Value of Values – Ethics, Morality and Action

[Guest guest]

Namaste:

 

Let us continue our discussion on the Value of Values as propogated

in Gita. In this post let me focus on Gita's discussion on Ethics,

Morality and Action. Ethics and Morality refer to a set of rules and

the agreed inventions in the individual life and the social life. For

example, telling the truth, adhering to a promise, violation of these

norms and the rules cause tension, disruption, restlessness and such

undesirable states of mind and existence. Gita approves of all the

rules which contribute for the support of the dharma and the

establishment of the good. This is the test for the ethical action

and the moral standards. In all the rules given as the morals and

ethical principles, the universal rules are applicable every where;

the ephemeral rules undergo a change. The two words- 'dharmya'

and 'niti' from Gita cover the scope of these topics.

 

In the seventeenth chapter, Gita explains the universal values of

ethics and morality. Everything that happens in the nature, just

happens. It appears that the nature is standstill but that is not

the reality. This is what Gita calls as motionless action. The

actor (Nature) perceives that It is not the doer! Krishna says that

whatever exists is nothing but Himself. He is the cause of the

appearance of the universe and all things in it. Everything is strung

on Him like clusters of gems on a string. He is the essence,

substance and substratum of everything, whether visible or invisible.

Although everything is in Him, yet He transcends everything as the

actionless.

 

Gita then spells out the secret of success and unfailing action

through the following verses:

 

Karmanyevaadhikaaraste maa phaleshu kadaachana;

Maa karmaphalahetur bhoor maa te sango'stwakarmani.

Thy right is to work only, but never with its fruits; let not the

fruits of actions be thy motive, nor let thy attachment be to

inaction. (2-47)

 

Yogasthah kuru karmaani sangam tyaktwaa dhananjaya;

Siddhyasiddhyoh samo bhootwaa samatwam yoga uchyate.

Perform action, O Arjuna, being steadfast in Yoga, abandoning

attachment and balanced in success and failure! Evenness of mind is

called Yoga. (2-48)

 

Karma is the technical word used to denote work in Gita. Work has to

become worship; this is the goal. The word karma -yoga means engaged

in the action, using it as a tool for the attainment of the supreme.

The third chapter of Gita explains this in great detail. All actions

produce result - good or bad; but there is no action which will not

produce a result. The secret of elevating the work to the level of

worship is achieved in the following way- "surrender the fruits of

action and the desire for the fruits of action at the Lords feet."

This way work becomes worship.

 

Nishkama-karma is a technical term from Gita. It denotes action

without attachment for the fruits of action; the surrendering of the

fruits of action to the Lord; action without the egoistic feeling

of 'I am the doer'. Nishkama karma is not a state of inaction or

wrong action or imperfect, incomplete action. It is an endeavor for

successful action by including everyone in the society and with

unselfish motive. Gita spells out in clear terms an explanation to

the technical term "Nishkama-karma" in verses 4 to 8 of chapter 6.

 

Na karmanaam anaarambhaan naishkarmyam purusho'shnute;

Na cha sannyasanaad eva siddhim samadhigacchati.

Not by the non-performance of actions does man reach action-less-

ness, nor by mere renunciation does he attain to perfection.(Gita 3-4)

 

Na hi kashchit kshanamapi jaatu tishthatyakarmakrit;

Kaaryate hyavashah karma sarvah prakritijair gunaih.

Verily none can ever remain for even a moment without performing

action; for, everyone is made to act helplessly indeed by the

qualities born of Nature. (3-5)

 

Karmendriyaani samyamya ya aaste manasaa smaran;

Indriyaarthaan vimoodhaatmaa mithyaachaarah sa uchyate.

He who, restraining the organs of action, sits thinking of the sense-

objects in mind, he, of deluded understanding, is called a hypocrite.

(3-6)

 

Yastwindriyaani manasaa niyamyaarabhate'rjuna;

Karmendriyaih karmayogam asaktah sa vishishyate.

But whosoever, controlling the senses by the mind, O Arjuna, engages

himself in Karma Yoga with the organs of action, without attachment,

he excels! (3-7)

 

Niyatam kuru karma twam karma jyaayo hyakarmanah;

Shareerayaatraapi cha te na prasiddhyed akarmanah.

8. Do thou perform thy bounden duty, for action is superior to

inaction and even the maintenance of the body would not be possible

for thee by inaction. (3-8)

 

Gita forcefully persuades the importance of conducting our duties

with the attitude of "Prasada Buddhi" and that is impossible without

devotion. Bhagawan makes it clear that it is impossible to

conduct "Nishkama-karma" without Bhakti and explains the importance

of devotion in verses 11 to 13 of chapter 12.

 

Mayi chaananyayogena bhaktiravyabhichaarinee;

Viviktadesha sevitwam aratir janasamsadi.

Unswerving devotion unto Me by the Yoga of non-separation, resort to

solitary places, distaste for the society of men, (Gita 12-11)

 

Adhyaatma jnaana nityatwam tattwa jnaanaartha darshanam;

Etajjnaanamiti proktam ajnaanam yadato'nyathaa.

Constancy in Self-knowledge, perception of the end of true knowledge—

this is declared to be knowledge, and what is opposed to it is

ignorance. (Gita 12-12)

 

Jneyam yattat pravakshyaami yajjnaatwaa'mritamashnute;

Anaadimatparam brahma na sattannaasaduchyate.

I will declare that which has to be known, knowing which one attains

to immortality, the beginningless supreme Brahman, called neither

being nor non-being. (Gita 12-13)

 

Even if a man abandons action, his mind may be active. One cannot

reach perfection or freedom from action or knowledge of the Self,

merely by renouncing action. He must possess knowledge of the Self.

According to Gita, if the result of action has got to be pure and

effective, then the intentions, means and ends should be pure and in

accordance with the cosmic rules of harmony. The impurity in any one

of these will flow in to the end result. Lord looks in to the purity

of all these before judging the performance and rewarding the fruit.

Gita wants to recognize the fact that actions done with expectation

of its rewards bring bondage. If we do not thirst for them, we get

purification of heart and ultimately knowledge of the Self. This is

ultimate secret buried under `actionless action.'

 

Warmest regards,

Ram Chandran