Transcript
Efficacy of Karma Yoga
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Efficacy of Karma Yoga
Let me begin by presenting some statements regarding Karma Yoga:
1. We are told that Karma Yoga includes efficiency in the work that we do. Also, Karma Yoga is
primarily meant for a spiritual goal and not for any other sort of goal. If work-efficiency is indeed
an indispensable part of Karma Yoga, although the goal is not optimum output from the work but
spiritual transformation, will it not make sense to get requisite training in the particular line of
working from experts in that field?
2. Every path of spiritual Sadhana must have a Guru, who initiates the disciple into the secrets of the
path. This initiation generally takes the form of the Guru imparting a mystic mantra or the Guru
guiding the disciple through a series of vows and rituals. Doesn’t Karma Yoga too need a Guru?
In what form does the Guru initiate the disciple along this path?
I mentioned these questions in order to paint a general tapestry of the ignorance and confusion
surrounding Karma Yoga. I shall present you some more ideas which may help in understanding why
these questions arose in the first place.
The present day society has achieved a peculiar level of complexity. All of us have to work.
There is no escape from that. But, most of us attempt to work without any sort of formal training. You
may ask, why is training needed at all? Hasn’t this world gone on fine with the inept kind of working that
people have been doing? But I counter such arguments by pointing out: Wouldn’t the world be a better
place had each worker plunged into the field of work after getting some sort of minimum training? You
may further point out – we are talking of work in general, while you seem to be speaking of some Yoga.
To this I counter – all of us have to work; wouldn’t it be nice if we could just tweak our working mode a
little bit so as to gain a dual benefit?
With each passing day, we find that the idea of Karma Yoga is gaining greater and greater
acceptance among the people all over the world. Certain aspects of the idea of Karma Yoga that is
however gaining ground are not very healthy. Most votaries of Karma Yoga seem to hold that anybody
and everybody can start practicing Karma Yoga. No qualifications are needed. No Guru is needed who
will initiate the votary into the nuances of Karma Yoga. Frequent loss of tempers and generous use of
profanities are justified given the pressure of performing Karma Yoga. As long as we frequently ejaculate
‘It’s all the will of the Lord’, we can just about do anything in the name of Karma Yoga; ends justify the
means as soon as you start practicing Karma Yoga. Honesty need not be strictly adhered to; in fact, it is
not at all possible to adhere to honesty in the work-field; expediency is totally justified as long as we are
performing Karma Yoga. The steep increase of such ideas and persons calls for some clarification.
Karma Yoga has been quite a controversial concept in India. The origin of this Yoga is seen in
one of the oldest Upanishads – Isha Upanishad. This Upanishad has a verse that says:
Kurvanneveha karmani jijeevishet shatam samaha;
Evam tvayi nanyatyetosti na karma lipyate narey.
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This means: Man must aim to live a full life of a hundred years on this earth by continuously
performing his duties allotted to him by his inherent tendencies and the society. Unless you design your
life in such a way, you will never be able to free yourself from the tentacles of activity!
The term ‘Eva Iha Karmani’ was variously interpreted by different schools of philosophers in
India and each school developed its own brand of Karma Yoga. When the Mimamsakas became popular
in the Vedic period, they interpreted this term to mean the innumerable fire-sacrifices mentioned in the
chapters of the Vedas preceding the Upanishads. This made sense. Why do I say this made sense? Based
on this interpretation developed an entire paradigm of economy in the land. Every activity in this land
revolved around the fire-sacrifice. Farming, hunting, agriculture, fishing, mining, manufacturing,
governance, trading, games & sports, music & theatre, folk-arts, teaching and health care all revolved
around the central activity of fire-sacrifice. In short, the entire national economy stood on the fire-
sacrifice1. If any activity could not be integrated with the fire-sacrifice mentioned in the Vedas, that
activity was rejected as non-productive.
The society got stratified into classes. The Brahmins, Kshatriyas, Vaishyas & Shudras engaged in
activities that were integrated with the fire-sacrifice. The Shudras however performed activities lay in the
outer fringes, activities that basically amounted to cleaning up before and after the fire-sacrifice, but were
still a part of the economy, more like a necessary evil, but necessary nonetheless. The rest of the people
were classified under the classless class called ‘Mlecchas’. Now, the activities of these Mlecchas could
not get integrated under the overall scheme of economy of the land. The ancient Rishis who evolved this
marvelous system in this land had achieved the impossible! They had successfully integrated community
religious activities, economy of the people and social customs & traditions into one compact package,
revolving around the fire-sacrifice! This was the scene during the Vedic period here in the land that was
later on called India.
Then Buddha appeared on the scene. He was an iconoclast in the sense that he undermined the
entire scheme of economy of the land by banning the fire-sacrifice! He was of course justified in doing
so. The scheme, according to the original planners, was that, by thus integrating daily activity with
religion, each person would achieve life fulfilment in the natural course of executing his daily duties, and
simultaneously, society as a whole would achieve social, economic and evolutionary progress. With the
passage of time, however, this grand plan had got jeopardized because one class of people, the Brahmins,
who controlled the fire-sacrifice, started tyrannizing the people, socially and economically. Thus, when
Buddha saw that the scheme, which had started on a most exalted note, had now taken a devilish turn, he
remedied the defect. However, his very act of benevolence destroyed the entire economy of the land. And
further, he did not give an alternate viable economic model to supplant the old one. As a result, his
deprecation of the fire-sacrifice did not gain popular consent in this land, which led to his entire doctrine
being rejected from the land. That is the reason his ideas had to migrate to other lands like China and
Japan, where they survive even to this day. And the Vedic genius swallowed him into its body-politic by
considering him as an Incarnation of the Lord! Imagine the ingenuity of the Vedic Brahmin mind here.
They apotheosized the Buddha; but his entire doctrine was rejected! Nowhere in the Hindu scriptures do
you find any acceptance of his iconoclastic doctrines, but he himself is venerated as an Incarnation of the
1 Of course, there was no nation then; India did not exist then. It was just that the majority of the people living
between the Himalayas and the Euphrates-Tigris Basin and in the Peninsula followed this kind of livelihood. They
had different kings ruling them, but their economy was governed by the fire-sacrifice
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Lord and hence worshipped as a deity! The tremendous force he had unleashed on this society was
converted to iconographic worship and his doctrine was asphyxiated! As a result, the fire-sacrifice again
gained popularity in the post-buddhistic period. Quite often, it resurrected in abominable forms such as
the Tantrik and Kapalika practices.
However, this transformation took some 700 years during which time, there were a couple of
important developments which we shall note here. One of the important developments was that the people
of this land had developed an alternate scheme of livelihood and therefore an alternate economic model
which had done away with the fire-sacrifice. What was that model? It was almost the same as the one that
the people of this land had picked up from the Greeks. The Greeks were basically the ‘Mlecchas2’. These
were people who had tried to conquer this land and had failed, but had successfully rubbed off some of
their life-style onto a people whose own society was in great turmoil of transition. Thus, by 700 AD, the
land had the majority of people following the simplified Greek economic model and a fanatic minority
that was doggedly holding onto the Vedic, Pre-Buddhistic economic model, revolving around the fire-
sacrifice.
Into that social melee came Acharya Shankara. He saw a society that was struggling to reconcile
its past with its present. The people were unable to decide whether they ought to stick to the simplified
Greek economic model where work and commodity was measured in terms of currency, or revert to the
old system, that is the fire-sacrifice model, where work and commodity was measured in terms of the
value it contributed to the fire-sacrifice. The old system was indeed a very compact system, so long as the
society was small and localized. As the human society started expanding, the Vedic model of economy
became more and more complicated, since this model could not accommodate an enlarging society. So,
when Acharya Shankara appeared on the scene, he found that society had some sections that still adhered
to, and propagated the dated fire-sacrifice model of economy; alongside these sections, there were many
who followed a simplistic currency based economy. While the old system of everything revolving around
the fire-sacrifice could no longer be feasible [since the strict stratification of society had already been
fractured in the post-buddhistic period3], Shankara realized one very important point: he realized the
urgent need to bifurcate the economy from the religious practices of the people. This he successfully did
by following a two-pronged approach. On the one hand he systematically decimated the old school of
Vedic fire-sacrifice [and the various new forms it had taken such as the Tantrik schools], and on the other
hand he established the supremacy of his brand of philosophical thought called Advaita Vedanta, which is
built on the main premise that activity and true religion are antithetical to each other.
This achievement of Acharya Shankara produced one incredibly positive result and one extremely
deleterious result for this land. Religion was preserved in its pure form. That was the incredibly positive
result. The best brains of this land had dedicated their life’s energies to discovering the subtle truths of
religion. The later geniuses of this land felt deeply that the common man too must have access to those
emancipating truths of religion. With this impulse, they integrated religion into the daily economy of the
common masses, as we described above. But the Greek influence that impacted this land led to an
unhinging of the economy from the integrated package. Moreover, the grand scheme of life envisaged by
2 The term Mleccha included the Huns, the Tartars, the Mongols, the Ioneans and the Greeks. They also included the
various aborigines of the land who refused to conform to the common social customs & traditions revolving around
the Vedic religion. 3 The Hindu historians call this breaking down of the social stratification as Varna Sankarya.
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the Rishis was jeopardized by the all-too-common tyranny of the Brahmins who actually controlled the
fire-sacrifice. Buddha had been able to see that the scheme which was meant to be for the benefit of the
common man was anything but that in its later form! But in his attempt to throw the bath water, Buddha
threw out the baby too! Luckily, before permanent damage to the body-politic could be done, Acharya
Shankara appeared on the scene. All those wonderful discoveries of religion would have been lost had
Shankara not bifurcated religion from economy.
What about the deleterious consequence of Shankara’s decision to bifurcate religion from
economy? Human activity, human endeavor, work, productive activity – these were looked down upon by
the people ever since religion got divorced from the economic life of people. Religion climbed up to a
pedestal so high that it was out of reach of the common masses. Added to this, the inevitable daily
laboring was seen as serving no purpose, since no matter how much they labored or what kind of labor
they engaged in, it would never lead them to spiritual felicity. It is important to note that the Vedic Rishis
had so carefully integrated religion and economy as to confer spiritual felicity in those that labored in
their station of life. That aspect was now absent. Fine; the people of this land could very well have
rejected religion and taken purely to human activity, just as people in other lands like Europe or Middle
Eastern Asia or South Eastern Asia had done. Well, that just didn’t happen. Why? The only plausible
reason could be as Swami Vivekananda points out: To the other nations of the world, religion is one
among the many occupations of life. There is politics, there are the enjoyments of social life, there is all
that wealth can buy or power can bring, there is all that the senses can enjoy; and among all these
various occupations of life and all this searching after something which can give yet a little more
whetting to the cloyed senses — among all these, there is perhaps a little bit of religion. But here, in
India, religion is the one and the only occupation of life. How many of you know that there has been a
Sino-Japanese War? Very few of you, if any. That there are tremendous political movements and
socialistic movements trying to transform Western society, how many of you know? Very few indeed, if
any. But that there was a Parliament of Religions in America, and that there was a Hindu Sannyâsin sent
over there, I am astonished to find that even the coolie knows of it. That shows the way the wind blows,
where the national life is. I used to read books written by globe-trotting travelers, especially foreigners,
who deplored the ignorance of the Eastern masses, but I found out that it was partly true and at the same
time partly untrue. If you ask a ploughman in England, or America, or France, or Germany to what party
he belongs, he can tell you whether he belongs to the Radicals or the Conservatives, and for whom he is
going to vote. In America he will say whether he is Republican or Democrat, and he even knows
something about the silver question. But if you ask him about his religion, he will tell you that he goes to
church and belongs to a certain denomination. That is all he knows, and he thinks it is sufficient. Here is
the only plausible reason why the common masses simply couldn’t reject religion even when their daily
activities could not be integrated with their religious aspirations; religion was in their genes, so to speak!
Thus, for about a thousand years since Acharya Shankara, the people of this land lived a fractured
life, laboring daily towards a seemingly meaningless goal, but aspiring all along for a spiritual goal that
required them to renounce everything that they held dear and meaningful, a goal that simply couldn’t be
integrated into their daily life at all. This deep dichotomy in the collective psyche of the people of this
land made them weak, purposeless, lacking focus. As a result, any foreign ruler who chose to, could enter
this land, over-run the local army and establish his hegemony over the land and its people. In fact, some
of the rulers who did come here were actually failures in their own land of birth! For instance, Babur; or
even Qutub-ud-din Aibak, who hailed from a slave family in Persia. This land, which was the most
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prosperous land in the entire civilized world, was reduced to abject poverty, what with the people lacking
all initiative to work!
We must note an important point here. You will notice that I have been constantly using the word
‘people of this land’, ‘this land’, etc. instead of directly using the terms ‘country’ or ‘nation’. There is a
reason for this. India did not exist until the British rule got stabilized, sometime around 1890. Right from
the Vedic period up to 1890, this was a group of different kingdoms. The people living between the
Himalayas in the North, the Hindu-Kush in the West, the Brahmaputra on the East and the Indian Ocean
on the South, all had the same culture. That means to say, they had the same religion and social norms.
But they were under different kings. The society was governed by the same laws, but the administrative
control was various. The people certainly felt a social and therefore a cultural & religious kinship, but
they never felt that they were one community. Language, for instance, was a great barrier. When the
British Crown consolidated this entire region under its control, the people living in this region started
getting the first inkling of the nationalistic sense. It was the perception of the British that we were a
nation; it was never a perception of the people living here that we were a nation, to begin with. But, soon,
the idea gained popularity, helped to a large extent by the insensitivity of the British in dealing with the
religion of the people. But the genesis of the idea of nationalism wasn’t enough to rouse the people living
in this land, unless the deep-rooted dichotomy between daily activity and their spiritual aspirations could
not be reconciled.
We have painted quite a detailed picture of the history of this land and its people up until the
1850s. Let me now describe to you a development that has great bearing on the main topic of this essay.
Sometime around 1850, at Dakshineswar near Calcutta, a rich dowager named Rani Rashmoni
built a magnificent temple for the Divine Mother. After some hitches, this new temple got a new priest
called Ramakrishna. Actually, he and his elder brother managed the daily worship of the various temples
in the huge Dakshineswar complex. The young man Ramakrishna did not have much academic learning,
which is actually associated with priesthood in this land. We must remember that this priest class is the
modern form of the Brahmin who was the tyrannical custodian of the fire-sacrifice during the Buddhistic
Era. So, this young man, rustic in the sense he lacked the refinement that accompanies systematic
academic education, however had a specialty in him. He had the exuberance of life, what is called joie de
vivre, by the French writers. Like most youths, he too was extremely idealistic, with great spiritual
aspirations. At the same time, the compulsions of daily life drove him to work in the Dakshineswar
Temple, worshipping a Deity that was literally terrifying by any standards. Now, what I wish to point out
here is this – this combination in this youth was nothing new. For centuries, such had been the fate of
innumerable Brahmin youths in India. However, Sri Ramakrishna did not remain satisfied with living a
lie. He achieved a tremendous integration in his personal life. He very successfully integrated his spiritual
aspirations with his daily allotted work, work that he was compelled to do in order to feed himself, work
that was considered as drudge for the last many centuries in this land, ever since Buddha and Shankara
bifurcated religion from the economy of daily life! He achieved such an unprecedented self-integration
that he started evolving as a sort of voice of the entire suffering mankind of this age. Circumstances
conjured in such fortuitous ways that he got a disciple named Narendranath. This youth was an opposite
of sorts to Sri Ramakrishna, in the sense that he had very high academic qualifications and hailed from a
very highly cultured family from the metropolis of that time – Calcutta.
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Sri Ramakrishna claimed that he was an Incarnation of God. This term ‘Avatara’ or ‘Incarnation’
is a technical term used in Hindu religious jargon to mean the flesh & blood manifestation of the Lord
who created and sustains this entire universe. The term God means that – creator and sustainer of this
world and also much more beyond that idea to the Hindus. The term also means the underlying principle
of consciousness in everything that exists. That is also meant by the term God. So, Ramakrishna claimed
that he was an Incarnation of that God. Apart from these ideas, there is one other idea that is encompassed
under this term and that is the idea of power. God is power. What power? Although it includes all the
various forms that power can be perceived as, it basically refers to the power that controls our lives. Ideas
have power. Words have power. Actions have power. When a Hindu uses the term God, he means this
power that is inherent in all ideas, words and actions, too. Ramakrishna claimed that he was an
Incarnation of God in this sense too. Now, for the subject that we are dealing with here, the efficacy of
Karma Yoga, this particular aspect of Sri Ramakrishna [where he claimed himself to be an Avatara of
God] is a non-issue. the reason I brought it up here is – this sense of Avatarahood that he developed about
himself led to a very wonderful development.
He did a very strange thing towards the end of his life. In Cossipore, which is in sub-urban
Calcutta, while he was almost dying, he called Narendranath near him and exhorted him that he [i.e.
Narendranath] should do something for the spiritual emancipation of the common masses. There was
something inexplicable in that order. For, this exhortation drove the young man, who was strictly
speaking a skeptic as regards Avatarahood and the need for spiritual emancipation of the masses, to great
lengths in discovering a suitable means for spiritual emancipation of the masses.
Although there are not many details of the inner workings of the mind of this young man [who
later became the renowned Swami Vivekananda], based on his letters to his disciples and colleagues, his
own recorded lectures and his official biography, I have tried to roughly reconstruct the mentations that
led him to design the path of Karma Yoga4. For, he held that Karma Yoga would be the path for the
spiritual emancipation of the people now.
Swami Vivekananda clearly understood the historical developments of the Indians5. So, he
arrived at the conclusion that the task before him was two-fold: One, to maintain the purity of the religion
that took birth in India. Two, to find some means of integrating religion with the daily life of common
man, so that he could once again have the wherewithal to achieve spiritual goals by means of executing
his daily duties. Sister Nivedita, one of his biographers points out very forcefully that he arrived at this
conclusion based on inputs from three different sources. She writes, and I quote in-extenso: The formative
influence that went to the determining of his vision may perhaps be regarded as threefold. There was,
first, his literary education, in Sanskrit and English. The contrast between the two worlds thus opened to
him carried with it a strong impression of that particular experience which formed the theme of the
Indian sacred books. It was evident that this, if true at all, had not been stumbled upon by Indian sages,
4 It would be worthwhile to mention here that Swami Ashokananda has written an editorial in Prabuddha Bharata
with the title Origin of Swami Vivekananda’s doctrine of service. This article is available on the internet as also in
the book Ascent to spiritual illumination. In this article, he has elaborated that Swami Vivekananda had to arrive at
this doctrine of Service [which is a special form of Karma Yoga] in order to give a comprehensive shape to the
spiritual discoveries of Sri Ramakrishna. 5 In fact, the historical developments & background that I have mentioned above are all culled from his Complete
Works, published by Advaita Ashrama, Kolkata.
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as by some others, in a kind of accident. Rather was it the subject-matter of a science, the object of a
logical analysis that shrank from no sacrifice which the pursuit of truth demanded.
In his Master, Ramakrishna Paramahamsa, living and teaching in the temple-garden at
Dakshineshwar, the Swami Vivekananda — "Naren" as he then was — found that verification of the
ancient texts which his heart and his reason had demanded. Here was the reality which the books only
brokenly described. Here was one to whom Samâdhi was a constant mode of knowledge. Every hour saw
the swing of the mind from the many to the One. Every moment heard the utterance of wisdom gathered
superconsciously. Everyone about him caught the vision of the divine. Upon the disciple came the desire
for supreme knowledge "as if it had been a fever". Yet he who was thus the living embodiment of the
books was so unconsciously, for he had read none of them! In his Guru, Ramakrishna Paramahamsa,
Vivekananda found the key to life.
Even now, however, the preparation for his own task was not complete. He had yet to wander
throughout the length and breadth of India, from the Himalayas to Cape Comorin, mixing with saints and
scholars and simple souls alike, learning from all, teaching to all, and living with all, seeing India as she
was and is, and so grasping in its comprehensiveness that vast whole, of which his Master's life and
personality had been a brief and intense epitome.
These, then — the Shâstras, the Guru, and the Mother-land — are the three notes that mingle
themselves to form the music of the works of Vivekananda. These are the treasure which it is his to offer.
These furnish him with the ingredients whereof he compounds the world's heal-all of his spiritual bounty.
These are the three lights burning within that single lamp which India by his hand lighted and set up, for
the guidance of her own children and of the world in the few years of work between September 19, 1893
and July 4, 19026.
In his attempt to open up a path for everyone to participate in the life-fulfilling spiritual journey,
Swami Vivekananda first attempted to introduce Raja Yoga [the science of religion] among the masses.
This would have ensured the first objective mentioned above – that of maintaining the purity of religion7.
It would have however left the second objective unaddressed.
So, finally, Swami Vivekananda came up with a marvelous plan of action: He established the
Ramakrishna Math, an organization of monks, to achieve the first objective, of maintaining the purity of
religion. Then he established the Ramakrishna Mission, an organization of monks and non-monastic
members of the society, with the directive that this organization would engage in vigorous activity along
the lines of Karma Yoga. For, in his later, matured point of view, it was Karma Yoga that would be the
path meant for the common man, which would fulfil the needs of the modern man. Why would that be so?
For, hadn’t his master Sri Ramakrishna achieved everything merely by the conscientious performance of
his daily duties as a priest?
This latter organization is meant to be a torch-bearer to everyone in society who is desirous of
practicing Karma Yoga. People can come to the various centers of this organization and study how the
monks and the other members work. For, the work that is done in this organization is a special kind of
6 This is a part of the Introduction to the Complete Works of Swami Vivekananda.
7 Please refer http://www.scribd.com/doc/83776171/Swami-Vivekananda-and-Pavhari-Baba, for a detailed article on
this topic.
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work. All the work is done as Karma Yoga and not as a drudge, or even as duty. Swami Vivekananda
specified very clearly that this organization would engage in all sorts of socially productive activity, and
that every activity would serve a dual purpose – while the activities would enhance the collective welfare,
it would also enhance the spiritual growth of the individuals who are engaged in those activities.
In this organization one finds two kinds of workers. One set of workers are visible; their activities
are directly producing benefit to the people at large and to the target audience of those activities in
particular. Even though there is great visibility and lot of fanfaronade in their activities, this category of
workers maintain a clear sense of divinity within them in all that they do. They know with certainty that
they are divine, the people they serve are divine and the act of service they render is actually a worship of
the divine by the divine. The other set of workers are invisible, behind the screen, so to speak. This latter
category of workers goes on performing their daily allotted duties with a sense of sacrilization. The
common aspect in both these kinds of workers is the deep sense of divinization of the whole act. Years
upon years of performing their duties in this sense leads to an incredible transformation in their
consciousness that is not different from the transformation that would occur by practice of meditation or
practice of devotion.
It is this particular way of working that Swami Vivekananda wanted to popularize among the
masses. The exact type of work doesn’t matter. It is the way in which it is performed that matters. When
done in the right way, every work that we do can become a valid path for our spiritual transformation.
Hence, Swami Vivekananda gave a wonderful solution to the dilemma that has been tormenting the
Indian psyche for the last two thousand years! So, welcome all sorts of activities. Welcome all means of
wealth generation. For, activity and wealth generation are no longer antithetical to spiritual development.
Rather, activity and wealth generation can themselves become the emancipating paths, if done as Karma
Yoga.
So powerful has been this solution that within fifty years of Swami Vivekananda’s enunciation of
this panacea, incredible results ensued. Mass acceptance of this message first of all took shape in the form
of an upsurge in nationalistic feeling in India. For the first time, the masses felt that feeling for the entire
country, feeling for his/her own fellow countryman, and working to free one’s own nation from foreign
domination was at the same time bounden duty and also a valid path for one’s own spiritual development.
After political independence, the same acceptance of this message by the masses took shape in the form
of the birth and rise of a middle class in this country.
What concerns me, however, is that at present, everyone I come across claims to be performing
Karma Yoga; but I have difficulty when I am unable to perceive the resultant transformation in his/her
personality! Karma Yoga is a scheme of spiritual practices. While all other schemes of spiritual practices
enjoin that only particular types of activities ought to be performed as a means to one’s spiritual
development, Karma Yoga claims that the type of activity is immaterial. As opposed to the other
traditional schools, although Karma Yoga claims that any activity can be a valid means of one’s spiritual
development, it does enjoin that there is a limitation on the way in which any activity can be performed.
Further, Karma Yoga very clearly specifies that one needs a certain qualification before one can embark
on practicing Karma Yoga.
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Swami Vivekananda has elaborated on both these points in his small book titled ‘Karma Yoga’.
He has elaborated the qualifications one needs to possess before one can start practicing Karma Yoga. He
has also explained the way, the method of performing any activity, by which that activity can get
metamorphosed into Yoga8. What is of great importance is that there are clear milestones along the path
that indicate we are on the right path. I note below a few of those milestones for reference of genuine
aspirants of Karma Yoga9:
As soon as a particular activity is over and before another activity is taken up, in the
interim period, the mind gets filled with divine thoughts.
The frequency of the spontaneous rising of divine thoughts will increase.
Anger and jealousy will reduce. One becomes more firm but compassionate too.
The center of one’s consciousness starts shifting to within our own personality.
A zone of silence is created inside our self and it keeps on growing, encompassing wider
and wider circles of our personality.
The sense of compulsion associated with duty reduces. Every act is seen progressively as
an opportunity for self-expression. Slowly this self-expression tends towards a sense of
worshipful offering to the divinity within us.
Our ability to digest failure increases steadily. The effort we put into any activity doesn’t
get affected by the success or failure of the activity anymore.
Our ability to digest criticism and negative comments increases steadily. It is not that our
sensitivity reduces or that we become numb to words; on the contrary, our sensitivity
towards the effects that words can produce gets enhanced considerably. What happens is
that we will steadily develop an ability to sympathize with the troubled, unbalanced state
of mind that produced those harsh, hurtful words. Hence, instead of resenting the speaker,
we sympathize with him/her.
The senses become extremely vivid. This happens in the beginning for a certain period of
time. Later on, this vividness shifts its focus from the perceptions of the senses to the
ideas in the mind. Further on, all that we see and hear and do will be seen as a metaphor
of our conception of divinity.
We become merciless to ourselves regarding our short-comings. At the same time, we
become kind towards others regarding their short-comings. Certain cases may require that
we specifically point out and correct short-comings of others; in such cases, we start
feeling a clear at-one-ment with the persons whom we are called upon to correct. Each
act of such correction emanates from a vivid picture of perfection in the other person’s
personality.
A sense of spontaneous joy flows in the self. This tends to have a highly concentrating
effect on the mind, and if not consciously controlled, could be highly distracting from the
job at hand.
8 Please refer http://www.scribd.com/doc/195501244/Swami-Vivekananda-s-Karma-Yoga-The-Scripture-for-
Modern-Mankind for a detailed explanation of these & related issues. 9
I collected these from various sources. Some are from Meditation & Spiritual Life by Swami Yatishwaranandaji.
Some others are from my discussions with some senior monks of our Order.
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