Karmayoga is Essential

Union of Karma and Vikarma explodes into akarma
1 The mind should be fully in tune with and involved in work. Vikarma is the word that the Gita uses for this involvement and application of the mind in work. Vikarma means the special karma which varies with the needs of each individual mind. Many kinds of vikarma have been illustratively mentioned in the Forth Chapter. They have been further elaborated from the sixth chapter onwards. Only when we perform this special karma, only when the mind is in tune with the outward action, will the flame of desirelessens by lighted. Desire lessens is gradually developed when karma and vikarma come together. The body and the mind are distinct entities; so the means to be employed for them are bound to be different. The goal is reached when they are in tune with each other. To achieve harmony between them, the authors of the scriptures have prescribed a two-fold path. In Bhaktiyoga (the yoga of devotion) they have prescribed penance and austerities without and japa within. If the japa within does not accompany outer forms of penance like fasting, the latter world be in vain. One should always reflect on why one is doing penance, the motive, the spiritu should always be alive in the mind like a burning flame. The word upavas (fasting) etymologically means to dwell close to God. In order that our mind and heart may dwell close to God, sensual pleasures are to be abjured. But if we give up such pleasures and do not think of God, of what value is the physical act of fasting? If, instead of the concentration on God, our mind is concentrated on the thought of food while fasting, that fast would be worse than a feast! In fact, there is nothing more dangerous than thinking about sensual pleasures. Tantra (technique, means) must be accompanied by mantra (pondering over, meditation). Tantra in itself is not important; and mantra without action too has no value. Only when the hands are engaged in service and there is spirit of service in the heart can true service be rendered.
2. Performance of swadharma will be a dreary affair without the warmth of feelings in the heart. It would not then blossom forth and bear in fruit of desire less ness. Suppose we undertake the work of nursing the sick. If there is no compassion in the heart, it would be a burdensome drudgery for us. The patients too will find the service to be a burdensome obligation. If the mind is not absorbed in it, such service will boost the ego. Expectations will then arise in the mind: "I am helping them today; tomorrow they should help me. They should praise me. People should admire me." Or else, we may complain that the patient is peevish and irritable even though we are taking so much care of him. Sick men are usually and naturally in a depressed and irritable mood. If the spirit of service is lacking in us, we would get tired of nursing them.
3 If the mind is in tune with the work, the work is transformed into something unique. When vikarma joins karma, desireless ness follows. When a spark ignites the gunpowder, it works wonders when the flame of vikarma ignites it. Karma in itself is inert and lifeless; it is the spark of vikarma that makes it indescribably powerful. We may keep a packet of gunpowder in our pockets or handle it with impunity; but when ignited, it world blow up the body into pieces. The infinite power in swadharma is like-wise dormant. Combine it with vikarma, and then see what transformation it can bring about! The resultant explosion would reduce to ashes ego, desires, passions and anger and then supreme wisdom will be attained.