तस्मादसक्तः सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ।। ३.१९ ।।

tasmād-asaktaḥ satataṁ kāryaṁ karma samācara |
asakto hy-ācaran-karma param-āpnoti pūruṣaḥ || 3.19 ||

Audio-BG-3.19

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The third chapter is called Karma-yoga. The title implies that the performance or pursuit of karma itself is a yoga-sadhana. Krishna’s exposition in this chapter is quite arresting. He elaborates on the subject of ‘kaarmic compulsions’ so thoroughly as to substantiate the inevitability and desirability of an active life as well as to ensure that such an active life will also lead the seeker to the supreme spiritual aim.

Herein lies the excellence of his words and message. The s¡dhakas in general are deluded about the spiritual sadhana. In the matter of blending their usual activities with the sadhana they have in mind, there is utter confusion. Fear and apprehension of various kinds also grip their mind. In such a background, Krishna’s exposition has great relevance.

Krishna clarifies that while doing karma the seeker need not bother about the nature of karma that he is given to. His attention must be in preserving the right attitude and aim about all the actions he performs. Actions embody a large variety. They can be classified in many ways. Merits and demerits of all these can also be countless. Naturally the tendency to prefer or select some will become inevitable.

Arjuna, in fact, showed such a selective note in the beginning when he described the war in front as frighteningly sinful and hence to be shunned outright. “Aho bata mahat-papam kartum vyavasita vayam – Ah, we are out to commit a heinous sin” were his words. But Krishna questioned and denounced all such thoughts about the karmas which life brings, despite their glaring variety in nature and effects. He would bring all karmas under one wholesome sublimating formula:

The words “karyam karma samacara” should be properly understood. There is a world of insight in them. “Do wholeheartedly whatever needs to be done”, is the simple meaning of this phrase. A number of factors may necessitate an action. These may be personal, domestic, professional, social, national or otherwise. And each of these may have its specific notes. Judged on the basis of holiness or virtue, some of the compulsions may be benign and some not so.

A farmer has to protect his crops. For that he will have to alertly deal with pests. A policeman has to strictly deal with the mob and criminals. A mother will have to raise her child with tenderness in all circumstances. An administrator will have to be strictly impersonal and impartial in his task while dealing with society. Each course of life will have thus its special notes and compulsions. The same yardstick cannot be used to assess all of these.

Krishna thus treats the subject generally: “Whatever is required to be done from time to time, taking into consideration the circumstances and the objective in front, do that wholeheartedly”. The outer needs and compulsions apart, he is very particular that the internal attitude and aim in performing any and all actions must be uniformly the same. It is on this point that he incorporates the yogic discipline and sublimity. He approaches the matter with focus on the internal.

The word Krishna uses to describe this inward sublimation is asaktah. “Be detached, dis-identified”, is the principle he sets forth here, as earlier. This spirit of dis-identification (asaktata) should be preserved throughout (satatam), Krishna further stresses.

When the armour of asakti is put on, it will protect the seeker from the consequences of all his actions. It will equally purify his performance. Do not wonder whether such asakti (dis-identification) is possible or not. Is not everyone the Soul in his inmost level? Does that Soul ever get involved in action the least? Right from the beginning, Krishna has been exposing and explaining the unaffected and uninvolving nature of the Soul. The essence of this unaffectedness is described in the words “nayam hanti na hanyate” (2.19). By preserving the attitude of asakti, the seeker is only trying to reflect the nature of his own Self. Instead of being anything discordant or deflective, it will reign as the most harmonious note.