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Home , Karma yoga, Kriyamana karma, Nitya karma

Science, Technology and Development ISSN : 0950-0707

KARMA : NECESSITY FOR UPLIFTMENT OF SOCIETY

Dr. Swarupa Pal Assistant Professor Department of Philosophy Kanchrapara College, West Bengal Email id: [email protected]

ABSTRACT:

Karma yoga is both simple and complex at the time and as such requires a measured and reflective response. is revealed to have an eternal relevance, one that benefits from intimate of the . The doctrine of Niskama Karma and the doctrine of liberation in Indian thought is a very primordial and extensively discussed theme. It is generally said that we define any performance which done by us can be treated by us as action or Karma. All actions may cause bondage. A social message of Karma yoga plays an important role in bringing about for changing in the society through selfless action. The message of the Bhagavad Gita may be transferred into set of practical, ethical guideline and its insistence that involvement with world is an ethically correct function of human behaviour. Some great thinkers have greatly influenced by the ideal of Karma yoga. The world is full of violence. To establish peace in the World; man should follow the Niskama Karma yoga of Gita.

Keywords: Karma, Niskama Karma, Guna, Chaturvarna, Liberation.

The word “Karma” comes from the word “kri” which means doing, affairs or activities and that same ordinary meaning is intended in the Bhagavad Gita. Karma as used in the exposition made in the Bhagavad Gita must not be taken in the restrictive meaning of action prescribed by the Srutis or the , but in a more comprehensive meaning. In short, all the actions which a man performs for example- eating, drinking, playing, breathing, smiling etc. all included in the word Karma as used in the Bhagavad Gita. The Bhagavad Gita introduces itself as a treatise on Karma yoga or the path of action. In the verse no. 47 of the second chapter of the Gita said that, man has right only in action, man should not do action with the for fruits, man should not reject Karma also. In the third chapter of Bhagavad Gita, such as “Karma brahmobhavam viddhi”, i.e. Karma is created out of the or yajnah karma samudhavan. The definition of Karma in eighth chapter of Bhagavad Gita itself, as the action, whereby variegated cosmos, such as the five primordial elements etc. comes into existence out of the imperishable parabrahman is known as Karma. The main theme of Niskama Karma yoga of the Gita is that we have to reject the desire for fruits of action.

Karma yoga is a method to attain liberation through work, i.e. through work without any desire looking for no result as is described in Gita as Niskama karma. Gita leads one not only ultimate spiritual enlightenment but also offers a philosophy of life which has a practical implication in one’s social life as well. The word “Yoga” originated from the Sanskrit word “Yuj” which means ‘to join’, the State of Union, combination, addition or co-existence or staying together and later on it has also come to mean the means, device or method or things to be done etc. According to J.R. Mulla and V.R. Krishnan the concept is used in three ways in .

i. Special skills, ii. Equa ability of mind for the consequences, iii. Elimination of creating any bondage through Karma.

Although the term Yoga and Karma yoga is used interchangeably in various instances of Bhagavad Gita. In 21st century, Karma yoga has been described by B.D. Singh (1999) as the quintessence of the Philosophy of life and is one of the path people can choose to achieve their ultimate goal i.e. and Liberation from re-birth. Krishnan used the Karma yoga as “a technique for intelligently performing

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actions”. In 2014, Ashish Rastogi and Prakash Pati defined Karma yoga as a “positive state of mind that is characterised by absorption and service consciousness”.

In this context, we may mention that in , Karma is viewed as action and consequences of action. The doctrine of the concept has two meaning in Buddhism: Universal and Psychological. But, in Buddhist Philosophy, Psychological Karma is profound which means for all intentional actions of body, mind and speech by individuals we have psychological consequences. Universal Law of Karma amounts to the theory of universal moral justice which has its origin in ancient religion and philosophical thought. In Vedic Philosophy, Karma was viewed through life’s rituals. By the term Karma, the Mimansakas tried to mean sacrifice. Indian Philosophy advocates that the path for liberation must be suited to an individual situation, temperament and disposition. Depending on the individual situation, context and timing people may give priorities to one over the others. Vivekananda explained four general types of man such as rational, emotional, the mystical and the worker. For each of these we must provide suitable forms of worship. * It preached the ultimate goal of mankind, the aim and end of all religions is but one reunion with God. If further added but while the aim is one, the method of attaining may vary with the different temperaments of men. He explained that both the goal and the methods employed for reaching it are called yoga, meaning to join us to our reality, i.e. God. He classified the Yoga under four heads: Karma yoga, yoga, , and yoga. These are all different roads leading to the same centre i.e. God. One must follow the path for which one is best suited, but in this age special stress should be laid on Karma yoga. About Karma yoga, the path of action Swamiji stressed only true duty is to be unattached and work as free beings to give up all works to God. It further guided, let us to do because it is good to do good. Every good thought that is send to the world without thinking of any return will be stored up there and make us purer and purer until we become purest of mortals. So, the only way is to give up all the fruits of work, to be unattached. This means that any work that is done with least selfish motive, for example- even if some good work is done in order to get to heaven hinds one down and makes bondage for him. Indian Philosophy is based on three fundamental beliefs: i) theory of Karma ii) the existence of permanent entity i.e. soul iii) doctrine of salvation i.e. mukti. The core philosophy of Bhagavad Gita is based on these three beliefs and suggested that one can be free from the cycle of birth and death by performing one’s duty selflessly or without any attachment of interest.

Karma yoga is a method to attain liberation through work i.e. through work without any desire looking for no result- as is described in Bhagavad Gita as Niskama Karma. The classification of Karma depends on various points of view. From the Sadhan point of view, Karma maybe three types namely: mental, vocal, bodily. From the Religious point of view, Karma is of three types: Sattvika Karma, Rajoshik Karma and Tamoshik Karma. From the Vedantic point of view, Karma maybe classified into: Prabddha Karma, , and Kriyamana Karma. From Scientific point of view, Karma is of three types: Karma, Akarma, and Vikarma. From the cause/ hetu point of view, Karma may be classified into four categories: Nitya Karma, Naimittika Karma, Kamya Karma and Nisiddha Karma. From another point of view (traditional view), all actions are classified into two categories: Sakama karma and Niskama Karma.

Niskama Karma is a composite concept and is based on two distinctive words, namely: Niskama and Karma. Furthermore, Niskama is also composite concept that is made up on “Nih” and “”. The meaning of “Nih” is a sense of denial or negation. Hence, Niskama means denial of Karma. Kama is used in Bhagavad Gita to mean of sensuous desire but not the satisfaction of sensuous . Sakama Karma is that which does only for self interest. The works with desires are called Sakama Karma. Niskama are not inspired by any intention or necessities. Niskama Karmayogi will not be blissful in his successful activities and will not be sorrowful in his unsuccessful activities. I am doing action and I will enjoy the fruits of actions- such type of thinking is called Egoism. A Niskama Karmayogi is free from all types of ego. To surrender all actions to God means that at the time of action a person to think that he is doing action not for his own desire but by the desire of God he is doing God’s action. Niskama Karma yoga is not aimless; its aim is to protect the creation of God. So, Niskama Karma is actually an action of God. A Niskama Karmayogi gives all the fruits of action to God. He considers all the works as works of God. He who sees inaction in action and action in inaction is really a wise man and he is real . A real intelligent man does not think himself as the doer at the time of action. His action is actually inaction. He is actually free from all types of ego. Ego is a cause of bondage. A person cannot be free if

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he rejects action and not ego. Inaction is also one type of action with ego. A Niskama Karmayogi does work after rejecting the desire for fruit, rejecting egoism and by combining his will with the will of God. Total renunciation of action and its fruit is the renunciation of desire totally, the action of Karmayogi is sacrificed, and his action is not the cause of bondage.

Radhakrishnan anticipates a series of positive outcome for those who are attuned to and who pursue and give by Karma yoga such as peace of mind, happiness, satisfaction in life and end of pain and sorrow. Many studies indicate that life satisfaction is positively influenced by Karma yoga. According to A. Menon and V. R. Krishnan, Karma yoga are complete dedication to individual duties in the work place will enhance the organisational effectiveness. Rastogi and Pati found that Karma yoga brings positive outcome for the organisation such as job satisfaction, personal growth and higher organisational performance. Kumar and Kumar in their examination of the positive psychology of Karma yoga highlights its therapeutic properties. According to , Karma yoga is the system of ethics of religion in the Indian context and that is the core message of the Bhagavad Gita. Karma yoga is the strategic tools that enable work to be dine with the right skills. The correct level of competencies with the right attitude towards the others and the World and with commitment and dedication. A true Karmayogi will always perform their duties according to their best abilities without seeking or desiring any personal rewards. The progress of self and society at large comes through Karma yoga. It is important to mention that according to Zubin R. Mulla and Venkat R. Krishnan, “Karma yoga shifts individual’s focus away from their rights to their duties”. Karma yoga offers the opportunity to recalibrate in a life enhancing manner and by so doing enables a man to be a positive and purposeful. The essence of Karma yoga is that an individual is duty oriented, indifferent to rewards and imbued with equanimity. Based on counter analysis and commentaries of Bhagavad Gita a study conducted by Mulla and Krishnan to measure core belief in Indian Philosophy and Karma yoga, identified two dimensions of Karma yoga: sense of obligation towards others and an absence for desire for rewards.

The doctrine of Niskama Karma yoga is very contemporary in nature and has global relevance and is very practical and can be applied in virtually any context irrespective of psychological, spiritual, religious or societal belief. Although there is no elements of desire for the outcome of our action but it is important that individuals should act with the alignment of their own understanding of truth and such positive awareness or use of tools in such a way that no negative consequences arrive from our own actions. The practice of Niskama Karma yoga helps in the cleansing of self and purifies the mind. In the quest to negate self and be mindful of others and where possible help them the word altruism is germane to discussion. Altruism is an antonym of egoism and essentially means a selfless concern for the wellbeing of others. This word is believed to have been coined by Auguste Comte. To be an altruistic disposition sits well with the fundamentals of Karma yoga, although there is a legitimate debate to be had about whether an individual can be entirely altruistic for enacting in such a way some personal benefits may well a cure even though they may not have been sought.

According to Jagat Pal (The concept of Niskama Karma: Teleological and Deontological? Indian Philosophical Quarterly, Volume-28, No. 2), Niskama Karma is not a Deontological concept rather it is well understood and explained from Teleological point of view as it is based on end outcome(consequence). The word “Deontology” in Greek means “Deon” (duty). Deontological Philosophy is really based on what people do, the ways things are done and techniques or tools they apply. The concept of duty or ethical duty itself is ambiguous. Therefore, the concept of Niskama Karma should be understood from the teleological perspective.

There are several key construct and core messages that can be drawn from Karma yoga that can inform a behaviour i.e. attuned to the World and Cosmos rather than observe with self. It is possible to discuss seven aspects that warrant reflection and action: work, duty, service, purpose, giving, now and acceptance. Work enables an individual to have not only focus but the ability to contribute in a manner that can enhance life. Work should be done with a willing spirit, regardless of the nature of the task. Karma yoga does not place a higher value on certain types of work. Thus, has an egalitarian approach that sees value in the nature of work assuming of course that it is informed by values that mean that it is not harmful to others. Thus, it behaves each of us to occupy our time wisely, preferably for the betterment of human kind and the World. All works should be offered up to the Divine and thus be done

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to the very best of our ability. It is important to understand that any work we do in everyday life should follow the socio-ethical course and should not be against normal accepted socio-ethical code of conduct ().

Central to Karma yoga is the relationship that an individual has with others and the wider World. In , duty is encapsulated in Dharma thus it helps to reflect on the form that duty should take. Each person has a duty towards him or herself and as such should treat their body as a temple that is held in reverence and treated with respect. Bhakti- Devotion to God is a duty of all, all duty must be entered into with enthusiasm and a pure heart for ultimately it is only of real and lasting worth if done with honest motives. In Karma yoga duty is an obligation one premissed on notion of self-sacrifice. Cessation of all duties is the signature of death; any action can be a glorious sacrifice if it is done in the right way, most effective and efficient manner with a sense of motive, love and appropriate level of emotion. Karma do their moral duties for the benefit of wider society without having any selfish desire.

The relationship with others is intimately bound up with a sense of service far for being demeaning service is something that is life enhancing. Each of us should strive to severe others and in so doing find joy in doing so. If we do not currently serve, we should seek opportunities to do so and do so to the very best of one’s ability as in work it is vital to stay focused on the central task and not allow ourselves to be distracted or deflected from our service.

Just as work provides a focus so it is essential that life has meaning. In Hinduism, the purpose of life has four objectives based on achieving Dharma, , Kama and Moksha. Collectively these four objectives are called Purusartha. The ultimate purpose of life is to achieve Moksha. According to Swami Vivekananda, there is no work without purpose. Dana is a Sanskrit word for giving and charitable endeavours are a significant part of a person’s Dharma. The Bhagavad Gita is clear in articulating that charity should be done without expectation and thus it behoves a person to act in an altruistic manner to not engage in charitable works is to be spiritually impoverished.

We all should focus and concentrate on the present time or activities not the fruits of action. Each of us should appreciate or cherish the eternal present and know that we must not squander. The time we have now and the qualities we have been blessed with it is imperative to live a purposeful now, one that requires positive action and commitment.

Human relationships are bedevilled by jealousy and resentment much of these steaming from the fact that people rarely accept their lot in life and convert the lives and possessions of others. Central to achieving a deep inner contentment is the ability to accept situation with equanimity. We must accept the frailty of the human body whilst working acidulously to home our spirit.

In Karma yoga a person discovers the value of the here and now especially when it is anchored in selfless service. In order to embark on such a blissful path, it is imperative to develop clarity of understanding of Satyam (absolute honesty) and aspire to Brahmacharya (absolute purity). By focusing on the seven lives construct presented in this paper and drawn from Karma yoga an individual is better placed to strive to achieve certain ideals. Karma yoga for all its spiritual origins is far from esoteric in nature. The life construct that are drawn from it provide a practical template by which life can be lived.

If the ideals of Niskama Karma yoga of the Bhagavad Gita is properly maintained and it is globally preached more and more then I think that all round development of our society may be possible and social evils like terrorism, violence, war etc maybe eradicated from our World. The ideal of Karma yoga of the Gita has definite and concrete goal- good for the humanity as a whole. It is also found out that Niskama Karma or Karma yoga of the Bhagavad Gita must be possible because not only the God but also the great men of India performed it. So the ideal of Karma yoga of the Gita is a strong source of inspiration for millions of Indian that they voluntarily participated in a revolutionary process that brought about all round change and development of our society. Without thinking about the result of action if a person does the work of his own caste then the welfare of all human beings will become possible. Actually, the result of a Sakama Karma is not desirable for all human beings it may produce happiness to one but the same maybe sorrowful to others. If we want to do action for all human being then we have to

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reject the desire for fruit. To perform an action only for the sake of action is really a good action. Nowadays, we find presence of violence everywhere in the World, friendly relations among men is vanished. Man always engages himself to achieve some material goal, to fulfil his own desire. If we want to rescue human civilisation from this crucial situation then we should practice of Niskama Karma yoga of Gita in our lives. We should however remember that Sri is really addressing all men through his devotee. The Gita says that staying within his own religion man should perform action without any desire for fruit. Man does not enjoy the result of disterested action.

The World is the manifestation of Prakriti. The equilibrium of three gunas- Sattva, Rajas and is called Prakriti. In the World, three gunas do not remain equally everywhere. Variation of gunas is the root cause of creation of all things. These three gunas are also present among all men but they do not present among them equally. In some persons Sattva is dominated, in others Rajas and in others Tamas. A Tama dominated person always engages himself with lethargy, always feel sleepy and covered by ignorance. Such persons are not able to perform the action of Sattva or Rajas dominated person. So nobody should try to perform the action of the other person. According to the division of quality and work of men, the four fold order was created by Lord Krishna. By the quality of person, actions were divided and four fold order was created that means Lord Krishna divided human beings into four categories by their four types of characters. It is very much logical to divide human beings in four categories by their four types of character, because all persons cannot be equal in respect of their qualities. Actions of human beings are different as all persons are not able to do the same type of work.

At the present time, of all four types of the practice and performance of Karma yoga is the most practical and most needed one. The society, the Nation and the World is benefitted with Karma yoga. Swami Vivekananda advised take courage and work on patience and steady work- this is the only way and all these can be achieved only with the practice of Karma yoga.

REFERENCE:

1. Ashish Rastogi; Surya Prakash Pati, Towards a conceptualism of Karma yoga, Indian Institute of Management Kozhikode, Working paper. 2. Dasgupta, S (1991) A history of Indian philosophy, Volume- 1, Delhi: Motilal Benarasi Das (original work published 1992). 3. Garg, G.R. (1998), Handbook of Hindu religion and ethics, New Delhi, Mittal Publication. 4. Jagat Pal (2001), The concept of Niskama Karma: Teleological or Deontological? Indian Philosophical quarterly, Volume- 28 no. 2. 5. Mulla, Z.R. and Krishnan, V.R. (2007) “Karma yoga: Construct validation using value system and emotional intelligence”, South Asia Journal of management, Volume-14. 6. Radhakrishnan. S: The Bhagavad Gita. 7. Prasad Aggarwal, The Social role of Gita, Motilal Benarasi Das, Delhi 1997. 8. Singh B.D. (1999), Relevance of Niskama Karma yoga in Today’s business world, Vision- The Journal of business perspective, 3(2). 9. Swami Vivekananda, Complete work of Swami Vivekananda, Volume- 1. 10. Swami Vivekananda, Karma yoga: The yoga of action, Adyta , 5 Delhi Entally Road, Kolkata 1953. 11. www.icyer.com.

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