Path to Perfection

SPEAKING TREE

By: Swami Nikhilananda

Action is choiceless. Once this is understood we need to focus how it should be performed. In chapter 3 of the Gita Bhagavan advises that action be performed established in yoga (yogastha kuru karmani).  The yoga referred to is the yoga of equanimity that is of sameness (samata).  Keeping the mind equipoised we should perform action, giving up all attachment to the result of action, equally at ease with success or failure (siddhyasiddyoh samo bhutva).  When we can look at them with the same vision it is samatva and this samatva is yoga.  All action should be performed remaining established in the yoga of ‘samatva’.

The mind should always steadily hold the attitude that regardless of the result, we must remain unaffected by its vagaries. It is all the same. When we are able to focus the attention on performing today that which is right and perform it with an attitude of dedicating it to the totality or to God (samarpana) then the action becomes karma yoga.

Principally there are five points to remember in karma yoga.  Karma yoga is an understanding (buddhi) and is constituted of five types of understandings –

1.        Samatva buddhi - Through this we develop an attitude of ‘sameness’ in the result.  This is the most interesting and fascinating aspect of karma yoga - the very crux.  The ability to understand and follow this, will instantly ensure freedom from attachment to the world.  Most often it is noticed that we are attached to some portions of the world and are running away from some other portions.  We have divided the world, as though, into what we like and what we don’t like, into what we want and what we don’t want.  So we are constantly moving towards something or running away from something. 

These two components are called ‘dwandwa’ and they are always present.  They bring joy or sorrow because of the ideas we have placed on these ‘dwandwas’ - victory and defeat, sin (papa) and merit (punya), gain and loss.  On these fanciful imaginations we have placed our ideas, that we should get success and not failure, that we should gain only victory and avoid defeat.  Based on this we hold on to one aspect of life and run away from the other.  But karma yoga dictates that we look at both types of results with the same understanding or samatva buddhi. We have to keep the mind balanced no matter what the result. This is the first step. 

2.     Swadharma buddhi – All actions or decisions that we undertake in life are based on one of two factors - on what we like and on what we don’t like.  These likes and dislikes exist in our senses, mind and intellect, on the basis of which we decide a course of action.  However, another more superior way of deciding the action we have to perform is based upon what is right and what is not.  This is the path of righteousness (dharma) and is a holistic approach to life.  This views the whole with all its complexities and then decides on the right path to follow.  There are no questions about liking or disliking it.  Likes and dislikes are not important.  

Actions must be based on what is right.  This is ‘svadharma anusthana’ which means following the path of righteousness based on the scriptures and on universal values like non-violence (ahimsa), truth (satya), non-indulgence (brahmacarya), non-stealing (asteya), and non-hoarding (aparigraha).  Actions should be based on what we deeply want for ourselves.  Just as we want to exist, so we should also allow others to exist. We don’t want pain, so should not give pain to others.  Dharma includes all this as well -the values of life, based on society, age, and the environment. Decisions in life, should be based on what is right and not what we like. If choices are made on the basis of what we like, it will destroy not only us but the world as well.  Whether a decision is taken for the sake of the individual, for the sake of the family, for the sake of the society or for the sake of the nation, the decision should be based on what is right.  We must walk the path of dharma, the righteous path. 

3.     Samarpan buddhi – When we act in keeping with this buddhi or understanding it means we are acting for someone else and not just for our own little ego, as we generally do.  But this does not mean performing action to satisfy someone else’s ego, which would be equally foolish.  If we perform actions for a person with a selfish attitude then we would only be encouraging selfishness. People erroneously believe that to sacrifice one’s joys and comforts for someone else is a great thing.  But before we act we should be sure of the character traits of that other person.  If the person is selfish, proud, lazy, angry, jealous or fearful then the sacrifice is being offered at the altar of selfishness, pride, laziness, anger, jealousy, or fear, as the case may be. 

This is not dharma.   Dharma is offering or dedicating your actions (samarpan) to Ishvara, that Universal Person, seated in the hearts of everyone.  As much as possible actions should be dedicated to the welfare of all, which means keeping in mind not only the welfare of human beings but also of animals, birds, plants, and nature.  All these together go to make up Ishvara, it is inclusive of everyone and everything. Bhagavan also advises us to offer or dedicate all actions to him, the Ishvara existing in everyone’s heart.  This is called samarpan.  

4.      Asanga buddhi – While performing action the mind wanders to its result.

Asanga essentially means being unattached. So asaìgaù buddhi is not to place one’s mind in the result of action or being attached to it.  Results accrue according to the laws of nature.  So, the secret here is not to be attached to the result of action, but just perform the karmas because they have to be performed.  Don’t perform in order to gain a particular result and don’t refuse to act if you think the desired result will not ensue. Do what is right and act with the conviction that whatever result comes, will be good only.  Even if the end result is something bad, it should not affect the doer.  At all times and under all circumstances we must continue to do what is right. We are bound by dharma and there is no choice.  

So, just keep performing the right action. There is the famous story of the Raja Harishchandra who always spoke the truth.  Huge calamities and problems came into his life but he held steadfast to the truth.  All those tragedies were designed to test his resolve.  The scriptures proclaim, ‘Satyameva jayate’ - ultimately truth will win, dharma will win.  The very crux of the message of the Mahabharata has a very similar intonation – ‘Yato dharmah, tato jayah’, which means, ‘Wherever there is dharma, there lies victory.’ In our state of delusion and wrong thinking we might feel that victory lies somewhere else but ultimately it is with dharma only. 

5.     Prasada buddhi - After performing puja, the prasāda we get, is accepted and consumed with a great degree of reverence.  We neither throw it nor do we show any disrespect to it. Similarly when we accept the result of action respectfully as prasada, the attitude is termed prasada buddhi. We should with all humility and equanimity be prepared to welcome the result of our actions because they are directly linked to and are the result of my own action.  Treat what we get as prasada and accept it gracefully.  Don’t be a spoilsport.  Don’t ask: “Why me? Why am I suffering?”  Since it is prasada, just take it without any questions. 

Prasada also means ‘prasannata’, the joy experienced in the depth of the heart.  When our actions are in keeping with karma yoga, with complete acceptance of the result that follows, there is great joy in the heart.  Prasannata choicelessly and effortlessly flows through the being of the followers of the path of karma yoga. 

All these buddhis are together termed ‘yoga buddhi’, which ultimately leads to Sankhya buddhi, the knowledge of the Self. 

In essence karma yoga is the technique of performing rightful action remaining established in equipoise (samatva).  Rightful actions are called duties.  The crux of karma yoga is the attitude with which we perform them, free from attachment to the result, accepting both success and defeat in much the same manner.  This helps to attain quietude of the mind and the ultimate result of your life – Enlightenment!