निष्काम कर्म
कर्मण्येवाधिकारस्ते मा फलेसु कदाचन |
मा कर्मफलाहेतुभूर्र्मा ते सँगोअस्त्व्कर्मणि ||
मा कर्मफलाहेतुभूर्र्मा ते सँगोअस्त्व्कर्मणि ||
- श्रीमदभगवद्गीता - २ : ४७
TRANSLATIONS
“You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.”
─ Swami Prabhupada
“To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be motive in thee any attachment to inaction.”
─ S Radhakrishnan
“You have control over action alone, never over its fruits. Live not for the fruits of action, nor attach yourself to inaction.”
─ Swami Mahesh Yogi
“Thy right is to work only, but never to its fruits; let not the fruit-of-action be thy motive, nor let thy attachment be to inaction.”
─ Swami Chinmayananda
“Your right is to work only; but never to the fruits thereof. Be not the producer of the fruits of [your] actions; neither let your attachment be towards inaction.”
─ Swami Swarupananda
“Your right is to work only and never to the fruits thereof. Do not be the cause of fruit of action; nor let your attachment be to inaction.”
─ Geeta Press
“Be intent on action not on the fruits of action; avoid attraction to the fruits and attachment to inaction.”
─ Barbara Stoler Miller
These scriptures contain directives to make a man’s life happy and urge him to abide by the ‘Law of Virtue’. The message therein provides the inner strength making a person adopt a positive attitude. They are absolutely essential for building moral integrity and being eternal, the norms are applicable to all persons even to this day and shall do so time immemorially. The study of them is absolutely indispensable, would cleanse the mind and make it pure, help mould character and aid achieve mental equanimity and humanity’s happiness and prosperity will be assured.
The contents in the Vedas have been broadly divided into three branches (Kanda); namely, path of action (Karma), knowledge (Gnana) and devotion (Upasana), following which one can reach the ultimate goal. The Karma prescribed the conducts one should do and explains how by observing them, materialistic tendencies can be wiped out. Their performance will bring prosperity not only for individual but the entire universe. These righteous conducts alone can keep society in a disciplined manner.
The ‘Nishkama Karma’ or ‘disinterested action’ or ‘work for work sake/Duty for duty's sake’ –the moral insight has been reemphasized in “Shri Bhagvad Gita”. It counsels about the “duty to act, but not the right to claim personal fruits from it”. When an act has been performed by an individual for the sake of one’s duty rather than for a personal reward from it, the person is likely to do the right thing – act as per his Dharma, and thus develop tremendous character.
The Nishkama Karma (disinterested action) approach to action can prevent unethical motives on one hand and promote the ethical ones on other. Simultaneously, this process dovetails seamlessly into the Karmic theory ─ egoless, disinterested action will be ethical, a good cause, and hence a productive of wholesome effect. The mix of three ‘Gunas’ could influence one’s ability for Nishkama Karma but preponderance of Rajas or Tamas hinders rightful actions or distract one from his Dharma. The ethical quality of decisions tends to be endangered when the desire driven lower self clamors for its gratification from duty. These insistence clouds one’s sense of right and wrong, of balance, of proportions breeds unethicality and inefficiency.
The Nishkama Karma embodies a process of alignment of human action with that of Prakiti (Nature) performing Karma ordained by one’s Swadharma. Nishkama Karma, by restraining self-aggrandizing ego and greed restores the lost kernel of Dharma. It trains and guides the exercise of discretion in favour of higher calls beyond one’s egocentric self. This ensures one’s ascent along the ethical scale, leading to cleansing of heart and holist development. Nishkama Karma helps realization of self, equanimity of mind – the cornerstones of Vedantic ethics. Distinctively, the person empowered thus attains ‘Karma Yoga’ and achieve the distinction of being called a ‘Karma Yogi”. Mother Teresa, Mahatma Gandhi, and Martin Luther King, are revered for their selfless services toward mankind and are commonly referred to as ‘Karma Yogis’ of modern times.
The modern era - often said these are testing times; of extreme materialism, wrenching changes, contradictions and despondency all around is wielding psychological and physical pressures and leading us to delusions, continual physical sufferings and mental agonies ─ there is a need to heed the call of “Nishkama Karma”.
The primary ‘Hindu’ scriptures; Vedas; four in numbers ─ Rig Veda, Yajur Veda, Sama Veda and Atharva Veda ─ the treasure trove of Hindu religion, tradition and culture containing codes of Dharma, has implied acknowledging one’s righteous duty and acting resolutely accordingly, were taught by God Brahma (Nabhija – One born from the Vishnu’s navel) Himself thousands of years ago and have been preserved carefully and handed over to us.
These scriptures contain directives to make a man’s life happy and urge him to abide by the ‘Law of Virtue’. The message therein provides the inner strength making a person adopt a positive attitude. They are absolutely essential for building moral integrity and being eternal, the norms are applicable to all persons even to this day and shall do so time immemorially. The study of them is absolutely indispensable, would cleanse the mind and make it pure, help mould character and aid achieve mental equanimity and humanity’s happiness and prosperity will be assured.
The contents in the Vedas have been broadly divided into three branches (Kanda); namely, path of action (Karma), knowledge (Gnana) and devotion (Upasana), following which one can reach the ultimate goal. The Karma prescribed the conducts one should do and explains how by observing them, materialistic tendencies can be wiped out. Their performance will bring prosperity not only for individual but the entire universe. These righteous conducts alone can keep society in a disciplined manner.
The Nishkama Karma (disinterested action) approach to action can prevent unethical motives on one hand and promote the ethical ones on other. Simultaneously, this process dovetails seamlessly into the Karmic theory ─ egoless, disinterested action will be ethical, a good cause, and hence a productive of wholesome effect. The mix of three ‘Gunas’ could influence one’s ability for Nishkama Karma but preponderance of Rajas or Tamas hinders rightful actions or distract one from his Dharma. The ethical quality of decisions tends to be endangered when the desire driven lower self clamors for its gratification from duty. These insistence clouds one’s sense of right and wrong, of balance, of proportions breeds unethicality and inefficiency.
The Nishkama Karma embodies a process of alignment of human action with that of Prakiti (Nature) performing Karma ordained by one’s Swadharma. Nishkama Karma, by restraining self-aggrandizing ego and greed restores the lost kernel of Dharma. It trains and guides the exercise of discretion in favour of higher calls beyond one’s egocentric self. This ensures one’s ascent along the ethical scale, leading to cleansing of heart and holist development. Nishkama Karma helps realization of self, equanimity of mind – the cornerstones of Vedantic ethics. Distinctively, the person empowered thus attains ‘Karma Yoga’ and achieve the distinction of being called a ‘Karma Yogi”. Mother Teresa, Mahatma Gandhi, and Martin Luther King, are revered for their selfless services toward mankind and are commonly referred to as ‘Karma Yogis’ of modern times.
Across the very rich and diverse religious and philosophical history of India throughout the past thousands of years, Nishkama Karma has been interpreted more or less as an immutable way of life. Likewise, there is enough for our present day leaders in all walks of life to learn from these ancient scriptures, which have as much relevance today as it would have been two millennium years ago.
