PATH OF KARMA(RIGHTEOUS DEEDS)
For the coveted goal set out in the first verse, the pilgrim needs a lot of mental and intellectual calibre,a man of renunciation, with discriminating capabilities, a strong will and an indomitable faith in himself.However,many among us have ample desire for wealth, for relationships,and for glory and recognition. The Scripture says that such persons having inclinations towards the world, are to practise sincerely and diligently, the life of Action. If we study the history of mankind with detachment, we observe that noble and eternal values of life,when negated and flouted, the generation tumbles down into wreckage, and their revival is almost always directly proportional to the sincerity,intensity and strength with which the rising generation adopts the nobler and enduring values of philosophical and religious perfection.
Thus,the great Rsis have anticipated the result of action,inaction and unaction.According to them, unaction - a seemingly physical inactivity which wears a thick veil covers the extreme inner activity(sattva),the latter being the sublimest, which attitude is for the seekers on the 'Path of Renunciation' and 'Knowledge'. The opposite 'Inaction' is external and internal morbidity,inertia and sloth(tamas), which activity kills the generation. Action is the dynamic and conscious work, either to fulfil a given and known desire,or to enjoy the very activity itself as its own goal(rajas ). Thus, we should immediately take to a dynamic and conscious program of activity and should steadily walk the 'Path of Action', and be dedicated to the 'Path of Karma'.In the words of Swami Chinmayananda, 'In case you are not able to live the life of God-vision achieved through renunciation,then do certainly desire to live a full hundred years of productive selfless work.'
The expression, 'kurvan eva' performing,verily,work alone'(karmani eva), is indeed very important and powerful. It amounts to saying that having been born as a man, there is no other go but to work,especially if you strongly desire to live verily(jijiviset eva) a full hundred years(satagm samah eva). Thus, the Isha have glorified sweat and toil to the highest pinnacle of recognition as service. The ‘dignity of labour consists in service’ is a fact no where else so openly declared and so religiously glorified as in the Hindu scriptures. Dedicated and noble work alone can polish the animal-man to a state of true culture and right discipline. Man is not born to revel in idleness. Nature will whip the tamasic on to the road of right or wrong activity(rajas), and gradually evolve him to sattva, a state of joy with action-oriented performance. Swami Chinmayananda has opined, 'Here is a stanza, which declares that he,who cannot afford to live the noblest life of (total)renunciation and self-restraint,must unavoidably live a life of intense activity,striving his best to fulfil allhis desires through sweat and toil,and must teach himself to live in appetising enthusiasm all his life- 'a full hundred years' in the service of man and in the glorification of the Lord."The Isha Upanisad repeats: 'Thus, it is right for thee and not otherwise than this.' The one who thus intensively plunges into life - eager and anxious to meet daily challenges,and at every turn doing his best to meet each challenge with truth and purity as his standard of values - to such a one,actions do not cling. Bhagavad Gita also exhorts :'Therefore,engage yourself in doing Karma only'(BG IV-15).
'Na karma lipyate nare'(Action never taints such aman) signifies that our actions cannot affect us, if the work is done with a spirit of detachment,coupled with the joy of dedication to our work. LordKrsna alsosaysin the Gita(IV-24) that workcan never contaminateHim,asHe works with detachmentand total selflessness. Even otherwise, along periodofsuch activities,undertaken in a spirit ofdetachment,toalargeextentcleansesthe mind of its impurities like desires, ttachments, hatred,selfishness, jealousy,greed,etc. Such a purifiedmindalone can havethe required intellectual temperand spiritual stability topursue the pathof righteousnessthrough intense and high editation.
If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus, thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee. If a man still clings to long life and earthly possessions, and is, therefore, unable to follow the path of Self–knowledge (Gnana–Nishta) as prescribed in the first verse, then he may follow the path of right action (Karma–Nishta). Karma here means actions performed without selfish motive, for the sake of the Lord alone. When a man performs actions clinging blindly to his lower desires, then his actions bind him to the plane of ignorance or the plane of birth and death; but when the same actions are performed with surrender to God, they purify and liberate him.
Thus,while the first wave of thought(in verse 1) explained to us the 'Path of Renunciation' (tyagten bhunjitha)and realisation(Isha vasyamjagadamsarvam),the second wave(verse 2)has exhorted us to wish for a full hundred years of vigorous life,spent inloving service of man and seeking Him in and through the joys of 'selfless activities'.
( This research-based endeavour has been attempted on Swami Chinmayananda's Discourses on Isavaya Upanisad)
vedaprakasha
www.ethicalvaluesinishopanisad.blogspot.com
कुर्वन्नेवेह कर्माणि जिजीविषेच्छत समाः।
एवं त्वयि नान्यथेतो स्ति न कर्म लिप्यते नरे ॥2॥
kûrvan-neveha karmâni jijîviSec-chatagM samâH,
एवं त्वयि नान्यथेतो स्ति न कर्म लिप्यते नरे ॥2॥
kûrvan-neveha karmâni jijîviSec-chatagM samâH,
evaM tvayi nânya-theto'sti na karma lipyate nare.( Isha 2)
"Performing verily, work in this world should one desire to live a full hundred years. This alone is right, for there is no other right path. Action never clings to a man following this path" (Isha.2)
For the coveted goal set out in the first verse, the pilgrim needs a lot of mental and intellectual calibre,a man of renunciation, with discriminating capabilities, a strong will and an indomitable faith in himself.However,many among us have ample desire for wealth, for relationships,and for glory and recognition. The Scripture says that such persons having inclinations towards the world, are to practise sincerely and diligently, the life of Action. If we study the history of mankind with detachment, we observe that noble and eternal values of life,when negated and flouted, the generation tumbles down into wreckage, and their revival is almost always directly proportional to the sincerity,intensity and strength with which the rising generation adopts the nobler and enduring values of philosophical and religious perfection.
Thus,the great Rsis have anticipated the result of action,inaction and unaction.According to them, unaction - a seemingly physical inactivity which wears a thick veil covers the extreme inner activity(sattva),the latter being the sublimest, which attitude is for the seekers on the 'Path of Renunciation' and 'Knowledge'. The opposite 'Inaction' is external and internal morbidity,inertia and sloth(tamas), which activity kills the generation. Action is the dynamic and conscious work, either to fulfil a given and known desire,or to enjoy the very activity itself as its own goal(rajas ). Thus, we should immediately take to a dynamic and conscious program of activity and should steadily walk the 'Path of Action', and be dedicated to the 'Path of Karma'.In the words of Swami Chinmayananda, 'In case you are not able to live the life of God-vision achieved through renunciation,then do certainly desire to live a full hundred years of productive selfless work.'
The expression, 'kurvan eva' performing,verily,work alone'(karmani eva), is indeed very important and powerful. It amounts to saying that having been born as a man, there is no other go but to work,especially if you strongly desire to live verily(jijiviset eva) a full hundred years(satagm samah eva). Thus, the Isha have glorified sweat and toil to the highest pinnacle of recognition as service. The ‘dignity of labour consists in service’ is a fact no where else so openly declared and so religiously glorified as in the Hindu scriptures. Dedicated and noble work alone can polish the animal-man to a state of true culture and right discipline. Man is not born to revel in idleness. Nature will whip the tamasic on to the road of right or wrong activity(rajas), and gradually evolve him to sattva, a state of joy with action-oriented performance. Swami Chinmayananda has opined, 'Here is a stanza, which declares that he,who cannot afford to live the noblest life of (total)renunciation and self-restraint,must unavoidably live a life of intense activity,striving his best to fulfil allhis desires through sweat and toil,and must teach himself to live in appetising enthusiasm all his life- 'a full hundred years' in the service of man and in the glorification of the Lord."The Isha Upanisad repeats: 'Thus, it is right for thee and not otherwise than this.' The one who thus intensively plunges into life - eager and anxious to meet daily challenges,and at every turn doing his best to meet each challenge with truth and purity as his standard of values - to such a one,actions do not cling. Bhagavad Gita also exhorts :'Therefore,engage yourself in doing Karma only'(BG IV-15).
'Na karma lipyate nare'(Action never taints such aman) signifies that our actions cannot affect us, if the work is done with a spirit of detachment,coupled with the joy of dedication to our work. LordKrsna alsosaysin the Gita(IV-24) that workcan never contaminateHim,asHe works with detachmentand total selflessness. Even otherwise, along periodofsuch activities,undertaken in a spirit ofdetachment,toalargeextentcleansesthe mind of its impurities like desires, ttachments, hatred,selfishness, jealousy,greed,etc. Such a purifiedmindalone can havethe required intellectual temperand spiritual stability topursue the pathof righteousnessthrough intense and high editation.
If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus, thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee. If a man still clings to long life and earthly possessions, and is, therefore, unable to follow the path of Self–knowledge (Gnana–Nishta) as prescribed in the first verse, then he may follow the path of right action (Karma–Nishta). Karma here means actions performed without selfish motive, for the sake of the Lord alone. When a man performs actions clinging blindly to his lower desires, then his actions bind him to the plane of ignorance or the plane of birth and death; but when the same actions are performed with surrender to God, they purify and liberate him.
Thus,while the first wave of thought(in verse 1) explained to us the 'Path of Renunciation' (tyagten bhunjitha)and realisation(Isha vasyamjagadamsarvam),the second wave(verse 2)has exhorted us to wish for a full hundred years of vigorous life,spent inloving service of man and seeking Him in and through the joys of 'selfless activities'.
( This research-based endeavour has been attempted on Swami Chinmayananda's Discourses on Isavaya Upanisad)
vedaprakasha
www.ethicalvaluesinishopanisad.blogspot.com
No comments:
Post a Comment