Nonattachment, absence of yearning. (Glossary for the Vahinis)

To attain the stage of Brahma samyoga (union with Brahman), that is Atma-anusandhana (Constant integrated awareness of the Atma), Krishna advised Arjuna to perform nishkama karma (desire-less action).When you perform a Karma, surely there will be a result. But, there is no rule that you should enjoy the fruit. Our grandfather might have planted a mango tree in the backyard. By the time it grows and yields mango fruits, our grandfather may not be living. But, surely his sons and grandsons will enjoy the fruits of that tree. Similarly, though the person performing the karmas may not be enjoying the fruits, the fruits will be there. They may be enjoyed by some other persons. The grandfather did not plant the tree with the intention that he himself should enjoy its fruits during his lifetime. He might have planted it with the idea that one day it would grow into a big tree and its fruits would be enjoyed by his family members. There is some self-interest in his karma. But, this is somewhat better than an idea that he alone should enjoy the fruit of his karma. On the other hand, if he had planted the tree with the idea that its fruits might be enjoyed by anyone, that he is a higher level of thinking. Still higher level is to perform all with karmas as an offering to God. The highest level, however, is to perform all karmas with no desires at all (nishkama karma).

It is an established fact that anasakti yoga (the yoga of desirelessness) is more sacred than buddhi yoga (the yoga of developing a discriminating mind). Anasakti (desirelessness) is higher and better than buddhi (intellect) and its power of enquiry.

Such a state of anasakti (desirelessness) is not possible in the case of ordinary human beings. But, one should not leave it on that count; one must try to achieve it gradually. We are achieving several ‘impossible’ tasks by sadhana (constant practice). One thing should, however, be borne in mind. We must constantly remember that there is only one tattva, which is all-pervading. ‘Sarvatra Pancha Bhutani’ (the five elements are everywhere) – this fact must be recognised. The pancha-bhuta (five elements) are the aspects of reflections of divinity. Developing such a feeling will please the Lord (Bhagavat priti). Keeping such a noble feeling and a noble ideal in our mind, we must perform all our karmas. We must make our lives fruitful and sanctified. We should not develop worldly or outward vision. (BhaG, pp. Part II, 305-306)

Krishna regarded King Janaka as an ideal person because he ruled his kingdom with this sense of Anasakti and detachment, and thereby attained perfection. There are some people who have only outward vision. There are others who have developed inward vision. Outward vision sees only the illusory world outside. The inward vision transforms the mind and fills the heart with sacred feelings. In order to gain the inner vision, this Anasakti has to be developed. (DBG, p. 230)

Compared to ordinary actions which are done thinking of yourself as the doer, actions dune without desire for the fruits, that is Nishkama Karma, will be much greater. Anasakti Karma, that is action with complete desirelessness, performed impersonally with total indifference, and without any attachment, is even greater than Nishkama Karma. But, when the action is offered completely to the Lord, when it becomes Yajna or sacrifice, it is even more sacred than all these. Thus, Krishna commanded Arjuna to offer all his acts to the Lord. When Arjuna reached this state of evolution, that is, when Arjuna began to offer his acts to the Lord, Krishna began to teach him Gita. (DBG, p. 233)

What Gita teaches is Anasakti Yoga, the yoga of disinterestedness or impersonal action, in which you remain totally indifferent to any personal interest in the work that you do and in the results that accrue from it. It means working with full concentration to the limits of your capacity for excellence, but orienting all your actions to the service of God and remaining established in God-consciousness.

Anasakti Yoga goes even beyond the practice of the Nishkama Karma (desire-free actions) which has been emphasised in the second chapter of the Gita. Nishkama Karma is the stage in which all your actions are performed without desiring or expecting any fruit from your labours. You will not be able to reach the stage of Nishkama Karma as long as your Vasanas (impressions) which have arisen from past actions are unfavourable for spiritual progress. You must first remove the bad qualities, which are associated with bad actions, by replacing them with good qualities, which are associated with good actions. Then when you are firmly established in the stage of selfless service where you perform only good actions, you can go on to the stage of Nishkama Karma, where you renounce the fruits of all your actions. From there you will normally rise to the stage of Anasakti Yoga. (DBG, p. 236)

You have to convert your activities into Karmas, which are useful to others. You have to perform actions, which are ideal, and you have to practice such ideal actions without any selfish motive. Only then can your actions be considered Sattvika in nature. Once they become Sattvika then they may be classified as Nishkama Karma. No ordinary person will be able to perform actions completely without desire. You will have to orient your actions and your desires towards the purpose of seeking and experiencing God. When that sacred orientation becomes the basis of all your activities, then such Karma belongs to the Yoga of Anasakti. That is the highest level of action and leads you straight on the path of your goal. But involved herein will be the spell of Maya or illusion.

You should endeavour to perform all your actions selflessly and disinterestedly, offering them to God, without expecting to reap any of the fruits. That is Anasakti Yoga. Using your intellect to plan out an action where fruits would benefit, someone else, as was the case for the grandfather planting a tree that was enjoyed by future generations of his family, can be called Buddhi Yoga (communion through intellect). In Buddhi Yoga you inquire into the consequences of your actions, and thereby base your actions on the reasoning power of your intellect. Intellect goes far beyond the narrow selfish considerations of the lower mind and the senses. But even here there is still a tinge of selfishness. When you are completely free from all selfishness, totally indifferent to the results, acting effectively with full concentration, but without any attachment or desire, and offering all your actions to God, then you are practicing Anasakti Yoga. That is far superior to Buddhi Yoga.

Anasakti Yoga is not easily accessible to ordinary people. But that does not mean that you should give up trying to attain it. With whole-hearted effort and God’s grace, seemingly impossible things can be achieved. If you persist in your efforts then with practice you will be able to reach this high level of Anasakti Yoga in your all activities. To succeed in this, the inner vision must be developed. In order to firmly establish that inner vision you must keep a particular principle constantly in mind, which is this, that no matter how hard you search, whether it be in this physical world or the world of your dreams and imaginations, or any other world, all you will ever see wherever you look will be combinations and variations of the five elements, either in their gross or subtle forms. They are the only things you will ever be able to find anywhere. There can never be anything else; there is no such thing as a sixth element. But these five elements are all reflections of the unlimited effulgence of God. They are His aspects; their basis is the one divine principle. By performing all your actions consciously regarding everything in the world as the sacred manifestations of the divinity, your actions automatically become offerings, to God. By keeping such lofty ideas in view while performing your actions, you effectively turn your vision from the limited outer vision to the liberating inner vision, and thus become a sacred human being. Constantly reflecting, in this manner, on the divinity that is everywhere, is the best way to develop the inner vision that will establish you in Anasakti Yoga. (DBG, pp. 239-242)