The Philosophy of Action and the Path of Righteousness
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Karma should not become a burden, nor should it
become a bondage |
The
Essence of Detached Action
The
very core of this understanding is beautifully articulated in the Bhagavad
Gita:
"One
who performs all actions, surrendering them to God and abandoning attachment,
remains untouched by sin, just as a lotus leaf remains untainted by water.
Yogis, free from attachment, act with their body, mind, intellect, and senses
for the purification of their self." (Srimad Bhagavad Gita 4/10-11)
This
wisdom reveals a fundamental truth: when we act, dedicating our efforts to a
higher purpose and letting go of our clinging to the outcomes, those actions do
not bind us. Like the lotus leaf, which thrives in water yet remains dry, we
can engage fully in life without being stained by its complexities. This isn't
about inaction; it's about a shift in our internal state, focusing on
the purity of our effort and intent rather than being solely driven by the
desire for specific results. This detachment brings an inner freedom, ensuring
that our peace of mind isn't dependent on external achievements.
Unravelling
the Complexity of Karma: Arjuna's Dilemma, Our Own
The
philosophy of action is incredibly intricate, and the path of dharma is
profoundly challenging. Every living being in this world is bound by its
actions. Yet, we often struggle to grasp how actions become "good" or
"bad." How can what be beneficial for one person be detrimental for
another? What truly constitutes sin and virtue? What does it mean to be
attached or detached in action? How does a lotus remain unstained in mud? How
do individuals experience the fruits of their actions, and why are these often
referred to as a complex result? What is the difference between
"Shreya" (that which is ultimately good) and "Preya" (that
which is immediately pleasing)? Do we forge our destiny through our actions, or
are our actions merely manifestations of a predetermined fate? The answers to
all these questions ultimately emerge from Dharma.
These
are the timeless questions that plague humanity. Arjuna, facing his own moral
crisis on the battlefield of Kurukshetra, once posed similar queries to Lord
Krishna:
"My
nature is afflicted by the weakness of cowardice, and my mind is bewildered
concerning my duty. I ask You to tell me decisively what is truly best for me.
I am Your disciple, surrendered unto You; please instruct me." (Srimad
Bhagavad Gita 2/7)
This
highlights a crucial point: the quest to understand Dharma and Karma is not
merely an academic pursuit; it is a deeply personal and often agonizing
journey. The answers are rarely found in rigid rules but emerge through
introspection, self-awareness, and a willingness to engage with life's
complexities. The idea that "what is good for one may be bad for
another" emphasizes the situational and subjective nature of morality,
urging us to move beyond simplistic notions of right and wrong.
The
Personal Yet Universal Nature of Dharma
These
questions are not just Arjuna's; they are ours. We often find ourselves caught
in "moral dilemmas" similar to his. When we read Krishna's Gita, the
confusion can sometimes even deepen. I've often heard people remark, "The
Gita says this, and it also says that," finding its teachings seemingly
contradictory. To those who feel this way, I ask: "How deeply do you find
yourself in Arjuna's situation? Do you genuinely regard the 'question' of your
karma and your dharma as a matter of life and death, as he did?"
In
reality, dharma operates on a profoundly individual level. Our dharma
can be unique to each of us, and we ourselves determine its priorities.
However, Arjuna was not simply gaining knowledge for himself as an individual;
he symbolized the wavering and questioning seeker in the world. He poses
diverse questions, even arguing at times. Therefore, the divine instruction he
received, while beneficial to every living being, was not exclusively for him.
It is for everyone. From this perspective, truly grasping its essence can be
challenging:
"Some
behold the soul as wondrous, others speak of it as wondrous, and still others
hear of it as wondrous, yet even after hearing, none truly comprehend it."
(Srimad Bhagavad Gita 2/26)
This
verse perfectly captures the elusive nature of spiritual truth. It suggests
that mere intellectual understanding or even witnessing is not enough; a
deeper, experiential realization is required. To truly understand the Gita, a
sense of non-duality (Adwaita) and equanimity (Samadrishti) must
be cultivated within. As the saints have said: "See the Divine in
everything, O creature, see the Divine in everything."
From
Thought to Action: The Imperative of Wisdom
It
is not that we lack information or ideas about these profound questions.
However, we must cultivate within ourselves the capacity to fully trust and
test these insights. Without this ability, most of our thoughts remain fleeting
and temporary. We stay merely "thoughtful" but never become truly wise.
The true meaning of an idea lies in its practical implementation, in
transforming it into conduct guided by wisdom. Merely having an
"interest" in the concepts of Dharma and Karma is insufficient.
The
Gita's Holistic Vision: Beyond Apparent Contradictions
It
is true that to us, the ignorant, contradictions may appear in the Gita,
but there are no actual contradictions within it, nor can there be. The Gita,
precisely through these seemingly divergent elements, emerges as a
comprehensive philosophy. Any perceived contradictions arise from our own
ignorance. The Gita is a unified synthesis of knowledge (Gyan), action
(Karma), and devotion (Bhakti)—a perpetually flowing sacred confluence. It
serves as the starting point for our spiritual journey; it is Vedanta itself.
Hence, it is meant for everyone, not just for a select few.
The
Allure of Spirituality: Addressing an Inner Void
Most
of us undoubtedly hold some perspective on religion and spirituality. We desire
to understand it, and we possess enough spiritually aligned knowledge to share
with and inspire others. Whether fully understood or not, we often feel a
connection to it. Why is it that not only in a spiritually inclined country
like India, but also in advanced materialistic nations, people prefer to be
called religious and spiritual rather than merely materialistic? Consciously or
unconsciously, Dharma, and its next stage, spirituality, form an integral part
of our lives. We regard it as a higher pursuit.
Yet,
the truth is that most of us remain caught in the cycles of material life,
constantly contemplating and accepting its imperatives. Dharma often stirs us
from within only during specific moments, usually when we are experiencing
sorrow or crisis. In such times, Dharma compels us to pause amidst our material
pursuits and implicitly asks, "Is this all our goal?" or "What
is our true Dharma?" It is with this contemplation that we begin to enter
the spiritual realm.
In
essence, we gravitate towards being called religious or spiritual to fill an
emptiness arising from materialism, to alleviate a sense of dryness. This is a
natural process of Dharma. However, this process should not remain confined to
merely desiring to be labelled "spiritual." Even great enlightened
beings, far removed from materialism, reach their state by traversing a long
tunnel of apparent meaninglessness.
The
Pitfalls of 'Spiritual Branding' and True Integration
Unfortunately,
the trend of merely 'being called- spiritual’ is significantly increasing. As
material progress in human life reaches its peak, individuals often feel a
pressure towards spirituality, seeing it as an alternative. There are two main
reasons for this: first, one becomes aware of the futility of materialism;
second, one has reached the zenith of material pursuits, after which a sense of
contentment and gratitude often emerges. I once heard a wealthy individual
remark, "After reaching the pinnacle in the world of the affluent, my
father realized that we should now tap into ultimate knowledge." In such
situations, our ignorance often obstructs us. We fail to realize that the
simplest path to spiritual life requires no elaborate actions – no need for
saffron robes, no abandonment of the world, no endless visits to temples or
mosques. It simply requires letting go of the 'doing' mentality.
Conversely,
even in spiritual life, we tend to operate based on our experiences in material
life. For a time, we remain preoccupied with thoughts of profit and loss. Our
modern lifestyle is increasingly intertwined with the pursuit of betterment,
and concurrently, spirituality. Being labeled a disciple of a spiritual guru
and following their directives has become a displayable aspect of our material
lives. This is somewhat inverted.
Ideally,
our material life should appear as an extension of our spiritual life.
There should be no artificiality, no pretense. This is admittedly challenging.
It's even more difficult for a truly spiritual person, as detachment from
material life itself is what makes one spiritual. Then, practically
demonstrating that same material life amidst worldly complexities becomes
difficult. For a spiritual person, there would be no need for such display.
However, a spiritual individual must still live in this world and engage in
some worldly interactions. The power to understand and resolve this dilemma
comes from spirituality, and that very understanding makes us spiritual. Then,
only those actions remain for us, which we perform with detachment, like a
lotus blooming in the mud.
Overcoming
the Fear of Detachment: Vedanta's Wisdom
I
have also observed that while people enjoy being called or appearing religious
or spiritual, they also, in a way, fear truly being spiritual. This fear stems
from the apprehension of being cut off from worldly activities. This
'worldliness' is existential; if you are in the world, you will inherently be
'worldly.' If you are not worldly, what form will your existence take?
Vedanta
is the sole philosophy that illuminates this path in its distinctive manner.
This fact is now readily accepted by various thinkers and philosophers
globally. It is this philosophy that teaches us how we can "be among the revellers
without getting our garments wet." This signifies the very essence of non-attached
detachment.
Let
us, therefore, advance on the path of Karma aligned with Dharma, and thereby
elevate and enrich our lives.
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