Sadhana Panchakam, Instruction 4

Translation and Commentary by Jayaram V

1.4. Give up the thought of desire-ridden actions

It may be noted that the previous three instructions require physical practice, whereas this one is purely mental. It also strikes at the very root of samsara and suffering. Desires are the root cause of suffering and bondage. This is stated not only in the Vedas but also in several other scriptures. They strengthen selfishness, egoism and the delusion of name and form, and fill the mind and body with many impurities which prolong the existence of embodied souls upon earth and delay their liberation. If desires are not controlled, it will be difficult to control the mind and senses and withdraw them from the objective world.

This instruction aptly reminds us that renunciation must be complete in both thought and deed. One should give up not only the world but also all desires that are associated with it. While performing dutiful actions, one shall give up the very thought of desire for their fruit so that the offering or the sacrifice remains pure and sincere, untainted by egoism, selfishness and attachment. It shall permeate into every action and aspect of a yogi’s life so that his very living becomes an offering in itself, a great sacrifice in which he becomes the sacrificer, the sacrificed and the object of sacrifice.

Karmas are mainly of three types, nitya karmas, which are daily sacrifices, naimitta karmas, which are performed on occasions when needed and kamya karmas, which are performed due to the desire for something such as spouse, children, marriage, victory, peace, prosperity, fame, name, happiness, etc. All these karmas are important for householder, and shall not be renounced since they uphold Dharma and ensure the order and regularity of the world.

What needs to be given up is desire for them or their results so that one remains free from the cause and effect of karma. Desires in all its forms shall be mentally renounced with detachment, dispassion, sameness and indifference, restraining the mind and senses and withdrawing them from the objective world. The practice has to be continuous and shall not be abandoned even when a yogi has gained enough control and progressed far, since the mind is vulnerable and may revert to older habits in unguarded moments.

As the Bhagavadgita states, when yogi becomes skillful in performing actions without seeking their fruit, he remains untainted even when he is engaged in actions. By conquering desires and disrupting the flow of karma, he uplifts himself by himself and becomes his own best friend. Established thus, he thinks that he does nothing even when he is actively performing his duties and natural functions. The Brihadaranyaka Upanishad (4.4.6) affirms that when a man is completely free from desires, he goes straight to Brahman.

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