3.2 The Yog of Action

7. The word karm yog has been used in this verse. It consists of two main concepts: karm (occupational duties) and Yog (union with God). Hence, a karm yogi is one who performs worldly duties while keeping the mind attached to God. Such a karm yogi is not bound by karma even while performing all kinds of works. This is because what binds one to the law of karma is not actions, but the attachment to the fruits of those actions. And a karm yogi has no attachment to the fruits of action. On the other hand, a false renunciant renounces action, but does not forsake attachment, and thus remains bound in the law of karma.

Shree Krishna says here that a person in household life who practices karm yog is superior to the false renunciant who continues to dwell on the objects of the senses in the mind. Jagadguru Shree Kripaluji Maharaj contrasts these two situations very beautifully:

"When one works in the world with the body, but keeps the mind attached to God, know it to be karm yog. When one engages in spirituality with the body, but keeps the mind attached to the world, know it to be hypocrisy."

8. Until the mind and intellect reach a state where they are absorbed in God-consciousness, physical work performed in an attitude of duty is very beneficial for one's internal purification. Hence, the Vedas prescribe duties for humans, to help them discipline their mind and senses. In fact, laziness is described as one of the biggest pitfalls on the spiritual path:

"Laziness is the greatest enemy of humans, and is especially pernicious since it resides in their own body. Work is their most trustworthy friend, and is a guarantee against downfall." Even the basic bodily activities like eating, bathing, and maintaining proper health require work. These obligatory actions are called nitya karm. To neglect these basic maintenance activities is not a sign of progress, but an indication of slothfulness, leading to emaciation and weakness of both body and mind. On the other hand, a cared for and nourished body is a positive adjunct on the road to spirituality. Thus, the state of inertia does not lend itself either to material or spiritual achievement. For the progress of our own soul, we should embrace the duties that help elevate and purify our mind and intellect.

9. A knife in the hands of a robber is a weapon for intimidation or committing murder, but in the hands of a surgeon is an invaluable instrument used for saving people's lives. The knife in itself is neither murderous nor benedictory—its effect is determined by how it is used. As Shakespeare said: "For there is nothing good or bad, but thinking makes it so." Similarly, work in itself is neither good nor bad. Depending upon the state of the mind, it can be either binding or elevating. Work done for the enjoyment of one's senses and the gratification of one's pride is the cause of bondage in the material world, while work performed as yajña (sacrifice) for the pleasure of the Supreme Lord liberates one from the bonds of Maya and attracts divine grace. Since it is our nature to perform actions, we are forced to work in one of the two modes. We cannot remain without working for even a moment as our mind cannot remain still.

If we do not perform actions as a sacrifice to God, we will be forced to work to gratify our mind and senses. Instead, when we perform work as a sacrifice, we then look upon the whole world and everything in it as belonging to God, and therefore, meant for utilization in his service. A beautiful ideal for this was established by King Raghu, the ancestor of Lord Ram. Raghu performed the Viśhwajit sacrifice, which requires donating all of one's possessions in charity.

"Raghu performed the Viśhwajit yajña with the thought that just as clouds gather water from the Earth, not for their enjoyment, but to shower it back upon the Earth, similarly, all he possessed as a king had been gathered from the public in taxes, not for his pleasure, but for the pleasure of God. So he decided to use his wealth to please God by serving his citizens with it." After the yajña, Raghu donated all his possessions to his citizens. Then, donning the rags of a beggar and holding an earthen pot, he went out to beg for his meal.

While resting under a tree, he heard a group of people discussing, "Our king is so benevolent. He has given away everything in charity." Raghu was pained on hearing his praise and spoke out, "What are you discussing?" They answered, "We are praising our king. There is nobody in the world as charitable as him." Raghu retorted, "Do not ever say that again. Raghu has given nothing." They said, "What kind of person are you who are criticizing our king? Everyone knows that Raghu has donated everything he owned." Raghu replied, "Go and ask your king that when he came into this world did he possess anything? He was born empty-handed, is it not? Then what was his that he has given away?"

This is the spirit of karm yog, in which we see the whole world as belonging to God, and hence meant for the satisfaction of God. We then perform our duties not for gratifying our mind and senses, but for the pleasure of God. Lord Vishnu instructed the Prachetas in this fashion:

"The perfect karm yogis, even while fulfilling their household duties, perform all their works as yajña to me, knowing me to be the Enjoyer of all activities. They spend whatever free time they have in hearing and chanting my glories. Such people, though living in the world, never get bound by their actions."

10. All the elements of nature are integral parts of the system of God's creation. All the parts of the system naturally draw from and give back to the whole. The sun lends stability to the earth and provides heat and light necessary for life to exist. Earth creates food from its soil for our nourishment and also holds essential minerals in its womb for a civilized lifestyle. The air moves the life force in our body and enables transmission of sound energy. We humans too are an integral part of the entire system of God's creation. The air that we breathe, the Earth that we walk upon, the water that we drink, and the light that illumines our day, are all gifts of creation to us. While we partake of these gifts to sustain our lives, we also have our duties toward the integral system. Shree Krishna says that we are obligated to participate with the creative force of nature by performing our prescribed duties in the service of God. That is the yajña he expects from us.

Consider the example of a hand. It is an integral part of the body. It receives its nourishment—blood, oxygen, nutrients, etc.—from the body, and in turn, it performs necessary functions for the body. If the hand looks on this service as burdensome, and decides to get severed from the body, it cannot sustain itself for even a few minutes. It is in the performance of its yajña toward the body that the self-interest of the hand is also fulfilled. Similarly, we individual souls are tiny parts of the Supreme Soul and we all have our role to play in the grand scheme of things. When we perform our yajña toward him, our self-interest is naturally satiated.

Generally, the term yajña refers to fire sacrifice. In the Bhagavad Gita, yajña includes all the prescribed actions laid down in the scriptures, when they are done as an offering to the Supreme.