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SCRIPTUAL REVIEW OF KARMA YOGA IN BHAGAVAD
GITA
Dissertation submitted by
GANESH SHARMA
Under the Guidance Of
DR. RAJESH S.K
DR. JUDU ILAVARASU
Towards the partial fulfilment of
MASTER OF SCIENCE IN YOGA & CONSCIOUSNESS
JUNE 2021
Submitted to
SWAMI VIVEKANANDA YOGA ANUSANDHANA SAMSTHANA
(Declared to be deemed University under section 3 of the UGC Act, 1956)
No. 19, Eknath Bhavan, Gavipuram Circle, K. G. Nagar, Bangalore – 560019, India
Website: www.svyasa.edu.in
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CERTIFICATE
This is to certify that Ganesh Sharma who registered for the degree of Master of Science in
Yoga and Consciousness at Swami Vivekananda Yoga Anusandhana Samsthana (S-
VYASA University) Bengaluru, under the division of Yoga Spirituality, has completed the
required training in acquiring the relevant knowledge of Yoga and Consciousness and has
successfully carried out the research project titled “SCRIPTUAL REVIEW OF KARMA
YOGA IN BHAGAVAD GITA” in partial fulfilment of the course as per the regulation of
the University.
Date:
Place: Bengaluru Dr. Rajesh S.K and Dr. Judu Ilavarasu
3
DECLARATION
I, Ganesh Sharma hereby declare that this study was conducted by me at Swami
Vivekananda Yoga Anusandhana Samsthana (S-VYASA), Bengaluru, under the
guidance of DR. RAJESH S.K and DR. JUDU ILAVARASU.
I also declare that the subject matter of my dissertation entitled “SCRIPTUAL REVIEW
OF KARMA YOGA IN BHAGAVAD GITA” has not previously formed the basis of the
award of any degree, diploma, associate-ship, fellowship or similar titles.
Date:
Place: Bengaluru Ganesh Sharma
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ACKNOWLEDGEMENT
My sincere gratitude to Dr. H. R. Nagendra (Guruji) and to Swami Vivekananda Yoga
Anusandhana Samsthana (S-VYASA) for giving me the opportunity to do the MSc. (Yoga
& Consciousness) program.
An Enriching learning experience can be possible only with the complete support of the
Institution, teachers, Family and friend. So, I am extremely thankful to Swami Vivekananda
Yoga Anusandhana Samsthana (S-VYASA), MSc course co-ordinator Padmashri Madam
and all my teachers of MSc course for the opportunity for an enriching learning experience on
Yoga and research.
I whole heartedly thank Dr. Rajesh S.K and Dr. Judu Ilavarasu for the courage,
encouragement, support all throughout the study. Most importantly I would like to sincerely
thank them for their efforts in boosting up my self confidence in conducting and successfully
completing this survey during this pandemic of corona. Without their guidance, this study
may not have been possible.
Date:
Place: Bengaluru Ganesh Sharma
5
STANDARD INTERNATIONAL TRANSLITERATION CODEUSED TO
TRANSLITERATE SANSKRIT WORDS
a = A ìa = ' pa = p
ä = Aa ca = c pha = )
i = # cha = D ba = b
é = $ ja = j bha = É
u = % jha = H ma = m
ü = ^ ï = | ya = y
å = \ öa = q ra = r
è = § öha = Q la = l
e = @ òa = f va = v
ai = @e òha = F ça = z
o = Aae ëa = [ ña = ;
au = AaE ta = t sa = s
à = A tha = w ha = h
ù = A> da = d kña = ]
ka = k dha = x tr = Ç
kha = o na = n jïa = }
ga = g gha = "
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ABSTRACT
1. Introduction
Bhagavad Gita one of the oldest scriptures known to mankind, extensively
talks about karma and its nature. It appears in Bhishma Parva of the great, Mahabharata in
seven hundred shlokas. To understand the true meaning and nuances of these Karma is thus a
journey which may be lifetime also can be too less to discover.
2. Objective
To conduct a detailed study of the Karma concepts while placing them in
context with the scriptures where they find mention and to understand the deeper meaning
and nuances of these karma yoga so to become better human being and improve upon our
daily life.
3. Materials and methods
A variety of texts were searched for the Karma mentioned in
Bhagavad Gita. The Shruti texts included Bhagavad Gita and Upanishads. The Smriti texts
included Manu Smriti, The Shiv Purana, The Padma Purana. The Hatha Yogic texts included
Patanjali Yoga Sutras and Hatha Yoga Pradipika.
4. Discussion
The word “Manas-ekam, Vachas-ekam, Karman-ekam Mahatmanaam”
Great people are consistent in their thoughts, words and actions. Nitya karma is known as
daily disciplines and rituals work or action. Shreyas Karma are term as superior action and
Preyas Karma are term as pleasures action. While kamya karma are refer to those karmas or
rituals which are performed with a specific objective.
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Contents 1. INTRODUCTION .............................................................................................................. 8
2. GENERAL REVIEW ON ANCIENT LITERATURE ON KARMA YOGA ................. 10
2.1 List of Karma ................................................................................................................. 14
3. LIST OF SCIENTIFIC RESEARCH ON ........................................................................ 23
4. AIMS AND OBJECTIVES .............................................................................................. 25
4.1 AIMS OF THE STUDY ................................................................................................ 25
4.2 OBJECTIVES OF THE STUDY ................................................................................... 25
5. IN DEPTH REVIEW OF THE KARMA ......................................................................... 26
5.1 Kaya-Vacha-Manasa Karma .......................................................................................... 27
5.2 Nitya Karma (Daily Rituals Action) .............................................................................. 31
5.3 Shreyas Karma (Superior Action) and Preyas Karma (Pleasures Action) .................... 37
5.4 Kamya Karma (Desire driven Action) ........................................................................... 43
6. REFERENCE ................................................................................................................... 49
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1. INTRODUCTION
All human beings possess certain good and bad qualities. The Bhagavad Gita, one of the most
ancient scriptures known to mankind, talks extensively about these qualities. It terms them as
Nishkama karma, Vikarma or Akarma listed in Bhagavad Gita.
Karma and Karma Yoga
When one acts with the feeling that one is the doer, it is called karma. When action is done
with the involvement of ego, and one becomes attached to the results of the action,
this karma creates further karma, and that karma creates more karma. In this way, one creates
a big unending chain of karma. When the personal ego is involved with the performance of
duties, karma or samskara are acquired, which are again responsible for birth and rebirth.
Therefore, some new approach is required in between the karma and the accruing result
(Goyandka, 1989). The ‘Bhagavad Gita’ is the dialogue between Krishna and Arjun. In the
midst of the battlefield, Krishna instructed Arjun about performing his duties without ego. If
the ego is isolated from the duties and obligations, one becomes free from every type of
attachment.
When actions are performed without attachment, they become karma yoga, which, in the
course of time, frees the soul from past karmas. While practising karma, one acquires
samskaras, but while practising karma yoga, one eliminates samskaras. Some people do
karma to produce; others to enjoy. But for a karma yogi, the object of performing karma is
self-purification. In karma yoga, hard work is performed, but the purpose of karma yoga is
purification of the self and renunciation of attachment or involvement. When one renounces
personal attachment and purifies the mind, karma yoga is considered to have become
successful (A. C. Bhaktivedanta Swami Prabhupada, 1997).
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BHAGAVAD GITA as 3rd chapter verses 35
ïeyaNSvxmaeR ivgu[> prxmaRTSvnuiótat!,
SvxmeR inxn< ïey> prxmaeR Éyavh>. 3-35.
çreyänsvadharmo viguëaù paradharmätsvanuñöhität |
svadharme nidhanaà çreyaù paradharmo bhayävahaù || 3-35 ||
It is far better to perform one’s natural prescribed duty, though tinged with faults, than to
perform another’s prescribed duty, though perfectly. In fact, it is preferable to die in the
discharge of one’s duty, then to follow the path of another, which is fraught with danger (A.
C. Bhaktivedanta Swami Prabhupada, 1997).
This verse from Bhagavad Gita Karma Yoga simply means “be yourself”. Follow your
Dharma (the idea of what you ought to be and do), not to be confused with religion, the
closest meaning of Dharma is the nature or tendency of something, for example, Dharma of
water is to flow, to be colourless etc. Be true to your idea of who you should be. Don’t try to
be what someone else is. While you may be an excellent pretender, there will always be fear
in your heart.
Engaging in one’s own duty, one possesses the correct inner mentality to accomplish it, but
for engagement in another’s duty the correct inner mentality would not be present even if the
external action was performed perfectly. The worry (or indecision) and questions regarding
some aspect of other’s duty would lead to inner conflict which is very detrimental for one’s
own consciousness and atma tattva or soul realization (Prabhupada, 1972).
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2. GENERAL REVIEW ON ANCIENT LITERATURE ON KARMA YOGA
Bhagavad Gita Chapter 3 Shloka 8,
inyt< k…é kmR Tv< kmR Jyayae ýkmR[>,
zrIryaÇaip c te n àisÏ(edkmR[>. 3-8.
niyataà kuru karma tvaà karma jyäyo hyakarmaëaù |
çarérayäträpi ca te na prasiddhyedakarmaëaù || 3-8 ||
Perform your obligatory duty, because working is indeed better than sitting idle. Even the
maintenance of your body would not be possible without work.
Bhagavad Gita Chapter 3 Shloka 9,
y}awaRTkmR[ae=NyÇ laekae=y< kmRbNxn>,
tdw¡ kmR kaENtey mu´s<Gf> smacr. 3-9.
yajïärthätkarmaëo'nyatra loko'yaà karmabandhanaù |
tadarthaà karma kaunteya muktasaìgòaù samäcara || 3-9 ||
Work other than those done as a selfless service (Seva) binds human beings. Therefore,
becoming free from selfish attachment to the fruits of work, do your duty efficiently as a
service to Me.
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Bhagavad Gita Chapter 2 Shloka 47,
kmR{yevaixkarSte ma )le;u kdacn,
ma kmR)lhetuÉURmaR te sg! –fae=STvkmRi[. 2-47.
karmaëyevädhikäraste mä phaleañu kadäcana |
mä karmaphalaheturbhürmä te sangåo'stvakarmaëi || 2-47 ||
You have a right to perform your prescribed duties, but you are not entitled to the fruits of
your actions. Never consider yourself to be the cause of the results of your activities, nor be
attached to inaction.
Bhagavad Gita Chapter 2 Shloka 48,
yaegSw> k…é kmaRi[ sNg< Ty®va xnÃy,
isÏyisÏ(ae> smae ÉuTva smTv< yaeg %Cyte.2-48.
yogasthaù kuru karmäëi sangaà tyaktvä dhanaïjaya |
siddhayasiddhyoù samo bhutvä samatvaà yoga ucyate ||2-48 ||
Be steadfast in the performance of your duty, O Arjun, abandoning attachment to success and
failure. Such equanimity is called Yoga.
Bhagavad Gita Chapter 2 Shloka 50,
buiÏyu ae jhatIh %Ée suk«tÊ:k«te,
tSma*aegay yuJySv yaeg> kmRsu kaEzlm!.2-50.
buddhiyukto jahätéha ubhe sukåtaduñkåte |
tasmädyogäya yujyasva yogaù karmasu kauçalam ||2-50||
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One who prudently practices the science of work without attachment can get rid of both good
and bad reactions in this life itself. Therefore, strive for Yoga, which is the art of working
skilfully (in proper consciousness).
Bhagavad Gita Chapter 4 Shloka 13,
catuvR{y¡ mya s&ò< gu[kmRivÉagz>,
tSy ktaRrmip ma< ivÏ(ktaRrmVyym!. 4-13.
cäturvarëyaà mayä såñöaà guëakarmavibhägaçaù |
tasya kartäramapi mäà viddhyakartäramavyayam || 4-13 ||
The four-fold order was created by Me according to the divisions of quality and work.
Though I am its creator, know Me to be incapable of action or change.
Cāturvarṇyaṃ: the four-fold order. The four varnas are named - Brahmin, Kshatriya,
Vaishya and Shudra. They constitute the four-fold order. The three gunas - sattva, rajas and
tamas - and the law of karma - these four elements were divided by Me to create the four
varnas.
• Sattva Guna predominates in Brahmins - and they are assigned the tasks (karma) of
sham, dam, tapas (meditation) etc.
• Rajas Guna predominates in Kshatriyas - sattva guna is secondary. Their karma is to
be warriors and show bravery and tejas.
• Rajas Guna also predominates in Vaishyas - tamas guna is secondary. Their karma is
to be farmers and traders.
• Tamas Guna predominates in Vaishyas - rajas guna is secondary. Their karma is to
serve others.
The emphasis is on guna (aptitude) and karma (function) and not on jaati (birth). The varna
or the order to which we belong is independent of sex, birth or breeding. A varna is
determined by temperament and vocation - not by birth or heredity (Mukundananda, 2014).
13
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2.1 List of Karma
1) Karma:
Karma means action, work, or deed. The term also refers to the spiritual
principle of cause and effect, often descriptively called the principle of karma,
wherein intent and actions of an individual (cause) influence the future of that
individual (effect): good intent and good deeds contribute to good karma and
happier rebirths, while bad intent and bad deeds contribute to bad karma and
bad rebirths.
2) Akarma Karma:
Akarma means something doing which has no reaction. Actions that free one
from the cycle of birth and death are called akarma.
3) Vikarma Karma:
Anything performed without the direction of the Vedas is called Vikarma.
Actions that are performed through the misuse of one's freedom and that direct
one to the lower life forms are called Vikarma.
4) Sanchit Karma:
At the time of relinquishing the body (at the time of death), many karmas
remain incomplete according to the accounts in the centre for the give and take
account on the chitta (subconscious mind) and the samskara (Subconscious
impressions) like desire etc. All these karmas are referred to as ‘sanchit-
karmas’. The merit and demerit endowing karmas of the previous births, along
with ignorance, remain in the subtle-body in the form of samskaras, till such
time as the consequent suffering is exhausted. This is called ‘sanchit-karma’.
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5) Kriyamana Karma:
Kriyamana Karma are actions that are to be performed during the
course of this life time by an individual, be it good or bad or a mix of
both. The karma being created and added to sanchita in this life by
one's thoughts, words and actions, or in the inner worlds between lives.
What we are currently creating through our choices right now. It is our
creativity that is unfolding, it is our "free will". While some kriyamana
karma bear fruit in the current life, others are stored for future births.
Each of these types can be divided into two
categories: arabdha and anarabdha or "seed karma."
6) Paap Karma:
Paap karma is the action carried out to harm someone.
7) Punya Karma:
Punya karma is the action performed for welfare of people, society, nation.
8) Prarabdha Karma:
The linga-deha (Subtle body) carries along a fraction of karma from its
sanchit and takes birth at a place and time where maximum from that fraction
of the sanchit can be cleared. This small amount of karma is termed as
prarabdha-karma. In other words, a portion of sanchit-karma, for which the
consequences have to be faced in a particular birth, is called prarabdha-
karma. It can also be said that part of the sanchit, which is ready to
materialise, meaning, the karmas that result in consequence in the form of
happiness and sorrow, are termed as prarabdha.
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9) Agami Karma:
Agami Karma is the Karma we are creating for ourselves right here in
the current moment. It is the action that we create and the choices we make
right now, as we live this present lifetime. Are the actions that we are planning
for the future. Actions that will or will not be achieved depending on the
choices (free will) that we are making now and those that we have made in the
past.
10) Nishkama Karma:
They are actions performed without any expectations for the results
or fruits of the actions. Thus, they are selfless and desireless and form the
central core message of Karma Yoga to the path of liberation. Working
without any motives or expectations can be possible only if nonattachment is
practised. Attachment is the root cause of all sorrow hence all actions must be
performed with a spirit of dedication to the Lord. Since man is a
conglomeration of thoughts, each thought becomes an integral part of his life.
Hence only fostering of pure thoughts promotes selfless service in society as
one works for others without any personal reward or gain. The fruits of good
actions will always be good and the reverse holds true for negative actions.
Some results of Karma are immediate as if a finger is cut it bleeds, while some
results take time to fructify as if a mango seed is planted the tree takes many
years to bear fruit. Thus, if the action is performed with concentration and a
pure intention, it will definitely result in good. This method of desireless
action offered at the feet of the Lord releases man from bondage and puts him
on the path to liberation. Just as Draupadi is said to have torn a piece of her
sari to tie the bleeding finger of Krishna, the Lord is said to have returned it a
thousandfold by materialising a long sari to save her honour years later. Thus,
actions need to be performed only with selfless and pure intentions with total
faith in the saying ‘As you sow, so shall you reap’ with no expectations of the
result.
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11) Nitya Karma:
Nitya Karma comprises of regular and periodic duties or activities
scheduled to be performed by Hindus. They imply those which are obligatory
to be performed by the Hindus like Sandhyavandana, Japa, Devata Pooja etc.
This concept comes from a sense of obligation as a human being is said to
have three kinds of debts namely towards one’s parents and ancestors, towards
one’s teachers and towards the Gods (who also manifest in the form of natural
forces). An individual enjoys the privileges of birth, education, air, food,
water, sunlight etc and hence performance of these Nitya Karma helps to
repay these debts. The aim of these Nitya karma is to help humans overcome
self-centredness and become humble. Receiving help from all sources the
individual realises that his achievements have been possible only with the help
of society and he views himself as part of the infinite whole in the scheme of
life. He realises that he is a link in the whole chain of the universe
interconnected with all creation. Performance of these daily rituals is
important for self-purification and provides a constant reminder of the effects
of bad actions and merits of good actions. These rituals can be performed by
oneself and does not require the services of a priest. Non-performance of this
Karma is said to bear demerits on the individual.
12) Naimittika Karma:
Naimittika Karma are the occasional obligatory duties that an
individual needs to perform or rites to be performed on special occasions. The
16 Samskaras or the Shodasha Samskaras like naming ceremony, thread
ceremony etc are the rites of passage or sacraments which are included in this
category. Religious observations like fasting and celebrations performed in a
religious way for festivals, birthdays, death anniversary etc also fall in this
category like Shraadh ceremony, Grahana Tharpana and other Pitru karmas.
The performance of rituals in this karma requires priests for proper conducting
of Japas, Homas or for giving Daans (charity) as ordained in the scriptures.
Non-performance of this Karma is said to bear demerits on the individual.
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13) Kamya Karma:
Rituals done for fulfilment of desires are called Kamya Karmas.
The desire (Kama) for some gain generally prompts the performance of this
Karma. Non-performance of this karma does not bear any demerits. Thus, it is
a means to a desired end and is optional and not obligatory. They have to be
performed keeping up with the code of conduct laid by Dharma. Examples of
this Karma are the Putrakameshti Yagna performed for obtaining a child or
the yagna to propitiate Varuna for getting rains. These are good actions but are
driven by personal desires. There is passion and attachment behind this Karma
and the outcome of this Karma may be positive or negative resulting in strong
reactions. Since it is completely self-motivated it is said to be undesirable for
monks or for those on the path of truth and knowledge.
14) Nishiddha Karma:
Nishiddha Karmas which are forbidden and prohibited by the scriptures and
should be totally avoided by an individual. They include killing, stealing,
consumption of alcohol etc.
15) Prayascit Karma:
They are rituals for cleansing of sins or expiatory rites. They can be compared
to confession and atonement in the Christian practice of religion. These can be
by means of prayers or charity or self-disciplinary action. It is only by these
means that an individual can try to remove the sinful tendencies which are the
root of all evil. Since the impressions left on the mind by the act craves for
repetition, this will lead to perdition and ruin unless the effects of the sinful
conduct are removed by sincere prayer and acts of atonement like fasting,
pilgrimage etc though strict monitoring of the mind and senses are required.
True atonement is achieved only if inner purity and harmony are restored. This
expiatory process is optional and not compulsory as it depends on the
individual’s proportion of guilt and regret suffered on the performance of the
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sinful act and his inner determination to render himself pure and holy. The
Seers and sages of olden days realised that it was human to err and no man
was perfect and therefore provided the expiatory rites.
16) Kaya Karma:
Kāyakarma or Kāyakarmapatha refers to the “paths of bodily action”.
17) Vacha Karma:
Vacha karma is usually invoked to imply that one should strive to achieve the
state by words through speech action.
18) Manasa Karma:
Action perform intellectually or using mind is called Manasa karma.
19) Krishna Karma:
Krishna refers to bad deeds that lead to bad karma.
20) Shukla Karma:
Sukla refers to good deeds that lead to good karma.
21) Krishnashukla Karma:
Sukla refers to good deeds that lead to good karma. Krishna refers to bad
deeds that lead to bad karma. Krishnashukla Karma leads to mixture of good
and bad karmas. Example human beings always do mixture karmas.
22) Akrishna-ashukla Karma:
Sukla (white/good), Krishna (black/bad), Sukla-krishna (mixed) and Asukla-
akrishna (balanced) hence asukla-akrishna karma that is more desirable
because it is neither positive nor negative. It is this balance,
called karmasamya (karma equality), that is necessary if the yogi is to obtain
liberation from the cycle of reincarnation and achieve enlightenment.
20
23) Sattvic Karma:
An action which is obligatory, which is free from attachment, which is done
without love or hatred by one who is not desirous of any reward - that action is
declared to be Sattvic karma.
24) Rajasic Karma:
An action which is done by one longing for the fulfilment of desires or gains,
with egoism or with much effort - that is declared to be Rajasic karma.
25) Tamasic Karma:
An action which is undertaken from delusion, without regard to the
consequence, loss, injury and one's own ability- that is declared to be
Tamasic karma.
26) Sanghik Karma:
Sanghik Karma performed unitedly for the prosperity of an
organisation. These Karmas are to be performed in the capacity as
members of a family, society, village, country and the world.
27) Kartavya Karma:
Performing karma as kartavya (Duty): The karma in day-to-day life
has to be performed with a sense of duty, unperturbed by the Maya that
is its part. Destiny takes its own course; but without getting perturbed
by Maya, an individual should continue performing karmas that he
comes across in a business-like fashion and with a sense of duty.
21
Performing kartavya-karma does not help acquire merit; but not
performing them leads to acquiring of demerit. Whoever performs
kartavya-karma is graced automatically with everything: God develops
respect towards those who demand nothing and perform karma with a
sense of duty. Such people are rewarded automatically with
everything.
28) Shrout Karma:
Karmas advocated by the Shruti (Vedas), for example Yadnya-yag (Sacrificial
fires).
29) Smrut Karma:
Karmas advocated by the Smruti, for example the karma to be performed as
per the class system.
30) Pouranic Karma:
Karmas advocated by the Purans, for example performing vrats and fasting.
31) Vidhayak karya karma:
Vidhayak-karya is an activity carried out by the intellect enlightened by the
study of Vedas. We should be devoted to the cause of vidhayak-karya (as
expected by Dharma), and through this medium should develop an attitude
suitable for seeking God. Hence, every karma that we perform should be with
the intellect that has been enlightened with the study of Vedas. This is called
the vidhayak attitude in devoting wholeheartedly to the cause of an activity. In
short, any karma that we perform should be such that self-evolution (that is,
development of the mind) will not be hampered. This gives the karma the
position of a Yadnya.
22
32) Shreyas Karma:
Shreyas means superior. Karma that brings about spiritual evolution that is
Moksha is Shreyas karma.
33) Preyas Karma:
Preyas means loveable. Pleasures that are obtained through the
medium of the sense organs are instant; hence, the ordinary man loves preyas-karma.
Such happiness is temporary and very often gives sorrow at a later stage.
23
3. LIST OF SCIENTIFIC RESEARCH ON
1) Karma (Action)
2) Akarma (Inaction)
3) Vikarma (Forbidden Action)
4) Sanchit Karma (Heaped Together Action)
5) Kriyamana Karma
6) Paap Karma (Bad Action)
7) Punya Karma (Good Action)
8) Prarabdha Karma
9) Agami Karma
10) Nishkama Karma
11) Sakarma/ Sukarma Karma
12) Nitya Karma
13) Naimittika Karma
14) Kamya Karma
15) Nishiddha Karma
16) Prayascit Karma
17) Kaya Karma
18) Vacha Karma
19) Manasa Karma
20) Krishna Karma
21) Shukla Karma
22) Krishnashukla Karma
23) Akrishna-ashukla Karma
24) Sattavic Karma
25) Rajasic Karma
26) Tamasic Karma
27) Sanghik Karma
28) Kartavya Karma
29) Shrout Karma
30) Smrut Karma
24
31) Pouranic Karma
32) Vidhayak karya Karma
33) Shreyas Karma
34) Preyas Karma
25
4. AIMS AND OBJECTIVES
4.1 AIMS OF THE STUDY
➢ This study aims to explore in-depth the concept Karma Yoga and its Nature according
to Bhagavad Gita.
4.2 OBJECTIVES OF THE STUDY
1) To analyze the concept of Kaya-vacha-manasa karma in different texts.
2) To elucidate Karma by Guna
3) To delve into the real texture and meaning of Nitya Karma
4) To understand Shreyas and Preyas karma
5) To dive deeper into the pitfalls of Kamya Karma
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5. IN DEPTH REVIEW OF THE KARMA
I. Kaya-Vacha-Manasa Karma (Action by body-speech and mind)
II. Nitya Karma (Daily Rituals Action)
III. Shreyas Karma (Superior Action)
IV. Preyas Karma (Pleasures Action)
V. Kamya Karma (Desirable Action)
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5.1 Kaya-Vacha-Manasa Karma
The definitions below are from Sanskrit Dictionary:
• kaya or käyä “body
• mns or manasa: "mind (in its widest sense as the seat of intellectual operations
and of emotions)"
• vaca or vācā: "speech, word"
• kmR[a or karmaëä "relating to or proceeding from action"
käyä väcä manasa karmanä is usually invoked to imply that one should strive to
achieve the state where one's thoughts, speech, and the actions coincide.
Different authors have given their own view and concept of while defining käyä
väcä manasa karmanä from Bhagavad Gita’s.
Sridhara Swami of Rudra Vaishnava Sampradaya says After previously stating that
actions performed for the Supreme Lord as a matter of duty without desire for rewards do not
bind one to samsara or the cycle of birth and death in material existence, Lord Krishna is
illustrating how by bathing the body, meditating in the mind, reflecting with the intellect,
hearing and narrating about the divine pastimes of the Supreme Lord and such activities are
for the purification of the mind and lead to moksha or liberation from material existence.
Madhvacharya of Brahma Vaishnava Sampradaya tells Lord Krishna describes the
activities of karma yoga or prescribed Vedic activities and how they should be performed to
achieve purity of mind.
Ramanuja of Sri Vaishnava Sampradaya translate Completely devoid of all cravings for
the rewards of one's actions and endeavours even up to desiring entry to svargaloka or the
heavenly spheres. Those who have indeed become accomplished in karma yoga or prescribed
Vedic activities without desiring rewards simply let their body, mind and senses perform their
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natural functions as instruments to effect atma-suddhi or self-purification which breaks the
bonds of the past deeds which bind the atma to samsara or the cycle of birth and
death. Karma yoga should be performed solely for this purpose and not for obtaining
heavenly enjoyments in svargaloka.
Keshava Kashmiri of Kumara Vaishnava Sampradaya says Lord Krishna elaborating
further states that those practising karma yoga or prescribed Vedic activities without desire
perform all their actions free from attachment to sense objects and the hankerings for rewards
of actions solely for the purification of the mind.
Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya tells the karma yogis
perform actions using the body, mind, intelligence and even the senses alone, giving up
attachment, for purification of the mind (atma suddhaye). At the time of making offerings of
oblations using the senses, the mind may wander. This is the manner in which only the senses
are employed (kevalaih indriyair api).
Sri Adi Shankaracharya of Advaita Sampradaya translate that Since tyaktva, by giving up
sangam, attachment with regard to results; yoginah, the yogis, men of action; kurvanti,
undertake; karma, work; kevalaih, merely- this word is to be construed with each of the
words, body etc., so as to deny the idea of ownership with regard to all actions-; kayena,
through the body; manasa, through the mind; buddhya, through the intellect; and api, even;
indriyaih, through the organs, which are devoid of the idea of ownership, which are
unassociated with ownership thus: ‘I act only for God, and not for my gain’; atmasudhaye,
for the purification of themselves, i.e., for the purification of the heart, therefore you have
competence only for that. So, you undertake action alone. And also, since,
Sri Abhinav Gupta of Kaula Tantra Sampradaya says Yogayuktah etc. up to atma-
siddhaye. He, whose (by whom) Self is [realised to be] the Self of all beings, is not stained,
even though he performs all actions. For, he has undertaken neither what is enjoined nor
what is prohibited. Hence, even while performing actions such as seeing and the like, he
bears in mind, -i.e., he resolves with firmness of observation, – that ‘If the sense-organs like
eyes etc., function on their respective objects, what does it matter for me? Indeed, one is not
stained by what another does. This act is nothing but dedicating one’s actions to the
Brahman. In this regard the characteristic mark is his detachment. Due to that he is not
stained. Because they do not have attachment, the men of Yoga perform actions only with
their body etc., that are freed from attachment and do not depend on each other.
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Versus in Bhagavad Gita
In 5th Chapter 11th Shloka on Kaya Manasa Karma
kaya mnsa buÏ(a kevlEiriNÔyErip,
yaeign> kmR k…vRiNt s<g< Ty®vaTmzuÏye. 5-11,
käyä manasä buddhyä kevalairindriyairapi |
yoginaù karma kurvanti saìgaà tyaktvätmaçuddhaye || 5-11 |
The yogis, abandoning attachment, act with body, mind, intelligence, and even with the
senses, only for the purpose of purification.
Verses in Mahabharata 13.8.16:
kmR[a mnsa vaip vaca vaip pr<tp,
yn me k«t< braý[e;u tena* n tpaMy Ahm. 13-8-16.
karmaëä manasä väpi väcä väpi parantapa |
yana me kåtaà barähyaëeñu tenädya na tapämya ahama || 13-8-16 ||
"In consequence of what I have done to the Brahmanas in thought, word, and deed, I do not
feel any pain now (even though I am lying on a bed of arrows)."
Verses in Guru Gita:
kmR[a mnsa vaca svRda==raxyedguém,
id"Rd{f< nmSk«Ty inlR¾aE guésiÚxaE. 51.
karmaëä manasä väcä sarvadä''rädhayedaguruma |
dirghadaëòaà namaskåtya nirlajjau gurusannidhau || 51 ||
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The Guru is beyond any description whatsoever. No imputed terms can describe him. Thus,
the Vedas say “neti neti” – he is not this, he is not that. Contemplate this great mystery, and
continually worship him with both mind and speech.
Verses of Subhashitam
mnSyNyÖcSyNyTkayeR ca=NyÊraTmnam!,
mnSyek< vcSyek< kmR{yek< mhaTmnam!.
manasyanyadvacasyanyatkärye cä'anyadurätmanäm |
manasyekaà vacasyekaà karmaëyekaà mahätmanäm ||
The thoughts of wicked and mean persons are different than what they speak and ultimately
do, whereas the thoughts, their expression and subsequent action by the noble and righteous
persons are always the same.
DISCUSSION
The concept of, “Manas Ekam, Vachas Ekam, Karmanyekam Mahatmanam - the person who
can coordinate their thoughts with their words and their words with their deeds is indeed a
great soul (Mahatma)."
The different texts used to cite the word kaya manasa vacha karma are:
1. Bhagavad gita
2. Guru Gita
3. Mahabharata
4. Subhashitam
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5.2 Nitya Karma (Daily Rituals Action)
Nitya karmas are daily rituals neglecting to perform the Nitya karmas will lead to sin.
Examples of Nitya karmas include:
✓ Snana yatra - bathing
✓ Sanshyavandanam - religious rituals performed at the opening and close of the day
✓ Aupasanam - keeping the marital fire burning
✓ Agnihotram - heated milk offering
There are different Nitya karmas necessary at different times of the day. Some Nitya karmas
only need to be performed by certain people; for example, those who are married or have
undertaken particular religious initiations.
A subdivision of Nitya karma is nai-nitya karma. These karmas are considered compulsory
yet conditional, depending upon the individual's circumstances.
Different authors have given their own view and concept of while defining
Nitya karma from Bhagavad Gita’s:
Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya says there are many
pseudo meditators who misrepresent themselves as belonging to high parentage, and great
professional men who falsely pose that they have sacrificed everything for the sake of
advancement in spiritual life. Lord Krishna did not want Arjuna to become a pretender.
Rather, the Lord desired that Arjuna perform his prescribed duties as set forth for kshatriyas.
Arjuna was a householder and a military general, and therefore it was better for him to
remain as such and perform his religious duties as prescribed for the householder kshatriya.
Such activities gradually cleanse the heart of a mundane man and free him from material
contamination. So-called renunciation for the purpose of maintenance is never approved by
the Lord, nor by any religious scripture. After all, one has to maintain one’s body and soul
together by some work. Work should not be given up capriciously, without purification of
materialistic propensities. Anyone who is in the material world is certainly possessed of the
impure propensity for lording it over material nature, or, in other words, for sense
gratification. Such polluted propensities have to be cleared. Without doing so, through
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prescribed duties, one should never attempt to become a so-called transcendentalist,
renouncing work and living at the cost of others.
Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya tells therefore you
should engage in daily obligatory activities such as sandhya vandana (niyatam karma). This
is better that renunciation of these actions (karma sannyasa). By renunciation of all actions,
you will not even be able to maintain your body.
Sri Ramanuja of Sri Sampradaya translate ‘Obligatory’ (Niyatam) means ‘concomitant’
(Vyaptam); for action is concomitant with that which is conjoined with Prakriti or the body.
The contact with Prakrti has arisen from beginningless subtle impressions (Vasanas). You
must perform work, because the performance of action is easy and may not cause accidents
by reason of its being obligatory. Action is superior to non-action, i.e., even to the devotee of
Jnana. Because of the instruction at the beginning (of this context), ‘No man experiences
freedom from activity’, devotion to Jnana alone is indicated by the word, ‘Non-action’
(Akarma). Even in the case of one qualified for devotion to Jnana, devotion to Karma indeed
is better because Jnana-nistha is difficult to perform and liable to accidents, as it has not been
practised previously and as it does not come to one naturally. Subsequently it will be
described how, one with the knowledge of the true nature of the self can carry on actions
along with that knowledge. Consequently, we should take the meaning here to be that,
because knowledge of the self too is included in Karma Yoga, this kind of Yoga is superior.
This statement on the superiority of activity (Karma Yoga) over Jnana Yoga is valid even
when there is competency for one to adopt Jnana Yoga. For, if you abandon all activities to
qualify yourself for Jnana Yoga, then, for you, who is thus inactive while following Jnana
Yoga, even the nourishment of the body, which is necessary even for Jnana-nistha, will not
be achieved. The body has to be necessarily sustained until the means are executed to the full.
Performing ‘great sacrifices’ with the help of honestly earned wealth, the body should be
sustained by consuming the remainders left after such sacrifices. This is made clear from
scriptural texts like, ‘When the food is pure, the Sattva (mind or inner organ) becomes pure;
when the Sattva is pure, then the remembrance (meditation) will be steady’ (Chandogya
Upanishad, 7.26.2). Sri Krishna himself will declare: ‘The sinful ones who cook food for
their own sake eat sin. Consequently, even the sustenance of the body will not be possible in
the case of one who practises Jnana-nistha, and does not act. In other ways also Karma Yoga
is superior to Jnana Yoga even in respect of one who is qualified for Jnana-nistha; for,
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obligatory and occasional rites like the ‘great sacrifices’ must be carried out by one who
follows Jnana Yoga too, as he has to sustain the body until he attains perfection. Besides, the
understanding of the true nature of the self is incorporated in Karma Yoga, as it involves the
contemplation of the self as being a non-agent. It is also in line with the nature of life
(Prakriti). Karma Yoga, is for these reasons easier and it is free from danger of downfall.
Therefore, you must perform Karma Yoga only. This is the purport of the verse. If it is
contended that any action such as earning money implies ‘I-ness’, ‘My-ness’ etc., and will
therefore be disturbing to the senses, and that such a person devoted often to works will be in
bondage through subtle impressions of his acts, Sri Krishna says.
Sri Sridhara Swami of Rudra Sampradaya tells One should perform the duties prescribed
in the Vedic scriptures appropriate for one’s stage in life. The daily duties like praying,
meditating and worshipping are being referred to by Lord Krishna. Action is superior to
inaction for by abstention from action none of these activities can be accomplished. What to
say of those, if one fails to take actions even the maintenance of their physical body will not
be possible.
Sri Madhvacharya of Brahma Sampradaya translate One should perform the actions that
are appropriate to one’s varna or status and ashram or stage in life. In Vedic culture there are
four varnas: brahmin the priestly class, kshatriya the royalty and warrior class, Vaishya the
farmers and business classes and sudra the workers and servants of the previous three classes.
In Vedic culture there are also four ashrams: brahmacharya which is celibate student life,
grihastha which is married family life, vanaprastha which is semi-retired householder life
and sannyasa which is complete renunciation of worldly life for meditation on God. Due to
changing times and the unseemly mixture of different varnas people no longer adhere
exclusively to the natural duties of their ashram as prescribed by the Vedas. This was even
happening over 5000 years ago at the end Dvapara yuga. In the Mahabharata we see King
Yudhishthira noting that it was becoming exceedingly difficult to determine the varna of
people due to the mixture of different classes. Therefore, it is only by conduct and attributes
that one can judge what class one belongs to and not simply by what varna one was born into
and this conduct is determined by actions. Unless and until the impulse arises for one to
surrender themselves in full service and devotion to the Supreme Lord Krishna then both
varna and ashram apply in society. But after surrendering in devotion varnashrama is no
longer applicable or required.
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Sri Keshava Kashmiri of Kumara Sampradaya tells One should note that by the use of
tvam Lord Krishna is asserting that Arjuna should be detached from his actions and perform
his duty. Action is superior to inaction because by performing actions prescribed in the Vedic
scriptures according to one’s occupation and stage in life because accumulated sins are
destroyed that one has acquired in past lives. Realistically not performing actions is also not
practical because without actions one is not able even to maintain the physical body. The
particle api means even and refers to what else more should be clarified.
Sri Adi Shankaracharya of Advaita Sampradaya translate those daily obligatory duties
(nitya-karmas) or which one is competent (according to the scriptures), and which are not
heard of [although no result of daily obligatory duties is mentioned in the scriptures, still
Shankaracharya holds that it is either heaven or purification of the heart, because something
done must have its consequence as productive of any result; hi, for, from the point of view of
result; karma, action; is jyayah, superior; akarmanah, to inaction, to non-performance (of
duties). ‘And as regards your idea that action should not be undertaken because it leads to
bondage-that too is wrong.’
Sri Abhinavagupta of Kaula Tantra Sampradaya says Niyatam etc. you must perform
action which has been enjoined i.e., prescribed in the scriptures. For, even the just subsistence
of body depends on action.
In Taittiriya Upanishad Bhashya
Shankaracharya in Taittiriya Upanishad Bhashya makes the following points about Nitya
karma are non-performance of Nitya karma will not cause paapa, performance of Nitya
karma will remove paapa and jnana will emerge and performance of Nitya karma will lead
to Mukti via mental purification.
In Lalitha Bhasya of Sankaryacharya explains the discipline of Nitya karma will create
dharma, dharma destroys sins (fruits of bad deeds), This helps understand the helplessness of
samsara, this creates vairagya or dispassion to samsara, vairagya leads to intense desire for
liberation, leading to ways for achieving it. Then follows renunciation of karma followed by
the discipline of yoga, then the internalization of the Shrutis, leading to comprehension of
statements like "tat tvam asi" - you are that. The seeker thus sheds ignorance and stays firmly
seated in Atman. The value of the Nitya karma lies in that it is said to reduce the impact of
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Prarbadha karma. If the Nitya Karma is not performed, the undesirable fruits will exert with
full force. That full effect of prarbadha is called pratyavaya.
Sage Aashvakayan in kaivalyopanishad described the means of being free from these three
debts. One must not try to avoid or run away from these debts. If a man dies with the debt
over his head, then he will have to clear those debts in his next birth. Therefore, a man must
clear all these three debts, which are as under.
1. PITRA RINA – (Indebtedness towards the Ancestors)
2. RISHI RINA – (Indebtedness towards the Rishi (Sages)
3. DEVA RINA – (Indebtedness towards Deities & God)
The different ways to clear all these three debts are described as below:
1. PITRA RINA – A man is fortunate to have a virtuous son, because being a virtuous soul he
would perform all the pitrakarma (Shraddha) – offering of water, food, etc. to the
Brahmanas. TARPANA – Libation of water to the deceased ancestors, Brahmana-Bhoja –
Feeding the Brahmins).
2. RISHI RINA – By doing Tarpana to the Rishis daily, one gets free from the debts, which
Rishis have on us.
3. DEVA RINA – By doing worship of the deities we get liberated from DEVA RINA.
Verses in Bhagavad Gita chapter 3 shloka 8.
inyt< k…é kmR Tv< kmR Jyayae ýkmR[>,
zrIryaÇaip c te n àisÏ(edkmR[>. 3-8.
niyataà kuru karma tvaà karma jyäyo hyakarmaëaù |
çarérayäträpi ca te na prasiddhyedakarmaëaù || 3-8 ||
Perform your prescribed duty, for doing so is better than not working. One cannot even
maintain one’s physical body without work.
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Verses in Shiva Samhita
iÇivxae ivixkªq> SyiÚTynEimÄkaMyt>,
inTye=k«te ikiLb;< SyatkaMye nEimiÄke )lm!. 1-23.
trividho vidhiküöaù syannityanaimittakämyataù |
nitye'kåte kilbiñaà syätakämye naimittike phalam || 1-23 ||
The injunction is threefold – Nitya (regular), naimittika (occasional) and kamya (optional).
By the non-performance of Nitya or daily rites there accrnes sin, but by their performance no
merit is gained. On the other hand, the occasional and optional duties, if done or left undone,
produce merit and demerit.
DISCUSSION
The concept of Karma performed punctually every day is called Nitya-karma, for example
bath, ritualistic worship, Sandhya etc. Nitya-karma is obligatory. If it is not performed, the
individual gets punishment or sorrow from the society or nature in some form or the other. If
Nitya karma is not performed, accruing of demerits is certain.
The different texts used to cite the word Nitya karma are:
1) Bhagavad Gita
2) Taittiriya Upanishad Bhashya of Shankaracharya
3) Shiva Samhita
4) Kaivalopanishad
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5.3 Shreyas Karma (Superior Action) and Preyas Karma (Pleasures Action)
Shreyas means superior. Karma that brings about spiritual evolution that is Moksha is
Shreyas karma.
Preyas means loveable. Pleasures that are obtained through the medium of the sense organs
are instant; hence, the ordinary man loves preyas karma. Such happiness is temporary and
very often gives sorrow at a later stage.
Different authors have given their own view and concept of while defining
Shreyas and Preyas karma from Bhagavad Gita’s:
Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya tells one should be
very careful of these three enemies to human life: lust, anger and greed. The more a person is
freed from lust, anger and greed, the more his existence becomes pure. Then he can follow
the rules and regulations enjoined in the Vedic literature. By following the regulative
principles of human life, one gradually raises himself to the platform of spiritual realization.
If one is so fortunate, by such practice, to rise to the platform of Krishna consciousness, then
success is guaranteed for him. In the Vedic literature, the ways of action and reaction are
prescribed to enable one to come to the stage of purification. The whole method is based on
giving up lust, greed and anger. By cultivating knowledge of this process, one can be elevated
to the highest position of self-realization; this self-realization is perfected in devotional
service. In that devotional service, the liberation of the conditioned soul is guaranteed.
Therefore, according to the Vedic system, there are instituted the four orders of life and the
four statuses of life, called the caste system and the spiritual order system. There are different
rules and regulations for different castes or divisions of society, and if a person is able to
follow them, he will be automatically raised to the highest platform of spiritual realization.
Then he can have liberation without a doubt.
Sri Ramanuja of Sri Sampradaya says one who has been ‘released from these three’ —
from desire, wrath and greed which constitute the gates of darkness causing erroneous
knowledge of Myself, he works for the good of the self. Gaining knowledge of Myself, he
endeavours to be inclined towards Me. From there, he attains the supreme goal, which is
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Myself. Sri Krishna now teaches that the main cause of this Kind of degeneration is lack of
reverence for the Sastras:
Sri Sridhara Swami of Rudra Sampradaya translate the special result of renouncing lust,
greed and anger is being stated by Lord Krishna in that such a person is able to acquire the
mental understanding that develops the consciousness to the point where spiritual pursuits
become attractive and desirable such as vegetarianism, the practice of yoga, meditation and
engagement in austerities like fasting and celibacy. Thereby one begins the process of
purifying oneself enough to gain the association of the Vaisnavas who are Lord Krishna’s
exclusive devotees and who will guide one to embark upon the path of devotion for their
ultimate benefit.
Sri Keshava Kashmiri of Kumara Sampradaya said Lord Krishna praises the avoidance of
lust, greed and anger for by doing so the highest good and wellbeing of a human being is
assured. Freedom from these voracious evils allows one to engage in spiritual activities
beneficial for oneself and all creation by the acquisition of spiritual knowledge concerning
devotion to the Supreme Lord along with atma tattva realisation of the soul and moksha or
liberation from material existence. This insures one will never have to enter a hellish
condition of life and eventually will attain the Supreme Lord.
Sri Adi Shankaracharya of Advaita Sampradaya translate that which are doors to the
darkness of hell consisting of sorrow and delusion; freed from three which are such, acarati,
strives for - sreyah, the good; atmanah, of the soul: debarred by which (doors) he could not
strive earlier, and on the dispelling of which he strives. Tatah, thereby, as a result of that
striving; yati, he attains; the param, supreme; gatim, Goal, i.e., Liberation, as well. [Not only
does he attain Liberation by renouncing the demoniacal qualities, but he also secures
happiness in this world.] The scripture is instrumental in this complete renunciation of the
demoniacal qualities and striving for what is good. Both can be undertaken on the authority
of the scriptures, not otherwise.
Sri Abhinavagupta of Kaula Tantra Sampradaya says Trividham etc. Etaih etc. Because
the traid of desire etc., constitute the gate to the hell, therefore one should avoid that. What
has been stated should not be neglected on the assumption that it is [based on] the human
word. On the other hand, there is the authority of the eternal scripture on this subject.
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Chaitanya Mahaprabhu in Chaitanya Charitra said that there are two kinds of general
activities—shreyas, or activities which are ultimately beneficial and auspicious, and preyas,
or those which are immediately beneficial and auspicious. For example, children are fond of
playing. They do not want to go to school to receive an education, and they think that to play
all day and night and enjoy with their friends is the aim of life. Even in the transcendental life
of Lord Kṛishṇa, we find that when He was a child, He was very fond of playing with His
friends of the same age, the cowherd boys. He would not even go home to take His dinner.
Mother Yashoda would have to come out to induce Him to come home. Thus, it is a child's
nature to engage all day and night in playing, not caring even for his health and other
important concerns. This is an example of preyas, or immediately beneficial activities. But
there are also shreyas, or activities which are ultimately auspicious. According to Vedic
civilization, a human being must be God conscious. He should understand what God is, what
this material world is, who he is, and what their interrelationships are. This is called shreyas,
or ultimately auspicious activity.
In this verse of Śrīmad-Bhāgavatam it is said that one should be interested in shreyas. To
achieve the ultimate goal of shreyas, or good fortune, one should engage everything,
including his life, wealth and words, not only for himself but for others also. However, unless
one is interested in shreyas in his own life, he cannot preach of shreyas for the benefit of
others.
Kathopanishad translated by Sri Aurobindo said “The good and the pleasant come to a
man and the thoughtful mind turns around them and distinguishes. The wise choose out the
good from the pleasant, but the dull soul chooses the pleasant rather than the getting of his
good and it having.” The two most important words in this verse which need to be understood
in their root-sense are shreyas and preyas
Verses from Bhagavad Gita
Chapter 16 Shloka 22,
@tEivRmu´> kaENtey tmaeÖarEiôiÉnRr>,
40
AcrTyaTmn> ïeySttae yait pra< gitm!.16-22,
etairvimuktaù kaunteya tamodväraistribhirnaraù |
acaratyätmanaù çreyastato yäti paräà gatim ||16-22 |
O son of Kunti, a person who is free from these three doors (preyas) to darkness strives for
the good of the Atma (Shreyas). Thereby he attains the highest goal.
Verses from Katha Upanishad
ANyCÀeyae=NyÊtE àeySte %Ée nanaweR pué;¡ isint>,
tyae> ïey AaddanSy saxu Évit hIyte=waR* % àeyae v&[Ite. 1-2-1.
anyacchreyo'anyadutai preyaste ubhe nänäarthe pururñaà sinitaù |
tayoù çreya ädadänasya sädhu bhavati héyate'rthädya u preyo våëéeete || 1-2-1 ||
The preferable and pleasurable are indeed different things. Both of these, serving divergent
purposes bind men (chosen by will), however, Shreya brings about wellness to him who
accepts it among the two. One who chooses Preya (pleasure) falls down from the eternal
supreme goal.
Shankaracharya said thus tested the disciple and found him worthy of the knowledge,
Death said ‘good is one thing and pleasant is another.’ Both these, the good and the pleasant,
serving different ends, bind man competent for both, subject to the varying conditions of
caste, orders of life, etc., i.e., all men are propelled in their mind by these two actions; for,
according as one wish for prosperity or immortality, he attempts at what is good and what is
pleasant. Therefore, as men have to perform acts to obtain what is good and what is pleasant,
all men are said to be bound by these. These two, though connected with the realisation of
one or other of the covetable of man, are opposed to each other, one being in the nature of
knowledge and the other of ignorance. Thus, as both these are impossible to be pursued by
the same individual without abandoning either, happiness falls to him who, of these two,
rejects what is merely pleasant, being in the nature of ignorance, and pursues only the good.
But he, who is not far-sighted, who is ignorant and who pursues only the pleasant, is
separated from, i.e., misses the true and eternal end of man.
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Verses from Katha Upanishad
ïeyí àeyí mnu:ymetStaE sMprITy ivivni´ xIr>,
ïeyae ih xIrae=iÉ àeysae v&[Ite àeyae mNdae yaegKzemadv&[Ite. 1-2-2.
çreyaçca preyaçca manuñyametastau samparétya vivinakti dhéraù |
çreyo hi dhéro'bhi preyaso våëéte preyo mando yogakçemädavåëéte || 1-2-2 ||
Both the good and the pleasant approach the mortal; the intelligent man examines and
distinguishes them; for, the intelligent man prefers the good to the pleasant; the ignorant man
chooses the pleasant for the sake of his body.
Shankaracharya said if both the sweet and the good can be pursued at will, why do the
mankind, in general, pursue the sweet? This is explained; it is true that they can both be
pursued; still, as they are not easily distinguishable by persons of poor intelligence, either in
respect of the means to their attainment, or in respect of their fruits, both the sweet and the
good become as it were mingled, and approach man. Therefore, the intelligent man examines
both the sweet and the good as a flamingo separates milk and water and having considered in
his mind their relative weight, divides them both and follows the good alone, as preferable to
the sweet; but the man of poor intelligence, incapable of such discernment, pursues the sweet,
such as cattle, sons and the rest, for the purpose of fattening and preserving his body, etc.
Verses from Katha Upanishad
s Tv< iàyaiNàyépa<í kamaniÉXyayÚicketae=Työ]I>,
nEta< s&Kfa< ivÄmyImvaÝae ySya< m¾iNt bhvae mnu:ya>.1-2-3,
sa tvaà priyänpriyarupäàçca kämänabhidhyäyannaciketo'atyasrakñéù |
naietäà såkòäà vittamayémaväpto yasyäà majjanti bahavo manuñyäù ||1-2-3 |
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Oh Nachiketa! after careful deliberation you have not accepted and discarded, all the
desirable things that are themselves delightful or are producers of delight. You have not
accepted this path of wealth in which have many men perished.
Shankaracharya said though repeatedly tempted by me, have renounced objects of desires,
such as sons, etc., and also objects of sweet shape, such as nymphs, judging well of them and
ascertaining their faults, i.e., their ephemeral and sapless nature. Oh Nachiketas, how
intelligent you are! You have not taken up this contemptible path of wealth, trodden by the
ignorant men, in which many fools come to grief. A wise man understands that both paths,
Shreyas and Preyas are opposing paths and as one traverses the path, one realizes that
the gap between the two progressively increases. It is also clear that the two paths can
never meet. The knowledge of Brahma is not easily attainable by many even when
heard and many do not understand even when such knowledge is imparted by
wonderful expounder. Rarely does a soul becomes a Knower, after being instructed by a
proficient teacher
DISCUSSION
In a true sense preyas is that pleasure which is born from the contact of the senses with the
objects and ‘is nectar to the lips at the first touch, but there is a secret poison in the bottom of
the cup and after it the bitterness of disappointment, satiety, fatigue, revolt, disgust, sin,
suffering, loss, transience.’ And that which is born of the satisfaction of the higher mind and
spirit is shreyas. This refers to the best and most inward with us. At first this may, though not
necessarily, be like a poison but in the end, it straight leads to the nectar of immortality.
So, preyas is something pleasing to the senses and leads to failure and disappointment.
And shreyas is something good for the growth of the Atman which ultimately leads
to nihshreyas, the perfect happiness.
The different texts used to cite the word Shreyas and Preyas karma are:
1) Bhagavad Gita
2) Katha Upanishad
3) Chaitanya Charitra
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4) Shrimad Bhagavad Purana
5.4 Kamya Karma (Desire driven Action)
Kamya karma is the performance of rituals in anticipation ofr specific fruits of action, like to
have a progeny - Dasharatha's "putrakameshti yaga" or yajna performed for rains - varsheshti
etc. Doing Satyanarayana puja desiring specific results is also of this category. Rituals
performed to attain heaven after death is also Kamya karma.
Different authors have given their own view and concept of while defining Kamya karma
from Bhagavad Gita’s:
Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya says the
performance of activities for results has to be given up. This is the instruction of Bhagavad-
Gita. But activities leading to advanced spiritual knowledge are not to be given up. This will
be made clear in the next verses. In the Vedic literature there are many prescriptions of
methods for performing sacrifice for some particular purpose. There are certain sacrifices to
perform to attain a good son or to attain elevation to the higher planets, but sacrifices
prompted by desires should be stopped. However, sacrifice for the purification of one’s heart
or for advancement in the spiritual science should not be given up.
Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya tells taking up the
former idea first, the Lord explains the different derivations of the two words. To renounce
(nyasa) at the very root activities performed for fulfilling personal desires (kamyanam
karmanam) is called sannyasa. Personal desires are indicated in such statements as the
following: putra-kamo yajeta, svarga-kamo yajeta that is one with a desire for a son should
worship. One with desire for svarga should worship. This does not mean that one should
reject daily obligatory activities (nitya karma) such as sandhya worship. Tyaga means that
one should give the results of all activities in performance of actions with personal desire
(kamya karma) or obligatory actions (nitya karma), rather than to give up those activities
completely. Therefore, in tyaga, one should perform all kamya and nitya karmas without
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seeking results, whereas in sannyasa one performs only obligatory duties (nitya karma)
without the desire for results, and completely rejects rituals for personal gratification (kamya
karma). This is the distinction of the two words sannyasa and tyaga.
Sri Ramanuja of Sri Sampradaya translate the Lord said — Some scholars understand that
Sannyasa is complete relinquishment of desire-prompted acts. Some other wise men say that
the meaning of the term Tyaga, according to the Sastras dealing with release, is
relinquishment of the fruits not only of all desiderative (Kamya), but also of obligatory and
occasional, duties. Here, the problem is, whether the Tyaga taught in the Sastras concern
desiderative acts themselves, or fruits of all acts. Sri Krishna has used the terms Sannyasa in
one place and Tyaga elsewhere. From this it is understood that Sri Krishna uses the terms
Tyaga and Sannyasa as synonyms. Likewise, the decisive teaching is about Tyaga alone in
the statement: ‘Hear My decision, O Arjuna, about Tyaga’. That the terms are synonymously
used to denote the same sense, is conclusively established from such passages as: ‘But the
renunciation (Sannyasa) of obligatory work is not proper. Abandonment (Tyaga) of it
through delusion is declared to be Tamasika’; and ‘To those who have not renounced the
fruits of actions, threefold are the consequences after death — undesirable, desriable and
mixed. But to those who have renounced, none whatsoever’.
Sri Sridhara Swami of Rudra Sampradaya says the Supreme Lord Krishna replied: Sages
and those proficient in learning understand that renouncing and abandoning actions that fulfil
desires found in the Vedic scriptures such as prescribed procedures for getting a son, or
prescribed rituals for entering the heavenly planets is known as sannyasa and this includes
renouncing all actions as well as their rewards. The spiritually enlightened declare that
renouncing and relinquishing the desire for rewards of actions although performing daily and
occasional prescribed duties and not renouncing the actions themselves is known as tyaga.
The question may arise that since no rewards are mentioned for regular and occasional
prescribed duties how can there be renunciation of rewards that do not exist. It is as if a
barren woman could give up her child. The answer to such a query is that although no
specific rewards are declared in the Vedic scriptures, ordinances and injunctions such as: The
sandhya vrata which is the chanting of sacred incantations three times daily must always duly
45
be performed by initiated Vaisnava Brahmins and the Ekadasi vrata which is fasting from all
grains and beans on the 11th day of the waxing and waning moon must always be observed
by all human beings. Although ordinances and injunctions cannot inspire a undiscerning
person to perform an activity which seems to have no purpose; yet if they are omitted or
ignored it will be a cause for sinfulness and demerit. So according to the rule of parallel
opposites it is understood that some merit must also be present in performing prescribed
Vedic activities. It would not be reasonable to follow Prabhakara’s opinion that the
injunction itself is self-sufficient and requires no result because that would be contrary to the
law of karma or that of there is an equal reaction comprised from every action. Furthermore,
Vedic scriptures such as the Chandogya Upanishad beginning trayo dharma skandha yagno
confirms that: Those who perform sacred Vedic rites attain to immortality. The
Brihadaranyaka Upanisad beginning atha trayo vai a loka confirms that: By performing
Vedic rituals and knowledge the higher realms are gained and the Maha Narayana
Upanishad declares that: By performance of Vedic rituals, one is absolved from sins. This is
why the spiritually evolved agree that the abandoning of the desire for rewards of actions is
renunciation known as tyaga. But then an argument could be raised that if one were to
relinquish the desire for any reward there would be no inclination to perform the action. But
this thinking is faulty and not accurate because all Vedic activities are for the general
evolution of society and are meant to gradually produce the impulse for atma tattva or self-
realisation. The Brhadaranyaka Upanishad beginning sa va esa mahanaja atma states:
Vaisnava brahmanas realise the atma or immortal soul by study of the Vedic scriptures,
through ritualistic propitiation and worship and by austerities which is renunciation of the
objects of sense enjoyment. Hence it has been clarified that renunciation for the desires of
rewards is what is to be abandoned as they keep one revolving in samsara the perpetual cycle
of birth and death and thus it is possible to perform all actions in such a renounced state and
achieve moksha or liberation from material existence. Moksha may also be considered a
desire but it is the internal desire of the intellect for a spiritual result and not the mundane
desire for a material reward. Moksha is achieved by inclination of the intellect, by inspired
faith, by reflection, introspection and meditation, by the cessation of identifying with the
physical body, by discrimination between matter and spirit. Until one has reached this point,
the relegation of prescribed duties for purification of the mind which are not antagonistic to
devotion to the Supreme Lord while relinquishing the desire for rewards is essential and not
the actual abandonment of actions. The Iso Upanishad verse II beginning kurvan neve ha
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karmani states: By performing Vedic activities one should not mind to live 100 years. That is
because during this time the cessation of activities without the desire for rewards will
manifest automatically as a natural process due to the internal inclination of the purified
intellect which dissolves all impurities as the spring rain clouds depart after fulfilling their
purpose. Lord Krishna has stated earlier that one who delights in the atma, who is satisfied
with the atma, who is content in the atma has no need to perform any duties.
The great sage Vasishta has explained that the enlightened make no effort to renounce
actions yet actions renounce them for the root of all actions is desire and desire is non-
existent in the enlightened ones. One may also renounce actions due to the fact that actions
impede and hinder the practice of meditation.
One should perform mundane actions until one develops distaste and then disgust for them.
In the Srimad Bhagavatam beginning tasmad aswad abbhidhyanam Lord Krishna Himself
explains that: One should give up all material processes for elevation which are like the
meanderings of a dream and purify themselves by focusing the mind completely in the
Supreme Lord. The precise reason for this instruction was given by Lord Krishna earlier in
Srimad Bhagavatam beginning dharmah satya-dayopeto means Righteous and spiritual
activities performed sincerely as well as esoteric knowledge obtained by prodigious
austerities cannot completely purify the consciousness if they are not endowed with devotion
to the Supreme Lord. In this light even moksha is insignificant and never pursued or even
thought about by the surrendered devotees of the Supreme Lord Krishna or any of His
authorised incarnations and expansions as revealed in Vedic scriptures. So, we have
presented various examples from diverse angles of vision to answer this question adequately.
Sri Madhvacharya of Brahma Sampradaya tells Lord Krishna explains that the absence of
prescribed Vedic actions which hold even a miniscule residue for rewards is renunciation
known as sannyasa or relinquishing of actions. Tyaga is renunciation by abandoning the
desire for rewards and not the prescribed actions themselves. Both sannyasa and tyaga are
considered renunciation.
Sri Keshava Kashmiri of Kumara Sampradaya said Lord Krishna explains that some
learned men of knowledge propound renunciation as sannyasa or abandoning all activities
prescribed or otherwise motivated by desire for rewards. While other men of wisdom
maintain that renunciation is tyaga or abandoning the desire for rewards and not relinquishing
the prescribed Vedic activitiy.
47
Sri Adi Shankaracharya of Advaita Sampradaya translate the non-performance of what
comes as a duty; to be the nyasam, giving up; karmanam, of actions; kamyanam, done with a
desire for reward, e.g., Horse-sacrifice etc. Sarva-karma-phala-tyagah, abandonment of the
results of all actions, means the giving up of the results accruing to oneself from all actions-
the daily obligatory and the occasional (nitya and naimittika) that are performed. Vicaksanah,
the adepts, the learned ones; prahuh, call, speak of that; as tyagam, tyaga, as the meaning of
the word tyaga. Even if ‘the giving up of actions for desired results’ or ‘the abandonment of
results’ be the intended meaning, in either case the one meaning of the words sannyasa and
tyaga amounts only to tyaga (giving up); they do not imply distinct categories as do the
words ‘pot’ and ‘cloth’. Objection: Well, is it not that they say the daily obligatory (nitya)
and the occasional (naimittika) rites. This defect does not desire. It is the intention of the Lord
that the nitya-karmas (daily obligatory duties) also have results; for the Lord will say, ‘The
threefold results of actions-the undesirable, the desirable and the mixed-accrue after death to
those who do not resort to tyaga’, and also, ‘but never to those who resort to sannyasa
(monks)’. Indeed, by showing that, it is only in the case of sannyasins (monks) alone that
there is no connection with the results of actions, the Lord asserts in, ‘…accrue after death to
those who do not resort to tyaga (renunciation)’, that the result of daily obligatory (nitya)
duties accrue to those who are not sannyasins (monks).
Sri Abhinavagupta of Kaula Tantra Sampradaya says Kamyanam etc. The desire-
motivated actions: the Agnistoma (sacrifce) etc. All actions etc.: The relinquishment is the
relinquishment of fruits, even while performing all actions tha are to be performed daily or
occasionally. Whatever remains to be spoken in this chapter had been examined in detail
even by the previous commentators like the revered Bhatta Bhaskara and others. Hence why
should we take the trouble of repeating. For, our main concern is to fulfil the promise to show
only the hidden purport of this [work].
Verses from Bhagavad Gita
Chapter 18 shloka 2.
kaMyana< kmR[a< Nyas< sÛyas< kvyae ivÊ>,
48
svRkmR)lTyag< àa÷STyag< ivc][a>. 18-2.
kämyänäà karmaëäà nyäsaà sannyäsaà kavayo viduù |
sarvakarmaphalatyägaà prähustyägaà vicakñaëäù || 18-2 ||
The Supreme Personality of Godhead said: The giving up of activities that are based on
material desire is what great learned men call the renounced order of life. And giving up the
results of all activities is what the wise call renunciation
Verses from Isavasya Upanishad
k…vRÚeveh kmaRi[ ijjIiv;et! sma>,
@v< Tviy naNywetae=iSt n kmR ilPyte nre.2.
kurvanneveha karmäëi jijéviñeat samäù |
evaà tvayi nänyatheto'sti na karma lipyate nare ||2 ||
Doing verily works in this world one should wish to live a hundred years. Thus, it is in thee
and not otherwise than this; action cleaves not to a man.
DISCUSSION
The concepts of Kamya karmas refer to those karmas or rituals which are performed with a
specific objective. Unlike Nitya karmas, the shastras do not require daily or regular
observance of these rituals. They are generally performed for the sake of their intended
results.
The different texts used to cite the word Kamya karma are:
1) Bhagavad Gita
2) Isavasya Upanishad
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6. REFERENCE
A. C. Bhaktivedanta Swami Prabhupada. (1997). Bhagavad-Gita as it is. Retrieved from
https://www.goodreads.com/book/show/991544.Bhagavad_Gita_As_It_Is
Goyandka, J. (1989). Srimad Bhagavad gita. Retrieved from https://www.gitapress.org/
Mukundananda, S. (2014). Bhagavad Gita The Song of God. Retrieved from
https://www.holy-bhagavad-gita.org/chapter/1/verse/29-31
Prabhupada, A. C. bhaktivedant. swami. (1972). Bhagwat geeta as it is. Retrieved from
https://www.asitis.com/
Bhaktivedanta Swami Prabhupada. (1997). Bhagavad-Gita as it is. Retrieved from
https://www.goodreads.com/book/show/991544.Bhagavad_Gita_As_It_Is
Goyandka, J. (1989). Srimad Bhagavad gita. Retrieved from https://www.gitapress.org/
Parthasarathy A. (1998b).Srimad Bhagavad Gita, Bombay, India, Published by
A.Parthasarathy,Vol.3,Ch XIV
Chinmayananda, S. (2008). Art of Man-Making (Gita talks). Chinmaya Missi
