SRJHS&EL / Ritu Sharma (80-85)

Dec-2013, Vol. -I, ISSUE-I www.srjis.com Page 80

KARMYOGA AND ITS IMPLICATIONS IN EDUCATION

Ritu Sharma



Lord Krishna unfol ded the doctrine of Karmyoga to Arjuna in the
battl efi eld. It consi sts of performing ones prescribed duti es as per social ,
moral and constitut ional codes of a country wit h ut most dedication but
without any attachment with t he results of acti ons. For this establishment of
onesel f in equani mit y (selfl essness) i s a pre -requisit e. This will lead t o 100%
parti cipation in ones dut y. The dut y could be in educati onal or any o t her
prof essi onal sphere. The foundat ion of karmyoga lies in ut most dedication
towards dut y, responsibili ty and selfl ess servi ce. Dedication to teaching by
teachers coupled wi th dedi cation to learning by students will resul t int o
development of excel lent centres of education.
Key words : karmyoga, dedication, self less actions, equanimit y

Introduction:
Act ion means somet hing done. Before we do any action
there is a desi re, an intention or urge in our mi nd to do t he acti on. This
shows that our body is motivat ed t o act by our desi res. Our mind is never at
rest and is consist entl y making desires. It is also our experi ence t hat al l our
desi res cannot be met. Thus the sages and saints stress to be desi rel ess.
Bhagvad Git a, an i mportant treatise on Hindu philosophy is repl ete with
teaching of desi reless actions (Swami Ram Sukh Dass, 2005). But how is it
possi ble t o remain i n a desi rel ess st ate while performing actions? It is a great
paradox or puzzle which the author has tri ed t o solve. The i mplicati ons of
desi rel ess actions especi all y in educati on are also discussed.


Abstract

SRJHS&EL / Ritu Sharma (80-85)
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Background of desi re l ess acti ons
When we go through Bhagvad Git a, it becomes evi dent that Arj una,
great warrior (Ksht ri ya) got perpl exed and confused due to dual it y of his
mind. He was reluct ant to fi ght rat her he preferred not to fi ght. He believed
that war amounts to killings and killing is a sinful act(Gi ta, 1/ 36) whi ch
woul d render him to hell (Bhagvad Gi ta, 1/45). In contrast , as a warri or, it
was his prescri bed dut y to fi ght agai nst t he evil s in the soci et y. He was also
sufferi ng from att achment wi th hi s close kith and kin whom he had to fi ght
against. As a result, he was i n a great di l emma as t o what t o do.
Advent of desi re less acti ons( Karmyoga)
When Lord Krishna saw such a dual condi tion of Arjuna he thought it
worthwhil e to unfol d the secret of karmyoga. The Lord st at es that It is not
the act of war which is responsibl e for sinful act but your int enti ons
associ at ed with the resul ts of war (Bhagvad Git a, 2/ 38). One shoul d do ones
dut y maybe even war, but maintai ning a yogi c st ate (Yogst h kuru karmani )
as suggested in 2/49 verse of Bhagvad Gita. Thi s yogi c st at e does not impl y
that one should be expert in performi ng breathing (pranayama) exercises
onl y. The yogic st at e is the state of mind and any action done in such a state
whether it i s war or killings, would not yield to any sin.
The equanimous or yogi c st at e can be att ained onl y when the soul of an
indivi dual is att ached wit h God (hi gher consci ous). God is charact erized by
et ernit y, t ruth, knowl edge, blissfulness and abundance of peace and
suffi ci ency (Bhagvad Git a 15/7). A person in a bli ssful stat e is hardl y
affected by t he external ci rcumstances of war (wi nning or losi ng) as his mind
is al ready stationed in peace or abundance and does not do anyt hing. He is
full of energy and does his dut y wi th 100% responsi bi lit y and 100%
parti cipation. In other words we can say t hat 100% input in work means
100% output from that work.
Description of Karmyoga
It consists of four st eps ( Bhagvad Gi ta, 2/47)
1) Performi ng ones prescribed dut ies with full responsibili t y as per the
soci al , moral and constitut ional code of a count ry.
2) No attachment or abhorence wit h the results of actions. It means that
one shoul d neither become the sufferer nor enjoyer of fruits of his
actions. The happi ness of the karmyogi does not depend on external
sources. A person worki ng in such a st at e does servi ce t o others, he is
infact, a real renouncer (samnyasi ) as he is free from bondage of
results of his acti ons (2/38). All his deeds are orient ed to help ot hers.
Non-enjoyment of t he fruits of act ions al so dissolves t he ego of
doership.
SRJHS&EL / Ritu Sharma (80-85)
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3) Not consi deri ng onesel f as the cause for the fruits of his act ions. The
cause means taking credit for the positive result of ones acti ons.
Person feels that if something positi ve has happened it is onl y due to
his effort s. Thi s implies that one shoul d feel himsel f as non-doer (
egoless). In another verse (Bhagvad Git a 18/ 17) Lord Krishna shows
that the desi re, to fi ght or not to fi ght arises from false ego. In other
words, ego of doership is false as the ego takes the credit of others. The
hand shoots an arrow but ego t akes credit that it i s doi ng t he action.
When a person feels that he is a non-doer (akarmi ), even though, he
kills but does not ki ll in the vi ews of Lord. Nor is he bound by t he
results of his actions whether positi ve or negati ve.
It coul d be clari fi ed further by an example. When a soli di er kills hi s
enemy under the command of his commanding officer, he is not subj ect to
judgement. On t he contrary, when he kil ls without any orders, or wit h self -
interest, t hen the solider is subj ect t o judgement by t he court of law. The
karmyogi al ways works wit h selfless int erest as a matt er of dut y under t he
dict at es of his Supreme God.
4. Inaction: Arj una was resorting t o inact i on when he saw t hat he would
have to kill hi s own clansmen. The Lord cauti oned Arjuna against
shierking from his duties or responsibili ties. The man cannot become
actionl ess by l eaving actions alt ogether. This is because the mental
currents al ways creat e actions and the person who refrains himsel f
from the visi ble acti ons of body, i s in fact deceiving himself. As such,
inaction breeds l ethargy in t he soci et y. Inaction amount s to negli gence
of ones dut y and cannot be tol erat ed in a progressive soci et y.
Karmyoga changes t he mi nd set from selfishness t o selflessness. The
working of a karmyogi becomes effortless. That man is great who works with
unattached mi nd wit hout expecting t he fruits of act ions. And to act i s bet ter
than inact ion as body i s given for the purpose of action (Bhagvad Git a 3/1, 4,
6, 7, 8).
The karmyogi coul d be equated with an employee of an organization(
Swami , 2003). The empl oyee works wit hout any ri ghts of ownership on the
mat eri al s or furniture whi ch he uses in office. Likewise, t hi s world i s a bi g
organizati on where we work but do not own anything as we can not t ake
anyt hing from here with us aft er death. The body( along with worki ng and
sensory organs) and intel li gence are given to us as gi fts for t hei r pro per use
that is for service purpose. It could be mentioned that servi ce of body is
considered service i f we do not own it . Ownership actuall y null ifi es the
positi ve results of servi ce. The actions done in the method of a karmyogi l ead
to immense peace and f reedom from bondage of actions. ( Bhagvad Git a 4/23)
This peace results i n dissoci ati on from the world. Karmyogi does actions to
SRJHS&EL / Ritu Sharma (80-85)
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puri fy his soul by removi ng it s coveri ngs. The karmyoga deals wit h two
parts, one is karma (actions) and other i s yoga. A karmyogi performs act ions
to serve or help others, The serving atti tude without self -int erest results in
det achment from the results of actions and in turn gives peace. This peace
itsel f transforms int o et ernal enti t y, experi enci ng soul or God( yoga). On the
other hand, a common man works to get somet hing and get s so absorbed so
much in his work that he loses hi s peace.
Impli cations of Karmyoga in Education
Education is not somethi ng whi ch i s confined to booki sh knowl edge
but it covers the overal l development of an individual. Karmyoga can pl ay a
great role i n the devel opment of personaliti es of st udents so much so t hat
they become responsible ci tizens.
1. Dedi cati on to duty
Lord Kri shna whi le deli vering t he discourses on karmyoga t o Arjuna
reveal s that for the fi rst ti me. He gave t his knowl edge t o Lord Sun (Bhagvad
Git a, 4/1-3). Since t hat time, the sun is doing his dut y without any break and
any expect ation in return. In fact, sun, rivers, rains, air, plants and every form
of nat ure are all doi ng self -l ess service of creation and i nfact the creati on i s
sust aini ng on thei r servi ce. The students shoul d take this lesson from sun and
all other forms of nature and become dedicated in their studi es. The teachers
shoul d al so be full y dedicat ed to t hei r dut y. In an organiz ation, where
dedicati on is of the hi ghest order, such organizations wil l become t he cent res
of excell ence in education.
2. Self-l ess servi ce
Real servi ce is al ways sel f -l ess. The servi ce wit h expectation is a
business and bargain. A person who does not requi re any name or fame out of
actions can do real servi ce, the t eachers shoul d serve the students by gi ving
excellent educati on to st udents wit hout expecting anyt hi ng from them.
Li kewi se, st udents should l earn wit h ut most dedicati on and give due respect
to thei r t eachers without expecting any appreci ati on. Similarl y, parents
shoul d nourish t heir chil dren wit h up-t o-dat e educational faciliti es wit hout
expecting thei r chil dren to t ake care of them in old age. Likewi se t he
chil dren should obey and serve t hei r par ents without demandi ng anyt hing.
The educational i nstitut es, where al l the facult y members are
dedicat ed towards their work are like heaven on earth and the homes where
all the members have a servi ng attitude wit hout expecti ng anyt hing from
others are the same too. It is the expect ation from others whi ch l eads to
problems and miseri es

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3. Mode of working of a karmyogi
A common man works with selfish interest. He has a taking concept as he operates
from body level, in other words, from a lacking state. While a karmyogi operates from soul
level, i.e. sufficiency level. The mode of operation makes a lot of difference. The very act of
giving becomes enlightening. One will go to his place of work not to take but to contribute or
sgive to others and provide enjoyment to others. A karmyogi student attends to learn and in
return contributes to his nation in return. He works in freedom and is not caught in the results.
His action is action oriented and not result oriented. A common man works under compulsion
while a karmyogi wants to bring happiness to his home. He knows his responsibilities
towards family, society and nation. He lives in the present moment as he does not depend
upon future results.
Now a days one is aware of his ri ght s but not his duti es. This is
something that all of us shoul d know. A person doi ng his dut y sincerel y
indi rectl y protect s the ri ght s of ot hers (Table1), for instance, if students are
sincere and dedi cated to learning, they prot ect the ri ght s of teachers as the
teachers also want t hei r st udents to be sincere and obedi ent . Likewise, t he
teachers shoul d do thei r teachi ng wit h full dedi cation. By this way, they
prot ect t he ri ghts of st udents who also want t hat they should be gi ven
excellent education. This shows ones dut y prot ect s the ri ght s of others. By
this ri ght s of al l t he persons will be prot ect ed and peace would prevail
everywhere.
From t he above discussion, it can be concluded that there is an urgent
need t o preach the philosophy of desi re l ess acti on (Karmyoga) so that
dedicati on to dut y and serving attit ude becomes our motto of li fe. Thi s will
hel p in the progress of an individual an in turn of soci et y and nati on as a
whol e.
Table 1
Dependence of Ri ghts on the Duties
Status Duty Right
Student It is the dut y of the
students to be dedi cated in
studi es.
It is ri ght of t eachers that
thei r students are sincere
and dedi cat ed.
Teacher It i s the dut y of t eachers
to be dedicat ed to
teaching.
It i s the ri ght of students
that thei r teachers are
dedicat ed.
Parent s It i s the dut y of parents t o
provide excellent facilities
It i s the ri ght of chil dren
that t heir parents provide
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of educati on t o thei r
chil dren.
them al l the faciliti es.
Children It i s the dut y of children
to be obedient,
hardworking and
interest ed in studi es
It is ri ght of parents t hat
thei r children are obedient,
hardworking and sincere.
Employer It i s the dut y of employer
to provide congenial
environment to his st aff.
It is t he ri ght of st aff that
thei r employer provides
them congeni al envi ronment
to its st aff.
Employees It is the dut y of the
empl oyees to do thei r
duti es wit h utmost
dedicati on.
It i s ri ght of employer who
wants his st aff to be
dedicat ed.
Husband It is his dut y t o support
his wi fe in al l the matt ers
of famil y li fe.
It i s the ri ght of wife t hat
her husband support s her in
all the matt ers of famil y
life.
Wife It is her dut y to look after
the i nt erest s of her
husband.
It is the ri ght of husband
that his wi fe i s supporting
him.


References
Swami Ram Sukh Dass(2003). For medit ators Geeta Press Gorakhpu r pp. 8-
10.
Swami Ram Sukh Dass(2005). Srimad Bhagvad Gita (A comment atory wit h
speci al att ent ion). Geeta Press, Gorakhpur Chapters 2, 3, 15, 18.