नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ।। २-४० ।।

nehābhikrama-nāśo’sti pratyavāyo na vidyate |
sv-alpam-apy-asya dharmasya trāyate mahato bhayāt || 2.40 ||

Unique advantages of Karmayoga

Before explaining what is meant by Yoga-buddhi and how to attain it, Krishna points out the unique advantages it holds. These introductory remarks of Krishna are not generally studied with enough attention. But they are too precious and profound (Verse 2.40):

नेहाभिक्रमनशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ।।

Are these words a mere eulogy? Far from it, the statement is immensely meaningful. It offers a new insight in the field of karma - be it spiritual or worldly, divine or material. The two kinds of unwanted fate that may face any pursuit in general –  abhikrama-nāśa and pratyavāya – are worth knowing in detail. Krishna asserts that none of these fates is relevant in the pursuit of karmayoga.

Abhikrama-nāśa means a proper effort ultimately going waste because of some unexpected interference. The pregnancy of a woman becomes meaningful and successful only when the course is completed and the child is delivered. But are there not instances in which despite proper care during pregnancy, finally miscarriage interferes or a still-born child is delivered? Such a fate is called abhikrama-nāśa. Similarly, in the field of agriculture, a crop takes a certain time for growth and harvest. Normally after a proper effortful cultivation a good crop is expected. But there are occasions when due to flood, pests or other intrusions, a good crop gets destroyed before harvest. The pursuit or effort, though carried out properly, becomes fruitless.

Pratyavāya means contrary or adverse result - a fate, which is often encountered in treatment of diseases. Sometimes even tested drugs produce adverse reaction in some body, resulting in a condition more serious than the original disease. In the field of science and technology, many discoveries, inventions or technological developments meant for the service of humanity have ultimately proved to pose grave danger to the very existence of life on earth. All these come under the category of pratyavāya.

In religious life also there is enough possibility of such adverse fates. In the famous Rama-Ravana war, when Indrajit suddenly receded from the battlefield, Vibheeshana grew apprehensive about his design. Calling Hanuman he set out in search of Indrajit, only to find him engaged in powerful austerity, which when completed, would make the performer unconquerable. With the help of Hanuman, Vibheeshana managed to desecrate the Yāgaśala before completion of the ritual. Indrajit could not proceed further with his performance, and the yaga was such that it could not be attempted a second time.– An epic example of abhikrama-nāśa.

Kumbhakarna, Ravana’s brother, was famous for his prolonged sleep. He fell into this habit as a pratyavāya of the boon he got after long austerity. His austerities were aimed at winning boons to eliminate all the devas. The austerities were about to be completed. The thought of the fateful boon made the devas restless. They approached Goddess Saraswati to redeem their fate. At the end of the tapasya, when Kumbhakarna was asked to specify the boon he wanted, his joy knew no bound. But alas, the words that came out of his lips belied his heart! By a trick of Saraswati, the Goddess of words, Kumbhakarna asked for the boon of nidravatva in place of nirdevatva. Nirdevatva means complete elimination of devas, while nidravatva means to be specially graced by sleep, which Kumbhakarna verily became as a result of his own prolonged austerities. – A striking instance of ritualistic pratyavāya.

Thus, loss of effort and adverse result are fates that may come to any action or pursuit of mankind. In this background, Krishna’s assurance is immensely valuable. He says, the Yoga-buddhi would make all actions and pursuits of man absolutely free of abhikrama-nāśa and pratyavāya.

Why? Is not Karmayoga also a pursuit to be taken up and completed? When intercepted in the middle, will not the effort be wasted? On what specific ground does Krishna claim that the usual fates of abhikrama-nāśa and pratyavāya do not befall Karmayoga? What does he mean when he asserts that even a little of this dharma (pursuit) is sufficient to deliver man from the mightiest of fears?

Karmayoga is not a time-bound external procedure. It is the application of a wisdom, an insight, for transforming the purpose and attitude of the practitioner while doing anything he does. In the name of karmayoga you are not supposed to take up a new course of action – either religious or secular. You are only required to cultivate a new outlook and orientation in your mind and intelligence while doing whatever actions – religious or secular – you otherwise do.

Where is then the question of beginning and completing karmayoga as if it were a course of procedures and practices limited by time, place and external activities? Unlike all rituals, worship or even meditation, this yoga is an all-time attunement of mind and intelligence. The yogabuddhi, the insight and its application, will itself bring about the benefits immediately. No completion of any procedure is involved to derive the benefits.

In a later chapter, Krishna points out (Verse 6.44)

“Even a sincere seeker of this Yoga transcends the ken of vedic karmas.”

(Bhagavad Gita 6.44)

Vedas are sacred and they promise for their followers many gains in this world or the next. For achieving these gains, Vedas prescribe specific rituals. All these the yogajijnasu transcends at one stroke, by dint of his sincere enquiry into the practice of karmayoga. A true seeker of Yoga will not have any need for these rituals or the consequent rewards.