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“I have explained to you the true nature of the Atman. Now listen to the method of Karma Yoga. If you can understand and follow it, you will be able to break the chains of desire which bind you to your actions.”
(Bhagavad Gita 2:39)

In studying any text, sacred or otherwise, it is sometimes as important to notice what is implied–or even not said–as well as what is actually written. This verse is a case in point. Krishna says that he has explained the true nature of the Self and now will outline the path of karma yoga. The implication is that karma yoga is impossible without our first being established in a correct understanding of the Self. For karma yoga–as is bhakti yoga and jnana yoga–is based on the nature of the Self. Without a correct perspective our attempt to follow those paths will be fraught with uncertainty and an almost sure incidence of misstep and failure.

Karma

“Karma” comes from the Sanskrit root kri, which means to act, do, or make. It is exactly the same as the Latin verb ago from whose form, actus, we get our English words act and action. Both verbs are “all purpose” words–that is, they can be applied in many situations to express the idea of many forms of action both mental and physical. This is important to know so we can realize that karma yoga covers the entire range of human action that is beneficial.

Karma, then, means any kind of action, including thought and feeling. But it also means the effects of actions. For karma is both action and reaction. Being a fundamental principle of existence it may be thought of as the law of causation governing action and its effects in the physical and psychological plane. It extends back to the moment of our entry into relative existence and extends forward to the moment of our exit from relative existence–even if that exit is a matter of transmutation of consciousness rather than external cessation of manifestation in a relative form or body.

Yoga

“Yoga” comes from the Sanskrit root yuj, which means to join or connect or even to unite in the sense of making many into one. It can also mean to bring together. But in the scriptures of India it always is applied in a spiritual sense, meaning both union with God and the way by which that union is effected. Yoga, then is both spiritual life and the culmination of spiritual life. Yoga is union with the Supreme Being, or any practice that makes for such union.

Karma yoga

Karma yoga, then, is the path of union with God through external action performed in a detached and selfless manner, dedicated to God alone Who is seen as its origin and its goal. This includes the performance of one’s own duty and service of humanity, but always in complete dedication to God. This is an essential distinction, for many people do good because they consider it a personal virtue. They themselves are the measure and the purpose of the act. Others act for the welfare of others, whose benefit then becomes the measure and the purpose of the act. Karma yoga is utterly different, for it is performed as an expression of divinity for the revelation of divinity, all other benefits, individual and communal being secondary–even insignificant.

Next: The Psychological Nature of Karma