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Karma Yoga
ONE of the significations of the word "Yoga" is "Dexterity in
work." To render this meaning still more specific, the Sanskrit
term "Karma," derived from the root verb "Kri," to act, is added.
Taken in its literal sense, therefore, Karma signifies action, and
refers to all actions whether of mind or body. Wherever there is
activity of any kind, it is Karma. In this sense devotion, love,
worship, meditation, concentration, discrimination are all Karma;
as are also, for the same reason, eating, drinking, walking,
talking, or performing any organic function.
Again, every action, as we are aware, is followed by reaction. No
action can be separated from its result, as no cause can be
absolutely disconnected from its effect.Consequently the secondary
meaning of Karma embraces all reactions or results of actions. The
chain of cause and sequence, known as the "law of causation," is
also called Karma; and every action of body and mind is governed
by the law of Karma or of action and reaction. Being subject to
this natural law, we have been working in this world from the
beginning less past, and reaping the results of our efforts,
whether pleasant or unpleasant, good or evil.
When, furthermore, we consider that the effect of each action
leaves its impression on the mind-substance, which impression
becomes the seed of a fresh action of a similar nature, we
understand the third meaning of the term. In this sense the word
Karma includes the accumulated results of past actions or rather
the seed forms of future activities.
Hence the character of an individual, which is the aggregate
result of the works of his previous life may be called Karma. In
the same way, the future life will be the sum-total of the results
of the mental and physical actions of the present life.
Karma Yoga is, therefore, that branch of the Science of Yoga which
discusses the three ideas conveyed by the word "Karma," explains
the philosophy of work, describes the method by which the
individual soul can extricate itself from the wheel of action and
reaction, and having escaped from the irresistible law of
causation by which every one is bound, can attain to perfect
freedom, fulfill the highest purpose of life, and thus through
right action alone reach the ultimate goal of all religion. It is
the path best fitted for those who believe in no creed, who are
not devotional, and who do not care to worship or pray to a
personal God.
Karma Yoga teaches that the cause of the suffering, misery,
disease, and misfortune, which overshadow our earthly life, lies
in our own actions. We reap the fruit of that which we ourselves
have sown. These causes are within us. We should blame neither our
parents nor any evil spirit for our sufferings, but should look
within ourselves to discover the source thereof. This branch of
Yoga likewise describes the secret of work, by knowing which we
can remove all causes of bondage and suffering, and enjoy freedom,
peace, and happiness both here and after death. It tells us that
every action inspired by the motive of desire for results attaches
the soul to these results, and consequently becomes a source of
bondage.
The secret of work consists in working for work's sake and not for
fruits. If this principle be applied to the actions of our daily
lives, then every work done by us will help us to advance toward
the perfect emancipation of the soul. Whoever performs his duties
understanding the secret of work, becomes truly unselfish and
eventually gains knowledge of his real Self, which is immortal and
divine.
According to Karma Yoga, the true Self when it becomes identified
with the limitations of the mind and the physical form, appears as
"ego," "doer," or "actor," and performing work from various
motives, remains attached to its results. We thus feel as one with
our body and endeavor to enrich the narrow, limited self or "I" by
getting something from that which is "not I." This imperfect
knowledge of the "Self," or rather this ignorance of the true
"Self," is the cause of selfishness.
From selfishness in turn proceeds all that desire for results
which forces us to live and act like slaves. Karma Yoga shows us
the way by which we can become conscious of our true Self, and, by
widening the range of the limited "ego," can make it universal.
When we have accomplished this, we shall live in the world working
not from selfish motives, but for humanity, yet with as much
interest in heart as we had when we worked for ourselves. Nor
shall we then seek the comfort and pleasure of this little
personality which is now the chief center of our interest and
effort, but shall strive for the good of all.
Anyone who wishes to become a true Karma Yogi should clearly
understand the philosophy of work, 1 and should remember that
every action of body and mind must produce some effect which will
eventually come back upon the doer; and that, if there be the
smallest desire for result, it will be the seed of future action
of a like nature. He should also realize that every action
produces similar reaction. If the action be in harmony with the
moral and physical laws which govern our lives, then the reaction
which comes back upon the actor will bring only that which is
good,--peace, rest, fortune, health, and happiness. If, on the
contrary, these laws are violated, then the result will be evil,
producing restlessness, discomfort, loss of fortune, disease, and
unhappiness.
A traveller in the path of Karma Yoga should not even think evil
of another, because in the attempt to injure others we first
injure ourselves. Every thought puts the mind-substance in a
certain state of vibration and opens the door to the influence of
such minds as are in the same state of vibration. Therefore when
we cherish evil thoughts, we run the double risk of affecting
other minds and of being influenced by all evil-minded persons
holding similar thoughts, nay, we expose our minds to all the evil
thoughts that have been thought in the past and stored up in the
mental atmosphere of the world. A corresponding result comes from
the holding of good thoughts. This is the reason why evil-doers
grow worse and worse every day, and the doers of good deeds become
better and better.
A Karma Yogi should realize that there is one Being, or one
Spirit, in the universe. Seeing this same Being or Spirit in all
living creatures, he should recognize the rights of all and should
not injure anyone either mentally or physically. Such a Yogi is
truly unselfish; he is a blessing to the world and to humanity.
He who wishes to practice Karma Yoga should abandon attachment to
the fruit of his labors, and learn to work for work's sake,
keeping in mind the idea that by his work he is paying off the
debt which he owes to parents, to society, to country, and to all
mankind. Like a wet nurse he should take care of his children,
realizing that they do not belong to him, but that they are placed
in his charge in order that he and they may gain experience and
unfold their latent powers and feelings.
A true Karma Yogi, furthermore, is he who recognizes that his real
Self is not a doer of action, but that all mental and physical
activity is merely the result of the forces of nature. Therefore
he never claims that any work, whether good or bad, has been done
by his true "Self." He lets his mind, intellect, and sense-organs
work incessantly, while in his soul he holds steadfastly to the
idea that he is the witness-like Knower of all activity, mental or
physical. In this way he frees himself from the law of Karma and
escapes from all the results of work which bind ordinary workers.
Neither does he count success or failure in his daily life. He
does his best in each effort put forth by him, and after
performing his duty to the utmost of his ability, if he meets with
failure he does not grieve, but, saying within himself that he did
all that he could under the circumstances, he maintains his
calmness and enjoys peace of mind even in the face of defeat.
The aim of a Karma Yogi is to live in the world and act like a
master, not like a slave. Ordinary mortals implicitly obey the
masters of desire and passion, following them without question or
discrimination. But he who chooses the path of Karma Yoga seeks
absolute control over desire and passion and directs the force
manifesting through these channels toward the highest ideal of
life--freedom of the soul.
In fulfilling all the duties of life the Karma Yogi takes refuge
in love, making it the sole motive power behind every action of
body and mind; and whenever he performs any duty, it is always
through love. He understands that sense of duty is bondage, while
work done through a feeling of love frees the soul and brings
peace, rest, and, in the end, everlasting happiness.
All the great spiritual leaders of mankind, like Christ and
Buddha, were Karma Yogis. They worked for humanity through love,
and showed by their example how perfect freedom can be attained by
right work. Buddha did not preach the worship of a personal God,
but he established the truth that those who do not believe in a
personal God and who are not devotional, can reach the highest
goal of all religions by the path of Karma Yoga.
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