Our activities are categorised in three ways – as action prescribed by the Vedas (karma), unauthorised action (vikarma) and transcendental action (akarma). Karma means those activities that derive a good result and sometimes promote one to higher planets or higher standards of living. Vikarma are those activities that are against the Vedic injunctions and cause suffering to the self and to other living creatures. Akarma means those activities that have neither good nor bad reactions.
One who is wise and who knows the science of yoga always strives to perform the activities of akarma. Such yogis are known as bhakti-yogis and can easily situate themselves in transcendence. Other systems of yoga such as ashtanga-yoga, raja-yoga, kundalini-yoga, hatha-yoga and kriya-yoga can also reach transcendence, but the path is very difficult, especially in this modern age.
It is sometimes difficult to understand the different types of action, and especially to see inaction in action and action within inaction. Indeed, this seems quite contradictory. In contemporary society, especially in various yoga communities, karma is often spoken of without a clear understanding of what it actually is or how it is incurred.
In the Bhagavad Gita, the point Sri Krishna wants to make clear is that actions performed for His satisfaction do not have any reaction in the sphere of karma or vikarma. Actions performed for Krishna are in the category of akarma, producing only spiritual benefit – no good or bad material effect. Good and bad karma are both material and as such they must be shaken off before one can become spiritually liberated.
Generally we want good karma, but good karma means we will have totake birth again and enjoy its good effects. Bad karma, of course, is commonly understood as something undesirable or to be avoided because it causes suffering, pain and distress. This is certainly true, but bad karma is simply the flip side of good karma and vice versa. This is called the karmic entanglement of material life – sometimes enjoying and sometimes suffering.
Akarma leads to liberation from all material entanglement and takes one to the plane of eternal blissful life in full knowledge of everything. While engaging in yoga, a serious student should, as far as possible, lead a simple life beyond duality by minimizing material hankerings, controlling the mind and body and giving up possessiveness. Being content with that which comes of its own accord, one should remain steadfast in the practice of yoga.