THE BHAGAVAD GITA: KARMA YOGA #2
Written by Estella Vall
Simply put, one doesn’t get emotionally involved in the action being performed, becoming overly excited, upset or angry when the result of an action is not as expected. Gita also talks about “Meta-Karma Yoga”, which means not getting irritated, annoyed or unhappy when one gets attached to the result even after trying to practice Karma Yoga.
Krishna (Arjuna’s friend and chariot driver) explains that work done without selfish expectations purifies one’s mind and, gradually, makes an individual fit to see the value of reason. He states that it’s not necessary to remain in external solitude, or remain actionless, in order to practice a spiritual life, since the state of action or inaction is primarily determined in the mind.
It’s often said that we don’t find yoga, but that yoga finds us. That something in our life, in the universe, responds to our readiness to benefit from what yoga has to offer us and then presents us with an invitation. Our willingness to accept that invitation is entirely up to us. How receptive we are to such an invitation usually reflects what kind of perceptions we have of yoga.
In studying the ancient Sanskrit texts in which the word yoga first appeared, one observes that its usage was quite broad. Contrary to what some may think, the definition of yoga wasn’t restricted to the bodily postures most of the western world associates it with, but rather, it encompassed a wide range of ways to connect with one’s highest potential.
Therefore, those who first used the word yoga regarded it as a highly complex term. Their definition of yoga was expansive and included not only the process of yoga but the outcome as well.
It’s as if yoga were asking us not to worry about time, or about what yoga can do for us, or where it can take us, but to simply be in the present moment with our yoga practice.