Sadhna Through Work: Karma Yoga

Sri Aurobindo has suggested that sadhna can be done through any form and not only by moving out into the forest, leaving your past back. Although this also can be a route for sadhna but for that a different level of understanding is needed which Sri Aurobindo has covered into some of his letter which we will publish into another article.

But in this part of the collections of his letters, we have gathered what was his views about Shadhna through work i.e. karma yoga.

Attitude of a Sadhak and How to be an instrument to Divine

Men usually work and carry on their affairs from the ordinary motives of the vital being, need, desire of wealth or success or position or power or fame or the push to activity and the pleasure of manifesting their capacities, and they succeed or fail according to their capability, power of work and the good or bad fortune which is the result of their nature and their Karma. When one takes up the yoga and wishes to consecrate one’s life to the Divine, these ordinary motives of the vital being have no longer their full and free play; they have to be replaced by another, a mainly psychic and spiritual motive, which will enable the sadhak to work with the same force as before, no longer for himself, but for the Divine. If the ordinary vital motives or vital force can no longer act freely and yet are not replaced by something else, then the push or force put into the work may decline or the power to command success may no longer be there. For the sincere sadhak the difficulty can only be temporary; but he has to see the defect in his consciousness or his attitude and to remove it. Then the Divine Power itself will act through him and use his capacity and vital force for its ends. In your case, it is the psychic being and a part of the mind that have drawn you to the yoga and were predisposed to it, but the vital nature or at least a large part of it has not yet put itself into line with the psychic movement. There is not as yet the full and undivided consecration of the active vital nature.

The signs of the consecration of the vital in action are these among others:

The feeling (not merely the idea or the aspiration) that all the life and the work are the Mother’s and a strong joy of the vital nature in this consecration and surrender. A consequent calm content and disappearance of egoistic attachment to the work and its personal results, but at the same time a great joy in the work and in the use of the capacities for the divine purpose.

The feeling that the Divine Force is working behind one’s actions and leading at every moment.

A persistent faith which no circumstance or event can break. If difficulties occur, they raise not mental doubts or an inert acquiescence, but the firm belief that, with sincere consecration, the Divine Shakti will remove the difficulties, and with this belief a greater turning to her and dependence on her for that purpose. When there is full faith and consecration, there comes also a receptivity to the Force which makes one do the right thing and take the right means and then circumstances adapt themselves and the result is visible.

To arrive at this condition the important thing is a persistent aspiration, call and self-offering and a will to reject all in oneself or around that stands in the way. Difficulties there will always be at the beginning and for as long a time as is necessary for the change; but they are bound to disappear if they are met by a settled faith, will and patience.

Does my line of work align with my sadhna?

There is no need for you to change the line of life and work you have chosen so long as you feel that to be the way of your nature (svabhāva) or dictated to you by your inner being or, for some reason, it is seen to be your proper dharma. These are the three tests and apart from that I do not know if there is any fixed line of conduct or way of work or life that can be laid down for the yoga of the Gita. It is the spirit or consciousness in which the work is done that matters most; the outer form can vary greatly for different natures. This, so long as one does not get the settled experience of the Divine Power taking up one’s works and doing them; afterwards it is the Power which determines what is to be done or not done.

The overcoming of all attachments must necessarily be difficult and cannot come except as the fruit of a long sadhana – unless there is a rapid general growth in the inner spiritual experience which is the substance of the Gita’s teaching.

The cessation of desire of the fruit, of the attachment to the work itself, the growth of equality to all beings, to all happenings, to good repute or ill-repute, praise or blame, to good fortune or ill fortune, the dropping of the ego which are necessary for the loss of all attachments can come completely only when all work becomes a spontaneous sacrifice to the Divine, the heart is offered up to Him and one has the settled experience of the Divine in all things and all beings. This consciousness or experience must come in all parts and movements of the being, sarvabhāvena, not only in the mind and idea; then the falling away of all attachments becomes easy. I speak of the Gita’s way of yoga, for in the ascetic life one obtains the same object differently, by cutting away from the objects of attachment and the consequent atrophy of the attachment itself through rejection and disuse.

 

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