CHAPTER-2

KARMA YOGA AS A PATH TO SPIRITUAL EVOLUTION

 CHAPTER-2
KARMA YOGA AS A PATH TO SPIRITUAL EVOLUTION

2.1 KARMA YOGA AND INNERNESS

2.2 THE PURSUIT OF LIFE
2.3 CAUSES OF BONDAGE
2.4 METHODS OF CLASSIFICATION OF KARMAS
2.4.1 KARMAS BASED ON THE TIME OF THEIR
COMMISSION
2.4.2 KARMAS BASED ON THE TIME OF THEIR
RIPENING
2.4.3 KARMAS BASED ON THE FORCES THAT GUIDE IT
2.4.4 KARMAS BASED IN THE CONTEXT OF CAUSE
AND EFFECT
2.5
2.6 STAGES AND MEANS OF KARMA YOGA AND ITS
RELATION TO ASHTANG YOGA
2.7 KARMA YOGA AS AN INSTRUMENT FOR
PSYCHOLOGICAL AND SPIRITUAL EVOLUTIONARY
GROWTH

29
 CHAPTER-2
KARMA YOGA AS A PATH TO SPIRITUAL EVOLUTION

Homosapiens have the potential capacity to discriminate.

Human intellect has the potency to discriminate. This discriminatory
power according to Indian tradition, can evolve from mundane
Hence, through evolutionary
pursuit one can enrich the horizon of his consciousness. How this
enrichment is possible? The answer given in Indian tradition, is the

2.1 KARMA YOGA AND INNERNESS

intellectual and volitional. It is doubly qualified being a mental

intention issuing in an effect. Psychologically, every act has three
sides:-
(a) The volitional preparation
(b) The act itself.
(c) What is called the back of the act,
the feeling of regret or remorse which follows the act. Every
act possess a real worth and value transient in time but permanent in

In the phenomenal world, Karmas are inherent in the

experiences of life. It is the defining principle of life. Life, death,
rebirth are all governed by Karmas. In Indian thought Karma is
something which is inevitable. The path of action helps to identify
swadharma and fixes the higher ideals.
In our mundane life, progress or achievement is made through
compromise, accepting some evils as essential. For success one can
The compromise with evil

30
may sound fruitful externally but internally it pricks our conscience. It
means that there is some inwardness or some higher self, that
governs and evaluates our acts or actions. Usually, our worldly act,
the inward act and the assessment of the act are not in accordance
with each other. External and the internal act are at conflicting edge.
The outer curve of the action and the inner curve of the action are
resolutely different. To understand this D.S. Sharma has rightly said

outside world to our own inward self and care only for the spiritual
value of our actions and not for their material consequences, thus we

have rich mental life in which instead of mental chaos, order and
harmony can be created. Then, the act done by a person would be a
soul making activity. This inner mental order and harmony will look
upon each act as a mechanism to shape the soul.
This order and harmony of mental life will lead us to realize
that there is no such thing as failure in life. For that, we have to lift
our ideals from the mundane to Supra mundane because in the
inward evolution of the Self, there is no failure. Every righteous act,
noble feeling, kind thought exalts the soul apart from its outward
consequences. There is no possibility of chance, uncertainity or fear.
Only success is in our hand. As Bhagavad Gita
is ever lost and no harm is ever done; even a little of this law saves
( ) This
will lead us to the assertion that everything is within us, which will
lead us to cease, to expect much from the world. We can work for the
betterment of the society without hoping for the establishment of
social utopia. The paradise for which we act is within us and eternally
exists within us.

31
 Through the voyage of inwardness and its evolutionary
progress, one can touch to the hard-
Reality or God. To take refuge in inwardness one can spell out or
realize the Self. This way of inward journey glows with happiness or
d amidst ceaseless
toil and incessant activity. In this way, through his action and
pursuit can get more valuable fruits than worldly happiness.
2.2 THE PURSUIT OF LIFE
According to Indian tradition and philosophy, the pursuit of
life is to have a complete sacrifice of wealth, power, happiness,
honour and worldly life and they are to be considered as an
instrument for greater spiritual enterprise. Man cannot do away
without action or Karma but he should maintain complete
indifference to the worldly life because the true goal of life is to attain

-occupation... is
also the highest which his thought can envisage.... the earliest formula
of wisdom promises to be its last-God, light, freedom and

finite-seeming infinity and cannot fail to arrive at a seeking after the

infinite. He is the first son of the earth who becomes vaguely aware
of God within him of his immortality or his need of immortality and
the knowledge is a whip that drives and a cross of crucifixion until he
is able to turn into a source of infinite ligh
Aurobindo, 1965. p.227).
The ultimate pursuit of life is to achieve as Sri Aurobindo has
said is God, light, freedom and immortality. In this respecet, the
pursuit of life is to get the eternal bliss and complete liberation. The
mundane world and its activity are obstruction to the path of eternal

32
bliss and liberation. The material existence of human being possess
body. The soul, the inner entity is wrapped or caged by the body and
this body in which, the soul recites is acquire

Rajarshi Muni, 2013, p.13).

A search is to be made for who is within the body. It has been
rightly stated in a prayer song ( ), -(Inner search) by
Swami Rajarshi Muni,

! ;
?
... !
;
?
... !
;
?
... !
;
- ?
... !
;
?
... !
;
?
... !
;
?
... !
(Swami Rajarshi Muni, 2008, p.15)

33
 The worldly Karmas are afflicted with five . They are :-
(a) Ignorance -
(b) Egotism -
(c) Attachment to pleasure objects and person -
(d) Aversion -
(e) Desire to cling to life
This five bind our mundane Karmas and not even that
they keep us within the wheel of To get rid of this bondage, is
the real pursuit of life and one must act in accordance with it. Before
leaning to the transcendence or transcendental Karmas we must
understand the causes of bondage.

2.3 CAUSES OF BONDAGE

In order to understand the causes of bondage, we must
understand the nature of the mundane world - In Sanskrit,
is that which floats in time and the time is not something that is
stagnant but it is always in motion. Hence, the tendency to change in
time is the very nature of is also named as the cycle of birth
and death and the chain of bondage continues. The cycle of birth and
rebirth arises out of ignorance. We establish our identity with the
world and the things and also to ego consciousness and egotism. This
identification is illusionary because the floatingness of through
identification gets stuck up with the mundane. Soul deluding intellect
and ego creates and , which is a form of
consciousness arised by ego, intellect and mind. are not limited
to this birth, but the storage continues in the cycle of births i.e. into

the mind engaged in actions

Muni, 2013, p.15). In this context, mind is also a product of

34
 the soul in the vertex of life and death through the chain of desires
and karmas. I
goes on without end. (Swami Rajarshi Muni, 2013, p.15)
According to Indian Philosophy, mind is a prison house as well
as an opening gate to the infinite. Mind is the cause of bondage and
also an instrument or cause of liberation. When mind is trapped to
, it is wedded to the world and

form of bed
by the ends
situation is an outcome of the unstable mind and its .

2.4 METHODS OF CLASSIFICATION OF KARMAS

For each soul karma or the act is mandatory. There are various
methods of classification of Karmas, which are as follows:
(a) Classification of Karmas based on the time of their
commission.
(b) Classification of Karmas based on the time of its ripening.
(c) Classification of Karmas based on the forces that guides
Karmas.
(d) Classification of Karmas in context of cause and effect.
2.4.1 Karmas based on the time of their commission
Karmas are classified on the time of their commission. In this
classification, time of commission of Karmas as well as its fruits both
are taken into consideration. This theory of K
commission classify Karmas into three categories:-
(i)
(ii)
(iii)

35
 :- They are the accumulated Karmas of the past life and the
fruits of which are not yet gained. Therefore, the collection of
ungained past life Karmas are known as . are

Qualitatively good
would create bad or deceitful act. On , the actor who
performs Karma have no control over it and he has to bear the fruit
of it in future.
:- which definately moulds the present life are
known as . For each person it is mandatory to undergo the
fruits of his in his present life. In short, can be
exhausted only by passing through it. makes births and
rebirths of the soul in various species as long as are in weigh
to experience its fruits. till its fruits are not exhausted do
.
: Karmas performed at the present moment and the
performance of which is in process are called . But the
movement is fully performed it becomes . In this
way ma armas and this pursuit of
man
also goes on advocating new .
Accumulated are stored as till they are matured
to yield fruits. That is to say, man is born with which is formed
by past . Yet with one gets an opportunity to make
changes and improve his Karmas of present life by choosing the path
that shelters him against bad Karmas in his present act. Swami

discriminately and lead a spiritual, progressive and balanced life so

36
 2013, p.67)
2.4.2 Karmas Based on the time of their ripening
Karma divided by the time of their ripening has been classified
as and .
The fruits of the are received quickly atleast in the same life
span. Yet, man possess the potential to transform the sinner to saint
and even can gain emancipation by bringing fundamental changes in
his behaviour. Even an outlaws can become a sage because to change
the life is a potential condition of human being.
In respect of time, yield fruits after long time. Its fruits may
be released in the present life or may be some future life.
Another classification of Karmas based on its function which
is explained in respect to time gap between performance of Karma
and its fruits i.e. according to the speed of their bearing fruit are :-
(a) - - (soon bearing fruit)
(b) - - (medium bearing fruit)
(c) - - (slow bearing fruit)
Karmas that capitulate the fruit immediately after they are
acted upon are called - - . As these Karmas yield fruits
immediately they get dissolved and does not become .
Those Karmas that ripen and yield fruits after the span of
some time but definately in the present life are - - .
Thus, all Karmas that are performed in current life and yield its
fruit also in the present life, are either - - or - - .
Karmas that take long span in present life or even in other life
time or take more time to ripen and bear fruits are called - -

. They remain accumulated as for a long time.

37
 Experiencing - - is the basic and vital reason, why man is
unable to understand properly
2.4.3 Karmas based on the forces that guide it
The three guiding forces that compel man to do an act are :
Desire ( ) It is usually the centra motivational force for
Karma.
Understanding Rational understanding is also motivational force
for Karma.
Intent Intent or intention is also a motivating force for
Karma.
Karma driven by desire, understanding and intent are further
classified into two sections i.e. and .
Largely, desire and expectations are the motivating forces for
mundane actions and are known as . are performed to

money wealth, power, etc. For the contentment of desire,

performance of karma is done through moral or immoral means.

the is performed by selfish means or with good intent, it is

are performed for the attainment
of and sometimes for also. being

formulates the circle (wheel) of life and death and keeps human being
be free from these cluthes of bondage one
has to take recourse to .
The are classified according to the quality of being
good or bad. This classification can be treated as qualitative
classification as it is based on the quality of the Karmas. In this
respect, have been classified as

38
(a) - (Forbidden by scriptures)
(b) -( those which are necessary to perform)
(c) - (
desire)
:- are prohibited Karmas that are laid down in
scriptures which includes untruthfulness, violence, theft, adultery,
acquisitiveness, hateful thoughts, consumption of forbidden food,
criticism of others, etc. Negatively it can
to be suspended as they are not only sinful karmas but also an
obstruction to spiritual upliftment. It detoriates the well being of the
human being and that is the reason they are to be treated as .
:- are mandatory for all human beings. It includes
such Karmas which monitors actions for the betterment of human
beings. These Karmas are of civilization virtue and it is worthy to
operate for spiritual development and for the ascent of human
consciousness. As they are of caring virtues, it includes all types of
services rendered to humanity. To help and serve the other persons
and care for their betterment is considered as a virtue of paramount
importance. It is also considered as a duty to an individual family and
society at large. In simple terms, it is a Karma devoid of any malice.
are essential for the sublimity of an individual and society as
they govern the character of a good individual and healthy society. It
makes him fit for spiritual yoga sadhana and sublimate the essence of
in him. These according to Swami Rajarshi Muni,

bring change in individuals thinking, behaviour and speech and makes

p.72)

39
 or : or are based on the

we intent to learn wisdom and if we go to take the guidance from the

Guru, this type of Karma is because we have a desire and to
fulfill it we go to take lessons from the Guru. One has a liberty to
choose and perform . In choosing and performing one
must be vigilant in choosing the right Karma. Regarding the choice of
karma K.L.S asserts the ethics of
choice.... choices though limited by the conditions of the life, yet

p.509). The scriptures has set the criteria for the virtuous choice i.e. it
should not be associated with which are:-
- sensual pleasure or lust.
- Anger

- Greed

Pride, Ego

Delusion, Infatuation

Jealousy, Selfishness
Karmas disassociated with
is good or bad is based on
the quality of choice. Man has potential to choose, but his choice
brings the alternative of good or bad Karma. That is the reason why
eing that
he cannot refrain without performing . To choose and perform
the in a better way it can be ensured through spiritual practice.
Spirituality is the backbone of right qualitative .

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2.4.4 Karmas based in the context of cause and effect
Every act has inner or outer cause for its action and that action
produces effect. According to Indian thought, its effect may be
attained in this life or the future life. This causal explanation is
possible because Indian Philosophy accepts the theory of rebirth. The
explanation of the theory of Karma presupposes the theory of rebirth
without which Indian theory of Karma will remain unexplained.
In the context of cause and effect Karmas can be classified as
and . The understanding that Karmas are only

connotations. Verbal and mental Karmas also fall within the bounds
of Karma. Wrong thoughts for others or harsh speech have greater
karmic force than a physical assault.
Karmas committed by mind, word or act keep on imprinting
our consciousness as of subtle desire. When any propensity in
this assumes potency at any time, it produces an effect on our
mind and becomes cause of performance of new Karmas and thus
cause -
depicted in scriptures like violence, falsehood, theft,
acquisitiveness or excess of greed and adultery if are followed by
anyone, results in spiritual fall as one has to undergo the journey to
hell as its fruit has only sorrow and suffering.

2.5

(Swami Rajarshi Muni, 2008, p.26)

is a perfect way to attain spiritual qualitative change
for any individual. is not inaction. Bhagavad Gita has rightly

41
 said that an inaction is also a
(II:47) which could cause pain. The message here is one should work
and work is to be treated as an offering without any consideration of
reward. W
applies to physical, mental and intellectual purification of human
nature. In the absence of this purification, spiritual nature can never
be satiated or satisfied. Inertia can never be the trademark of human
liberation. At the same time, one cannot refrain oneself from act or
karma. Even the free soul has an obligation to act because service of
humanity is worship of God. The act done desirelessly and

neither to good nor bad act.

Bhagavad Gita states that,

(II:51)
( )
(when one renounces the fruit of action he becomes free from the
bondage of birth and attains liberation). It is very clear that the action
performed in an through attachment becomes the cause of bondage.
Yet, the same action performed without attachment as a divine duty

of

2.6 STAGES AND MEANS OF KARMA YOGA AND ITS

RELATION TO ASHTANG YOGA :
Swami Rajarshi Muni has established the relation between the
stages and means of Karma Yoga with Ashtang Yoga, which has been
explained in a tabulated form on the next page.

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 According to Karma Yoga

Praman
Sr. Means of Levels of
(Supporting States of Chitt
No. Ashtang Yoga Pragya
Evidences)
1 Yam-Niyam Agam Bahirmukh Jigyasa
Extroversion
2 Yam-Niyam Anuman Bahirmukh Lower level
Extroversion Pragya
3 Asan Pranayam Pratyaksh Savitark Intermediate
Samapatti and Pragya
Nirvitark
Samapatti
4 Pratyahar Pratyaksh Savichar Intermediate
Samappati and Pragya
Nirvichar
Samapatti
5 Dharana Pratyaksh Anand Dhyanabhyaras
Samapatti Pragya
6 Dhyan Pratyaksh Asmita Dhyanabhyaras
Samapatti Pragya
7 Samadhi (Sabij Pratyag Bhav. Sahajavastha Ritambhara
or Savikalp All kleshas are (Natural state Pragya (Highest
Samadhi) having destroyed in which level of Pragya)
Vyatthan working of Vivek Khyati
chitt ends) (Climax of
Dhyeyakar Gyan)
Vritti. Chitt
becomes one
with self.
8 Nirbij or Pratyag Bhav Samanavastha Supreme
Nirvikalp (Sameness of Omniscience
Samadhi self with transcending all.
Permanent state Brahm or
of Samadhi. No Paramatma)
More vyutthan
Pratyaybhav

(Swami Rajarshi Muni, 2013, p.165)

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2.7 KARMA YOGA AS AN INSTRUMENT FOR
PSYCHOLOGICAL AND SPIRITUAL EVOLUTIONARY
PROCESS :
Our living in the world is associated with karma. To act is
mandatory and so long as one lives he cannot refrain from karma.
World is full of pain and suffering. To avoid this pain and suffering
cleansing of
physical, mental and intellectual activity. It is a purification of human
nature. Cleansing advocates psychological and spiritual evolution in
ion, they
. He is
unattached and equanimous to suffering, pain and even success
because he is mentally stable. This stability need not cause bondage
because his mind has achieved a state or consciousness which is
beyond and or any kind of juxtaposing of consciousness. This
is a state of naturalness of mind or consciousness. It is known as
becomes one with self. This self is same as
or . It is a state of emancipation.

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