'HARD-WORK' INCONGRUOUS IN THE INDIAN CONTEXT !!???? - GITA 2:47

From: Radhakrishnan.M.S <wayfrr@gmail.com>
To: 'Parmeshwar Rao' <rao_parmeshwar@yahoo.com>
Sent: Saturday, 20 July 2013 3:09 PM
Subject: 'HARD-WORK' INCONGRUOUS IN THE INDIAN CONTEXT !!???? Remember it is a 'Protestant' Value !!!

Dear Sir,

Thanks  for the feed-back. I had read the report, pointed out by you in The Times of India. But how to impress on our kinsmen, the futility of American ways !!!

I wish to bring to your attention a particular sloka in the Gita, which was made popular (very popular, so that its first part is immediately recognized on hearing, and vocalized by all who had seen the serial) by the TV serial ‘Mahabharat’.

This sloka is Gita , Chapter 2:47 “karmanye-va-adhikarasthe-ma-phaleshu-kadhachana; ma-karma-phala-hethur-bhur ma-thai-sango-asthwa-karmani.”

The English translation based on Sri Sankaracharya’s work, by Dr.A.G.Krishna Warrier, and published by Sri Ramkrishna Math, Madras-600004 is as follows : “To work alone have you the right and never to the fruits (of works). Don’t be impelled by the fruits of works; (at the same time) don’t be tempted  to withdraw from works.”

This sloka illustrates the ‘predicament’ with respect to karma/work/action/movement. And it is a FOUR IN ONE sloka dealing with

1.       Right to work/karma –( All has this right granted by the Absolute by way of the creative karma)

2.       No claim/ownership to the fruits/effects of karma- (Those who claim ownership will be mired in sorrow)

3.       Should never be the cause for the fruits/effects of karma –(Since effects are inevitable, it is to be minimized and since fruits/effects itself are caused by karma, the ultimate aim is work-lessness)

4.       Inspite of 2 & 3, not to stay away from karma.(Karma and its fruits are inevitable and will bind one leading to  sorrow.  And karma one is forced to do(therefore the inevitability) and is NECESSARY  to get away from karma (sorrow).)

Sankaracharya’s interpretation (given in the book, based on his interpretative verses in Sanskrit) is given here. “You have right only to perform work and not to undertake the discipline of knowledge. While doing works, do not think you have the right to claim their fruits.  Never, in any state of life whatsoever, should you crave for the fruits of your works- this is the idea. When you crave for the fruits of your works, you make yourselves liable to reap those fruits; (but) you should never be the cause of such fruit-gathering, for when one works, impelled by the carving for fruits, one has to reap the fruits of such works, namely, birth in the world. “If the fruits of works are not to be desired, why should painful works be undertaken at all ?” This thought should not tempt you, Arjuna, to withdraw from all works, either.”

Some observations.

First of all this is quite unlike the modern concept of work and reaping the benefits. For eg, one invests to get return on investment (ROI).

(a)Kindly consider the Sanskrit word “adhikari’. The meaning here is ‘one who has right’. This Sanskrit word can also yield other meanings like ‘authorized’, ie one  authorized to do work . Or ‘eligible’ – one eligible to do work. Or ‘qualification’ –one qualified to work. In the practical world one is eligible for a job, if he has the right characteristics and suitable qualifications. Here ALL are eligible/qualified/ authorized/have the right  for Karma/Work.(And the karmas are differentiated according to the ‘nature’ (swabhava) of the individual). How and why? Is this ‘right’ properly utilized by each individual.? For that ‘right knowledge ‘ is a must. That was why study of Vedas and ‘Sravana-manana-Nidhidyasam were shown to be the way. All these three including manana are karmas. This may be another reason why Arjuna is not supposed to eschew karma.  

How all have become qualified for work.? Because of embodiment .  Why all (embodied beings) are qualified for work ? Because embodiment itself is the result/product of karma/movement/spandan/vibration/action of/in the presence of  the Absolute. One can stop this movement and come out of this loop, by having the right knowledge leading to right action, essential for release from work.(Right TO WORK is a concept as old or older than the Himalayas)

Now who has authorized or given the right to do karma ? – The Absolute through the creative process.This right cannot be taken away by anyone, and this right can be utilized to get release from work/karma.

(b) All are eligible/qualified/authorized/have the right  for Karma/Work. Should one exercise this right? For what purpose? When one is given the right to work, he may or MAY NOT do work. Does such a choice exist here? Though the choice exists, in the embodied state  one cannot remain without doing karma. And karma/action/work necessarily produces some effects, called ‘karma-phala’, fruits of action, which may be a material or the cause for another karma. But “Ma-phaleshu-kadhachana’ –means you have no rights/claims to the fruits of your action/work/karma/movement. One is not authorized, not eligible, not qualified, not having rights  for the fruits /effects of the action.(This can also mean the ‘fruit/result’ is determined by the Absolute). In the modern context, if one invests and this investment results in profits/loss he has no claims(or responsibility) over(towards) it. If this comes to effect, we will be saved from lot of troubles.

(c ) ‘Ma-karma-phala-hetur-bhu” – Caution is given that one should not be ‘the reason’(hetu) for the fruits/effects of actions. Why.? Is it because the Gita says in 18:48, that all karmas are having ‘doshas’ (problems)?. Ie  the effect/fruit  of any karma is negative , with problems. The 18:48, sloka further states that, though all karmas are having doshas, do not give up (one has to perform) the karma determined by  one’s nature. (swabhava).This is a Catch-22 situation. If you act, you will be damned. If you do NOT act, the result will again be damnation. Work here is having NO VALUE at all, unless otherwise accompanied/motivated by the ‘right’ knowledge. So   ‘hard-work’ as understood and exhorted in the modern age is incongruous in the Indian context. Today’s work culture is ‘karma-bhranth’ ie maddening work or mad about work or workaholism. In India, work was supposed to be done ‘slowly’ in a ‘steady’ manner, as if doing ‘worship’ (pooja)to GOD. (Work is Worship) This mode necessarily improved/increased concentration as virtue, as  well as concentration in work, resulting in quality work/products. Productivity /profitability, ie more output within stipulated time or less time, -it seems were considered at all !!!!(NOT CONSIDERED). But efficiency in work is seen, measured in terms of  frugal/minimal consumption of resources and moreover wastage also were minimal. Since work was mostly manual, there was  provision for wearing-off karma-vasanas.

 

(d) ‘Ma-thai- Sangos-thwa-akarmani’ –If karmas necessarily bring doshas, why do karma at all? Thinking like this, one MUST NOT stay away from karma/work. This last part  is in tune with second part of  sloka 18:48. Because of one’s gunas, one is forced or has the tendency to do karma. The Gita does not recommend suppression of such tendencies forcibly. The tendencies are allowed to manifest fully and the manifested karma is channeled in suitable ways(with the help of right knowledge) depending on the individual, the final aim being ‘naish-karmyam’.

Ancient vis-à-vis Modern approach to WORK/ACTION/KARMA

 The ancients knew that , all embodied beings is forced to do work and any WORK/KARMA is necessarily accompanied with, its undesirable by-product/waste which is the effect of the karma. (Moderns misunderstood their reluctance to do work, as originating from laziness) Karma starts from the all pervading Brahman (the universe comes into being because of ‘karma’)  and each movement dis-orients us, keeping us away from the actual reality and thereby plunging us into sorrow. Each one of us is caught in this net of karmas, and freedom can be obtained by understanding the process and slipping away from it, by conscious efforts. (Nivrithi). This freedom means unconditional happiness. As one is having the right to work, one also has right to this unconditional happiness. Here work/karma is the main, and the fruit/result/effect is the subsidiary.

The MODERNS (within the last 500 yrs) have reversed this ‘value’. They consider the subsidiary of the ancients ie fruits/by-product/waste as the “Main”  and the  main (ie work/calibrated action of the ancients) as ‘subsidiary’. Moderns are unable to understand that work is to rub-off or wear-off work, and has to be done intelligently to achieve this result. (Yoga karmasu-kaushalam,Gita 2:50)  Instead they understand that fruits/effect of work is the raison-de-etre of work.

Thus we are  getting buried under mountainous piles of garbage (even so called knowledge produced in the name of scientific research is garbage. Garbage in-Garbage out). Literally and physically. Without any happiness.

Regds

Radha

N.B (1)– Karma yoga (Karma Theory) is not any utopian theory. It had been practised in India for ages, successfully. Collectively, we failed to understand its merits.