Nishkama Karma Even-mindedness For Right Actic
There are two defining sentences of L the Doctrine of dedicated work'- Karma Yoga-in the Bhagwad Gita. One, 'samatvam yoga uchyate means sameness of mind is yoga. The other, 'karmasu kausalam', that the right choice in respect of action is yoga. Samatvam, equanimity of mind, is possible with neutral response to the results of action. Prasada buddhi,glad acceptance, grants the attitude to have sameness of mind to various results of action. The exact meaning of 'kausalam'is skill, meaning skill in action. As per this definition, it can be interpreted that even a criminal action has to be done with skill. This is incorrect, for it is to be understood that the action should be dharmicand is to be done with a total sense of devotion and dedication. The Gita says, 'You have choice only regarding action, not regarding the results thereof.' Karma yoga is performance of action with the attitude that all results are shaped by the Laws of Nature, they come from the Divine, Tobe gladly accepted. The choice with reference to action is to go by what is right and wrong as said in scriptures even if the choice is against one's personal likes anddislikes. In the Mahabharata. Vidura's advice to the Pandavas is relevant even today when he says, "Do unto others what you wish to be done to you." In Chapter 13, Krishna says that Knowledge of the Self can be attained by cultivation of virtues-absence of pride and vanity, non-injury, patience, perseverance, service of the teacher, self-control, resisting tempting objects of senses, reflection on the ephemerality of life, non-attachment, non-entanglement with family, imperturbability, intense devotion to the Divine, frequent solitude, steady pursuit of spiritual enquiry and strong aspirationfor theTruth. Cultivation of these virtues leads one to knowledge of Self. Further, describing divine and demonic types of humans, Krishna says that the cause of all degeneration in the individual and society is the triple traits of sexuality, anger and greed which are described as factors leading to the destruction of man's spiritual nature. 'Trividham narakasyedam dvaaram naasanam aatmanah,' meaning, the triad of lust, anger and greed leads to destruction of man's spiritual nature, the gateway to hell.Animals do exhibit these qualities but they are limited to Nature's call, satiation of hunger or when in danger. When man does not exercise his inbuilt capacity to control, regulate and overcome his lower nature, he willhis humanity and will not be able tprogress spiritually He is said to gein the trans-migratory cycle. In performing an action one w certainly look for a result and wharequired is a change in attitude tothe result, whether or not the resumeets with the expectation and gacceptance thereof. This is samatequanimity of the mind. Adhering to virtuous living, discharging one's duty-which isever one's lot is in life-not for hissake but for His sake to whom alleverything ultimately belongs anin spiritual communion with Hintotal devotion and acceptingtherof allactions as prasad given by While the right road to salvationstant practice of such nishkama leads one to nishkama siddhi whian interim stage before Enlighter
DISCLAIMER:
The views expressed in the Article above are B Shankar 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: B Shankar Speaking Tree,Times of India
Nishkama Karma Even-mindedness For Right Actic
There are two defining sentences of L the Doctrine of dedicated work'- Karma Yoga-in the Bhagwad Gita. One, 'samatvam yoga uchyate means sameness of mind is yoga. The other, 'karmasu kausalam', that the right choice in respect of action is yoga. Samatvam, equanimity of mind, is possible with neutral response to the results of action. Prasada buddhi,glad acceptance, grants the attitude to have sameness of mind to various results of action. The exact meaning of 'kausalam'is skill, meaning skill in action. As per this definition, it can be interpreted that even a criminal action has to be done with skill. This is incorrect, for it is to be understood that the action should be dharmicand is to be done with a total sense of devotion and dedication. The Gita says, 'You have choice only regarding action, not regarding the results thereof.' Karma yoga is performance of action with the attitude that all results are shaped by the Laws of Nature, they come from the Divine, Tobe gladly accepted. The choice with reference to action is to go by what is right and wrong as said in scriptures even if the choice is against one's personal likes anddislikes. In the Mahabharata. Vidura's advice to the Pandavas is relevant even today when he says, "Do unto others what you wish to be done to you." In Chapter 13, Krishna says that Knowledge of the Self can be attained by cultivation of virtues-absence of pride and vanity, non-injury, patience, perseverance, service of the teacher, self-control, resisting tempting objects of senses, reflection on the ephemerality of life, non-attachment, non-entanglement with family, imperturbability, intense devotion to the Divine, frequent solitude, steady pursuit of spiritual enquiry and strong aspirationfor theTruth. Cultivation of these virtues leads one to knowledge of Self. Further, describing divine and demonic types of humans, Krishna says that the cause of all degeneration in the individual and society is the triple traits of sexuality, anger and greed which are described as factors leading to the destruction of man's spiritual nature. 'Trividham narakasyedam dvaaram naasanam aatmanah,' meaning, the triad of lust, anger and greed leads to destruction of man's spiritual nature, the gateway to hell.Animals do exhibit these qualities but they are limited to Nature's call, satiation of hunger or when in danger. When man does not exercise his inbuilt capacity to control, regulate and overcome his lower nature, he willhis humanity and will not be able tprogress spiritually He is said to gein the trans-migratory cycle. In performing an action one w certainly look for a result and wharequired is a change in attitude tothe result, whether or not the resumeets with the expectation and gacceptance thereof. This is samatequanimity of the mind. Adhering to virtuous living, discharging one's duty-which isever one's lot is in life-not for hissake but for His sake to whom alleverything ultimately belongs anin spiritual communion with Hintotal devotion and acceptingtherof allactions as prasad given by While the right road to salvationstant practice of such nishkama leads one to nishkama siddhi whian interim stage before Enlighter
DISCLAIMER:
The views expressed in the Article above are B Shankar 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: B Shankar Speaking Tree,Times of India