Karma + Vikarma = Akarma
4. The mind must stand united with the action; this application of the
mind, the Gita calls "vikarma". There is the common action which is outwardly one's svadharma, and
there is the special inward action. This special action varies with the
needs of each individual mind. Many kinds of vikarma, with typical examples, are given in the
Fourth Chapter. These, the Gita develops from the Sixth Chapter onwards.
Only when we perform this special karma, when we unite the inner
process with outward action, does the light of desirelessness shine in
it. When vikarma, the action of the mind and heart, enters into karma
the outward action, desirelessness grows within us, little by little. As the
body and the mind are separate, each has its own means of growth. When they are in
harmony the goal is within our reach. Lest the body and the mind should go different
ways, the great moralists have shown a two-fold path - in bhakti-yoga (the way of devotion)
they mention austerity (tapas) without and meditation (japa) within.
When inwardly, the mind does not meditate, outer forms of (tapas)
austerity, like fasting, are entirely wasted. While doing penance, the
inward flame, the bhavana should constantly burn and shine. The very
meaning of the word "upa-vasa" (fasting) is 'to dwell close to God.' It
is in order that our minds and heart may stay near God that we have to
close the door against the pleasures of the senses. But if we give up the pleasures of the senses
and do not think of God, of what value is the physical act of fasting?
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