In the previous Sankhya Yoga, Sri Krishna described the nature of the soul, the interplay of the trigunas and how knowledge / buddhi can help one elevate themselves from the clutches of the indriyas (senses).
The natural question that can spring in our minds was exactly the conundrum faced by Arjuna who asks Sri Krishna a very poignant question to start off with.
अर्जुन उवाच ।
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ 3.1॥
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ 3.2॥
Arjun said: O Janardan, if You consider knowledge superior to action, then why do You ask me to wage this terrible war? My intellect is bewildered by Your ambiguous advice. Please tell me decisively the one path by which I may attain the highest good.
The answer to these questions forms the crux of Karma Yoga, the most intriguing and important part of Srimad Bhagwad Gita. In this chapter, Sri Krishna talks about the Yoga of Action i.e. Karma Yoga and how the same is an essential part of our being. As with other chapters of Srimad Bhagwad Gita, this chapter too is laden with multiple concepts, but the verse of interest is relatively easier for me. For me the representative shloka i.e. the one verse that can represent the teachings of this chapter is:
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धन: ।
तदर्थं कर्म कौन्तेय मुक्तसङ्ग: समाचर ॥ 3.9॥
Work must be done as a yajna to the Supreme Lord; otherwise, work causes bondage in this material world. Therefore, O son of Kunti, for the satisfaction of God, perform your prescribed duties, without being attached to the results.
The concept of performing work as a Yajna is perhaps the single most powerful concept of this chapter. This verse also captures the essence of the previous chapter i.e. performing our duties without attachment to the results - Nishkama karma. Performing one’s duties without attachment is the prescribed way forward, but the more interesting aspect of this verse is Yajna. Why does Sri Krishna recommend that performing Karma is similar to Yajna? This one simple question can unravel a multitude of concepts across various scriptures and stotras. In the same chapter, Sri Krishna explains in the very next verse:
सहयज्ञा: प्रजा: सृष्ट्वा पुरोवाच प्रजापति: ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ 3.10॥
In the beginning of creation, Brahma created humankind along with duties, and said, “Prosper in the performance of these yajñas (sacrifices), for they shall bestow upon you all you wish to achieve.”
The creation of the universe, the sustenance and maintenance of which are all Yajnas being performed at various levels of the universe. In Vishnu Sahasranama, we can observe this verse (which for me) is a great example of how the universe functions:
महाक्रमो महाकर्मा महातेजा महोरगः ।
महाक्रतुर्महायज्वा महायज्ञो महाहविः ॥ VSN.72 ॥
The 2nd part of the verse is perhaps the one of interest in the current context:
- Mahakrithu - He who is the great doer - which is inline with the core tenet (Karma) of this chapter.
- MaharYajwa - He who shows the way by performing great sacrifices (Yajna) - He performs the sacrifices, but not only that he is setting an example for the rest of the creation to follow. There is a strong relationship to this specific name of Maha Vishnu and the rest of the chapter (below).
- MahaYajna - He who is the greatest Yajna
- Mahahavih - He who is the greatest sacrificial offering in a Yajna
While Karma as a Yajna is established, Sri Krishna reaffirms the need to perform Karma without attachment i.e. Nishkama Karma in yet another powerful and important phrase:
तस्मादसक्त: सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुष: ॥ 3.19॥
Therefore, giving up attachment, perform actions as a matter of duty because by working without being attached to the fruits, one attains the Supreme.
Mahabharata has a great example for this concept in the form of Vyadha Gita of Vana Parva.
LEADERSHIP
In my reading, I find that this chapter is one of the most profound collection of gems that should be mandatory for leaders in all spheres of life. Before one equates leadership with corporate roles, I wish to clarify that the leadership is wholesome in life - As siblings, parents, citizens and being social animals. We need to remember that our actions can get picked up (without even the slightest hint to us) by younger generation and can become normalized. Hence, our actions, values and virtues should always be spot on to ensure that we influence in the right way. The 2nd half of this chapter starting from 3.21 should become a mandatory reading for leaders and even students.
Why am I emphasizing on this concept so much?
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जन: ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ 3.21॥
Whatever actions great persons perform, common people follow. Whatever standards they set, all the world pursues.
We can always lament the diminishing values of the society, but rarely do we introspect and ask the question: What was my contribution or what did I do? The natural question that can arise is that I don’t have any role to play, why should I perform any action. Sri Krishna being Sarvaantaryaami immediately addresses this question quite conclusively.
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ 3.22॥
There is no duty for Me to do in all the three worlds, O Parth, nor do I have anything to gain or attain. Yet, I am engaged in prescribed duties.
I don’t have anything to do per-se. Yet I perform my duties. Why? The singular most powerful verse for all humans, leaders, parents et all is the answer to this question.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रित: ।
मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश: ॥ 3.23॥
For if I did not carefully perform the prescribed duties, O Parth, all men would follow My path in all respects.
All of us should perform our duties as someone may emulate our work or the lack of it accurately leading it to become the norm. The natural question to follow is what kind of work should I perform? Sri Krishna said - Do you work. Fine, can I do what I want? In Science, we learn about the concept of scalars and vectors. Scalars is very important, but without direction, it is quite useless. In other words, vectors quantify the impact of scalars by bringing in the core concept of direction. Similarly, when we perform our duties, Sri Krishna gives a clear warning on what should be the outcome and influence of the leaders:
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्त: समाचरन् ॥ 3.26॥
The wise should not create discord in the intellects of ignorant people, who are attached to fruitive actions, by inducing them to stop work. Rather, by performing their duties in an enlightened manner, they should inspire the ignorant also to do their prescribed duties.
The role of a powerful leader should be to influence the wider spectrum of the society in the right direction. Alas, does this happen in Kali Yuga? Well, this is a topic that deserves a completely different analytical take.
Sri Krishna further elaborates on how one should go on performing their work by focussing their duties as an offering to the supreme (3.30) and to perform their ordained duties, though faulty than to perform someone else’s duties (3.35).
Arjuna poses a very interesting question: Why do we perform sinful actions, even unwillingly, as if by force? (3.36)Sri Krishna gives yet another master class by pointing out Lust (Kama) transforming into Anger (Krodha) as the singular most arishadvarga to cause these actions. As with the previous chapter, Sri Krishna delivers the reinforcing blow that controlling our senses is the most critical aspect of our being (3.41 - 3.43).
एवं बुद्धे: परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ 3.43॥
Thus knowing the soul to be superior to the material intellect, O mighty armed Arjun, subdue the lower self (senses, mind, and intellect) by the higher self (strength of the soul), and kill this formidable enemy called lust.
This chapter addresses some of the more existential questions that arise in the minds of humans. Should I perform this action or not? Why should I do something that I can get away with? Why should I behave in specific way? All such questions have been conclusively answered by the supreme Bhagwan himself. As I note above, the second half of the chapter should be prescribed for mandatory reading for all impressionable minds.
Please do share your view on the choice of shloka and my interpretations thereof. I would like to get your thoughts and feedback and maybe we discover something hidden in Srimad Bhagwad Gita.
Sarvam Sri Krishnaarpanamastu
Verses and meanings from: https://www.holy-bhagavad-gita.org/
Previous Chapters:
2. Sankhya Yoga
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