Gita the Profound Book of Ethics
Several western thinkers, including Albert Shweitzer, have expressed the opinion that despite having a rich and ancient spiritual and cultural heritage, India does not have one single book of ethics that can serve as a practical life-guide. Which is why, according to them, we live in a state of constant mystical longing, seeking the truth even while denying ourselves material pursuits. Those who concur with this view need to understand the true message of our multi-dimensional religious scriptures. True, Aristotle's Nichomechean Ethics, Cicero's Good Life, Kant's treatise on Pure and Practical Reason and the Benedictine work ethics are all valid in their respective contexts. But it is incorrect to say that the concept of "active love" representing life affirmation - pronounced in western thought- is absent in Indian scriptures The concept of work ethics is elaborated upon in the Bhagavad Gita when Krishna tells Arjuna about the importance of Karma Yoga. "Maximum good of the maximum number" is the basic tenet of contemporary practical philosophy. But what is really "good"? The determining factor of what constitutes "good" has not been properly dealt with. Will it be determined by numbers or by the results of the work done? Should ends justify the means? Failing to comprehend what is meant by "good", it is impossible to extrapolate from there to bring about a certain ideal quality of life by pursuing a philosophy predominated by "The Reign of Quantity". From practical experience, the philosophy and ethical guidelines as spelt out by Krishna in the Gita makes it one of the most profound works on ethics. worldwide. Essentially, the ideal of Karma Yoga is a spiritual concept and sometimes it is more difficult than even Gnana Yoga or the yoga of knowledge. Krishna explains that when karma becomes a yagna or sacrifice, only then it can be called Karma Yoga. Karma has to be sacrificed to gnana, as it's a devotional practice. The supreme gnana is nothing but to see all beings in the same atman or Self and the same atman in all beings: "Sarvam khallidang Brahma". By doing good to others you are serving God Himself. So, before initiating any good work, one has to sacrifice one's attachment evolving out of ego or ahankara at the altar of God. Otherwise the very purpose of any activity for the well-being of society will be defeated. The Gita defines the true kar mayogi thus: Yogoyukto bishudwatma bijitatma jitendriya/ Sarvabhutatmabhutatma kurvannapi na lippate The karmayogi who has fully conquered his mind and mastered his senses, whose heart is pure, and who has of identified himself with the Self all beings (meaning also God), remains untainted, even though performing action (5.7) While advising ivekananda and other disciples, Sri Ramakrishna said, "They talk of mercy to creatures. How audacious it is to think of showering mercy on the jiva, who is none other than Siva. One has to regard the creature as God Himself and proceed to serve it with a devout heart, instead of taking up the pose of doling out mercy". This is a unique expression of the ethical message of the Gita. Vivekananda was magically inspired with the very simple and wise teaching of his master. He was also inspired to compose a new mantra, which consequently became the guiding principle of the Ramakrishna Mission: Atmano moksharthang jagaddhitaya cha- Work for the world only for your salvation. Hence, the basic foundation of any ethical activity is not merely moral, but also spiritual. The Gita is the creative synthesis of Gnana karma and Bhakti yoga.
DISCLAIMER:
The views expressed in the Article above are Arup K Majumder views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Arup K Majumder and Speaking Tree,Times of India
Gita the Profound Book of Ethics
Several western thinkers, including Albert Shweitzer, have expressed the opinion that despite having a rich and ancient spiritual and cultural heritage, India does not have one single book of ethics that can serve as a practical life-guide. Which is why, according to them, we live in a state of constant mystical longing, seeking the truth even while denying ourselves material pursuits. Those who concur with this view need to understand the true message of our multi-dimensional religious scriptures. True, Aristotle's Nichomechean Ethics, Cicero's Good Life, Kant's treatise on Pure and Practical Reason and the Benedictine work ethics are all valid in their respective contexts. But it is incorrect to say that the concept of "active love" representing life affirmation - pronounced in western thought- is absent in Indian scriptures The concept of work ethics is elaborated upon in the Bhagavad Gita when Krishna tells Arjuna about the importance of Karma Yoga. "Maximum good of the maximum number" is the basic tenet of contemporary practical philosophy. But what is really "good"? The determining factor of what constitutes "good" has not been properly dealt with. Will it be determined by numbers or by the results of the work done? Should ends justify the means? Failing to comprehend what is meant by "good", it is impossible to extrapolate from there to bring about a certain ideal quality of life by pursuing a philosophy predominated by "The Reign of Quantity". From practical experience, the philosophy and ethical guidelines as spelt out by Krishna in the Gita makes it one of the most profound works on ethics. worldwide. Essentially, the ideal of Karma Yoga is a spiritual concept and sometimes it is more difficult than even Gnana Yoga or the yoga of knowledge. Krishna explains that when karma becomes a yagna or sacrifice, only then it can be called Karma Yoga. Karma has to be sacrificed to gnana, as it's a devotional practice. The supreme gnana is nothing but to see all beings in the same atman or Self and the same atman in all beings: "Sarvam khallidang Brahma". By doing good to others you are serving God Himself. So, before initiating any good work, one has to sacrifice one's attachment evolving out of ego or ahankara at the altar of God. Otherwise the very purpose of any activity for the well-being of society will be defeated. The Gita defines the true kar mayogi thus: Yogoyukto bishudwatma bijitatma jitendriya/ Sarvabhutatmabhutatma kurvannapi na lippate The karmayogi who has fully conquered his mind and mastered his senses, whose heart is pure, and who has of identified himself with the Self all beings (meaning also God), remains untainted, even though performing action (5.7) While advising ivekananda and other disciples, Sri Ramakrishna said, "They talk of mercy to creatures. How audacious it is to think of showering mercy on the jiva, who is none other than Siva. One has to regard the creature as God Himself and proceed to serve it with a devout heart, instead of taking up the pose of doling out mercy". This is a unique expression of the ethical message of the Gita. Vivekananda was magically inspired with the very simple and wise teaching of his master. He was also inspired to compose a new mantra, which consequently became the guiding principle of the Ramakrishna Mission: Atmano moksharthang jagaddhitaya cha- Work for the world only for your salvation. Hence, the basic foundation of any ethical activity is not merely moral, but also spiritual. The Gita is the creative synthesis of Gnana karma and Bhakti yoga.
DISCLAIMER:
The views expressed in the Article above are Arup K Majumder views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Arup K Majumder and Speaking Tree,Times of India