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Chapter-III The law of Karma in the Gita The foundation of theVedanta is the Upanisad,the Bhagavadgita and the Brahmasutra. This three are known as three form or Prasthanatraya. The Gita is smritiprasthana. It contains eighteen adhyayas . There is a major contradiction regarding karma and jnana or knowledge in the Vedic religion. Which is the best for liberation - either karma or jnana' There are two parts of the Veda-karmakanda and Janakanda. Who support karmakanda i.e. karmavadins, they said that if sacrificial ritual is performed in accordance to Vedic code, then the jiva can attain heaven, even by the sacrifice can attain Brahmalooka and it is called liberation- out of it liberation nothing else. On the other hand, who are jnanavadins, they said that for attaining liberation at first to be purified citta by performing niskama karma. Then giving up karma to be attained this Knowledge - “I am not body, I am soul and I am separate from prakrti”. Then the jiva must obtain liberation. That means, according to the Samkhya karma is mandatory for purification of the citta, but finally to be given up karma. Because karma is the cause of bondage. Acharya Samkara says that at first for purification of the citta niskama karma must be performed and it is called Karmayoga. After clearing of the citta by Karmayoga, the sage attains eligibility Knowledge acquiring. Then he attains liberation after giving up Karma appearing to Guru by hearing “tattvamasi” etc. According to Advaitavedanta, karma does not give liberation, because karma is opposite to knowledge. They cannot remain together. So who wise person has no any karma. As long has karma, so long will not be knowledge. Again liberation is not possible without knowledge. So for attaining liberation must be given up karma. It has been stated in the Mahabharata – “Karmana badhyate janturvidyaya tu pramoccyate Tasmat karma na kurbanti ytayah paradarsinah” (Mahabharata Santiparva-240/7) i.e., the jiva obstructed in bondage by karma and is free from bondage by knowledge. So the sages who are wise persons do not perform karma. It is called Vedanta ascetic way or nibrttimarga. But in the Gita has been stated ‘to do Karma, but all karmas to be performed abandoning egoism. So who are real wise they perform their all karmas to given up egoism. Tasmad asaktah satatam karyam karma samacara Asakto hyacaran karma paramapnoti purusah.” (Bhagavadgita-3/19) i.e. so, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme. But without knowledge cannot be given up attachment and egoism. So the Gita has given advice of karma along with of knowledge acquiring. Karmayoga The word ‘karma’ comes from the root ‘Kr’, ‘Kr’ means doing, activity. So the word ‘karma’ means doing or activity. We notice that the same meaning has been mentioned in the Bhagavadgita. There Lord Krisna advised to Arjuna, to do karma. After arriving in the battle field of Kuruksetra do fight against Kauravas. Arjuna when found that, most of Kaurava soldiers are his relatives, then he apprehended that through killing of relatives he will be sinner and then having leaved bow and arrow, he prevented to fight. Then Lord Krisna advised him, as a Ksatriya what is his duty or kartavya. Actually Lord Krisna advised Arjuna to doing karma through knowledge. As a Ksatriya he should fight, he should perform his own duty (svadharma).But all works should perform abandoning desire for fruit, should perform karma abandoning all attachment to success or failure. This mental state being equable is known as (Karma) yoga. The word ‘yoga’ comes from the root ‘yuj’, which means ‘to join’, ‘the state of union’, ‘combination’ etc. In the ‘Yogasutra’ of Patanjali the word ‘yoga’ does not mean the union of the individual soul and God. Here the term ‘yoga’ means the cessation of mental functions or modifications (Cittavrittinirodha).But in this narrow sense the word ‘yoga’ is not used in the Gita. Here the word ‘Yoga’ has been used in the meaning of ‘Karma’, which is necessary for acquiring the state of union, combination, staring together etc. In this context Lord Krisna says that “yoga karmasu kausalam” (Gita-2/50) i.e. ‘yoga’ means some special skill, device, intelligent method or graceful way of performing actions. It is the comprehensive meaning of ‘Yoga’. Again when Lord says to Arjuna - “Yogasthah kuru karmani Sangam tyaktva dhananjaya, siddhyasiddhyoh samo bhutva”(Gita-2/48). i.e. perform your duties being established in yoga, renouncing attachment and even tempered in success and failure, then the term ‘yoga’ has been used in the cited meaning i.e. ‘yoga’ means graceful way of performing actions. At the end of this verse has been stated “samatvam yoga ucyate” i.e. equability of mind truards success or failure is called ‘Yoga’. Bal Gangadhar Tilak says that “from this definition, it becomes clear that the special device mentioned to start with by the Blessed Lord for the sinless performance of actions, namely an equable mind, is what is known as ‘kausala’ and that performing actions by this ‘kausala’, in the Gita known as ‘Yoga’”. The term ‘Yoga’ has been used in the Gita in the meaning of ‘karmayoga’, ‘Yogi’ means ‘karmayogi’. ‘Karmayoga’ means niskama karmayoga. The features of this niskama karmayoga as follows – i) To perform duty having given up the hope of fruit. ii) Renunciation of egoism. iii) All karmas surrender to God. The essence of niskama karma yoga ‘yogathah’ kuru karmani’. Every work’s remains a motive and men perform work being motivated by the motive. This motive may be of two kinds – fulfillment of own desire or bring up the will or command of God avoiding own will or desire. Being connected with God niskama karmi should perform karma for welfare of God. It is called Buddhiyoga. The absence of this yoga, niskama karma perform is impossible. So it has been stated that being yogastha i.e. being connected with God, having placed the buddhi in God to be performed karma. Thus when all karmas are performed, then automatic will go out attachment of the fruit of karma and will be raised equanimity, which known as karmayoga. In the explanation of karmayoga Lord says that karma must be performed. Because nobody can remain single moment not doing karma – “Na hi kascit- ksanamapi jatu tisthatyakarmakrt”(Gita- 3/5). Karmamarga accepts action as a means of salvation, on other hand jnanamarga accepts action as an obstacle to salvation. But the Gita says that salvation cannot be attained only by karma. Again not by merely abstaining from work can one achieve freedom from reaction (naiskarmya), nor by renunciation alone can one attain perfection – “Na karmanamanaram has naisvarmiam purusosnute, Na ca sannyasanadeva siddhim samadhigacchati”. (Gita-3/4) There are two meaning of ‘ naiskarmya’- karmasunyata or absence of work and salvation or moksa. When men do not perform any work, is called ‘naiskarma’ and its prakara or bhava is naiskarmya. On the other hand, moksa or liberation can be attained by renunciation of karma. So ‘naiskarmya’ means moksa or the way of attaining moksa i.e. the state of salvation from karmabondh is called naiskarmya. According to sannyasabadins there is no liberation from karma bondh without self-realization. Liberation can be attained only by giving up all actions. According to them for obtain release knowledge is primary and karma is secondary. But the Gita says that it is correct that release comes from knowledge, but for that it is not necessary to giving up action. Because all karmas are not cause of bondage. Breathing, moving, movement of eyelid etc. are all karmas, but these karmas do not bind in bondage the doer. Karma is life. It has been stated in the Gita “ karyate hyavasah karma sarvah prakriti-jairgunaih” (Gita-3/5) i.e. everyone is made to do action helplessly by the modes born of Prikiti. So it is impossible to giving up action. So Lord Krisna said to Arjuna- “tasmad asaktah satatam karyam karma saramacara asakto hyacaran karma paramapnoti purusah” (Gita-3/19) i.e. therefore go on efficiently doing your duty without attachment. Doing work without attachment man attains the supreme (moksa). It is more clearly has been stated in the sloka 3/7 that to be performed works renuncing of attachment, without clining with the mind to the objects of sense and the fruit of the works. Complete karmasunyata or inaction is impossible - it is an error, a confusion, a self – delusion, but freely and truly to be performed karma, to be done karma without subjection to sense and passion, to be done karma renunciation of attachment, then man will obtain siddhi or naiskarmya. Lord Krisna said to Arjuna “ niyatyam kuru karma tvam’’ (Gita-3/8) i.e. thus do you action being self-controlled. Because action is greater than inaction, since knowledge comes from niskama karmayoga and liberation comes from knowledge. For knowledge does not need renunciation of action, it means equality and non-attachment to desire and the objects of sense and it means the poise of the intelligent will in the soul free and high- uplifted above the lower instrumentation of Prakrti and controlling the works of the mind and the senses and body in the power of self-knowledge and the pure objectless self delight of spiritual realization. Buddhiyoga is fulfilled by karmayoga and the self liberating buddhiyoga will finds its full meaning by the yoga of desireless works. Karma performs not only necessary for liberation, but also for saving of body. Besides, everyone should perform action keeping an eye to universal welfare (Lokasamgraha) – “lokasamgrahamevapi sampasyan karturmarhasi” (Gita-3/20). Having performed own action everyone should try to inspire others to follow the way of karma. Thus if a man introduces others to follow of their own karma (svadharma) by own karma, then will be welfare of the world or lokasamgraha. It is remarkable that the word ‘loka’ in the phrase ‘lokasamgraha’ has a comprehensive meaning. The word ‘loka’ may be used in three meaning – i) manusyaloka, devaloka etc, ii) the living creatures of those lokas and B)the scripture (except the Veda). The significance of lokasamgraha is to perform karma dispassionately saving the dignity of loka, for attending of honest avoiding dishonest way. This work is greatest, because by it men become scoured and lastly attain spiritual salvation. Lord says that only wise person or jnani works for lokasamgraha. Real knowledge means to perceive whole in parts. Jnani performs his jnanayajna to surrendering his minute being into the whole being. Then he becomes workless. The action of this workless being is called lokasamgraha. Lokasamgraha or universal welfare means enlightening people, through they have no karma, and even then they must achieve universal welfare. Who do not enjoy amrta of humanity getting human body, accumulate them with humanity is called lokasamgraha. In spite of getting human body who cannot giving up eating , sleeping etc animility, the job of the sage is awaking humanity among them. It is also lokasamgraha to them. “Who is karmi, will do prudent him yajnakarma and who is prudent, brings him in karma is lokasamgraha”1. Only prudent person can performs lokasamgraha or universal welfare through karma. Which is yajna from the standpoint of karma, it is lokasamgraha from the standpoint of knowledge. So Lord krisna says to Arjuna, “in the same way, for the sake of educating the people in General (lokasamgra), you should perform your work” (Gita-3/20). “Anasritah karma-phalam karyam karma karoti yah. Sa Sannyasi ca yogi”(Gita-6/1). i.e. he who does his duty without expecting the fruit of actions is a Sannyasi and a yogi (Karmayogi). Later, in the next sloka Lord says that “ what is called renunciation, you should know to be the same as yoga, because no can become a karmayogi, unless he makes a sannyasa of the samkalpa i.e. of the lhope of fruit. “Then Lord says that “yada hi nendriyar- thasu na karmasvanusajyate sarvasamikalpa Sannyasi yogarudhastadocyate.” 13 i.e. when a man does not become attached to these objects of sense (colour, taste, touch etc) nor to karma and when he makes a renunciation of all samkalpa i.e. of the hope of fruit and not of karma, Then Lors says that “yada hi nendriyarthasuhe is called a yogarudha. For attaining of the state of yogarudha niskama karmayoga is the real way. 1. Dr. Mahanambrata Brahmacari – Gita- dhyana (Bergali verson) , 2006, P – 116. Karma, Akarma and Vikarmatatva Lord krisna describes the theory of karma, akarma and vikarma in the fourth chapter of the Gita. Because according to Him regarding karma and akarma not only mistake the ordinary men, but also mistake the scholars or jnanins (Gita-4/16). Ordinary men seem that those action are performed by the body and the sense- organs are called karma and when the action of the body and the sense organs is ceased is called akarma. But Lord says, even actions are per formed by the body, by vervel and by the mind are called karma, “Sarirvanmonobhiyat karma prarabhate narsh” (Gita – 18/15). Akarma means karmasunyata or absence of karma. Sannyasvadins say that akarma means renunciation of action, because action is the cause of bondage. So for attaining of release one must be abandoned of action. According to them release can be attained only by knowledge, not by karma. But the Gita Says that for obtaining of release it is not necessary to totally abandon of action, as prescribed by the sannyasavadins abandonment of action is not true action. Question arises, what is the mistake regarding the idea of karma and akarma or inaction of the ignorant men and Sannyasavadin or jnanin' Its answer is as follows - Ignorant people seem that ‘I am the doer, I am warking , my soul is warking’.But this idea is wrong. Actually soul does not work , works is performed by Prakiti.The soul is untouched and unaffected. Due to ignorance, man become fallen in mistake seeming or considering the actions of Prakiti of his own (i.e. of soul) action. Ignorant people seem that action is performed by action organs. So akarma or absence of action is to abstruction of action organs. But it is wrong, because karma is not born only from action organs, rather --------- desire and egoistic feeling of the mind remain present with in.In this case the main part of karma is desire and egoism and the secondary part is the role of action - organs. So in presence of desire and egoistic feeling of the mind even cessation of action organs, is karma. But after renunciating the desire and egofeeling of the mind even so action is performed by the action-organs, it would be akarma. Generally we seem that karma birds the doer. Akarma or karmasunyata is the means of liberation. But this idea is wrong. Because all karmas do not bind the doer, if desire and egoism are connected with the karma . then it binds in bondage the the doer. So for attaining liberation should perform karma renunciating desire and egoism and this karma is equivalent to akarma. It is like roast seed. As a roast seed does not product sprout, exactly desireless and egoismless action does not product any fruit. So it does not bind in bondage the performer. So the Gita says karmasuryata or renunciation of action is not the way of liberation obtaining from the karmabondh.Rather the renunciation of egoism and desire is the means of liberation. Jnanin does never abandon of action. Because jnanin knows that it is impossible to totally abandon of action. ‘Akarma’ cannot possibly mean ‘karmasuryda’ or total absence of action and that no man can under any circumstances be inactive. “Nahi kascit ksanamapi jatu tisthatya karmakrt” (Gita- 3/5). “Na hi dehabhrata sakyam tyaktum karmanyasesatah”. (Gita – 18/11). Because nobody can escape eating, sleeping, sitting, being alive and if it is impossible to be totally inactive or karmasunyata, then akarma’ does not surely means the abandonment of action. Then what is ‘akarma’ ' In reply the Gita says, do not look upon karma as the mere performing of action, but decide as to whether an action is “karma” or akarma by considering the good and bad results which flow from it. If the meaning of creation itself is karma, man cannot escape karma, so long as he exists in the would. Its significance is this , according to the Samkhya the main reality of the world is two Prakiti and Purusa. Prakriti is unconscious and active and all karmas is arosed from this Prakriti Purusa is conscious and inactive. But due to ignorance purusa seems the work of Prakiti his himself. Due to ignorance the Jiva seems that ‘ I am working , Iam the doer and I shall suffer the results of my work’. In this way the jiva binds himself in the not of karma of the Prakiti. Its name is bondage. Renunciation of karma is the means of liberation from this bondage of karma. The Gita admits the theory of eneation of the world and bondage process of the Samkhya. But does not admit renunciation of karma way of liberation from the karma bondh. The Gita says that “all actions are being performed by the constituents of Prakriti (Gita – 3/27). Nobody can escape from the performing of karma. That is, everybody must be done karma. So that action should perform, by which does not prejudicially affect the doer i.e. is lost its nature of being akarma or its binding force or bandhakatva. If in this way any Karma losses its ‘kramatva’ or ‘banbhaktva’,than this necessarily becomes an ‘a karma’. Thorough the ordinary meaning of the word ‘a karma’is total absence of action or karma sunyata but that meaning is not appropriate here in the standpoint of sastras.Because even sitting quiet i.e.not doing karma,is very open an action.I this context Bal Ganga Dhar Tilak says that if one sits quiet,when some one is hammering one’s parents and doesnot do anything to protect them,that is a karma or in action,that is total absence of action (karma suyatva),according to the ordinary meaning of the word.It is never the less and action, ray,even a wrong action or vikasma and according to the doctnine of causality one cannot escape the eveil results of this kind action”.Even one must be suffered the result of good action if ot is performed with desire.This principle of the merit and demerit is found in the society and it is applicable only to the ignorant persons.Men as long as seem the action of prakriti them own action,so long this rule will be obay them.But when a men will odtain real knowledge,when he we under stand that all karmas are performed by Prakrity,the soul is untouched and native,then being connected with God he will performed that karma being connected with God,it leads him to release.Other than,desireful all karmas of ignorant person are ‘vi karma’. In short,vikarma means impure action.But all pure actions are ‘a karma’.This karma (a karma) is performed by jnanin.he does not seem himself the doer of karma.He knows that God inspires him for karma situating at his heart.He does not consider him self the enjoyes of the karma.His no hope of enjoying consequences of karma.Because he knows that his all action are akarma in nature.This type of jhanin becomes free from the bondage of of karma.He is a real yoji.So God says karmanya karma yah pasyed a karmani ca karma yai So buddhiman manusyesu sa yuktah ketsna karma krt.(Gita-4/18). B.G.Tilak-Gita Rahasya-P-950 i.e. “One who sees inaction in action and action in inaction, is wise among men and he is a yogi, who has preformed all action”. The action when is performed by this yogi is called vikarma also. Because who has no egoism, no desire, he does not suffer its result even performing the impure action. God says yasya nahankvto bhavo buddhiryasya na lipyate hatvapi sa imallokan na anti na nibadhyate (God – 18/17). i.e. “he whose mind is free from the sense of doership and whose intelligent is unattached, such person even killing other person, cannot be said to have killed them and that action (vikarma) does not bind him. “So even vikarma is akarma in nature to the unattached and non-proud karmayogi. It is called vikarmatatva. According to the Gita karma is of three kinds in accordance to the difference of the three unas (satlva, rajas and amas). These are sattvika karma, rnjasa karma and karma.”That action which is performed by a man without attachment, without love or hate and without desire for fruitive results and as being ‘niyata’ for him, is called sa ttvika karma or action” (Gita – 18/23). “But that action which is performed for the satisfaction of desire or with an sense and with an excessive effort, is called it karma”. (Gita – 18/24). “That action which is performed without considering what its result will be or what one’s strength is and whether there will or will not result destruction or himsa is called tamasa karma” (Gita-18/25).All sattvika karma are niyata or prescrived karma. In this karma attachment, desire to fruit does not remain present of the doer.The performs his duty (niyata karma) with the sense of duty. According to the Gita this Sattvika karma is real ‘akarma’. Because karmatva i.e. bonddhakatva or its binding force is lost Sattvika karma is niskama karma. But rajasa and tamasa karma are Sakama karma. Desire and hope of fruit are connected with the rajasa karma. The satisfaction of desire is the main source of this karma.On the other hand, tamasa karma is not performed far with the hope of fruit. Appetite chastisement is the main source of this karma. Man performs this action with karma, krodha etc. being devoid of right and wrong knowledge. These two types of karma are vikarma, since these are sakama karma i.e. desire and ignorance are connected with them. Here it is remarkable that according to B.G.Tilak, “tamasa karma is the result of ignorance (moha) and therefore it falls into the category of wrong action (vikarma). Thus if action is abandoned as a result of ignorance, it is still a ‘vikarma’, not an akarma. But rajasa karma is not accurate ‘akarma’ of the Gita; but if anyone wants to do so, he may use the single ward ‘karma’ to mean this kind of rajasa karma.” In sort,by the meaning of ‘actions’is not decided karma or akarma ,but is decided by banbhakatva or abanbhakatva of the doer.In this point even Battle etc karma may be saltvika i.e. ‘akrama’.Again,yajan,before etc karmas,which are performed with ego,feeling may be rajasa or tamasa karma i.e.vikarma.Again an action may be saltvika or akarma to one,but may be rajasa and tamasa (or vikarma) to others.For example ,the battle of kuruksetra.This karma is saltvika or akarma to Arjuna, because he has performed it given up desired as svadharma.But it is rajasa karma or only ‘karma’to karma ,because having hoped of result and taking ego feeling he joined in the battle (Gita -18/24).Again it is tamasa karma or vikarma to Duryodhana, Satuse he was engaged ,ignorantly in it without considering his own ability, force etc. However,than Lord describes in verses 4/19-22 of those great men, who see inaction in action and action in inaction . Yasya sarve samarambhah kamasankalpa-varjitah-jnanajridagdha-karmanam tamahuh panditam budhah (Gita4/19). Tyaktva karmaphalasangam nityatrpto nirashayah karmanyavhiprabrtlopi naiva kincit karoti sah (Gita-4/20) B.G. Tilak-Gita Rasaya-P-951). Yajanatatva Theory of yajna of or sacrifice has been discussed in to two separate places of the Gita .The first is discussed in the third chapter or in the karmayaga (verse from nineth to sixteen)and the second is discussed in the fourth chapter or in the jnanayoga (verse from twenty four to thirty three) of the Gita.In the third chapter ‘yajna’ used in the meaning vedic ceremontal sacrifice.On the other hand, in the fourth chapter its whole significance has been explained in to the sense of a large philosophical symbolism and rises it to a plane of high phychological and spiritual truth .Here its real meaning has been clearified in the standpoint of Moksa. At first the Gita has given the vedic statement of the idea of ‘yajna’.There is various descriptions of yajna in the veda.When necessary things offered in to the fire for Gods,is called it yajna or sacrifice .Those sacrificial rules of the veda ,are called vadic yajna or srauta yajna .Besides ,five yajnas are mentioned for the householders in the smirti etc. This are daivayajna, Brahmanyajna,bhirtayana,nnyajna and pitryajna .These are known as smart yajna.Among them durnt offering activity has only in the devayajna.But even then ,other four activities are known as yajna .Actually if every person performs this own duty for sacrifice,then this work is called yajna.This karma help to doer to I attain moksa.So Lord says to Arjuna- Bramhajana is to study of the holy scriptures. Pitryajna is to perform obsequial rites of dead man. Daivayajna is to brunt offering rites to the Gods . Budhayajna means to distribute food and nursing to the physical objects and animals etc. Nryajna means to nursing of the guests “yajnar that karma manohyatra lokoyam karma bandhanah, Tabarthan karma kunteya mukta-sangha sama-acara’’.(3/9) i.e.work done only for the sake of yajna, other than work causes bondage in this material world .So kanteya i.e.Arjuna perfor your prescribed duties for the yajna,abandoning attachment. Most of ancient commentators say that the term ‘yajna’ of this verse means Lord Visnu.In the Sruti also has been stated ‘Yajna, means Visnu or God. Acharya Samkara also supports this opinion.He says tat “yajna vai Visruh iti srutersjna Isvarah.” (14) So the meaning of the verse that action which is performed for the satisfaction of Vishnu or God, is called yajna the karma .But ‘yajna’ means Vishnu –this meaning found anywhere in the Gita. ‘yajna’ is not name of Visnu.If the term ‘yajna’ would used in the meaning of God or Visnu in the verse,than that meaning would found in other verse .But we notice separate meaning of the yajna in the other verses. So Balaganga Dhar Tilak, Bankimchandra etc.says that ‘yajna’ does not mean God or Visnu . Tilak says that the term ‘yajna’ of above verse indicates the ceremonial or vedioc yajna.He sayas that “in the first half of this stanza is given the doctrine of the mimamsa school and in the other half ,the doctrine of the Gita .The mimamsa school says that in as much 14 Jagadish Chandra Bose-Srimad bhagabad gita(Bengaki P-90) as the ritual of yajnas and yajnas has been placed on everybody’s shoulders by the Vedas themselves and in as much as this cycle of yajna is necessary in order that the affairsof the world created by the Isvara should go on smoothly, nobody can give up action.” (15) According to the Mimamsaka, yajna must be done, it is command of veda, such action cannot be a source of bondage to the doer. But any other action, performed for any purpose except for yajna, it cannot be yajnarth. So it has laid down that every person must suffer the consequences good or bad of all such action, that is, of action other than that performed for the purposes of a yajna. This is the proposition reffered to the first line of the above verse. But yajna is also karma and one cannot escape the resuit of it in the shape of obtaining heaven, mentioned in the sastras. This fruit in the shape of obtaining heaven is obstructive to release. It has been stated in the verse 9/21 of the Gita that – “Te tam bhuktva svargalokam visalam ksine punye martyalokam visanti. Evam trayidharmamanuprapanna gatagatam kamakakamya labhande.” i.e. then they (performers of yajna) have exhausted their merit, by enjoying that expansive heaven, they take birth again and come to the mortal world. This those who seem sense enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death.30 in the second line of the above verse, it has been stated that the prescribed karma, which a man has to perform for the purpose of a yajna, should be performed by him giving up the hope of result. Then it world not bind the performed. The Gita also stated that even the action to be performed for the purpose of the yajna, should be performed without the hope of result. Who has taken ‘yajnartha’ means ‘for the sake of Visnu’, they say that one should perform action in Visnu or Krisna consciousness to satisfy Visnu or Krisna and while performing such activities ; one is in a liberated stage. It is the great art of doing action and in the beginning for this process requires an expert guide, he is Lord Krisna. Nothing should be performed for own satisfaction, but every thing should be done for the satisfaction of Lord Krisna.Krisna says that all actions to be performed without attachment Disinterested actions do not bind in bondage to the doer, nay, even the stock of past merits and sins earned by such man is wipped off. 15. B.G. Tilak – Gita Rahasya, P- 916. Sri Aurobindo has given spisitua explanation of the term ‘yajna’. He says that “not only sacrifice and social duties can be done in the Yajnartha, even every wor can be performed for the sake of the Divin or Isvarra.All beings and all action of Prakiti exist only for the sake of the Divine, from that it proceeds, by that it endures. To that it is directed. But so long as we are dominated by the ego-sense we cannot perceive or act in the spirit of this fruit, but act for the satisfaction of the ego and in the spirit of the ego, otherwise than for sacrifice.Egoism is the knot of the bondage. By acting God wards, without any thought of ego, we loosen this knot and finally arrive at freedom.” (16) In short when the jiva can understand that, action is of God,He is the controller of all actions, then when all actions can surrender do Him, then these actions become yajnartha karma. Except this karma, other karmas are the cause of bondage. So for attaining release should perform all actions for the sance of Yajna. According to the Gita, when in this way all actions are performed for the purpose of Yajna and that too without entertaining the hope of fruit; one does not thereby obtain the Sastric and and non – eternal fruit in the shape of heaven, but attains release. The Gita says that every action of the world is performed into two ways. Doer performs one type of karma far the sake of self (own satisfaction). It is called purusartha karma. The other, he performs for the sake of God. It is called Yajnartha karma. If man performs all karmas as the yajna for the sake of God than own – sake or own satisfaction, then his whole life becomes in a great yajna. In this yajna his all desires, interest to be surrendered as invocation. Only then his all karmas with be helping of liberation in place of bondage. Sri Aurobinds – The Bhagavad Gita, 2066, P P – 83 – 84. However, at first the Gita has given the vedic statement of the idea of yajna or sacrifice and explained the necessity of yajna ( 3/ 3/16) and then explained the superiority of human Soul than Karma. Actually there were two meaning of the vedic rituals – one was external or ceremonial and another was internal or spiritual. At first the Gita describes the nature of yajna in its current terms and it is external or ceremonial. Sahayajnah prajah srstva purovaca prajapatih Arena prasavisyadhamesa vostvitakamadhrk. (Gita – 3/11) Deban bhavayatanena te deva bhavayantu vah Prasnaraim sneyah paramarapsytha 3/i Istan bhogan hivo devadoyante yajnabhavitah Tairdattan aprandayaibhyo yo bhinkte stena eva sah. 3/11 Yajnasistasinah santo mucyante sarvakilbisaih Bhurjate te tvagham papa ye pacantyamakaranat. 3/13 i.e. “Having cnecated living beings along with the yajna in the beginning of encation Lord (Prajapati) said that be you happy by this yajna, may this be to you fulfiller of all desires (3/10). By this yajna do you pleasure to gods, may those gods give you pleasure. Thus pleasing each other you will attain the supreme good (3/11). Being satisfied by yajna, the gods will give you desired enjoyments. So he who enjoys such gift without offering to the gods in return, he is indeed a thief (3/12).The saints or virtuous who eat what is left over after sacrifice are released from all sins, but those who without performing the yajna, cook (food) for themselves, such sinful persons eat only sin (3/13). Again it has been stated in the verse 3/14 to 3/16 that “all living creatures comes from food, food comes from rain, rain comes from the yajna and the yajna is born from karma (3/14). Know karma comes from Brahman and Brahman is manifested from the Ansara or parabrahman. So the all – pervading Brahman is always established in the yajna (3/15). Thus who does not follow the wheel of creation of the world i. e. does not perform his duty, his life is sensual and sinful. O Partha, he lives in vain (3/16). Regarding explanation of the significance and necessity of the yajna,` it has been stated that for the sake of human beings God or Pragapati created men along with the yajna. Here the general meaning of the term ‘yajna’ is to renunciation of objects for gods.But its real meaning is all renunciating karmas are yajna.By this sacrificial works becoming save the creation. Because, after satisfied of gods, they will give desirable objects to men.Thus by the continual transaction between man and the gods, the creation will be save will be save and men will attain the supreme good. Lord krisna describes nobleness of the vedic sacrifice or yajna in the verse 3/10 to 3/16 through example vedic yajna is the means of attaining children, wealth, enjoyment; by the vedic yajna rain is brought down and prosperity and continuity of the race assured. Whole life is a continual transaction between the gods and men. Man offers ceriononial gifts to the gods from the gifts they have bestowed on him and in return is enriched, protected, nourished. So all works to be performed with ceremonial sacrifice. If work not so dedicated,then it becomes accurst and if work for enjoyment without ceremonial sacrifice, it is sin. So for attaining supreme good i.e. salvation, man must be performed the ceremonial or vedic yajna without attachment. Because the yajna comes from karma ; karma comes from Brahman , Brahman comes from Aksara or Para Brahman and Parabrahman always is established in the yajna. Thus who performed the ceremonial yajna without attachmernt, attained spiritual perfection e.g. Janaka etc. But who do not follow it, they are sinful. Though the Gita has given this description of the vedic yajna, but actually this description is not of the Gita. The Gita does not indicate so narrow meaning of the yajna. The Gita has given wiser description of the yajna. All actions of Prakriti are yajna and Lord is the enjoyer of all works and sacrifice. Brahman who is in the working of nature, is born from Parabrahman or Aksara.This Aksara Purusa stands above all the workings of nature. This Brahman self displayed into two aspects – aksara or nirguna and ksra or saguna. Boing saguna He is creator, protector and destructor. “Karma brahmodhavaim viddhi (3/15) – it meaning is this all karmas me produced from this saguna Brahman and the yajna comes from karma. Even the material interchange between gods and men proceeds upon this principle and through the real interchange of material objects between gods and men, men can attain spiritual perfection. Acually the yajnic or sacrificial principle applicable on whole livehood of men. Who having accepted something from other does not return, they are thief. Even who deny debt of gods, who accept the self-indulgence as a principle of action, they become enumerated as sinner. On the other hand, who do not seem any enjoyable object their own, all object use considering sacrifice to God, cannot touch any them.They canm attain release very, Lord says “ brahmanyaya karmani, sangam yaktva karoti yah. Liptate nasa papera” (5/11) i.e. one who performs his duty without attachment, surrendering the result to Brahman, he remains untouched by sin. He can attain release very soon. Many ancient Comentators indicated the term ‘Brahman’ (of the 1st line of the verse 3/15) means veda. According to them karma comes from Brahman means karma comes from veda. Because the cercmonial work has been inserted only in the veda and it is performed only according to sacrificial principle. Again the veda comes from aksara Brahman. The veda is not made by man, it is super natural. It is exhalation of aksara Brahman or Parabrahman. So yajna is born from karma, karma is born from veda, therefore the allpervading Brahman is established in the yajna. But if ‘Brahman’ would meant ‘veda’ then the term ‘yajna’ would indicated only vedic or ceremonial sacrifice. But in this narrow sense the term ‘yajna’ and ‘karma’ is not used in the Gita. Acharya Ramanuja indicates the meaning of ‘Brahman’ is Prakiti. But Gangadhar Tilak also supports this meaning. But Sri Aurobindo says, the meaning of the term ‘Brahman’ is ‘active saguna Brahman in Prakriti’ or ksara.From this Brahman (ksara) proceed all the works of the universal energy, from that work proceed the principle of yajna. This sagun Brahman or ksara only is the enjoyer of all works and yajna and the great Lord of all existences and to know this Lord who ‘Sarvagatam yajna pratisthitam’ is vedic knowledge. He says, “the highest only comes when the sacrifice is no longer to the gods, but to the one allpervading divine established in the sacrifice, of whom the gods are inferior forms and power and when he puts away the lower sel[f that desires and enjoys and give up his personal sense of being the worker to the true executrix of all works, Prakiti and his personal sense of being the enjoyer to the Divine Purusa, the higher and universal self who os the real enjoyer of the works of Prakriti. In that self and not in any personal enjoyment he finds now his sole satisfaction, complete content, pure delight he has nothing to gain by action or inaction, depends neither on gods nor men for anything, seeks no profit from any, for the self-delight is all sufficient to him, but does works for the sa of the Divine only, as a pure sacrifice, without attachment or desire. Thus he gains equality and becomea free from the modes of Nature, nistraigunya; his soul takes its poise not in the insecurity of prakiti, but in the peace of the Aksara Brahman, even while his action continue in the movement of prakriti. Thus is sacrifice his way of attaining to the Higest.” (17) 16. Sri Aurobindo – Essays on the Gita, 2003, PP – 118 – 119. The theory of yajna has been discussed also in the fourth chapter of the Gita. But the difference between of the description of the third and the fourth chapter is that in the third chapter. Wher has been mentioned ceremonial or vedic yajna and yajnas and has been stated that if this work is performed without attachment, it becomes productive of salvation instead of leading to heaven. But in the fourth chapter heaving accepted the metaphorical meaning of the term ‘yajna’ has been discussed tapoyajna, yogoyajna etc and has shown the superiority of the jnanayajna and has been stated that “ who is free from attachment, who has no identificiation with the body and does not concentrated on knowledge and who works merely for the purpose of yajna his entire karma is destroyed”. (4/23) At the beginning of the explanation of the yajna of the fourth chapter (i.e. in the verse 24) has been stated that the act of the yajna, materials of the yajna the giver and receiver of the yajna, the purpose and aim of the yajna are all the Brahman. Here the term “yajna’ are has been used in figurative meaning. In fact, here karmas of jnanin has been fiictitions as yajna. All karmas of jnanin are Brahman karma. Those karmas he performs in the world, such karmas are performed as yajna of God. Jnanin seems that the universal power into which the work is proud is God, the dedicated energy of the giving is God, what even is offered is only some form of God, the giver of the offering is God himself in man; the action, the work, the sacrifice is itself God in movement, in activity; the goal to be reached by sacrifice or yajna is God. This knowledge is attained when man can understand ‘Sarvam khalbidam Brahman’, ‘Brahman is this self’, and that activity continuing in this world, it is the power and work of Brahman. With this knowledge who may perform the work, may act of living, he becomes free from all karmabondh. But many yogins have not attained this knowledge. So has been stated – “Daivamevapare yajnam yoginah paryupasate Brahmagnavapare yajnam yajnaivopojuhvati” (Gita – 4/25) i.e. some yogins perfectly worship the deities by offering different sacrifices to them and some of others make a sacrifice of a yajna, by a yajna into the abarahman – fire. Having accepted the metaphorical meaning of the yajna in this verse in this verse and in next some other verses, have been mentioned various types of yajna. In this verse is described two types of yajna – daivayajna i.e. yajna for the save of gods and Brahmayajna i.e. invocation of individual self in toBrahma-fire.Some yogins perform the first type of yajna and other perform the second type of yajna.The first type gogins imagines the Divine in various forms and powers and seek Him by various means, ordinances, dharmas.But second type yagins dedicate all the karmas to the Divine desireable daisa yajnas dedicate in to the Brahma-fire. The difference between the above two types of yajna is that in the Daiva-yajna ghee etc are bestowed into the fire for the sake of deities. As a result the saint attains heaven etc.On the other hard, in the Brahman – yajna the saint dedicates his all karmas, his whole life into the Brahman-fire. His all karmas are performed as universal welfare (lokasamgraha). Describing thus two yajnas in the form of worship of gods and perception of identity, Lord describes in the next two verse three different kinds of symbolical yajna – Yanyanye samyamagnisu juhvati. Sabd juvs (Gita – 4/26) Sarvanindriyakarmani prana – karmani capare : Atma – samyamayogagnau juhvati jnanadipte (Gita – 4/27)i.e.” others offer their sense of hearing etc. into the fire of self – disciplaine; other again offer sound etc objects of senses, into the fire of the senses. Others sacrifice all the functions of their sense and the functions of the vital airs into the fire of yoga in the shape of self-control, kiddied by wisdom. –” Here ‘yajna’ means to sacrifice of the sense into the fire of mental-control.The sense receive the objects, but the sacrifice does not allow the mind to be affected by its sense-activitics, i.e. the senses become control.It is called Samyamayajna or Brahmacharya. There is other discipline by which stills the senses. In that case through the senses connected with their objects (that is, colour, taste smell etc), but they do not affected the sense. Because the attracting power of objects becomes destroyed in the fire of sense-control. It is called indriyayajna. There is other discipline by which is obtained self-control. In that case the saint having confined the action of five sense – organs (perception, hearing etc), the action of five action organs (work, walk, spoake etc) and the action of five vital airs (akunchan, Prasran etc) remain drowned in the pleasure of self. This yoga is called self-control yajna or atmasamyamyajna. Moreover – Drayyayajyanastapoyajna yogayajnastathapare Svadhyayajnanayajnasca yatayah samsitabratah. (Gita – 4/28) i.e. “having accepted strict vows, some perform the The sacrifice with material possessions, others perform the sacrifice3 by austerity, others by yogic practices others by studying the Vedas and vedajnana”. Here has been emphasized on four kinds of yajna – dravyayajna, tapoyajna, yogayajna and svadhyayayajna. Dravyayajna :- Pond, well temple etc construction, rice, water, clothes, medicine tec distribution among the poors for the sake of the world, is called dravyayajna. Moreover, that worshis is performed with the flowers et, is called dravyayajna. Tapoyajna :- Those obstruction come to performing own duty, endure these with pleasure, is caiied tapoyajna. For higher elevation in life or for promotion to higher planets within the universe, voluntarily accept many of austerities. Such as candrayans etc. These processes entail serve vows for conducting life under certain rigid rules.Such sacrifice of the comforts of life is called tapoyajna. Yogayajna :- “Yoyasca CitlavrHinirodha+h i.e. the cessation of mental modifications is called yoga.Who performs yama, niyama, asna etc for attaing of this yoga, such yoga of there is called yogayajna. Moreover, the equality of the mind is caiied yoga.Its meaning is that to remain still in success or failure, hate or love of the result is yogayajna. 17.yogasutra -1/2 Svadhyayajna :- Who engage themselves in the studies of different vedic literatires specifically the Gita; the Upanishsads and the vadanta sutras, all of these are Svadhyayajna. In the next verse has been mentioned of the pranayamayaga.Thus system of yoga for controlling the breathing process is called pranayama the starting it is practiced in the hathayoga or astanga-yoga syatem through different sittingpostures.All of this processes are recommended for controlling the sense and advancement in spiritual realization. All the cited yajna help to the purification of the self and all yajnas are a way to attainment of the highest.The significance of all yajnas is to restraint the lower activities’ to dominish the control of desire and replace it by a superior energy, to follow the Diviner delight which comes by sacrifice, by self-dedication, by the giving up of one’s lower impuises to a great and higher aim.So has been stated – Yajnasistamrta-bhujo yanti brahma sanatanam Nayam loko’styayajnas a kuto’nyah (Gita – 3/31) i.e. “they who enjoy the neatar of immorality that has been left over after the performance of a sacrifice, attain the eternal Brahman. The man who does not offer sacrifice, has not this world, how then, he can obtain the nextworld'” that is, no action performed for the purpose of yajna, has a binding effect.Having given up attachment who performs action, attains the highest.(Gita – 3/19) According to the Gita yajna is the main principle of the world and all yajna are born from karma and all karmas are born from Brahman.That is, karma is the power of Brahman.No yajna without karma and without yajna no salvation.The saint should attain this knowledge and then should perform his all karmas the sake of Brahman, then he will be free.In short, the last stage of the yajna for the human being is self-knowledge or Brahman yajna.After attained this knowledge man will obtain release. Question is which is the most superior yajna among various kinds of yajnas'Lord replies to Arjuna – Sreyan dravyamayad yajnaj jnanayajnah parantapa, Sarvam karmakhilam partha jnane parisamapyate. (Gita-4/33) Better than the dravyamayayajna, because o partha,all kaemas culminate in knowledge.”dravyayajna (i.e. daivayajna, nryajna,bhitayajna etc) is of lowest and jnanayajna is of highest.Because desires (such as, children, heaven attaining) remain connected with the dravyayajna and the performer of dravyayajna seems he is himself the doer and enjoyer of the yajna.The performer of the dravyayajna does not attain self knowledge. On the other hand, the performer of jnanayajna seems that he is not the doer and enjoyer of the yajna, the doer and enjoyer of yajna is God Himself and here he attains self knowledge or Brahman. Heaven etc may be attained from the dravyayajna, but not liberation, it attains only by jnanayajna.So jnanayajna is better than dravyayajna.Knowledge is that in which all karmas cuiminates. Dravyayajna is the stair, by which the saint may arrive in the jnanayajna.The action of the saint has to niskama through the dravyayajna and at last he attains the Knowledge of Brahman. This jnanayajna leads to relese.So it has been stated – Yogayukto visudhatma vijitatma jitenriyah, Sarvabhutatma-bhutatma kurvannapina lipyate. (Gita-5/7) i.e.” the karmayogi, who has fully conquered his mind and has self-restrained, whose heart is pure and who has identified himself with the soul of all beings, remains untrainted, even through performing action. “So the Gita advices that one must perform the yajna, but with jnana and with a desireless frame of mind. go on efficiently doing your duty without attachment.Asing have performed workd without attachment man attains the supreme. Everyone should performe action keeping an eye to universal welfare (lokasamgraha) – “lokasamgrahamevapi sampasyam kartumarhasi”. 16 Having performed own action everyone should try to inspire others to the wat of karma.This if a man introducesd to others to the way of own karma by own karma (svadhama), then can be welfare of the world. Svadharma and Svabhava According to the Gita every individual is born with certain aptitudes and predispositions, which constitute his svabhava and it determines his position in the society.His karma is determined by his svabhava. He should perform his specific duties for the sake of duty, which fit in with his native abilities. He attains worship through his own specific duties – “Sre sre karmanyabhiratah samsiddhim to perform one’s own prescribed duties imperfectly than another’s duties perfectly.Even death in the performance of one’s own duty bring blessedness,But to follow another’s duty is dangerous – “Sreyan svadharmo vigunah paradharmat svanusthitat, svadharmenidhanam sreyah paradharmo bhayavahan” (18) 16. B G – 3/20 17. B G – 18/45 ‘Svadharma’ means ‘one’s own duty’. “The writers of the Smrtis say that the code of duties prescrived for every one by the Sastras according to the arrangement of the four castes, is called Svadharma or one’s own religion”. (19) Again the four castes has been created by Lord to the of the activities and qualities.Lord says that “Caturvarnyam maya srstam guna-karma vibhagasah”. 20 The Lord is the creator of everything.Everything is born of Him, everything is sustained by Him and everything after annihilation rests in Him. So He is the creator of the four castes of the society.Its explanation is this – Svatta rajas and tamas are the three qualities of prakriti. The world has arisen from these three qualities.Even men also have composited by them. But the three kinds of qualities do not remain equally in any object. Discrimination of qualities are the cause of creation. The same matter is found in the human natural Svattva is predominate in whose nature is called Brahmana, Rajas is predominate, but sattva is subordinate in whose natural, is called ksatriya.Rajas is predominate, but tamas is subordinate in whose nature, is called vaisya and tamas is predominate, but rajas is subordinate in whose nature, is called sudras. Thus has been created of the four castes by the discrimination of gunas and their karmas are determined according to their nature (svabhava).According to their nature of every caste their kartavya.Karma is known as Svadharma as one’s own duty. For example, peace, self-restrain austerity, purity, tolerance, simplicity,knowledge,wisdom and astikya or religiousness – these are natural duties of a Brahmana.(21) Though these are the natural duties, but in the Bhagavat Gita has been stated that these are the dharma or guna of Brahmana-svabhava.(22) Bravery, power, courage, resourcefulness, courage in battle, generosity, and leadership these are the natural duties of a kratriya. (23) These are not only the natural duties of ksatriya, but also the dharma or guna of ksatriya svabhava.Agriculture cattle keeping, trade – these are the natural duties of a vaisya and service of the other classes (three classes stated above) is the nature duty of a sudra. (24) According to own caste or nature, duties performance is th Svadharma of a man.Each class of persons ought to do its own duties or Svadharma and refrain from meddling with others duties.An action not naturally one’s own if it may be well performed, if it may look better from the externalside, if it may lead to more success in life, still it is inferion as a means of internal growth. Sri Aurobindo says that “all action in the three gunas is imperfect, all human work is subject to fault, defect or limitation ; but that should not make us abandon our own proper work and natural function.Action should be rightly regulated action, niyatam karma, but intrinsically one’s own, evdvide from within, in harmony with the truth of one’s being, regulated by the Svabhava, Svabhava-niyatam karma”. (25) It is remarkable that some natural karmas of Brahmins, ksatritas, vaisyas and sudras have been mentioned in the Manu Smrti.The action of Brahmins are of six kinds- leading, teaching to perform sacrificial ritual and performing, doration receiveing and giving. (26) Among them teaphing, sacrificial ritual performing and doration receiving m- these three karmas are of professional karma.But reading, to perform sacrificial ritual and donation giving these three karmas are kartyavya-karma.These six kinds of karmas are natural duties or Svabhava of Brahmins. It has been stated five kinds of karma of ksatritas in the Manu-Smrti rule over the people and protection, donate, sacrifice, teaching and without attachment to property. (27) These five kinds of karma and bravery, power etc, all karmas are natural duties of ksatritas. Again it has been mentioned for vaisyas to perform sacrifice, reading, to donate, interest receiving, agriculture, cattle-keeping and trade. (28) and for Sudras nursing of the mentioned three classes. (29) These all karmas are natural. Everybody should perform their own natural duties. But according to the Gita without knowledge shouid never perform any work. W with right knowledge, if he can make it as a worship of the Spirit of this creation and dedicate his all works sincerely to God, then he attains Spiritual perfection. Here a question arises that if Svadharma means is one’s own duty or kartavya karma, then we can tell that is it obey in the Hindu society' We see that Brahmins have accepted the action of vaisya-sudras for make a livelihood.Still, this work reject able to Brahmins. But it is impossible to reject by them.On the other hand, the SDudras are making a livelihood accepting the action of other higher castes. That is, now-a-days Svadharma of a caste is violated in everyday.Even then the essence of the Gita to be brought up everybody Svadharma. Ancient redicalists say that if the caste-religion i.e. Svadharm is leaved, then the Hindu-religion will be abolished.30 In this context they said that due to ancient sacrament men born taking a primary habit.Who borns in which caste, the nature of that caste is his own nature or Svabhava, who has borns in Brahmin family, his nature is of predominate of svatta.Who has born in sudra family, his nature is of predominate of tamas.Thus the son of Brahmin is Brahmin, the son of ksatriya is ksatriya etc. Such as, the child of lion is lion, the mango tree arise from the mango seed.In this way the baby of Brahmin is Brahmin etc.So Brahmin, ksatriya, vaisya and sudra should perform their one’s own specific duties or svadharma.They should never leave their caste religion. But the liberalists say that it is true that from the very beginning the mango - tree is being from the mango - seed, the baby of lion is being lion, but from the Brahmin is not only being Brahmin child, rather becoming of sudras child.Because we perceiving among them the predominate of tamas place of svatta.So it is called that the heredity is not the criterion of Svabhava, leather karma is the criterion of Svabhava. In short, the liberalists accepts the broad sense of the term Svadharma.According to them, there are various classes in all society according to karma. Who gives mass education, they are Brahmin.Who rules and saves the country they are ksatriya, who are connected with agriculture, trade etc are vaisya and who are of the mentioned three classes, they are known as sudra.For any reason who accepts which, among the mentioned karmas, it is his duty, it is his Svadharma. Having mentioned calm, self-control etc of Brahmins, heroism, high spirit etc. of is a ksatriyas it has been stated in the Srimadbhagabadgita – “Yasya yallaksanam proktam poomso varnabhayanjannjanakam; yadanyatrapi drsyeta tattenaiva vinirdiset.” (3) i.e. that caste-character of a man has been stated, if it is found in other caste then that man will be directed as that caste.That is, if clam, self-control etc is found in other caste then he will be indicated as Brahmin by those characters, his caste will not be determined according to his race. Here it has been clearly stated that according to discrimination of clam, self-control etc. gunas to be determined caste of any individual, it will not be determined by his race. Dharmaraj yodhisthir too has said that - “Sudra to yat bhavellaksyam dvije tacca na vidyate. Na vai sudro bhavecchicdro Brahmano na Brahmanah.” (32) i.e. clam, self-control etc features is found in that Sudra, he is not actually Sudra, he is Brahmin and these do not remain in that Brahmin, he is not Brahmin, he must be Sudra.So is called that the diserimination of caste is determined according to guna and karma, not by birth. The meaning of the cited statement of the Sastra is an individual who is belonging in lower caste is able to his absolute improvement also.Not only that,belonging his own caste he may express his superiority to properly bring up clam, self-control etc.It has been also stated in the Smrtisastra that those Brahmins who completely vitiated in eating, in manness etc, should not respect them.33 But those Brahmins who are greatest in character, who are pious, have been praised of those Brahmins in the Purana, in the Ramayana, in the Mahabharata and in the History. In the above discussion we notice that those natural duty of four castes has been mentioned in the Gita, performing of these are not hard to that Caste.Because how much clam, self-control etc. qualities have seen in the Brahmins, do not get in the ksatriyas, vaisyas and sudras.How much heroism, courage etc. qualities have seen in ksatriyas, do not find in other three castes; how much cultivating, business etc qualities have seen in the vaisyas do not get in others three castes.Just like that, how much nursing tendency have seen in the sudras, do not find in others three castes. Because these are their natural duties.Through bringing up of his own natural duties, man attains the highest perfection in the shape of God realization – “Sre sre karmanyabhiratah sambiddhim labhatenarah” (Gita – 18/45).But Lord says that not only by karma, man attains the highest perfection by worshipping through his own natural duties Him – “Svakarmana tamabhyaacya siddhim vindati manavah”. (Gita – 18/46) According to the Sastras, man what seems himself for attaining absolute self, it (kartavya) is his svadharma. For example, if anybody seems himself a teacher, then his svadharma is reading and teaching.Smilarly, who is appoinied in which work, smoothly performing of that work is his svadharma.Just like that, according to birth and work a mzn seems himself of which cast and asrama, for him the duty of that caste and asrama is svadharma. Svadharma of Brahmina is sacrifice performing, donation receiving, teaching etc; fighting, ruling etc. are the Svadharma of ksatriya; agriculture, trade etc are the Svadharma vaisya caste and nursing is the svadharma of sudra caste.Just like that, karma becomes svadharma of which caste. That karma becomes paradharma to other caste.Because it has been prohibited in the sastra to perform them.For example, sacrifice performing, donation receiving etc. karmas through svadharma of Brahmins, but these karmas are paradharma for ksatriyas, vaisyas and Sudras for prohibit of the sastra. But the sastra.But the sastra does not prohibit some works to do in the time of danger, these works become svadharma to all caste.Such as, in the time of danger cultivating, business etc. works of vaisya may perform Brahmins, ksatriyas and sudras also.Similarly, svadharma nursing of sudras, may perform vaisyas also. But karma always defectful, never the less if karma is performed with svabhava, then man does not thereby incur sir – “Svabhavaniyatam karma kurvannapoti kilbisam”. (Gita – 18/47) similarly that person who has become free from all attachments, performs actions, which are merely bodlly, he does not in incur sin “Sarram kevalam karma kurvannaproti kilbisam”. (Gita – 4/21). Those kartavya – karma has been mentioned in the Sastra in accordance to caste and asrama for man, all of these for worship of God.If man performs worship of God by his work, then his all works become in worship of God.But for performing the works should avoid egoism feeling. Because for we-feeling mentality, all works become in unholy.So all works should performed renunciation of desire or egoism.Then man attains spiritual salvation.