8,090
edits
Changes
Jump to navigation
Jump to search
Line 99:
Line 99: − + Line 172:
Line 172: + + + + + − + + +
→Duty or Motive in Karma
'''Sakāma karma''' is said to be an action that is done from the motive of achieving something. This refers to deliberate acts with an ego reference. Most of the human actions are sakāma karmas. For example, people cook food to satisfy their hunger; students prepare notes for examinations and for achieving high grades and so on. In fact, most people are sakāmi people who have desires for results of their actions.
'''Sakāma karma''' is said to be an action that is done from the motive of achieving something. This refers to deliberate acts with an ego reference. Most of the human actions are sakāma karmas. For example, people cook food to satisfy their hunger; students prepare notes for examinations and for achieving high grades and so on. In fact, most people are sakāmi people who have desires for results of their actions.
'''[[Nishkama Karma (निष्कामकर्म)|Niṣkāma karma]]''' is a deed intended for everyone’s benefit, similar in a sense to altruism. It is karma that follows dharma, the moral imperative.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers</ref> The word ‘kama’ in niṣkāma refers to dismissing the ‘desire’ for an action’s results rather than eliminating the ‘desire’ to propel an action. It compels one to avoid greed and voracious or insatiable pursuit of gains and upholds the tenets of kartavya karma or doing one’s duty without expecting any return.<ref>Pathak, Krishna Mani. 2013. “Nishkama Karma and the Categorical Imperative: A Philosophical Reflection on the Bhagavad-Gita.” ''International Journal of Applied Ethics'' 2:119-140. <nowiki>https://www.academia.edu/19631993</nowiki>. (Page 120)</ref>
'''[[Nishkama Karma (निष्कामकर्म)|Niṣkāma karma]]''' is a deed intended for everyone’s benefit, similar in a sense to altruism. It is karma that follows dharma, the moral imperative.<ref name=":15">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers</ref> The word ‘kama’ in niṣkāma refers to dismissing the ‘desire’ for an action’s results rather than eliminating the ‘desire’ to propel an action. It compels one to avoid greed and voracious or insatiable pursuit of gains and upholds the tenets of kartavya karma or doing one’s duty without expecting any return.<ref>Pathak, Krishna Mani. 2013. “Nishkama Karma and the Categorical Imperative: A Philosophical Reflection on the Bhagavad-Gita.” ''International Journal of Applied Ethics'' 2:119-140. <nowiki>https://www.academia.edu/19631993</nowiki>. (Page 120)</ref>
=== Based on time when Karmas fructify ===
=== Based on time when Karmas fructify ===
In such a case a man should act in such a way that action does not become binding and he has to undergo cycles of birth and death. As Prof. Hiriyanna says:<blockquote>"The Gita-teaching stands not for renunciation ''of'' action, but for renunciation ''in'' action."</blockquote>
In such a case a man should act in such a way that action does not become binding and he has to undergo cycles of birth and death. As Prof. Hiriyanna says:<blockquote>"The Gita-teaching stands not for renunciation ''of'' action, but for renunciation ''in'' action."</blockquote>
=== Karma and Volition ===
Karma may be taken to mean “willed action.” Will or volition is behind all actions that produce karma. The will manifests in the form of desires prompted by the stored karma. This is what happens in all karmic action. However, the mind has the ability to direct its volition bypassing desires and without the promptings from karmāśaya. Patañjali postulates the existence of a depository for all accumulated karma in one’s life. It is called karmāśaya, the receptacle of karma, produced by past actions, which remains potent to influence future action. It is the womb where desires for future action are born. In Yoga, karmāśaya is the source that generates desires, prompts behavior, and in significant ways influences one’s life now and in future. It is rooted in [[Kleshas (क्लेशाः)|kleshas]] (Yoga-Sūtras, II.2). Kleśas are the afflictions that hinder proper functioning of the mind and obstruct one’s progress toward liberation.<ref name=":15" />
A yogi exercises pure volition; actions caused by such pure volition are free from karmic consequences.
=== Karma and Dharma ===
=== Karma and Dharma ===
Karma performed in the framework of Dharmik guidelines secures the welfare and happiness of the individual and the society. The propounders of Dharma did appreciate the importance of Karma in this creation and its role in the fulfilment of the desires of the human being. It was recognized that Kama that drives Karma if was left unregulated by law, it would bring about undesirable results for everyone. Therefore, every propounder of Dharma unanimously declared that for the existence of an orderly society and peace in all corners, desires (Kama) for material enjoyment and pleasure (Artha) should always conform to Dharma (code of right conduct) and be never inconsistent with it.<blockquote>तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥ (Bhag. Gita. 16.24)</blockquote>Meaning: Let the shastras be your authority in deciding what you should do and what you should desist from doing.<ref name=":14">Jois, Rama. ''DHARMA - The Global Ethic'', Bombay: Bharatiya Vidya Bhavan. (Page 18-19)</ref>
The mind may be guided by dharma instead of pushed by desires. There are then two kinds of willed action—one prompted by the kleśas and the other motivated by dharma. The former produces impure karma and the latter causes pure karma to manifest. Such pure karma is beneficial in one’s pursuit of liberation, whereas impure karma is detrimental to it.<ref name=":15" />
Karma performed in the framework of Dharmik guidelines secures the welfare and happiness of the individual and the society. The propounders of Dharma did appreciate the importance of Karma in this creation and its role in the fulfilment of the desires of the human being. It was recognized that Kama that drives Karma if was left unregulated by law, it would bring about undesirable results for everyone. Therefore, every propounder of Dharma unanimously declared that for the existence of an orderly society and peace in all corners, desires (Kama) for material enjoyment and pleasure (Artha) should always conform to Dharma (code of right conduct) and be never inconsistent with it.<ref name=":14">Jois, Rama. ''DHARMA - The Global Ethic'', Bombay: Bharatiya Vidya Bhavan. (Page 18-19)</ref><blockquote>तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥ (Bhag. Gita. 16.24)</blockquote>Meaning: Let the shastras be your authority in deciding what you should do and what you should desist from doing.<ref name=":14" />
Every act or conduct which was in disobedience to rules of Dharma was called Adharma and was declared to be injurious to society and the individual.
Every act or conduct which was in disobedience to rules of Dharma was called Adharma and was declared to be injurious to society and the individual.