Microsoft Word - Taimni - The Science of Yoga.doc

acter. For example, many actions which we do have different effects upon different
people. They benefit some and harm others and consequently produce Karmas of
mixed character.
The word Yogi in this Sutra means not only one who is practising Yoga but also
one who has learnt the technique of Niskama Karma. He does all his actions in a state
of at-one-ment with Isvara and does not, therefore, produce any personal Karma. The
theory of Niskama Karma is an integral part of Hindu philosophical thought and is
well known to all students of Yoga. It is not, therefore, necessary to discuss it here in
detail, but the broad central idea underlying it may be given. According to this doc-
trine personal Karma results from the performance of an ordinary action because the
guiding force or motive of the action is personal desire—Kama. We do our actions
identifying ourselves with our ego who seeks the fulfilment of his own desires and
naturally reaps the fruits in the form of pleasurable and painful experiences. When an
individual can dissociate himself completely from his ego and performs action in com-
plete identification with the Supreme Spirit which is working through his ego, such an
action is called Niskama (without desire). It does not naturally produce any personal
Karma and consequently does not bring any fruit to the individual.
It is necessary to note, however, that it is conscious and effective dissociation
from the ego which neutralizes the operation of the law of Karma and not a mere
thought or intention or wish, on the part of the individual. So real Niskama Karma is
possible only to highly advanced Yogis who have risen above the plane of desires.
Many well-meaning people trying to lead the religious life imagine that merely by
wishing to be desireless or thinking of dissociating themselves from their ego, superfi-
cially dedicating their actions to God, will free them from the binding action of
Karma. This is a mistake though it is true that persistent efforts of this kind will natu-
rally pave the way for acquiring the right technique. As well may a person hope to free
himself from the law of gravitation by thinking of rising in the air. What is needed, as
has been pointed out above, is a real, conscious identification with the Divine within
us and freedom from any taint of personal motive. To the extent that the action is so
tainted will it produce Karmic effect with its binding power over the individual.
When the technique of Niskama Karma has been learnt and applied to all ac-
tions, no personal Karma is incurred by the Yogi even though he may be busily en-
gaged in the affairs of the world as an agent of the Divine Life within him. All his
Karmas are ‘consumed in the fire of Wisdom’ in the words of the Bhagavad-Gita. But