ONE BOOK, TWO MEN, DIFFERING PERCEPTIONS & ACTIONS WHICH were POLAR OPPOSITES !!!!

“So the debate on the interpretation  of the Bhagavad Gita – whether it was concerned with the actual war on the plain of Kurukshetra or an imaginary battle  taking place in the human soul – continued to the end.  Godse believed that Krishna commanded Arjuna to engage in mortal combat with his enemies, while Ramdas

Gandhi, like his father, believed that the struggle was to be fought in the human heart.

When Godse wrote from prison: “And Arjuna actually performed what Krishna commanded,”  he was triumphantly expressing his belief  that he had acted in full conformity with the Bhagavad Gita." – excerpts from The Life and Death of Mahatma Gandhi by Robert Payne p. 644

One is a Chitpavan Brahmin, other is a Baniya. But whose perception of the Gita is in conformity or in tandem  with  the primary message of its author Vyasa, as given in the greater work Mahabharatha.  The primary message in the MBh  is ‘Ahimsa  paramo dharma.” Rough translation,-“ Non-violence ultimate religion.”  The MBh at its ending tries to impress upon the human mind the futility of war. Since the MBH story spans  many births of an individual, its proper understanding individually differs from person to person depending on his KARMA (To be exact, karama-vasana, which determines ones  Karma.) Sin(papa) or sinning and its extent/intensity   depends on ones negative karma-vasanas. A individual with solidified/stubborn/sticky  negative karma-vasanas carried over from many previous births is more likely to interpret the message of

Mbh/Gita, as advocating and justifying   the use of violent means even to tackle ,dharmic/righteous issues.

Gandhiji & Godse represented the top echelon of Indian society  during that particular period of time of Indian history. Their differing understanding of the essence of the Gita, represent its two limits, and is representative of the understating of the people of India, who constituted the social segment to which they belonged. But can there be any comparison between Gandhiji & Godse with respect to Indian religious/philosophical tenets !??. As a individual evolves higher and higher his “Purushaparadhams” slowly will melt away. There are as many as twenty-two purushaparadhams  such as  ones that

infuses  identity/self-consiousness  like son, husband,father, caste, social status, religion, nationality etc etc. The person for whom all this shows signs of melting is on the way to becoming a Universal soul, Mahatma. He is then likely to be misunderstood as interested ONLY in the welfare of the opponent. “About this very time he resorted to his fast unto death. Every condition given by him for giving up the fast is in favour of Muslims and against the Hinds” – Godse’s statement given to the trial court.(p.342, The Men who Killed Gandhi, Manohar Malgonkar). The insistence  by Gandhiji  to pay Rs 55 Crs

to Pakistan  withheld by the Indian Govt, proved to be the final straw  for Godse. On his part Gandhiji would have felt - Should we deny the way-ward son his share of the family property !!???

Now imagine the game of snake & ladder. Spiritual evolution & liberation is guaranteed for all who takes embodiment,  but unfortunately here Godse who had been  progressing   in this climb, had stepped off from the ladder into the mouth of the snake. His  intense karma-vasanas had made him commit a political murder. An Upanishad reminds us that spiritual journey is like walking on the razors edge.

Though we believe that the Mahatma  according to his own interpretation of the Gita, proved its efficacy, by winning freedom non-violently for India,(the amplitude of this important event in history, is getting  amplified  itself with the passage of time) which in-turn inspired Martin Luther King  & Nelson Mandela, it is Godse’s path that majority of the world follows.  Gandhiji having properly understood the Gita, had urged

the masses to reduce their karma-vasanas by engaging in hand-spinning and other kinds of manual labour. This is one way for ordinary folks, who constitute the majority to reduce their karma-vasanas. But unwittingly, the modern world and its people went in the opposite direction behind machinery, which had the effect of increasing and making stubborn   the population’s vasanas.  The result,  the increase in violence in Geometric Progression !!!!!

Rethinking our concept of work - About WORK/KARMA

Yesterday(Nov 6, 2013), in The Hindu appeared a article, reproduced from The New York Times. (Copied fully below along with the link) .

The article is suitably titled “Rethinking Our Concept of WORK”. It had been  written by a Spanish Professor Shri Argandonna, from the University of  Navarra in Spain.  Thinking  aloud regarding the problem of chronic unemployment, facing countries in Europe and federal America, he becomes unsure and doubtful regarding  the popular and modern   concepts regarding WORK. He points out that  modern/current social, economic  and governmental mechanisms  have abysmally failed  in providing work , livelihood and well-being to all. This crisis situation  is not accidental, but man-made  and the current problems we are wrestling with , Argandonna says “ are the inevitable outcome  of a deeper moral malaise that has infected  our social  and political institutions”.

This article from a  Western academician  is noteworthy and  its content reflects the fact that ‘the self-confident West is no more confident’ about its moorings. The West constantly and incessantly  projects its so-called  intellectual   upper-hand through all possible means, making people in the Eastern hemisphere think and  feel that they are static and way  below in scientific temper and inadequate in many other ways compared to the West. Ideas are presented in colorful ways, through net-worked media which suggests that the only way forward for any non-western society is to emulate and imitate the West. Eg. Democracy and Capitalism.  Many non-western people and societies, who  undergoes   Western-style of education,  easily take to such  views. China and Japan can be taken as classic examples of Eastern countries, who now find themselves in a log-jam. This after their  fully adopting to Western style of economic organization and production. This is the beginning step towards total doom. The West and the White-men had always been intoxicated with their self-imposed civilizing mission. But now, it seems the West itself is in doubt about its foundations.

Error-free and  complete analysis and understanding of work/karma, is the hallmark of The Gita. Infact it is the only text of that kind known to man. (My other  blogpostings contain, analysis of karma/work based on the Gita). Paul Lafarge, Max-Weber, Bertrand Russell, Daniel Defoe etc are individuals from the West who tried to get a handle on work. Alas ! their analysis are inconclusive.

The  complete article is given as follows :-

Rethinking our concept of work

The widespread unemployment caused by the global economic crisis provokes a profound reconsideration of the very idea of work itself.

This is the focus of IESE Professor latest paper, “Trabajar en Tiempos de Crisis,” in which Professor Antonio Argandona of the Instituto de Estudios Superiores de la Empresa at the University of Navarra in Spain questions whether individualistic, utilitarian societies based on self-interested motivations and relationships are truly capable of confronting the root problems behind unemployment.

These problems, from arrogance and greed to fraud, always have been present to some extent. However, the recent global financial crisis has revealed major failings of social, economic and governmental mechanisms, such that the current problems we are wrestling with cannot be chalked up to a series of unfortunate events. Rather, they are the inevitable outcome of a deeper moral malaise that has infected our social and political institutions.

Although work is often presented as a way of satisfying personal needs, broadening one’s knowledge, developing one’s skills and giving one a sense of dignity, work also can be dehumanising.

When we speak of work-related problems, unemployment usually springs to mind. A persistently high unemployment rate represents the collective failure of a society to provide opportunities for its citizens. For some, losing their jobs feels like losing their identities. The trauma is not only personal, but also is felt at the family and societal levels.

Job insecurity leaves people feeling uncertain about their futures and robs them of control over their lives. Some work can be degrading: Employees feel like commodities, faceless and easy to replace. At other times work becomes instrumental: People are treated as mere tools to be used by others, rather than as something to be valued.

It is not the fact that a worker may produce material goods that is inhumane, but rather the way in which those goods are produced. If the work does not allow time for other activities necessary for human development and well-being, such as family, social and spiritual activities, it becomes an unhealthy interference.

Perhaps one reason why work has come to lack meaning is that we have turned it into something purely instrumental. Today we measure people not by what or who they are, but by what they do — their economic success, their social ranking and what they can contribute to others.

Our society effectively makes people depend on work for their very survival. With pensions, health care and retirement arrangements inextricably linked to how much a person makes during his or her working life, people’s current and future standards of living depend wholly on their economic performance.

One reflection of how far we, as a society, have drifted concerns education. Today education is seen as a means of developing productive capital, rather than as a source of human betterment. Certain subjects are prioritised over others, such as the humanities, which tend to be viewed dimly, regardless of their importance in building a civilised society.

There are basically three reasons that drive people to work: to earn a living, to develop personally and to contribute to society.

However, there is another reason as well: Work is an everyday expression of human improvement, advancement and progress. Regardless of what we do, we always must try to do it to the best of our abilities, with a human touch and with dedication.

Work may be conceived of as a service to other people, beginning with our families and extending to our colleagues and customers, our neighbours and, ultimately, all of humanity.

The classic tale of three stonecutters captures it best: When asked what they were doing, the first said that he was cutting stone, the second said that he was supporting his family and the third said that he was building a cathedral.

In the same way, while the work may be identical, the meaning it carries can be quite different, which is why Argandona urges us all to reflect more deeply on the subject of work, at a time when the concept itself is in crisis.

© 2013 Instituto de Estudios Superiores de la Empresa, IESE Universidad de Navarra

© The New York Times 2013

Link http://www.thehindu.com/todays-paper/tp-features/tp-opportunities/rethinking-our-concept-of-work/article5318515.ece

Karma-vasanas – If there a phenomenon or effect called Karma-vasana?

Karma and re-birth put together is  the primary consideration of the Bagavad Gita. For re-birth, karma-vasana is a necessity.  An enquiry is made here, as to whether karma-vasanas exist !!!!

Unmanifest  Condition

The B.Gita  is  supposed to be a ‘shastra’ , and its primary consideration is theory and practice of Karma  aiming at   unconditional and permanent bliss. This permanent  bliss is possible only after the attainment of complete freedom, ie, freedom from  all karmas. This is a state , which is before the manifest stage. That is, in the realm of the absolute consciousness (poorna-bodham). Thus it denotes a pre-materialistic stage. The Gita vouches that this stage is attainable.ie one can evolve from the embodied to the disembodied form.

Manifest Condition

Now birth /death  fall in the realm of Karma. The cycle of birth and death as per the ‘shastras’ ie Karma-theory is any state other than the state of happiness. Therefore how to remain happy  and the means for the same in the  embodied/materialistic  state (ie having been born) ,signifying  our terrestrial existence also falls in the realm of Karma-theory. Here happiness , which is sustainable because it is unconditional and not based on events or things, is a state of  mind, which could be attained by anyone who learn, understands and  follows the shastras per se.

Axioms of Karma-theory

Birth/death is the effect of karma/action/work. To be specific, residual   karma-vasanas  springing up from   karma is the cause of birth/death. It then follows that   one’s karma in the previous birth, affects or has an influence on his present birth and living. This ‘assumption’ is central or is the core  of  Karma-Yoga (Karma theory or Karma-shastra). Elaborating, karma, karma-vasanas & rebirth are the essential components of the  karma-theory. All are ‘karmic’ ie doing actions one way or the other in the present birth , and cannot  do without it in the embodied state. (Gita 5. 8, 9)This  is  one basic premise (axiom) of karma -theory.  The Gita fully analyses Karma, and informs us that  ‘karma’ not according to the ‘shastras’ (eg. Gita) will contribute to the generation/accumulation of karma-vasanas , which gives rise to the next birth. Future birth of the ‘jiva’ is thus a foregone conclusion and is the effect of the accumulated karma-vasanas of the previous births plus that generated during the present one. Unless measures are taken to reduce and eliminate the vasanas, the cycles of birth/death continues. Thus ‘karma-vasana’ becomes another  axiom or postulate of the Karma Theory.  (An axiom, or postulate, is a premise or starting point of reasoning. As classically conceived, an axiom is a premise so evident as to be accepted as true without controversy. The word comes from the Greek ἀξίωμα (āxīoma) 'that which is thought worthy or fit' or 'that which commends itself as evident. http://en.wikipedia.org/wiki/Axiom#cite_note-1)

Karma Vasanas  can be eliminated  only by deliberate Karma.

Can karma-vasanas be eliminated by inaction, ie by not resorting to any karma  at all ? This is absolutely impossible. Because the Gita states that in the embodied state,  one is subjected to Gunas, and therefore cannot  be without karma even for a fraction of a second.(3.5).Even if it was possible, how to eliminate the vasanas already accumulated ? Further the Gita does not recommend suppression of karmas in the present birth, which are influenced by  precipitate  of karmas in a previous birth. (Gita 3.33) This  inspite  of the danger that karmas in the present birth prompted by previous vasanas may even add  up the  vasanas. The Gita goes to the root of the problem, and provides a solution to wear off the karma-vasanas . It explicitly tells to do those very actions(in a way as enjoined in the shastras) which in the first place contributed to or generated the vasanas.(Gita 3.35) It has to be considered that vasanas may be either positive or negative , giving rise to actions that may be punya or papa ,ie. Daivee or  asuri.

Evidences from The Mahabharatha

Having come to the battlefield , prepared  to wage a full-scale war,  Arjuna  all of a sudden, developed cold-feet, after surveying his close relatives and teachers on the opposite side. He expressed to Krishna, that  he is prepared to abandon all arms, thereby making it clear  his unwillingness to fight. Meanwhile  if  gets killed by his cousins, he will consider such an end to be the best for him. (Gita1.46). He further states that, he considers begging to be a better course of action (a better profession than being a responsible ruler), than killing gurus and elders to regain the kingdom for enjoying  the powers and privileges, that will be the fruits/result of such a train of actions. (Gita 2.5).

Krishna being the omniscient , omnipotent, all pervading principle knows the complete in and out of Arjuna.  He reminds Arjuna that , they both had undergone many births/deaths in the past, that he Krishna knows/remembers  fully about it  all, whereas  Arjuna has become oblivious of such experiences.(Gita 4.5). Arjuna is representative of human beings. We do not recollect  our  past lives.(Did we have a past-birth !!!?) . We do not even re-collect all the events that have happened in our life ? We can’t even keep track of all what we did and experienced, the previous year/month!!!!

Innate tendency/vasana of Mankind- Conflict ?

Arjuna  had fought many battles before this Kurukshetra war. His tendency/inclination to take up arms and fight is illustrated by many such events in the Mahabharatha. He has ‘Yuddha-vasana’ inherent in him. Consider  his fierce fighting  with Kirata, who was Shiva in disguise. (Vana Parva-Chap. 38-41, Kairata Parva, p.121 of M.N.Dutt). At the end of that battle, Shiva will remind Arjuna, that the duo, Arjuna-Krishna were Nara-Naryana in former life. That together they had chastised/fought Danavas at the coronation of Indra.  In Adiparvam  there is another incident  connected to the churning of the milk-ocean. Here  it is mentioned that  Nara-Narayana had fought the Asuras. (Astika-parvam, Amritha-mandhana-samapthi) Putting all these events in perspective, the karmic tendency/inclination (ie karma-vasana) of Arjuna is to take up arms and fight. Arjuna lacks this insight of himself due to nescience. If Arjuna is considered to be a representative of jiva/Nara/mankind, conflict  contrasted  to  peace or  co-operation is the innate vasana of mankind.

Krishna is very well aware of Arjuna’s karma-vasanas. That is the reason why, he asks Arjuna to fight in the given context,  since this is no ordinary  fight, but an essential fight  against  injustice & evil.  All elders like Bhishma, Drona, Vidura  and even  Dhritharashtra the  father of Duryodhana, knows that  Duryodhana is unjust and unreasonable. All diplomatic efforts in securing at least five houses for the Pandavas  had failed. In addition to this Duryodhana displays asuric/evil propensities  and this had become evident in the poisoning of Bhima, disrobing of Draupadi in the royal court (in public) and trying to exterminate the entire Pandavas in the ‘wax-house’.(Arakkillam). Moreover the people  of the land dearly wishes for Dharmaputra to reign over them.

So Krishna tells that divine intervention (fate) has provided an opportunity to Arjuna to fight a just/dharmic battle, to eradicate evil and install righteousness. (Gita 2.32) In this way he can wear-off  his  karma-vasanas, because  the battle is not for his selfish-ends, but is a requirement of the age. (Gita 4.7)Karmas (born out of karma-vasanas) if done with a daivee disposition of mind, for maintaining dharma, and not  yearning for any fruits thereof, will wear away all karma-vasanas.(positive as well as negative.). Such actions/karma will become centripetal, and bring the individual nearer to the Truth (Sat). This is one aspect of the karma-shastra of the Gita.

Gita-All Comprehensive

The Gita also provides us knowledge of the universe. How the universe came into being is also a main consideration of the Gita. Further it explores the relation between consciousness, karma and matter. All these knowledge are essential for a proper understanding and practice of Karma-Yoga.

REALITY SHOWS -Empirical Evidence of Karma-vasanas

Earlier it has been mentioned that karma, karma-vasanas and rebirth are the axioms or postulates of the Karma theory. Are these three, ‘evident as to be accepted as true without controversy’.?

Karma is indisputably  evident. What about karma-vasanas & rebirth? These are inextricably connected. Put together can  one find any evidence for the same.? Can we cite atleast one  conspicuous and positive vasana, carried by humans around us.? The Reality Music shows provide us with ample evidence of positive vasanas carried over from the previous birth to this birth. We find children and adults , without any musical background  perform exceedingly well. In many cases their parents or other family members have no background in music, and thus this phenomenon cannot be explained in terms of genes and chromosomes.  But  even such expediencies have been suitably addressed by the Gita. Suppose a person embarked on the path seeking truth and moksha, dies(have to leave the body)  before achieving his objective, he will be reborn in such circumstances /homes , where he will be able to continue his pursuit. (Gita 6: 41-44)

Capital Punishment vis-à-vis Karma-vasanas

We  can find many human specimens possessing negative karma-vasanas, in our prison houses. Habitual offenders , not subjecting  themselves to be re-formed fall under this category. Can their negative karma-vasanas  be channeled  to do positive actions? For this there should learning to gain appropriate knowledge and a real change of heart.  This willingness on own accord  is not likely to happen in many cases .Therefore in extreme cases society will have to resort to capital punishment , and their next birth will still be a lower one, and subjected to many such extended cycles. When Duryodhana  was born, seeing inauspicious omens, Vidura and other learned Brahmins/scholars  had told Dhritharashtra  to abandon that baby. (Gandharee-puthrotpathhi, Sambhava-parvam). It shows that some individuals are incorrigible and society will have to neutralize them and at the most  necessitates  their weeding out.

We take The Gita for granted. We have ceased to appreciate its subtle percepts. The knowledge contained in the Gita, provides us a ideal yardstick, to measure our decline or progress, to caution us about  our deviations  from the ‘only’ path. Today the world has become tired because of excessive work/karma. All nations are blundering along a tortuous path. Without  being clear of the destination. Nations have wrongly assumed GDP growth as the path to a impossible and utopian paradise. All the karmas of the citizens are geared to this. The time is ripe for a drastic change because  the present  system is overly strained and offers little promise of improving. Its offerings are becoming lesser and lesser in this birth and as per the Gita, it holds no promise for future births.

TEN THOUSAND COMMANDMENTS FOR WHITE AMERICANS - KARMA CATCHING UP !!!!

Today  is Gandhi-jayanthi.  And Gandhiji reminds  one of the continuity and unbroken flow of Indian Civilization

What is the foundation of our Civilization ?  I may say it with a fair degree of accuracy or should I consider  having hit the ‘bulls-eye’ (?) , when I conclude that, it is our knowledge of Karma /Work/Action /Movement that has  acted us the foundation of our civilization. I wish to distinguish here knowledge per se (ie Brahmam), and the knowledge required for a civilization(samskaram) to come into being.  That our civilization is entirely conceived on the knowledge of Karma is the part I wish to emphasize. Our seers had managed to obtain the ‘blue-print of this universe’ through austerities and penance  in ancient times (pre-historic)and later it was Vyasa who compiled all those knowledge and classified them, because he realized that human intellect was waning. It began showing its incapability of  holding vast swathes of ‘shastric knowledge’ in the form of poetry in  its memory. Thus we consider that Vyasa divided the Vedas into four sections –Rig, Yajur , Sama & Atharva.  But more important than this division into four is its classification(into two) as Karma-kanda & Jnana-Kana. The former relating to action/work, ie actions that are desirable aiming at a singular ultimate objective,  and the later relating to knowledge of that ultimate objective/station. The foundations or  the fundamentals of our civilization can be gleaned from that single text The Gita. (In the case of any civilization, the word foundation is used figuratively. But in the case of a building we consider solid materials like stone, concrete etc as its foundation. But here also,  we may say that the foundation is not physical or material. In these modern times none will dismiss this fact as outlandish,  but as experienced by our seers and also as demonstrated by the practical application of that famous formula E=mc squared, the final fundamental building ‘blocks’  of any solid, is anything other than solid. )

After a gap of about 2500 years,ie. after Adi Shankaracharya, who  had streamlined the scattered knowledge , it was Gandhiji who completely understood about the ramifications of the fundamental(s) of our civilization, in the practical life of our nation and the world.  Of course he did not write any ‘Bhashyams’ (exegesis)  to the Gita, like Shankara, but he took great efforts (not pains) to learn the Gita, and had said that the Gita is not only his mother , but the UNIVERSAL MOTHER.  Quote “ The Gita is the universal Mother. She turns away nobody. Her door is wide open to any one who knocks.” (Harijan, 24/8/1934, p.222)

The Gita is the essence of Upanishads (janana kanda of the Vedas), Brahmavidya (derived from jnana-kanda)  and Yoga-shastra.The first six chapters deal with the individual that has come into being(born) and the karma/actions he is forced to undergo  before his mental preparation (often leading to uncertainity in actions, sadness and depression(despondency) )and how to modify his actions through knowledge, discipline and other means. The Gita clearly states that this cosmos is the result of Karma/action, and ultimate happiness ie bliss experienced in the liberated stage,  is  obtained by transcending all actions. This is the actionless state (ie moksha).  But a individual  cannot suddenly switch over to the actionless state due to some reasons. He will have to perform some actions to wear off the tendency towards action. And while doing action (like a conscious machine) to rub-off action, he should not  yearn for the fruits thereof.

More than anyone-else during his time, Gandhiji had  greater understanding of the wisdom in the Gita. And that had shaped his attitude towards politics, economics and management. Consider his attitude towards machines. He wished  destruction of power driven machinery and mills. (Young India 1921) Not only that , consider his take on credit/debt. This should be of particular interest to all , after hearing that US Govt has ‘shut-down’, ‘downed its shutters’ like a commercial institution.  “ The credit  which is becoming the money power of the world has little moral basis and is not a synonym for Trust or Faith, which are purely moral qualities……..that the greater  the rascal  the greater  the credit he enjoys with banks.” (US enjoying so much credit  with China, Japan and Saudi). “The credit system has encircled this beautiful  globe of ours like a serpent’s coil, and if we do not mind, it bids fair to crush us out of breath………… The deadly coil  has made possible the devastating spectacle in Europe, which we are helplessly looking on.” (Speeches & Writings of Mahatma Gandhi, (4^th edn.) pp. 356-63 )Of course , credit as well as machinery, are not specifically dealt with in the Gita, but it surely falls under Karma, because Karma is done either through mind, sensory organs (an eg through tongue-speech) and body. (or its combination)  The Gita has expounded the theory of karma so comprehensively, that nothing in the cosmos, can escape its fold. The idea or imagination (sankalpa) of credit and machinery  itself  are karmas.

Gandhiji had studied basic science and maths, and had not taken advance lessons in heat and thermodynamics. But he expressed views  like that of a person knowing entropy, which is a topic in thermodynamics. About Modern Civilization which has made life very complicated his thoughts were “ After 18 years of study devoted to the consideration  of the question, I have come to the conclusion that  instead of  there being a change for the better, there has been a change for the worse.” (The Collected Works of Mahatma Gandhi, Vol. X, pp.279-80). The resultant of the collective action(karma) of people of the world was negative , during the 18 years of  ‘study’ done by  Gandhiji. The representatives of various nations constituting the  Intergovermental Panel on Climate Change (IPCC)  recently declared unanimously that human activity/karma is responsible for the experienced climate change from its normal pattern, and that it  poses a threat to lives and livelihood of many. That is the net result of all human karma is negative.

The Gita  in unequivocal terms, declares this fact in Chapter 18, Sloka 48. It states that all karmas/actions  have negative consequences.  In connection with this sloka, supplementing the same or there is even the possibility that independently of the same, there is a sloka in Manusmrithy , applying this real fact to a primary human activity. “ People think that agriculture is something wholesome. Yet it is an occupation condemned by good people; the plow with an iron tip lacerates the ground as well as creatures living in it” – Manu’s Code of Law , Chapter 10:84.

Lot of calumny had been heaped on Manus’s Code of Law , in modern India, but anyone studying the same will realize that our wise sages had tried to regulate the karma/action/ work/ movement  of members constituting society, so that ultimately they proceed  in the ‘centripetal’ direction. That is,  the natural and legitimate destination  of all(men, women etc) being the SOURCE, without leaving none, all should be directed towards that source. This well conceived plan suffused with good intentions could not be understood by the modern mind, who were entirely misled by the theory of hard-work.  Hard-work was associated with Godliness,(Protestantism) and men like Benjamin Franklin popularized the ‘virtue’ of hard work. “REMEMBER that time is money. He that can earn ten shillings a day by his labour, and goes abroad , or sits idle one half of that day, though he spends but sixpence during  his diversion or idleness, ought  not  to reckon that the only expence; he has really spent, or rather thrown away, five shillings besides.” From  ‘A Good Conscience, Advice to a Young Tradesman’ , Written in 1748 by Benjamin Franklin. We should take note that Franklin’s period corresponded to the beginning of the Industrial Revolution, which ultimately resulted in the decimation of Indian manufactures, which were sought world-wide.

Gandhiji was concerned that power driven machines will increase production (as well as wastage) , thereby throwing people out of work. Well this has happened. He said due to introduction of machines, wealth will be concentrated in the hands of few, because capital is needed for machinery and associated infrastructure and raw-materials. This also  has come true, if we consider  the HNW (High Net Worth) Individuals. There is another face to this picture. Though machines have saved labour leading to unemployment, those who work with machines have to work more hours during these times. Computers have replaced many employees in banks. But those working in the bank on these machines has got their work-load increased. Machines  have thus introduced modern slavery. This slavery is of two kinds. Voluntary and Involuntary. The former denotes addiction to gadgets, games, movies etc. Thus as per our shastras, many thrown out of work due to power driven machinery are not able to do karma. Thus they are unable to wear out the karma-vasanas (or karma) , which is necessary for  liberation. And those working with machines, unwittingly are increasing  the karma,and its negative effects. In addition to spoiling the environment and thus violating other beings,  they also are denying themselves exit from the cycles of birth and death.

It seems, the Karma Theory has wound its way in the initial chapter of the Bible. Are not the images of the  tree of knowledge and the act of eating its fruit, karma related? Is not the story of The Tower of Babel , related to Karma?

TEN THOUSAND COMMANDMENTS

Now coming to the Title of this Mail.  “Ten Thousand Commandments”  is the name given to an annual report published by both the Cato Institute  and the Competitive Enterprise Institute, and its author is Clyde Wayne Crews Jr. http://www.tenthousandcommandments.com/p/cost-of-regulation-past-10000.html

He informs that “The exact cost of federal regulations can never be known, Federal environmental, safety, health and economic  regulations cost hundreds of billions of dollars every year-on top of official federal outlays.” An observation from a 2005 report “ Regulatory costs exceed estimated 2004 individual income taxes of $765 billion, and are far greater than corporate income taxes of $169 billion”.  Bossing people around (karma) costs lots of money. Excessive karma, has made America into an Empire of Debt.  Excessive karma is resorted to by Chinese workers to supply America with loans and goods. Which they (Chinese)may never recover.

Even Bertrand Russell had declared in 1930, that excessive work is responsible for the woes of this world. (See his essay in Praise of Idleness). Similarly in India we are affected by  the adverse consequences of the culture of  ‘excess of work’  represented by liberalization and globalization and new management thinking.  We may just take one or two aspects. As told earlier, most employees are doing slave work. Most are not comfortable with their work.  Then the new work culture has made people ambitious & greedy. The corruption cases has increased exponentially. Imagine the direct revenue loss to the Govt due to this  pillage by politicians and bureaucrats hand-in-glove with corporates. Further imagine the money that will have to spent for investigating these crimes. Further add to this the costs and time spent by courts, policemen, witnesses ,the money spent  for shuttling these  criminals around to take evidence etc. And if  all the scamsters are convicted and sent to jail, new prisons has to be built and also imagine the cost of maintaining these criminals. Unless we take heed to Karma Theory and regulate karma, we all will be suffocated to death, because of the burden brought about by excessive karma.

I end with the following words from Gandhiji  “I am not aiming  at destroying railways or hospitals, though I would certainly welcome  their natural destruction. Neither railways nor hospitals  are a test of a high  and pure civilization.  At best they are a necessary evil.  Neither adds one inch to the moral stature of a nation.  Nor am I aiming at a permanent destruction of law courts, much as I regard it as a ‘consummation devoutly to be wished’. Still less am I trying to destroy all machinery and mills.  It requires a higher simplicity  and renunciation than the people are today prepared for” (Young India Jan 1921)

work/karma analysis - IN PRAISE OF IDLENESS - An essay by BERTRAND RUSSELL

In Praise of Idleness –Bertrand Russell

“I think that there is far too much work done in the world, that immense harm is caused by the belief that work is virtuous, and that what needs to be preached in modern industrial countries is quite different from what always has been preached.” – Bertrand Russell in the first paragraph of his essay ‘In praise of Idleness’ written in 1931 after the First World war, but before the Second World War. Thus  the timing of this essay is very important. If European nations had heeded to Russel’s wisdom the Great World War II could have been avoided. (For the full essay

http://www.zpub.com/notes/idle.html)

Russell reiterates, “I want to say, in all seriousness, that a great deal of harm is being done in the modern world by belief in the virtuousness of work, and that the road to happiness and prosperity lies in an organized diminution of work.”

The GITA vis-a-vis Russell’s opinion/conviction  about work, born out of  experience.

Russell’s essay resonates with the Sloka 2:42-43 of the Bhagavat Gita. Gandhiji’s explanation of these verses is as follows :- “Ignorant people, that is, persons who are learned  and yet devoid of knowledge, utter flowery speech, that is,  speech which is attractive, on which blossom new flowers everyday. Men who wrangle over the meaning of the Vedas; men filled with endless desires ( men who have many wishes  and teach others  to be like them); men who are ever thinking of heaven  (who are merely for enjoyments , who always talk of enjoying even this world thoroughly  and paint glowing and attractive pictures of life in heaven) and who assert that there is nothing beyond heaven; who always say that our actions in life unfailingly bear appropriate fruits and persuade people to perform innumerable rituals to secure enjoyments  and win greatness (there are people who say these things even today);who advise us  to propitiate a great many gods and so make us feel helpless; who induce  us to offer  fanciful prayers  to imaginary gods and turn us away from prayer to the God of all gods-such men push us deeper and deeper into quagmire. The fancies and thoughts  which often trouble our minds are also evidence of  an intellect branching out in many directions. Even in small matters, we can say, our intellect is not resolute. It will be resolute only if we fix our minds on one purpose and cling to it with discrimination, only if we work without looking for immediate results.  At present, whether in politics or social reform we leap from one branch to another.”

The words used in sloka 2:43(Mal. (a)കാമാത്മാനഃ  സ്വര്‍ഗപരാ  ജന്മകര്‍മഫലപ്രദാം,Sanskrit.(a) कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्, (b)ക്രിയാവിശേഷബഹുലാം േഭാഗൈഗശ്വരൃയഗതിം പ്രതി,(b) क्रियाविशेषबहुलां  भोगैश्वर्यगतिं  प्रति ) is very telling .The first part (a) says that those filled with desire, to enjoy pleasures, such as those available in heaven, are bound to the cycle of birth and death(suffering) , due to their deeds(works). It is cautioning to desist from replicating or even attempting to replicate ‘heaven on earth’ in the materialistic sense. The second part (b) says that such persons desirous of enjoying ‘heavenly pleasures’ , will be constantly engaged in endless work/karma, and they may even succeed in creating resplendent wealth. But  since these resplendent wealth leading to heavenly pleasures are materialistic, it is fleeting/ephemeral,  resulting in sorrow.(Europe is a concrete example) Moreover such endless karma, will lead to a fragmented intellect and also contributing to an increase in the rajasic nature (रजोगुण) of the person.The end result of all these is suffering in this world.

In the post-modern context the second part of the sloka क्रियाविशेषबहुलां, is staring out at us. The multiplicity of human activity, bordering on lunacy, has tipped the climatic system of the world. All over the globe we are witnessing , extreme climactic phenomenon. And these appears not as isolated events, but is happening with regularity !!!!

Rapid industrialisation, denoting ‘karma-bhranth’, or maddening work  and the sudden apparent prosperity it entailed led to the two world-wars. Now these explict methods and forms of violence have taken an invisible body. It is now the era of trade-wars, aids and sanctions. Is it not any coincidence that the Gita was expounded  in the middle of Mahabharatha war. War denotes extreme karma, in terms of its violent and macbre form, as also the raising the resources to fight the battles. These resources require an army of people and continuous and extreme efforts.In fact the whole people of an entire nation will have to contribute(do karma/work) for the war efforts. And history shows that such works binds the people and its nation, to further violence. If one refers the book ‘The Economic consequences of peace’ written by John Maynard Keynes, after WWI, this idea will become clearer.

 We cannot go with Russell, the whole way in his understanding of work. Compared to the Gita , his definition of work, is limited only to the physical movements. Russell defines work as follows “First of all: what is work? Work is of two kinds: first, altering the position of matter at or near the earth's surface relatively to other such matter; second, telling other people to do so. The first kind is unpleasant and ill paid; the second is pleasant and highly paid. The second kind is capable of indefinite extension: there are not only those who give orders, but those who give advice as to what orders should be given.”

Then he goes on to define politics in terms of the work already defined “Usually two opposite kinds of advice are given simultaneously by two organized bodies of men; this is called politics. The skill required for this kind of work is not knowledge of the subjects as to which advice is given, but knowledge of the art of persuasive speaking and writing, i.e. of advertising”

As per the Gita, work/karma involves or is done with mind, sound(vak) & body.

'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.

WORK/KARMA NOT HAVING ANY INTRINSIC VALUE IN INDIAN CULTURE !!????

This is a letter written to our Prof, who had been leading the MBA Dept. in a Reputed Univ. in India during our studies there :

Dear Sir,

I had been thinking about work/management, and  the Indian perspective about the same.

Seems like work was viewed negatively by all cultures. The people in all cultures were resistant to change. Change represents new movement/action/work.(Karma also includes thinking). They felt that each small change to their life-style, is moving farther away from the ideal. The advent of Christianity and the Industrial revolution changed all that. Now in the modern age work is given a higher value which it does not actually deserve. This observation in relation to modern context, is  based on empirical negative evidence, like climate change and wars, the result of human activity/karma. (The latest eg  is the ‘man-made’ Uttarakhand disaster.) Work is considered virtuous now, which by all accounts is a false value.

The ancient Indians were the ONLY people , who had the COMPLETE knowledge or who tried to understand work COMPLETELY. This understanding of work , by our ancestors , could be garnered from the Gita.

Indians knew that work is not having any intrinsic value. As per our rishis, Work is in the realm of inert matter. And in contrast to Consciousness or Chaitanya, from which the Universe appears, matter which is inert  cannot give one happiness, which is considered emanating from that consciousness. (In fact consciousness(bodham) is happiness).The cause is not fully present in the effect(all matter) because of Maya. (MAYA is a  very important in our explanation of ‘names & forms’ that we see around us) Therefore matter is not having the intrinsic happiness/bliss of the cause and  is only an appearance and is caused by karma. The aim of  Indian civilization was to enable all to realize the reality behind the appearance and thus be happy/blissful permanently. This state corresponds to Naishkarmayam  = No karma !

Indians also were aware that it is impossible for a embodied life to remain without action/karma/work/movement. Karma  is done by body, mind and sound.(vak). The embodied life form is forced to do karma. Whereas karma-lessness  (One should not mistake this state as corresponding to lifelessness/death) is the only state whereas one enjoys unconditional  and constant happiness. Conditional happiness through any material means is temporary/fleeting and always followed by its opposite.

Thus the search for permanent peace and happiness, ended in accepting the inevitability of work and performing work to ‘rub-off’ work, the ultimate aim being worklessness. While doing work, as per one’s innate nature, a mental stillness is aimed at, without any likes or dislikes in the action. Though compelled to do work because of the innate nature of oneself, the motions has to be gone through with detachment. No likes or dislikes, and no anxiety for the result, at the same time doing the actions in the most sincere way considering it as worship of the supreme principle. While doing work, one should consider himself as just an instrument contributing for a greater cause, and the action performed  should be  selfish,-only to the extent of sustaining the instrument. (body). The other greater part of work is for the whole, considered as God.(Ishwar). One should not do action, motivated by fruits , that action may bring forth.

Considering the whole picture, work is not having any intrinsic value in Indian culture. Work/karma and its management for profit, is not the ‘be-all’, expected to be ‘by-all’, and had never been part of our national life.

Indian attitude towards work as not having any intrinsic value, eased the pressure on work performance, which freed the mind of the artisan and handicraftsmen helping them to bring forth great products in art and other utilities.(with meager resources like capital, plant and machinery) .Likewise farmers and husbandmen were  able to contribute significantly feeding the entire population. Work for them was worship, to wear away the karma-vasanas, conforming with the ultimate aim of life, ie. moksha. This was  quite unlike the modern/Western attitude towards work and profits.

Regds

Radhakrishnan.M.S

The Protestant WORK Ethic and The Spirit of Capitalism – KARMA ANALYSIS

Reminds one of Mahatma Gandhi

Amongst the few Europeans who thought deeply about ‘Karma/Work’, the conclusions drawn by Max Weber, the German sociologist is most outstanding. In 1904-05 he published his findings titled “The Protestant Work Ethic and the Spirit of Capitalism” in the German language. Many later scholars are of the opinion that this work was momentous.

CHRISTIANITY & CAPITALISM

As one can discern from the title of  Weber’s work, it  deals with the attitude of  Europeans, before after  Religious Reformation  took hold of Europe - towards WORK and how this attitude evolved or came about, so that it served as the base for the manifestation of the animalistic spirit of Capitalism. Weber claims that there is a close connection between RELIGION, ie the CHRISTIAN RELIGION, the RISE OF ECONOMIC  CAPITALISM, and the BIRTH  OF MODERN CIVILIZATION in WESTERN EUROPE. And  he unravels these connections, by analyzing the attitude towards work and money amongst European Christians, beginning with the Catholics.

World Christian community appears to the non-Christian to be a single body, but in reality it is divided into two major groups, Catholics and Protestants. Originally there was only a single large church(one true church, 1^st Century AD), the Catholic Church, with the Pope of Vatican at its head. Over a period of time, ie after the ascension of Jesus to Heaven  to  the  Middle Ages, the Catholic Church and its priests and officials became highly corrupt. This corruption exists even now, and has assumed grotesque dimensions, considering the pedophilia cases registered against the Catholic priests. The Protestants are those Christians who revolted against the corrupt practices of the Catholic church, under Luther of Germany and Calvin of France. These revolting Christians demanded reformation within the original church, and later broke away from it and a new group called Protestants were formed.

The Catholic Church, in general conveyed to  the people of Europe that the WORK of the monk , nun and priests only possess worth, as it is divine ‘calling’ from God, and that the ordinary labour of the common people were insignificant, not possessing any value. The Church officials claimed this privilege, by preaching that they will be receiving exceptional rewards from God in heaven, for doing HIS work on earth. This official attitude of the Catholic Church was not acceptable to Luther and Calvin and those that rallied around them. They in turn proclaimed that all ‘work’ is God’s work and that all were equal before God.  Thus all kinds of work was looked upon with spiritual/divine significance.

RITUALS – THEIR  PSYCHOLOGICAL  UTILITY FOR THE MASSES

The story does not end here. Original  Christianity  ie. Catholicism was/is a combination  of pagan and Hellinistic beliefs and rituals. The laity was assured of God’s grace and forgiveness through the rituals, bordering magic, performed on their behalf by the priests and monks.eg. priestly  absolution  declared in the confessional  and the miracle of the wafer and wine turned to Christ’s body  and blood in the Mass. Protestants in their zealousness, branded these supernatural rituals of the Catholics as superstitious and satanic. Little did they realize, that indirectly these rituals assuaged the fearful inner emotions of the people, by assuring them of God’s abundant grace, because ordinary people firmly believed in  the mediating power of the Church, through such rituals. Like the Prophet, it was considered that The Church performed the necessary intercession between common people and God.

 PROTESTANTISM  & PREDESTINATION

A central doctrine of Protestantism is that of predestination. Some are elected by God to go to heaven and some were condemned to Hell. This doctrine, unsettled may followers of Protestantism. There were not sure and were worried about their final destiny. They kept wondering about the mysterious decision of God relating to each one of them, which filled them with deep anguish.  Catholicism, had a solution to this type of uncertainty. The  Catholic church channeled the grace of God and forgiveness for any sin committed by suitable rituals, mostly upon payment. But this relief mechanism were not available to Protestants. They kept on pestering their pastors for a solution. Thus came up the solution that all kinds of work were divinely ordained, and that each one should do work to the best of his ability, with sincerity and diligence and the prosperity(wealth) so achieved is a sign of election by God, with assurance of a place in heaven. The puritan aspect of the Protestant religion forbade the believers in spending the wealth so earned, in luxuries and other pleasurable pursuits. As per their religious beliefs they were to lead a simple and frugal life. Thus without any avenues for spending the wealth so earned, it accumulated immensely over a period of time. Now more wealth meant , more closeness to God, and therefore these neo-rich Protestants looked for fresh pastures to invest and multiply the money so accumulated. There were other factors that helped them to make investments in various fields like double-entry book keeping, dependence on mathematical and experimental science etc. The combination of all these factors gave rise to the ‘spirit of Capitalism”, the major impetus provided by Protestantism.

Weber says that this type of behavior by Protestants were entirely different from those greedy merchants, pirates and Kings in Europe (as well as other far away places in the East), who wanted to become rich. The wealth that  they gathered dishonestly, by plundering or heavy-taxation, they spent lavishly over luxuries and other pleasurable pursuits.

MORAL REVERSAL.

The Bible’s attitude towards wealth is summarized in the following words of Jesus (Matthew 19:23-26) “I tell you the TRUTH, it is hard for a rich man to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?” Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”. Within the Catholic Church, there was utter contradiction  between preaching and practice of this doctrine. The rich could absolve of their sins , by bribing the church officials and asking for indulgence.(Remission of sin). Thus the rich  could move closer to God with the help of the Church.This was the major reason for corruption within the Catholic establishment. The Catholic Church , thus initiated the subversion of the teachings of Jesus. Rich men could bribe ‘men & institutions’ (priests & Church) for a permanent seat in heaven !!!.

 

 It is an irony that  the reformist Protestants solved this doctrinal thorn, which they believed to be the root cause of corruption within the Catholic Church,  by resorting to a moral reversal of the stand taken by Jesus. They affirmed that, earning more wealth meant that proportionately God liked them , and they could sit by the side of God in heaven.

Analysis vis-à-vis THE GITA

As per  Catholic Christians, work other than religious work, did not have any intrinsic value. This was overturned later  by Protestants, and they came to the belief that all work is invested with divine significance. All work is divine ‘calling’.  Weber calls this as ‘secularization’ of ALL work.

The Bible gives the message that , it was the poor that Jesus loved;  the rich he condemned.  The Protestants  reversed  this  biblical message, and  took to the belief that the wealthier they are, accordingly they are in the good books of God and closer to HIM. The people who are poor and not having wealth , are being punished by  GOD. Poverty and squalor are signs of punishment by God.The followers of the Bible thus dithered regarding the true purport of work and its fruits, because such knowledge is absent in  the Bible.

Compared to the Gita, the Bible fails to provide a scientific  basis for ‘karma/work’.  The Gita 18:13 & 14 provides minute analysis about work/moment/action/karma and dispenses lot of knowledge about work/karma. The Gita 18:48  says that all karmas/work has got negative consequences. This tallies with the Second Law of Thermodynamics  in  Physics.  From 18:48, it follows that something gone wrong by virtue of a karma, cannot be rectified with another karma.

In spite of having the knowledge and experience that all karmas have  negative consequences, the Gita 18 :5, says that the following three karmas  must never be given up - ie.  yagna,  dana(charity?) and thapa (meditation?)  must be performed at any ‘cost’, but with the following conditions. 

Work/movement /action/karma  for the above three ‘functions’ must be undertaken , with the firm belief that one engaging in the act is not the doer(agent)  and without any desire for the fruit of the action.(Gita 18:6, Gita 18:17) The person doing the act must consider that he is just an instrument, forced to making the movements due to the gunas inherent in him, and whatever be the outcome(fruits) of his action/ movement  done  with detachment (without likes or dislikes), he will accept it with equanimity.  In this deliberate manner, he makes the resolve that all his movements/actions will be done in equipoise, so that the negative effects of his karmas will wear away, paving the way for clarity of the intellect. In the Gita, since one is ‘naturally’ forced to do work, either by way of mind(manas), word (vak) ,or body, do it in such a manner that it will ultimately ‘rub-off’ all work of the individual.

Our Indian Civilization, wishes all people bliss or beatitude, and we had the perfect understanding that  this CANNOT be achieved through karma or works. In fact karma stands in the way of blissfulness. Karma is performed not only with the body and limbs, but also with words(sound)  and mind.(Gita 18:15)  Even dreaming is a karma, getting angry is a karma !!. If karma itself stands in the way of bliss, it is as clear as daylight that improving the material conditions  (which themselves are the products of karma)in any way is also not going to help. Karma itself is considered as inert(jada), and attachment to jada will only immerse one in unhappiness. The Gita considers attainment of  jnana as the most desirable karma, which will enable one to transcend all karmas, and  to instill the ultimate realization that this universe is similar to the mirage in the desert. Therefore nothing ,- a thing or event or person ,can cause unhappiness  to such a realized and experiencing soul.

A careful study of the Gita will  compel one to realize that the Western civilization stands for  and propagates what the Gita considers as obstacles , preventing the attainment of perfect happiness  by men. Eg. Gita 16:8. Since it is clear that the West is in the dark about the intricacies of karma/work/movement/action, it will be suicidal as well as debasing to follow Western ideas in  management , production and distribution of material resources. Especially Indians, whose condition is like that of a person carrying a priceless gem , but unaware of it and searching for it under a pile of garbage  !!!!

HINDU STATE OF TRAVANCORE -Case-study

An excellent case study of Protestant ethic vis-à-vis Indian/Hindu work ethic can be done , taking into account the wealth hidden away in the vaults of the Sri Padmanabhaswamy Temple, by the Hindu kings of Travancore. (Protestantism in the beginning of 1500’s and Kingdom of Travancore 1730) It is said that the Travancore kings had two treasury, in addition to the wealth stashed away at the temple. One treasury was personal, and the other belonged to the State. The Travancore kings did not consider it fit to multiply their  wealth,  by investing in other ventures, with the help of the colonizers. Neither  did they engage in  luxurious  pursuits, like buying an island in the Atlantic or Pacific oceans, owning  jets or yachts etc.  With the kind of wealth they possessed, anything could be theirs on their bidding.