Karma and Karma Yoga

Upadesa Saara - 2

Sri Ramana Maharishi discusses Karma and Karma-Yoga in the first three verses of Upadesa Saara.  In the first verse he refutes the philosophy of Purva Mimamsakas. They believe that:

1.    World and Vedas are eternal and not created by God,  as they don’t believe in God but accept the Vedas

2.    They believe that Karma by itself gives Karmaphala as they don’t believe in a Karmaphala dhata

3.    Vedic rituals by itself gives all benefits during and after life as well as get Moksha

They do not attach any importance to the Jnana Kanda portion of the Vedas.  They are referred to as Karmakandis and the Rishis of Taruka Vana were Karmakandis. So in the opening verse Maharishi states that Karmaphaladhata must be a sentient entity, as not mere Karma but motives are also to be taken into account in determining Karmaphala and Karma being non-sentient cannot fulfil this role. He further makes a positive assertion for the existence of God by emphasising that it is as only as per His dictates one’s Karmaphala is determined. The first verse:

कर्तुराज्ञया प्राप्यते फलं |    (Karthurajnayaa prapyathe phalam)
कर्म किं परं कर्म तज्जडम || (Karma Kim Param Karma Tad jadam)

The fruits of all actions are attained and controlled by God (Creator). Then how Karma can be superior? Karma is just an insentient entity only.

From the first line it can be inferred that there is a Higher entity, God, which is the srishti stithi laya karanam of this world and God, who is Sarvajna, only determines through His sankalpa the Karmaphala for different types of Karma i.e. whether papa or punya, when to take effect and in what measure?, taking into account not only the action but also the motive.  Karma being insentient cannot play this role and so it cannot be the ultimate authority.  It is only subordinate to the Supreme, God, whom we can refer to as Iswara.  

In the second verse Maharishi refutes the Karmakandis’ philosophy that Karma itself can grant all purusharthas, including Moksha.  Maharishi points out that mere Karma becomes the cause for bondage and even a barrier in the spiritual path as it arises out of desire.  The second verse:

कृति महोदधौ पतनकाराणम |  (Krithi mahodhadhau pathana kaaranam)

फलमशाश्वतं गतिनिरोधकम ||  (Phalam asasvatham gathi nirodhakam}

The big ocean of action is the cause of fall down. The fruits of actions are not permanent and they obstruct the progress of a spiritual seeker.

Every action of a human being is prompted by a desire and there is no end to desire. It keeps multiplying trapping one in it making Karma a big ocean of Samsara. Each desire is responsible for a number of Karmas which in turn promotes more desires. This vicious circle of Karma and desire, i.e. Karma Kama cycle, is a cause for stress and anxiety which can lead to one’s spiritual downfall.  Further one cannot get the eternal purushartha of Moksha through rituals alone and all other fruits of Karma including Swarga are only transient and impermanent. This Sri Krishna points out in Gita (9-21) where he states “After having enjoyed that vast heavenly world (Swarga), they return to the human world on the exhaustion of their punyaphala. Thus, those who follow the rituals and duties prescribed in the three Vedas and desirous of pleasures, attain the state of going and returning (between earth and Swarga)".

Though Karma has these limitations one cannot refrain from doing Karma. As Sri Krishna points out in Gita (3-5):” No one ever remains even for a moment without doing work. For all are made to work under compulsion by the Gunas born of Prakrithi.”Maharishi in the next verse gives the prescription for taking the sting out of Karma and making it a vehicle for attaining Moksha.  This verse gives the essence of Karma Yoga. The third verse:

ईश्वरार्पितं नेच्छया कृतम |  (Ishwara arpitam na icchayaa kritam)

चित्तशोधकम मुक्तिसाधकम || (Chitta shodhakam mukti sadhakam)

Work which is performed as an offering to the Almighty and done without any expectation for the fruits, helps in purification of mind & thereby leads one to Liberation or realisation.

Maharishi says “ Do perform action, only change the motive. Let it be performed with a worshipful attitude dedicating it to God”.  Sri Krishna also says the same in Gita (3-9):” This world becomes bound by any action other than that action meant as worship (Yajna).  So without being attached, O Arjuna, you perform actions for Him.”  This process can be described as doing work as Yoga.

Since work is dedicated to God one should accept with equanimity whatever result comes, be it favourable or not as the result depends not only on one’s efforts but also on God’s Grace and prarabdha.   Sri Krishna also emphasises this point when He declares in Gita(2-47) “Your right is for action alone, never for the results’. In Kathopanishad work is classified as Preyas and Sreyas.  Preyas is work for sense-pleasures linked with the body-mind complex and Sreyas, work for spiritual growth.  While Preyas binds, bringing pain and sorrow in its wake, Sreyas liberates bringing eternal joy.  But even Preyas when done with Iswra Arpana Buddhi, with no attachment to results can lead to purification of mind without causing sorrow or pain.  

This attitude of ‘Iswararpitham’ (dedication to Iswara) and ‘Nechchaya kritham’  (not prompted by desire) will help us in neutralising our likes and dislikes converting them to preferences from needs. This leads to ‘Chitta sodakam”(purification of mind) which becomes ‘Mukthi sadhakam’ (aid to Liberation).

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