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Re: ARTICLE : Hinduism and yoga
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To: soc-religion-hindu@uunet.uu.net
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Subject: Re: ARTICLE : Hinduism and yoga
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From: dchakrav@netserv.unmc.edu (Dhruba Chakravarti)
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Date: 15 Aug 1996 01:36:59 -0500
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Newsgroups: soc.religion.hindu
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Organization: University of Nebraska Medical Center, Omaha, NE, USA
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References: <ghenDvCDtC.K81@netcom.com> <ghenDvr9Av.BpJ@netcom.com> <ghenDw19Eq.35J@netcom.com> <ghenDw36oH.IE9@netcom.com> <ghenDw5Lo6.I4z@netcom.com>
Dhruba Chakravarti (dchakrav@netserv.unmc.edu) wrote:
: GERALD J. LA CORTE (l23@hopi.dtcc.edu) wrote:
: Dear Sri Jay:
There is more to karma-yoga. ShrI kR^ishhNa describes the mechanics
of karma-yoga in exquisite detail. There are three more issues involved
in this; kartavya (duty), tyAga and sannyAsa. In chapter 18, He becomes
definitive (nischayaM shR^iNu SBG 18.4) about karma-yoga. karma needs to
be done as duty, that makes it easier for a person to stay away from
karmafala. tyAga is defined as renunciation of all karmafala (SBG 18.2),
and (karma)-sannyAsa is defined as the renunciation of the ulterior
motive in karma (SBG 18.2). The mechanics of karma-yoga therefore is to do
the karma with an attitude of doing a duty ( a job is a job) with both tyAga
and sannyAsa (the intent of the statement 'etAnyapi tu karmANi sangaM
tyaktvA falAni cha' SBG 18.6).
As I understand, every action will have some kind of karmafala, the person
may choose to renounce the karmafala, but the karmafala will materialize
for others. karmafala is but one aspect of karma (the material
incentive), but there is also the other aspect, the ulterior motive
(renunciation of kAmya karma). In chapter 3. 37-43, He warned us that when
unchecked, this kAma overcomes a person as a very difficultly filled
desire.
The whole scheme of karma-yoga is probably described in one verse, which is:
yasya sarve samArambhAH kAmasaMkalpavarjitAH.
GYAnagnidagdhakarmANaM tamAhuH paNDitaM budhAH. 4.19
(That person is called by the wise men as panDita, who begins all actions
equally (that is, as duty), without kAma (any ulterior motives) and
without saMkalpa (which in a yaGYa, means a statement of desires for oneself
and others, that are usually material benefits), and in whom, the fire of
knowledge has burnt all karma (the knowledge is; he/she has realized that
karma is born of God (SBG 3.15), and is done by the Divine Mother, he/she
only thinks himself/herself as the doer because of his/her ahaMkAra (SBG
3.27).
Therefore, the panDita is a realized wise person, he/she is the ideal
karma-yogI, for whom all karma has ended in GYAna (SBG 4.34), and the
goal of karma-yoga is to become such a panDita.
With best regards,
Dhruba.
