51T It 11
98

^ ^ -*1%^; I i^sr^Tft^irft" f^^rrrpf-


I^>l^qWWTT?ftSQT?cndts*TfT^3T II
It is illustrated with an example—
2. Like the quintuplicated elements (each yoga is mixed up
with the others).
Quintuplicated etc. Just as in each of the quintuplicated gross
elements like the earth etc., a fixed small quantity of the other four
elements like water etc., does exist, in the same way it should be
known that in the practice of the yogas like the Karma Yoga etc.,
the practice of the other yogas viz. that of jnana, bhakti and
dhyana are included. Since all people are associated
with limiting adjuncts born out of the three gunas. They
are endowed with tendencies of karma, jnana, bhakti and
dhyana. It is but proper that these tendencies vary in proportion
to the proportion of the gunas. That person in whom a particular
tendency is predominant is fit for that particular yoga which agrees
with that tendency. But, since the other tendencies also exist, the
practice of the other three yogas though in a smaller measure, is
inevitable.

[In Vedanta the five subtle elements of earth, water, fire, air
and ether are said to combine in the following proportion to pro
duce the respective five gross elements. This process is called
panclkarana or quintuplication.
1 Gross earth subtle earth+-|- subtle water subtle fire
+-1 subtle air subtle ether.
The other gross elements are similarly formed.]

II ^ 11 ( )

rf =qtqqTrrBT l arq; q qjqqlqrfqqqfr | rrqqfq-


wrq-'fifw-EqrfixfpTr sifq si^rf
99

What source of authority is there in support of this statement?


Hear—

3, From the Bhagavadgita (it is thus known). (86)


From the Bhagavadgita etc. Srimad Bhagavadgita itself is
the authority in this; from that (it is known thus). Arjuna was
about to be engaged in works like begging for meals etc. which
befit only the jnanayogi. But the Lord prevented him from that
and taught him thus: 'You have right only for action'. He
repeatedly urged Arjuna to the act of war. Therefore it is
clear that he was fit for the path of Karma Yoga. Even then,
it is seen in the whole of Gita that along with Karma Yoga, the
yogas of jnana, bhakti and dhyana are also preached to Arjuna.
Therefore it becomes established that for a Karma Yogi there is the
necessity of the other yogas like Jnana Yoga. (And so with the
other yogis also.)

qq wftffifi qqq qTWs^rFTqtfiT-

II Y II (<i^)
fqfiT?: I sTFUMkurdfiKl 5nfiqtq w'qq; qnrqFfspT
qq 1 '3TTr^ ffisqq ^
fqvqqtq qrqqtfwsPT I qfiHuq i fi
qfr^TFT 'j[q 3TTi^%fq qpsqrr; irf qnrfi^r'T
qnfqfitqTfir qnEflfmrr
I
'qcBlgq: STT^q^ qrqt I
xj^ mm 'q qtq =51 m <Rqfri h <mfrT ii' ("fi. \),
ffq II
After thus deciding that for the Karma Yogi there is necessity
of practising the other yogas, that part of Jnana Yoga which is
useful here, is first described—
4. Discrimination must always be resorted to. (87)
Discrimination etc. The discrimination between the atman
and the non-atman which is fundamental to Jnana Yoga should
100

necessarily be resorted to in Karma Yoga also. The Karma Yogi


also should repeatedly think that the atman alone is real and
everything else is unreal since it is not atman. From this discrimina
tion will spring disinterestedness in the fruits of karma. It should
not be said that renunciation of action itself will take the place
of the fruits of worki because the karma yogi is convinced thus:
'The knowledge of Paramatman which is obtained through Jfiana-
Yoga is also obtained through Karma Yoga performed by me and
which suits me.' And there is the word of the Lord (in support
of this); 'That status which is attained by men of knowledge
is also attained by men of (selfless) action; he sees (truly) who
sees the way of knowledge and that of (selfless) action as one'
(Gita 5.5).

m EzrmPT: —

II H II {66)

nrtt: ^ 3n?PT

^fcSTcTFFfq" mrfh i 5 fh^rPT-


^«rr ^ II
Then Dhyana Yoga (is described)—
5. (One) should meditate as instructed by the guru. (88)
As instructed by the guru etc. The process of meditation has
been enunciated in the scriptures. The guru, after knowing it, and
being instructed by his own guru will have known its secrets through
his own spiritual practices. Therefore in accordance with his
instructions one should sit in a fit place, on a (suitable) seat and
unite one's mind with paramatman both in the morning and in the
evening, performing pranayama, pratyahara, dharana, dhyana and
saraadhi in that order. Mind becomes steady through medita
tion. The peace born out of meditation will continue to linger
1 The idea is that one may get disinterested in action itself instead of the
frui s of action, as a result of this discrimination.
101

(for some time) in the mind even after getting up (from medi
tation). This will help him so that his mind does not slip away
from the state of desirelessness.

3T«r —

II ^ II (c:^)

^irFiFfrfw^Tr ^
Tifd'tMi^'lin^qi I '^rfq^rfl'TTsratirl;>ct TF'TFT
TTpffFr I
rrq-fwTir>T?rTfP^ TT^rVfl ii
And now Bhakti Yoga—
6. (He should practise) surrender at the (feet of) his Chosen
Deity. (8^)
In his chosen Deity etc. A complete surrender with love at the
feet of his Chosen Deity is necessary. This surrender requires(1)the
creation of love and mental relationship (as that which subsists,
between a child and its mother or between a faithful servant and his
master etc.); (2) worship of idols etc.(which represent the Deity);
(3) repetition of the name of the Deity; (4) singing the names and
glories of the Deity and praying to Him etc. The sense of offering
at the feet of God which is born out of this Bhakti Yoga makes the
practice of Karma Yoga easy. This has already been described.
Thus the karma yogi must augment his own Karma Yoga
through the help of other yogas.
I srPr wflwro

#51 f#5#%cMa®i'-iid srq^^iTT'^JTf^ i iT#ts-


e^TFT: STR^T# I

THIRD CHAPTER

This work is coming to a close. However it shall remain


incomplete if the special characteristics of that great soul who has
attained perfection through Karma Yoga are not described. Also
there is an additional advantage in this. The seeker also can attain
I
perfection by imitating the characteristics of the perfect being.i
Hence, with this end in view, this chapter is begun.

11 ^ 11 (^o)

RT Mb-dtfd rRT cT^ RtFh RITRTIIH


ir?r fRTrfir i snft r# ir RTiflwr#rr irt
RTTT^HT^TPT W<E^TcT WT RT"#! I
5^# did spiTJT^ff I
Since he has attained what has to be attained, there is no more
any work for him. This is now stated—
1. Karma has fallen off from him.
(90)
Fallen off etc. He is called vigalitakdrma from whom all action
has dropped off(of its own accord)like the dry leaf (falling offfrom
he tree). When the Karma Yoga of that seeker reaches its zenith
then in his pure mind,the knowledge ofParamatman will immediate-
1 It goes without saying that the seeker has to trv at. k ..
internal conditions (that obtain in the perfected beingt whTch i°
to these characteristics. Otherwise the result wouldS « f ^ave given rise
ouid be a fiist class hypocrite!
103

ly manifest itself. Therefore since he has already obtained that


knowledge of Paramatman for the sake of which only he was
following the path of Karma Yoga, after this realisation there is no
necessity for him of either Karma Yoga or karma. This being the
case the 'falling of karma' is but natural.
c
TjpiW: I

C\ ^ \

cMd1"r5irM' RcFTff 1 •s O
Tf«T ^ ^ ?
o
FRjftqir II
I The Lord Himself has said: 'But that person who delights
in the Self, is satisfied with the Self, is contented in the Self alone,
has no duties to perform. He has nothing to gain by action or
(lose) by inaction in this world; nor does he depend upon any
being for attaining his purpose'(Gita 3.17-18). It should be known
that, since he has no duties to perform, for that very reason e
transcends all injunctions and prohibitions (with regard to actioiis,
contained in the scriptures). The following saying ofthe wise shoul e
remembered in this context: 'For those who are constantly roaming
in the path bereft of three gunas (viz. moksa) which is injunction
and which is prohibition ?'

?r 5(nTTf# R mrr ? —

3TTciT?^^TciT?TT II ^ II (^?)
Slkfidli# I STTfT^: Jpq; I ff 3

'F?Rr5r?r?rr r ^trtFrrt
RJ:
C
5fpt7^ RTlFRSf^q- F?«FfTfFT P't 'Fffi ^
II
>0

What is his description when he has attained samadhi?


2. He is satisfied in the atman through the atman. (91)
104

In the atman etc. The ordinary man sports in sense-objects


through his senses and attains (temporary) satisfaction. Not so the
man who has realised the atman. Since,to him, all duality has been
destroyed, he is satisfied in the atman through the atman. Whatever
description the Lord has given ofthe sthitaprajna(the man ofsteady-
wisdom), when he was asked the question,'Whatis the description
O Ke^ava, of the man of steady-wisdom in samadhi ?' (Gita 2.54)
by Arjuna, all that has to be adopted here also.

^11
I iTSrr I

S3 V. <o O C\
irqnsrfr: *3 v>

f4?nTT?ftsfq- ^ W

What is his condition when he has got up from samadhi?—

3. When he has got up from samadhi, he will be of steady-


wisdom. (92)
When he has got up etc. Prajnd means knowledge of the truth.
He, whose realisation of the knowledge of the truth is steady and
unbroken, which continuously manifests itself through and through
every act of his, is the 'man of steady-wisdom'. After a person
realises that it is only a piece of rope and not a snake, even though
the illusion of the snake may reappear, immediately behind it also
comes the knowledge that it is only a rope. Similarly even though
this world is seen by that man of steady-wisdom after getting up
from samadhi, immediately following it, also comes the experience
of its being Brahman Itself.
3P!RT iTffT ^I ^

Or prajna may mean the intellect. He, whose intellect (or


nnnd or wisdom is steady or balanced in all places, at all times
and a,, a„„d.,.„„,.„ a of The perfected
I
105

man through Karma Yoga,(being) described by us, is also fit to be


(called) a 'man of steady-wisdom' since he has obtained the know
ledge of Brahman.

II II ('^^)

Also-
(93)
4. He is without desires.
Without etc All desires that reside in the mind have been
abanlned bytm. Desire is born out of duality. What does he
desire he for whom everything has become the atman, without a
second? Since desire has no target it cannot stay in his mind.
arfq q

1 4qqT%r^r^^ f-^q ^ !Llrnq q-'q-


Frfqq qr qqrfqqfq q qqq% i
And also—

5. Since he is without attachment etc., he is balanced^in


happiness and misery.

because a without desires, he does not lose his nerve


rrliSes Ah^id^ "
6a

I
106

detached and disinterested in everything and since he is (ever)


contented in the atman he never tries either to attain worldly
happiness or remove worldly misery.

n tfe 5f5TT Sfr^Tfem 11' (^. R.


'argE^T wfl' (^. ?R. U),
|pzrfgmfsrT: '
(?r. ?Y. ■;}Y) — 11
The following words of the Lord describe him thus: 'He who
is unperturbed in misery and free from desires amidst pleasures,
;i I who is devoid of all attachment, fear and anger—that sage is said
to be of steady-wisdom. He who is free from alfection everywhere,
and who getting whatever good or evil neither welcomes nor hates
them, has steady wisdom' (Gita 2.56-57); '(That devotee) who is
non-envious towards all beings. . . . who is the same in happiness
and misery, who is forgiving (is dear to Me)' (Gita 12.13); 'Alike in
pleasure and pain, abiding in his Self, regarding a clod of earth,
stone and gold as of equal worth, the same towards agreeable
and disagreeable objects (such a person is said to have
transcended the gunas)' (Gita 14.24).

TTTT^hTT^T 3iTTT%5fq
I tr?rqT-5?r: jqt

II ^ II
I I ^r: i

?^£M^=)vg,c:=tH I tTRTT?; |q)fcirsT: | tfiTFTiT ?


'f^isRT I
RTtscq^ qpr ^
I Ttr; ^^q^R^cp ^ II
107

The following doubt may arise: 'Since it is very difficult to


destroy the subtle impressions of the mind, such subtle impression
will exist (in the mind) even though the gross qualities like attach
ment etc. may not exist. For instance: A vessel in which garlic
had been kept does not give up its nasty smell even though it is
repeatedly washed with great effort'. Such a doubt is now cleared
6. He is free from subtle impressions since he has realised the
Ultimate Truth.

Free from subtle impressions etc. Sarkskdrd means vdsand


(subtle impression). He is without subtle impressions. For what
reason? Since he has seen the Ultimate Truth. He who has seen
the Ultimate Truth viz. Brahman, is called drstaparavastu (the seer
of the Ultimate Substance). His state is drsta-paravastutva-Mc&\x5Q
of this reason (he is free from subtle impressions). What is the
proof? Because the Lord has said: 'From an abstemious embodied
being (man) sense-objects fall off, but not the relish for them, but
even this relish (of the man of steady wisdom) ceases when that
Supreme Being is realised' (Gita 2.59). Rasame^ns subtle hankering
in the form of subtle impression (or relish).

fqrtT?' (^. k- sr^:


srfqfTcg I 3TdW5,-°q% —
ii ^ n

fqqirqTfl'fff I
mw I 3PBTf^5rFT:-^fT
^ I ifrgqiroT 5
ItTft i 3Fi ^nwTff
' tRTcft fffq I
ffigqrf'n nBFftr?r »ft: ii ' (^. ^. ^i°)

Tt was said that he was beyond all rules and regulations and
that action had dropped offfrom him of its own accord. Suppose, out
108

of his own free will he decides to act in this world, then how does
he do it? The questions of Arjuna viz. 'How does the man of
steady wisdom talk? How does he sit? How does he move about?'
(Gita 2.54) have really proceeded with a view to knowing the
external behaviour of the man of steady wisdom. Therfore that will
be described—

7. He is at peace even though moving amidst sense-objects (96)


Even though moving amidst sense-objects etc. The meaning
of the aphorism is that even though he is moving amidst the sense-
objects through his sense-organs, since he is not interested in them
he is at peace. The idea is this: A person who is engaged in actions
in this world, does so by operating among the respective sense-
objects through his sense-organs. But the sense-organs are capable
of agitating and carrying away the mind of even that person who is
wise and constantly striving (for perfection). That is why the Lord
says: 'The turbulent senses, O son of Kunti, forcibly lead astray
the mind of even the struggling wise person'(Gita 2.60). Therefore
the conquering of the senses by the seeker, is a 'must' at all costs.

qRq: i fqqTqqrT—q^qfeqrfvr qqqrft' gq^qr


^4" qRq:—q^rqinqqrq—q q q?TqqT"qtfq qqR =qTrqq=5?5fq i'
(to. q-\3) c^qrq qq^^qqqft 3rr?qq#rTqfiqqqq^qTq^-
^ TOqfq I qqTSS?qq^q fpqqqqr^ q^frsiqqqtsfq 3rr?q-
"-tsNiqtq: i qq' f?qqqq: snRiq# stq qq ^ ifqqf^qT I qq:-
^>qq=tii<."iMiq ffeqpiTt qqrq qqisrarq: ?qq?rq qrfqq: ii
The Lord Himself has said: 'Therefore O Arjuna, having first
controlled the senses you (should kill this sinful thing viz. desire)'
(Gita 3.41). The Sruti also says: 'He who is unskilful....his
senses are unruly like the vicious horses of a charioteer.. But
he who IS skilful....his senses are controlled like the good horses
o a charioteer. .. He who is unskilful (in handling his senses)
he does not attain that (supreme) Goal but he will .tt. -'
(.^atna
CKathaUn«Jp .i.j.5-7),
1 s and thus explainngthe
i • • same attain ^samsara
u
.he „eeessi.y „r..e c„„,ees. of..e senl-o^riTIL'L"
109

of the Mman. Just as the realisation of the atman is obtained by


the conquest of the senses, even so, the conquest of the senses is
attained by the reahsation of atman. Because this man of
steady wisdom has realised the atman, for that very reason he is
the conqueror of the senses. Since the senses which are responsib e
for agitating the mind have been conquered, peace of mind is
attained of its own accord.

q qfq ^-IJqT ^ ^ —
II

^qrfqqfq^ i ^ ^
• g. ^^u|ct,iq^q^qTq ^ ^qifqq^ qRifq
q ^qrqqq ii
In case, out of his own free will, he begins to perform (any)
action, he does like this—
8. (He) works like a master.
Like a master etc. The words 'and not like a servant'have to be
added. Because he is a conqueror of all his senses and because he
has no desires, therefore, if he freely decides to work, then he wi
work like a master but never like a down-trodden servant (or
slave).

II II

qq qqfq ii
For this very reason-
(98)
9. His work is of the very best quality.
y. """" — -

Ve„ ... etc

""""of oLring (the fruits of work) a. the feet of the Lord etc.
Ar». hts wS ts » it"-' i
110

^ "TPT —

ii ?o ii (^^)
T^^fcT I BT^TOWrfw^fTT ^^>J| M^^tiPf^rf^
T^fcr'TT =^fer: ^fT
aiRiTTJt f^>3r!T% I 3TF3TqT ^ ar^'T STTf^ ^rPt
aRi^TpT I Ri I
Since he is already liberated, why on earth does he work?
This will now be stated—

10. Impelled by the utmost compassion (he works) for the good
of the world. (99)
Utmost compassion etc. On seeing the pitiable condition of
beings who are immersed in the ocean of ignorance and bound fast
the perfect man is moved by extreme compassion and in order to
help them, he quickly engages himself in actions that are beneficial
to the world. Since he is a leader of mankind, bis inaction will
otherwise encourage ordinary people also into inaction. By this
the destruction of the world itself will result.

SRT trq iPTgpT snferf^ —


' STT: I
H UrSttrm f II' (t.

^ trsf ^ ||
irf? ^ ^oq^rfrg^t I
tW ?T#5T: II , ;• J - 't<: p
>S v3

^ ^ %?5'T I V U'- .'r-


STSIT: II n .

HWrli: fqf?cT ^TOT I


fq?fgi:T?amsHwnid+t<f^l+dq ii'
(^- ^ I
That is why the Lord has preached; 'Whatever a great man
does, others also copy; that which he accepts as authority people
only follow. I have no duty to perform, O Partha, nor is there
Ill

anything in the three worlds unattained which is to be attained,


still I am engaged in action. If ever I cease to be vigilantly engaged in
in action, O Arjuna, (then) people (would) follow My footsteps
in every way. If I cease doing work, these worlds would be ruined
and I should be causing an admixture of castes and destroying
these beings. As the ignorant perform action, being attached to it,
even so, O Arjuna, should the wise perform action unattached,
desiring the welfare of the world' (Gita 3.21-25).

>3 N

I g- ^TTT =T i

^ sTT^:
qMUN WTTq i

qrffi crrf^
qqjuqi-qq qjqrFqdsqrffi II

What has been said is very little. That man of wisdom urges
the ordinary people to do their respective works and produces
interest in them towards their work. (This is known) from the
words of the Lord: 'The wise man should not unsettle the faith of
the ignorant who are attached to work. He should make them
devoted to all work, perform action himself intently' (Gita 3.26).
Even then he always sees work in non-work and vice versa. Even
though doing work, he knows that atman has no work. Even if he
sits without doing any work outwardly he is capable of impelling
ordinary men to work, by his very wish.
Whatever characteristics have been described in all the ^rutis
and smrtis for the man of realisation, all of them have to be adopted
here also because all the (four) yogas have the same Brahman for
their goal.

c o
II \l II (?oo)
112

trgrpl ^2Tt^T%^f%f^ ^«T; 1 Mw^iFRtPT


trw^T^nr: «ftWRmt ffT: ^SSI'TT ^^TT =^
<ThFT5>^WTW6n: I STTvFTRPT^'TFPT^?^ Tf^^M IR%^^T^Tf7
5?t^7#!T|T^ =^ W^ srf^T^
5R^: I ^ =tR^^ I ^R5R%^"if ^
^TR ^Tf^RWR I
Someone may object: 'Such a perfect man of Karma Yoga
is not to be seen in this world. All this is only a product of your
(fertile) imagination!' In order to dispel it an example is given—
11. Lord Sri Krsna and Lord Buddha (are such Karma
Yogis). '■ ■ (100)
^ri Krsna etc. The word 'Bhagavan' is connected with both
the words (Sri KLrsna and Buddha) like the lamp on the wall
(which sheds light on both sides). The meaning of the aphorism
is that Lord Sri Krsna and Lord Buddha are such perfect
karma yogis. Sriman Narayana Hari who is the one and only
support of all the worlds descended on to this world in the form
of Sri Krsna in order to teach the world, out of his free will
and as a sport. Though He exhibited His divine greatness from
the moment of His birth till the moment of giving up His body
Lord Sri Krsna was ever engaged in actions fit for the human
body in order to teach and help the world. Not only this; He
Himself has taught in the Gita the secret of work and the
reason for His engaging in actions.
3iq^«TPTT; aR^STTTT SR^TiRTT
fiRoR StRRR ^TrffiiRR I RTT
TR ^ vr%rr — IRRT 1 apRRTf^:

If Lord Sri Krsna descended from the divine state to the


human state, Lord Buddha rose from the human state to the divine
state. How a man should work and working thus how he can
become a god—this becomes clear from His life. He of immaculate
character and the very personification of kindness was ever engaged
in actions for doing good to the world.
113

I RSiT I srPl 5 Rt Rl <rB d^ddKT TR


RSTR Rr^W hftfiR^itddR^sfq RR tr^ 1
TR RTRTT^dhgR: ^%RiT
dRid diddtdd 3TdR^RddT ^Kd^:
*v >0 O
R^d RTd: II

Objection: Since it was said,'The removal of its defects can be


likened to the {straightening of) a dog^s tail' (1.3.7), it is impossible
to help the world.

Answer: True. But just as by shifting the weight on one's


shoulders, on to the head, one can remove it from the shoulders
even so, by removing sorrow to some extent, it is possible to help
the world,(even though) to a limited extent.

When the brave children of Bharata-mata throw away their


artificial lassitude and follow the path of Karma Yoga shown by
such great men like Sri Krsna and Buddha, then there is no
doubt at all that this Bharatadesa will become a heaven (on
earth).

IRdI RRTddftfd —

Rdd ifd I ^Wtdd dRSd dPtdR'^


d dT RRtfd I d Rf?dd dRdd) spdf^dd dtdRft
dT d Rd^ ddi^fd I dR ddTTdfd: ^ddR dd ddfd I fgT^fdd:
R^dRfR ^dfd II
Now the work is concluded—

12. When the body is given up, there is no return, there is no


return! (101)
Given up etc. After obtaining perfection through Karma Yoga,
when the residual karma is exhausted, he gives up the body and
attains the Supreme Brahman. And he will never be reborn either
in this world of action or in any other world of enjoyment. His
114
S
return i.e. rebirth will never take place. The repetition of the words
indicates the conclusion of this science (of Karma Yoga).i

sfhrtH ?T II
?59n«T^m tT i
3|c(dK<^Rc5|tr ^ T*?: II
sfkrrRram i '

[-vi^
— sff ^ —

'Glory unto Him the Omniscient Lord Hari, the controller


of impediments, by whose grace alone this work was finished
without difficulties.'
'Obeisance to you O Ramakrishna, who established dharma,
who are the personification of all dharmas and the greatest of
incarnations !'2
'Obeisance to the wise Vivekananda, the lord, the king of
ascetics, the dispeller of misery and who is of the form of Sat cit
ananda!'^

Harih Dm Tat Sat

" 'U'l': -:;

1 This is the usual practice in all orthodox works.


2 This sloka is by Swami Vivekananda. ' i'.ii- ;; t.fr,
3 This sloka is by Swami Ramakrishnananda,

■Jii^*1,
115

v3

^dl"li
P.
%
3Trr ^
Y
3Rf

SFTTcr: ^iftT ? ^rrf


Yo
\V9
t^o

Kd
3lbM =hi-d 4

fpfer
sTftRpqivmp

STTPPPTIrrfiTT O N

Y? UPTfTpprf^

?d fhcTP V3^
6o
^TWrfp:
n
tWGTTcTT fhcT'T

rrflPi^<"r
avui^yPtd: YK

qpTI2%?f ctiUcl=ht ^Y

^ptJTl pIT:
•o

V3^
■^o ^Rd-dd+cdld
116

5 <^^dc;RII YV

^^3^ «l=h4|m 5?
c

r=l3f«d373l 1.0

^ |:'#<T:
Tq^K: tiad+i^ 6^3
Y*3
f^33T3f3
'T TTr^Tc^
°3^
>

^oznr
53c3T3 f^3333: . ,. ■
vsV

- V9\3 '^llW 33T33 -v

ftwf^q-'?r 33T3333fe: .

3^Nld . ? 00
^ ^Id^'|fdq^q3'i
=S(
?7ftf33 3^3^3

Cs ^ 31^: 33f 3>T:


"TTilwN^feT: 3^333^:
3<"=hK> ■^333
sr^ur^ir?:^
333fS^33'3: Y7^
3cqM5,q-ddd

^rr^T^rRTf^T
3 f3^;g: .13
^V9
3I3: Y^
^^^TtclKT; 3 3133353?
^3 33^0 c3T
iT^pRrfq' 5?t% ^v
3 33T 33:
TT ^c^fifrsBfnrfq
3T^sr^: <TT3R3
g'3|:333: 5Y
Tt^Tt ^c^qir N

5135:3131373
*3 o
3T317'73Tr333 >

^^TTTf^^r: ^333TT:
^T: ^frrrftf: ^3Tr33^3^f3
?? f|ll3rss33%
;ialUSr>r4<JSMIli3iWi31»Mfli^^^^

117

>* ^ .'
;i«;i^; 7)f ii?}^?r
iT',.r|v iv;- ■ :';

^qT3:

srqra': ^'fW sirt'PlWTT^: II ? II 3TW: II ^ II ^flTT:


g^rrf^: II ^ II II ^i!" II f^^TTc^l'WTfemwfe,
U K II 3li5R3TT^WTT II II ^
II V9 II 313 1^3 3 II II f33l3f3 II ' > II 3^
3^ 5 II ?° II 3¥t33 35=3f33%; II H H 3 3>T^35srfsf3^i;-
^T3 II \R II m3^;3T3^333^3>TT lf3 11 II 3n^T3T^iTf3%31^^
5TT3Jft3: II II 31'^!^: T?TTTcTORTt-iRft tifTfnftJT: || U
•JTSR^TSS^Tf^^Trf^^^rift '3^313: II \\ II ^33^^11: 3;33l3; II ?\3 II
333 II 16 II 3c33f333 II X% II f^3T^337 3 II ^Q II
3RT 331333^3 II W II 33T3333fe; f?3t3 II 1|
f333T3E3>33^f5f3E3:33^ II II 3^13^33 ^3^33 II ?y II
oirsft 3t333| ^f3 %3 II II 3, ^13313313 II II
tK^?T3 II II 333> 3^33 II ?,6 II 33ff33T3 ^3: II R'K II
3nT 3-3T3f3 %3 II ^o || 3 ^ 3^1 ?3^^3 3-3T3 3TS3 ^3 IM? II
^333f'33^ II
•o
II 33'^ 33!f33T3TS33 II II 3I'JS^3 30^311
33T II II f|33T5S33I%sfpT3rf^3T II II 33 33
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II II 333^: 333t:p;3: II II 333: 33f:'33>r3 II ^o II
3n3f3T^'3 |:'335"i33 II V? |l 333^3^33^: II II 3^^331 3f
^^3 II II '3?333T3rT II II 353T33fW- 3i3°3T II 11
3T3#; ?3T3f5irir II II 3 1:^3^3: II II 3 33T 33: II ||
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II u^V II 3r3333rtS3 3Tf3337 3n333c3Tf3f3 %3 II HK II 3, 3TT3?3
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I, II 31^^^ f3f3 II II t3333lc33 3T f3f3
II II f3feT 3137^3 II II 1 333 II II ^
118

II II «ftf^ II %y II
=^ II II ftWTT^^ II \%. II ^-tdl^KI-
i^: ^^tFerts^ II ^\3 II ?rcqTT|T^%T II II
^^-nfl=t,<.uH II '5('^ II II V3o || ^ =q- ?inWT
II II II ^3^ II ^T^JT cir^s^q; ii \3^ ii
'=hd°4|'T II II II fd^dH
II v3K II ^ II \3^ II ii \3\3 ii
m'TTO: II \3<i II 3|?iT^sft^^WB?5t?Tr^ II \3'^ II
^T^'T^^vwtTT"Tmt II <io II II 61 II
WT'T II II II <i^ II 31^=11-

?f#^: ?r^f T>T: II 6^ II II 6\ II II II


=tid°i|: II 6^ l| o
11 66 II ^"TTtFt:
n <i'?. II fwifer^ II <?.o II sTTciF^firTT 5^: 11 11
II II 5T|tamw^ II II
II II ?^M<ciq^c=ira; 11 ii r^^r^JTFT sr?r?r; 11 i|
II II qriftc^i chr ii 11
II ^'5. II ?fnrOTft -jpT^fi 11 ?oo 11 cq#
5TqT^f%: II ? o ? II

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