Table of Content

Acknowledgement …………… 2

Introduction …………… 1

Chapter One: Purusharthas and Margas ……………. 5

1.1 Dharma …………… 7

1.2 Artha ……………. 10

1.3 Kama ……………. 12

1.4 Moksha …………….. 13

1.5 Four Margas …………….. 14

1.6 Jnana Marga …………… 15

1.7 Bhakti Marga ……………. 16

1.8 Raja Yoga …………… 18

1.9 Karma Yoga …………… 20

Chapter Two: Karma

2.1 Introduction ………….. 23

2.2 Karma Yoga in Bhagavad Gita …………… 26

Chapter Three: Vivekananda’s Concept about Karma Marga

3.1 Introduction ……………. 33

Conclusion ………….. 42

Bibliography …………… 45
 ACKNOWLEDGEMENT

I extend my sincere gratefulness to Dr. Vijay Sarathy who guided me to go

ahead with this topic of Swami Vivekananda’s conception of Karma. I greatly
acknowledge his generous help, constant support and encouragement which
inspired me throughout this dissertation. Thanks for this patience and
acceptance.

I owe a debt of gratitude to all my professors at Department of

Philosophy, (Madras Christian College, Tambaram) who ignited in me a spirit
of philosophy. They are responsible for bringing out the philosophical
reflections from within me.

Finally I sincerely thank to my family members and all my

classmates,,fellow companions awho helped and supported me in some way or
the other to complete this endeavour

Madras Christian College Sibin Chacko

Tambaram,

1
 Introduction

Philosophy in India is understood to be the philosophic wisdom of the natives. India had a
long and rich philosophical tradition of its own. S. Radhakrishnan observed "The Indian
Philosophical tradition is man's oldest as well as the longest continuous development of
speculation about the nature of reality and man's place there in1. During the long course of
development over a period of three thousand years, Philosophy in India diversified itself into
different schools of thought succeeding one another. Thus different and sometimes
contradictory notions prevailed in Indian Philosophy at different periods or at the same time.
But underneath all those differences, there is unanimity with regard to the ultimate goal of
life and methods of its realization, though thinkers both Indian and Western subscribed to the
view that Indian Philosophy is not Philosophy but a mere collection of dogmas and
mystification of beliefs.

Swami Vivekananda a fully convinced Vedantin treats man as an essentially Spiritual

Being. Even while remaining faithful to the Vedantic ideal, he stressed the view that the
physical existence of man is equally real as long as man ignorantly believes in it. It must find
its fulfilment in spiritual self-realization. Vivekananda's integral approach to the problems of
life including religion was brought out by him in one of his conversation when he was asked
"What is the use of merely reading the Vedanta? . . . we must prove the truth of pure
Advaitism in practical life". Further he added "Sankara left this Advaida Philosophy in the
hills and forests, while I have come to bring it out of those places and scatter it broadcast
before the work-a-day world and society.2 Of the different types of Yogas mentioned in
ancient Indian religious scriptures Swami Vivekananda laid special emphasis on Karma-
Yoga of the Gita which sigrufies the Philosophy of work without attachment. Swami
Vivekananda simplified the Yoga of the Gita for the benefit of ordinary man. According to
him there are many paths leading to the same goal of realisation of Divinity ingrained in man.

1
S. Radhakrishnan, A Source Book in hdim Philosophy, Ed.s S. Radhakrishnan and Charles. A. Moore,
Princeton, New Jersey Princeton University Press. 1973. Introduction.
2
Swami Vivekananda, Complete Works. Vol. VII. Calcutta Advaita Ashrama. 1972. P.162

2
Of the many paths prescribed Swami Vivekananda approved three great Yogas, namely
Karma, Bhakti, Jnana, in conformity with the three aspects of God, namely Infinite Existence,
Infirute knowledge and Infinite Bliss. He preached ' Triveni: which stood for the synthesis of
the three-fold paths. Over and above these three Yogas Vivekananda added the science of
Raja-Yoga, which is the motive force of the three Yogas. Yoga was primarily a matter which
relates itself to life. Hence it has to be lived. He was also of the view that aim of life does not
lie in leading a life of renunciation but active participation in the divine purpose. Man can
realize his divinity by following any religious faith, cult, or doctrine chosen by himself. Man
can transcend his present state by his own efforts for 'man is the maker of his own destiny'.
Liberation according to him, can be attained in thjs life by the practice of any one of the
Yogas.

The first Chapter highlights the importance of Purusharthas and Margas, As regards
the method of enquiry, it may be said that we have relied on analytic and synthetic
approaches. It analyses the scriptural texts and synthesis of them. The Darganas analyse the
problem of Reality for a comprehensive understanding of it. Whereas Bhagavad Gita is
predominantly synthetic in character co-ordinating the views of the Upwads and the other
systems of Indian Philosophy. Swami Vivekananda's ideal of Karma -Yoga presented a
balanced view beneficial both to the individual and society. It aimed at a synthesis between
Spiritualism and Humanism which resulted in a healthy relation between men of various
faiths and cults finally culminating in the spiritual integration of mankind.

The second chapter spokes about the importances of Karma. Karma-Yoga according
to Swami Vivekananda stood for the gospel of work to be discharged in the spirit of
Renunciation. It is one of the paths prescribed for the realization of the spirit. Karma- Yoga is
the expression of vital energy to be utilized for the sole aim of spiritual selfdevelopment. It
enhances self-confidence and consequently the aspirant can perceive the path of KarmaYoga
very easily. Further the ideal of Karma-Yoga had tremendous mass appeal and therefore has
immense value. In order to practice Karma-Yoga one need not believe in God, religion, cult
or in any doctrine whatsoever.

Then the last Chapter deals about the concepts of Vivekananda about Karma, It can be
practiced by the same measure even by an atheist. Its universal appeal is evident from the fact
that even a non-believer in God can practice it. It is the merit of Karma-Yoga that it enhances
the feeling of one-ness among human beings by braking the barriers between religions, casts,
sex and even nationalities. The sole aim of Karma-Yoga is to attain selflessness in action.
Actions were performed not for the satisfaction of narrow selfish interest but for the
fulfillment of a supreme purpose. The motive force behind the performance of action is not
the result of the action but rather it is performed for its own sake. By constant practice one
attains skill and proficiency in the discharge of selfless action for the goodness and well
being of others.

The present research project is an earnest attempt to study Swami Vivekananda's

approach to the ideal of Karma-Yoga in all its details. My aim is to explain the goal of
human life and the ultimate truth which will be followed by a detailed description of the
different types of Yogas. Karma-Yoga signifies the path of action. It asserts life is one of
action. Inaction, on the contrary is denial of life. Action has to be performed without any
regard whatsoever for the fruits thereof. The disinterested performance of action paves the
way for self-realization.

4
Chapter: One

PURUSHARTHAS AND MARGAS

What does the word Purushartha mean? It has been rendered into English in several ways:
Value of life, goal of life, aim of existence, meaning of life, etc. The word 'Purushartha' is not
a term of common usage in Sanskrit and modem Indian languages. This means that it is not a
technical term. It is translated by scholars like Hiriyanna as a human value consciously
pursued an object of desire. 3Of these several renderings, we shall, in our discussion, limit
ourselves to the general expression 'meaning of life'.The literal meaning of the classical
expression purushartha is 'any object of human striving, human effort'. And, when used
adverbially, purushartham conveys the nuance 'for the sake of man'. 'on account of man'.4

Even etymologically 'Purushartha' means that which is aimed at or desired. It could be

anything that we desire to have (upadeya) or to avoid (heya). 5Though it means things we
desire to have or to avoid, in classical discussions on purusharthas the accent usually falls on
the things we desire to have. Therefore, we can take the classification of pumsharthas as a
classification of what we aim at rather than what we want to avoid. We have already said that
the Vedic Indians used the term 'pumsha' to refer to the universe as well as to man. The term
purusha is also a qualifying word in purushartha . If purushartha literally means what the

3
M. Hiriyanna, The Quest After Perfection, Kavyalaya Publishes, Mysore, 1952,pp.22 & 103.

4
M. Monier-Williams. A Sanskrit - English Dictionary, repr., Oxford, 1970, p. 637; P. V. Kane, History of
Dhannasastras, V\2, pp.l510f, 1626-32.

5
Dharmottara, Nyayabindhu-Tika (Hindi Version), Srinivasa Sastri, ed. and trans., hleerut: Sahitya Bhandara,
1975, p. 22.
pumsha desires as good (artha) then, in its general expression it signifies all those goals the
pursuit of which is expressive of our nature as a whole.

The qualification purusha has a further meaning: It also means 'human'. Does this
meaning suggest that purushartha specifically refers to those goals which we humans do not
share with other grades of sentient beings? Do the Purushartha refer only to human goals?
What about the goals enjoyed by animals? What is it that distinguishes humans from
animals? Food, sex-gratification, pleasure etc are some of the goals referred to by the word
purushartha. These are common goals experienced by any sentient being whatever. If this be
true, purushartha does not specifically refer to goals which we humans do not share with
other animals. If so, it may be asked, what is unique about man? This question may be
answered in the language of Hitopadesa, one of the earliest fables in India. In its 'prastavika'
it makes a clean distinction between man and animal thus: Hunger, sleep, fear and sex are
common to all men and animals. What distinguishes man from animal is the knowledge of
the right and wrong. According to Western philosophers like Plato, Aristotle, Spinoza, Kant
and others, man alone has the capacity of conceiving a goal and of acting accordingly. By this
they do not mean that animals have no purpose. It is set for them by nature and does not
therefore involve any conscious choice and determination. Does this way of thinking mean
that in the gratification of sensuous inclinations and impulses man cease to be human? No.
This is not what the authors mean when they say pumshartha refers to goals shared by all
grades of sentient beings. They explain the qualification pumsha differently. One such
explanation given by Balbir Singh, is this: A goal should be such that it reflects therein the
spiritual element characteristic of human nature alone. It is the presence of this element in the
pursuit that gives the goal a unique meaning.6

One thing that becomes clear when we look at the concept of pumshartha is this: It is
considered only in the context of the doctrine of four purusharthas. That is, it is nowhere
discussed in its own right. Therefore, the question we need to ask is: What does the concept
of purushartha mean in the context of the four purusharthas? This is certainly a problem
because 'purushartha' cannot mean the same thing when applied to these four pumsbarthas. In
other words, we do not take them all in the same sense. For instance, artha is not a
purushartha in the same sense in which rnoksha is a purushartha. Therefore without
examining the concept of purushartha in some detail we would find it difficult to proceed

6
The Conceptual Framework of Indian Philosophy, Macmillan Company of India Ltd., Delhi. 1976. p.11.

6
further. Dr. S. R. Talghatti makes an attempt to clarify this concept.5 His argument may be
summed up as follows: We usually explain our conduct by our 'life-Ideal'. The concept of
purushartha is another name for this Life-Ideal. Therefore, the significance of the concept of
purushartha is broadly axiological and specially moral; but as expressed in the doctrine of the
four purusharthas, it forms the basis of a comprehensive philosophy of life. If we take the
etymological meaning of the word purushartha, it means 'object of desire'. That is,
'pumshartha' is a goal or end we desire to achieve. If it stands for what IS desired by us then it
is a descriptive (and therefore a positive, empirical-psychological) concept rather than a
normative (moral) concept. This means that it is intimately related to our practical life
governed by goals. Then how come, it might be asked, we do not call every particular object
of desire a purushartha? This means that it is not only an object of desire but is something
more. This makes it a lasting ideal that underlies our whole life, In other words, the Life-Ideal
is sought through particular objects of desire which the ideal governs. If so, particular
purposes must be expressions of the general principle called purushartha. Here its ethical
significance becomes somewhat manifest. For it implies the distinction between 'desired' and
'desirable'. Purushartha means 'desirable' meaning 'what ought to be desired'; and particular
objects are what is 'desired'. This distinction between 'desired' and 'desirable' brings us to
another distinction between 'fact and value': This in turn is usually understood as a distinction
between 'is' and 'ought'. Now, if purushartha is what is desired then it is a fact. But the
question is: Are fact and value mutually exclusive? No. For, 'fact' is a condition for value.
For, the dictum ‘ought to implies can' presuppose 'is'. Thus 'is' is linked to'ought' through
'can1. If so, we get a twofold meaning of desirable: i) 'can be desired' (factual) and ii) 'ought
to be desired' (valuational and ethical). What is factual is a condition for what is ethical. In
other words, that something is 'desirable' factually means that it is actually desired.

If this is true, then from the 'objects actually desired' by a people we can know the
values they have accepted. In so far as this is so, a value can be defined as that which is
desired. In other words, values are grounded in human nature itself and stand for the basic
human aspirations. Therefore the definition of purushartha as that which we desire is quite in
order.

1.1. Dharma
Let’s just say it up front: dharma is a big word. It’s translated to mean “duty,”
“ethics,” “righteousness,” “work,” “law,” “truth,” “responsibility,” and even the spiritual
teachings related to all the above (as in the Buddha dharma or the Hindu dharma). The
meaning of the word is synonymous with your very purpose in life—with having the strength
to get up each day and do what needs to be done.7

Depending on the available materials of the kind mentioned above regarding what the
purusharthas are taken to be, we shall now pass on to a brief description of the four concepts.
(i). Dharma, the first concept, is a complex one. It can be described as the regulating
principle. It is dharma that brings in order and harmony into the economic and emotional
aspects of life. And we shall see later, varna and asrama are concrete illustrations of this
principle of integration in our institutional as well as individual life. This concept of Dharma
can be taken either in its wider sense or in its narrower sense. Taken in its wider sense,
Dharma functions like an omnibus term: That is, it denotes the essence of a thing, custom,
ritual, legal system, religion, morality etc. Whereas in its narrower sense, Dharma denotes
one's obligations by virtue of his status in society (varna), in his life-history (asrama) and in
being simply a member of the human species (samanya). Of these two senses, the narrower
one seems to get more attention in the theory of purusharthas. How? One explanation is this:
Everyone has to follow his varnasrama dharma. This we can take as a fundamental principle
of the theory of purusharthas. For, it is based on two basic truths: One, one's position in one's
life history (asrama) and in one's society (varna) entails a set of obligations. Two, without
admitting a certain code of conduct one cannot function meaningfully as a social being. This
does not mean that its area of application even in its narrower sense is not very wide. For it
denotes not only moral but also non-moral obligations. This, of course, is a built-in ambiguity
because of which one might get the impression that a non-moral obligation, like the
obligation to be clean, is as binding as a moral obligation. Like the obligation to be truthful.

Dharma is the ethical basis on which you live your life being conscious in one’s
action, words and thoughts, compassion and sensitivity to the needs of others being awake for
the existence of the Divine. Dharma and Karma are interwoven. Without Dharma, Artha and
Karma self destructive.

Dharma brings order and stability, a life that is lawful and harmonious, the striving to
do the right thing, be good, be virtuous, earn religious merit, be helpful to others, and interact
successfully with society. Dharma has been viewed in a larger sense to mean the duties a

7
Hillari Dowdle, Find Balance with the Four Aims of Life, Yoga Journals. 2010

8
person has to perform. The Hindu social organization views the individual not only in terms
of the personality of the individual but also as a member of the group. In this manner,
Dharma can be understood at several levels of human existence.

Dharma has been regarded as not only a moral scheme of life but also as the duties prescribed
for various sections of the society. Dharma has great significance m Hindu society. It reminds
all of their duties and social responsibilities. It is Dharma which acts as an arbitrator between
Artha and Karma. Since Dharma is righteousness, therefore, it leads society on right path.

1.2. Artha

For the purposes of this article, it makes sense to define the word dharma first—in
some ways, all of the other purusharthas should be viewed through the lens of dharma.
Certainly, this is true of artha, which is defined as “material prosperity,” “wealth,”
“abundance,” and “success.” Artha is the material comfort you need to live in the world with
ease. Moreover, artha is the stuff—the capital, the computer, the business suit—you need to
get your dharma done. Artha is, simply put, that which supports your life’s mission.

Many philosophers would put artha first on their list of purusharthas, for a simple
reason: “If you don’t have enough food to eat, you don’t have a place to eat, or you don’t feel
safe, forget the other three,” Friend says. “Artha sets a basic level of material comfort and
resources so that you can facilitate all of your intentions in life.” Artha refers to things—your
apartment, your car, your pots and pans. For a writer, the essential artha is pen and paper; for
a yoga practitioner, artha is time and space for uninterrupted practice. It can also mean the
knowledge, understanding, or education you need to get along in the world—something you
certainly need to pursue the dharma of a doctor, for instance. It also means good health. And,
of course, it means money.8

Artha, (Sanskrit: “wealth,” or “property”), in Hinduism the pursuit of wealth or

material advantage, one of the four traditional aims in life. The sanction for artha rests on the
assumption that with the exclusion of the exceptional few who can proceed directly to the
final aim of Moksha, or spiritual release from life material well-being is a basic necessity of
man and is his appropriate pursuit while a householder, that is, during the second of the four
life stages. Furthermore, artha, as the pursuit of material advantage, is closely tied to the
activities of statecraft, which maintains the general social order and prevents anarchy. But, as

8
Ibis
the immoderate pursuit of material advantage would lead to undesirable and ruinous
excesses, Artha must always be regulated by the superior aim of Dharma, or righteousness.

Simply put, artha can be loosely translated as wealth and power, and according to the
goals of Hinduism, its ok to want these two things. In fact, the pursuit of them is considered
noble since a person needs them in order to raise a family and keep a household.

This is especially true for those who exist in the upper classes, or castes, of Hindu
society. For them, artha, or wealth, is sought after in order to fulfill one's destiny. In other
words, some were made to be rulers and kings; others were made to be beggars. Those who
were made to be kings have every right to seek wealth and power. It's not just a noble goal;
it's their duty and the best way to keep society in balance. If they are born into the upper
ranks of Hindu society, then by all means, they can seek wealth. Unfortunately, the opposite
is true for those in the lower castes of Hindu society. Although it is permissible for them to
seek to provide for their families, they should not seek wealth as a means to move on up the
social ladder. On the contrary, it is incumbent upon them to accept their low station in life as
part of their duty or dharma.

Although this idea of one's predestined role or duty is very foreign to those of us in
the West, it's a huge part of the Hindu faith. In fact, this idea of duty, or dharma, is actually
the next goal. Although Kama and artha are permissible goals, they are not as significant as
the fulfillment of dharma. In Indian philosophy and yoga, artha is one of the four aims of
human life, which are collectively called purusharthas. Individually, it is the pursuit of
material advantage and wealth. Artha is the Sanskrit word for “wealth” or “property,” but it
has other meanings depending on the context. It also translates as meaning “goal,” “essence”
or “purpose.”In Hindu scriptures, artha is a broader concept that refers to the resources that
enable an individual to achieve an ideal state or situation for his/her life.

While artha may be considered a selfish pursuit, in moderation, it is an appropriate

aim on the path to moksha as having the financial and material means to live in comfort is a
basic necessity to everyday life. Artha ensures dignity through food, shelter, clothing and
enough material possessions to live a meaningful life. In contrast, poverty can lead to
anarchy. So, the pursuit of material comforts helps to maintain social order. Excessive pursuit
of wealth, however, leads to greed and social disorder. So, artha must be kept in check by
dharma. The ultimate goal is the fourth and final aim, moksha. Until the individual reaches
this state, the other three aims promote satisfaction and balance in life.

10
 Many philosophers would put artha first on their list of purusharthas, for a simple
reason: “If you don’t have enough food to eat, you don’t have a place to eat, or you don’t feel
safe, forget the other three,” Friend says. “Artha sets a basic level of material comfort and
resources so that you can facilitate all of your intentions in life.” Artha refers to things—your
apartment, your car, your pots and pans. For a writer, the essential artha is pen and paper; for
a yoga practitioner, artha is time and space for uninterrupted practice. It can also mean the
knowledge, understanding, or education you need to get along in the world—something you
certainly need to pursue the dharma of a doctor, for instance. It also means good health. And,
of course, it means money.

1.3. Kama

We are going to do analysis on the superior idea of Kama (Sensual Pleasure) from
historical occasions in India. How our life model was deeply linked with this idea. We
additionally famous that this historical Indian concept was having so affluent view that it’s
none the less related for our fashionable life-style. Now allow us to deal with the means
of Kama. Kama is pleasure, sensual gratification, and sexual achievement, please of the
needs, Eros and the aesthetic enjoyment of life.

In Indian literature and philosophy, Kama denotes longing and desire, often with a
sexual connotation. But the broader concept refers to any wish, passion, and pleasure of the
senses, affection, love or enjoyment of life. In the Upanishads (ancient Hindu texts), the term
is used in the broader sense of any type of desire. Kama is personified as the deity Kama-
deva, the god of erotic love and pleasure, who is comparable to the Greek deity, Eros.Yoga
philosophy does not directly address Kama, but it is accepted and understood as being part of
a balanced life, so long as it doesn't become the individual's focus. In Hindu traditions, Kama
is one of life's four aims (purusharthas), and is considered essential and healthy if pursued
with the other three aims: dharma (righteousness), artha (prosperity) and moksha (spiritual
liberation).“Kama is the enjoyment of the suitable objects by the 5 senses of listening to,
feeling, seeing, testing and smelling, assisted by the thoughts along with the soul.”

The urge to get pleasure from pleasure and fulfill needs is essentially the most highly
effective incentive for particular person progress. It’s stated all that man does is impressed
by Kama. As Manu was regarding Kama as need, one individual can say, it’s a need for
pleasure. Now it might be sensuous pleasure, psychological pleasure for getting via
satisfaction or impulse for sexual pleasure. Kama in a broader sense means need and in a
slender sense sexual need. Based on Hindu and Buddhist Philosophy, need is the foundation
reason behind human struggling. In Bhagavat Gita need leads delusion and bondage to the
cycle of beginning and demise.

According to Rod Stryker, Kama, or the desire for pleasure, is what makes the world
go ’round. “Desire for pleasure is what drives all human behaviour,” he says. “Kama relates
to pleasure, and that can be sensuality,” he says. “But it’s also art, beauty, intimacy,
fellowship, and kindness—it’s what brings a sense of delight to our lives. And there can be
pleasure even in sacrifice.” Kama gets some bad press, Stryker notes, possibly because it’s
the purushartha most likely to run amok. Excessive Kama can lead to overindulgence,
addiction, sloth, greed, and a whole host of other “deadly sins.” But it is good, and indeed
necessary, when it exists to support dharma. “If we set Kama in the context of dharma, we
understand it to be a part of the richness of life,” Stryker says. “Every accomplishment has
been sought for the pleasure that it provides. We live in service to a higher purpose, but along
that path there is the pleasure we take from family and friends, art, love, and harmony in the
world around us.” Brooks agrees, saying that, whether we deal with it skilfully or not, there is
no life without Kama.

1.4.Moksha

Finally, Moksha, the fourth concept, stands for the spiritual principle. It marks the
consummation of the process of moral development. This concept has generally been
conceived in hvo ways: Negatively, Moksha is believed to be the destruction of bondage;
positively, it is said to be a state of bliss. Moksha means perfect liberation or eternal
happiness. Moksha is declared to be the 'paramapurushartha' or the supreme goal of human
existence. And dharma or moral life is proposed to be the means to moksha; dharma is the
means to moksha because dharma directs the people along the right path by regulating their
enjoyment of artha and kama. Moksha, regarded as the paramapurushartha, has a variety of
meanings some of which are as follows: Freedom from the chain of birth and death, freedom
from suffering, freedom from karma (action), freedom from attachment to the objects of
desires, etc. Also, it means discriminative knowledge that the self is totally different from the

12
not-self, eternal bliss, propinquity with God, identity with God, and so on. Hence it is usually
rendered into English as freedom, liberation, salvation, release from bondage etc.

Moksha, also spelled mokṣa, also called mukti, in Indian philosophy and religion,
liberation from the cycle of death and rebirth. Derived from the Sanskrit word muc (“to
free”), the term moksha literally means freedom from samsara. This concept of liberation or
release is shared by a wide spectrum of religious traditions, including Hinduism, Buddhism,
and Jainism.’’Freedom from the Bondage of Birth, Life, Death and Rebirth, is Moksha’’

It is a belief of Hindu Philosophy that the beginning of chain of Karma and its fruits
of birth & rebirths, is running on from beginning less time has somewhere its end. “The
nature of moksha differs widely, as conceived in the various systems. It may generally be
represented as achieving self-perfection, and it will suffice for the present to karma is the
cause of births & rebirths, pain & pleasure. Then moksha is the supreme goal of worshipper
in all the religion as I have defined moksha is the greatest good. Release from birth & rebirths
or knowing your own trueself.aw attention to but one point about it.

Moksha means liberation, realization of the Self, and is the ultimate destination of
this human birth. It is the stage of inner realization that the individual self is the same as the
Supreme Self. It is the experience of the cosmos within one's self. It is the experience of the
flow and fusion of the Shiva and Shakti energies in one's self. It is the experience of union,
oneness, Ekatvam, with the Universe. As all the rivers must eventually lead to the sea, there
are many spiritual paths leading to the same destination. Some paths are shorter than others
some are more arduous than others. The path can be difficult to navigate, and the path may
not always be visible. A guide, in the form of a Guru is needed to traverse this path, someone
who holds the person and shows them the Way to their inner Guru. It is Ekatvam's mission.

1.5. FOUR MARGAS

Marga, (Sanskrit: “path”) in Indian religions, a path toward, or way of

reaching, salvation. The epic Bhagavad Gita (or Gita) describes jnana-marga, the way of
knowledge (study of philosophical texts and contemplation); karma-marga, the way of action
(proper performance of one’s religious and ethicalduties); bhakti-marga, the way of devotion
and self-surrender to God and Yoga Marga. In the Gita the God Krishna praises all three
means but favours bhakti-marga, which was accessible to members of any class or caste.
In Buddhism, the Eightfold Path (Sanskrit: Astangika-marga; Pali: Atthangika-magga), a
doctrine taught by the Buddha in his first sermon, is a fundamental teaching. It is also called
the Middle Way, because it steers a course between the extremes of self-gratification and
self-mortification. Those who follow the Eightfold Path are said to be freed from the
suffering that is an essential part of human existence and are led ultimately to nirvana, or
enlightenment.9

1.6.Jnana marga

(Path of knowledge) - Jnana is the path of knowledge, wisdom, introspection and

contemplation. It involves deep exploration of the nature of our being by systematically
exploring and setting aside false identities.10 Jnana (wisdom or knowledge) is considered the
most difficult of the four main paths of Yoga, requiring great strength of will and intellect. In
Jnana yoga, the mind is used to inquire into its own nature and to transcend the mind’s
identification with its thoughts and ego. The fundamental goal of Jnana yoga is to become
liberated from the illusionary world of maya (thoughts and perceptions) and to achieve union
of the inner Self (Atman) with the oneness of all life (Brahman). This is achieved by
steadfastly practicing the mental techniques of self-questioning, reflection and conscious
illumination that are defined in the Four Pillars of Knowledge.

The Pillars of Knowledge: (sadhana chatushtaya) are the prescribed steps toward
achieving liberation in Jnana Yoga. These practices build upon each other and thus should be
practiced in sequential order. Even if one does not have the goal of achieving liberation,
practicing these techniques will cultivate spiritual insight and understanding as well as reduce
one’s suffering and dissatisfaction of life.

Viveka: (discernment, discrimination) is a deliberate, continuous intellectual effort to

distinguish between the real and the unreal, the permanent and the temporary, and the Self
and not-Self.

Vairagya: (dispassion, detachment) is cultivating non-attachment or indifference

toward the temporal objects of worldly possessions and the ego mind. “It is only when the
mind is absolutely free from the attachment of all sorts that true knowledge begins to dawn.”
– Swami Sivananda.

9
The Editor of Encyclopedia Britannica,marga/Encyclopedia Britannica,inc.2015
10
Aravind Balasubramanya,Hub Pages/Way to God-should it be Karma,Bhakti or Jnana for me,2015

14
 Mumukshutva: (longing, yearning) is an intense and passionate desire for achieving
the liberation from suffering. In order to achieve liberation one must be completely
committed to the path, with such longing that all other desires fade away.

It can be difficult to grasp or comprehend the intellectual approach of jnana yoga, and
since one can easily overemphasize intellectual attainment it is important to cultivate humility
and compassion on this path. It is easy to become entangled in the constructs and thoughts of
the mind and lose sight of the goal of jnana: to realize the divine oneness inherent in all
beings. Obviously, this approach would be contraindicated for anyone with a history of
mental disease or emotional instability. It is also highly advised to find a competent teacher
before divulging deeply into the path of jnana yoga.11

Jñāna yoga is the path towards attaining jnana. It is one of the three classical types
of yoga mentioned in Hindu philosophies, the other two being karma yoga and bhakti. In
modern classifications, classical yoga, being called Raja yoga, is mentioned as a fourth one,
an extension introduced by Vivekananda.Of the three different paths to liberation, jnana
marga and karma marga are the more ancient, traceable to Vedic era literature. All three paths
are available to any Hindu, chosen based on inclination, aptitude and personal preference, and
typically elements of all three to varying degrees are practiced by many Hindus.The classical
yoga emphasizes the practice of dhyana (meditation), and this is a part of all three classical
paths in Hinduism, including jnana yoga.The path of knowledge is intended for those who
prefer philosophical reflection and it requires study and meditation.12

1.7 Bhakti marga

Bhakti, (Sanskrit: “devotion”) in Hinduism, a movement emphasizing the mutual

intense emotional attachment and love of a devotee toward a personal god and of the god for
the devotee. According to the Bhagavad Gita, a Hindu religious text, the path of bhakti,

11
Timothy Burgin,Yoga Basics,Njana Yoga: the Yoga of Wisdom,
12
Wikipedia contributors. "Jnana yoga." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia,
8 Feb. 2017. Web. 6 Apr. 2017.
or bhakti-marga, is superior to the two other religious approaches, the path of knowledge and
the path of ritual and good works13.

As we have seen, one of Krishna’s solutions in the Gita to the problem of karma and
of being bound to the rounds of rebirth was to consecrate actions correctly, to not perform
them with wrong motive or desire. But he also has a second solution: ‘He who in this oneness
of love loves me in whatever he sees, wherever this man may live, in truth this man lives in
me’ (Mascaró op. cit., 6: 31). This solution is love toward ‘Krishna’, the solution of bhakti.
To comprehend this it is necessary to neither understand that here in the Gita ‘Krishna’ may
be taken as being a representation of the entirety of the Divine, neither an individual nor
even, arguably, an individual deity. To ‘live in’ Krishna, then, is to attain union with the
Divine and to be free.

Bhakti toward ‘Krishna’ may in fact be viewed as a refinement to his instruction to

consecrate all actions or karma-creations. Action is liberating when done in the spirit of
bhakti: ‘Those who set their hearts on me and ever in love worship me … these I hold as the
best Yogis … But they … who with pure love meditate on me and adore me – these I very
soon deliver from the ocean of death and life-in-death, because they have set their heart on
me’ (Mascaró ibid., 12: 2, 6, 7). And again: ‘Whatever you do … suffer it for me. Thus thou
shalt be free from the bonds of Karma’ (Mascaró ibid., 9: 27, 28). (This is in fact instruction
in the practice of consciously-directed mindfulness such as is found in most religions
including Buddhism and Christian mysticism.) We might summarise the profound yet simple
formula rendered here as: bhakti frees from karma and from reincarnation, thus leading to
moksha. ‘For this is my word of promise, that he who loves me shall not perish’ (Mascaró
ibidt., 9: 31).By love toward Krishna there is darshan of the soul, even apparently without the
visual image being necessary. Through this bhakti-darshan a union occurs between the God
and the mortal, which is liberating since the mortal is at-one with the immortal: ‘By love he
knows me in truth, who I am and what I am. And when he knows me in truth he enters into
my Being’ (Mascaró ibid., 18: 55).

Is Krishna talking here of some level of samadhi experience? This would be easy to
assume at first sight, but it appears that the Gita actually puts more stead in actions being
consecrated through bhakti than in even any yogic practices of meditation, pranayama, and so
forth. For these may become dry, lacking bhakti, and thus the motivation behind them as

13
Wendy Doniger,Bhakti, Encyclopedia Britannica,inc.2015

16
questionable as that behind any other action: ‘but higher than meditation is surrender in love
of the fruit of one’s actions, for on surrender follows peace… In this Yoga of union . . . this
man loves me, and he is dear to me’ (Mascaró ibid.12: 12, 14). The union, according to the
Gita, is clearly achieved by love, and not by jnana, for in fact jnana simply lends one the
wisdom to know to love. We can certainly conclude then that in the Gita karma and
reincarnation (though sometimes described in other words) is defined as the main problem of
life, and the solution to that problem is the motive or consecration of one’s actions and
consciousness, which should be bathed by constant mindfulness in bhakti. Bhakti is the
solution according to this, the most important of all Hindu scriptures. But what did the more
recently-living sage, Ramakrishna, who did not even read scripture, have to say? 14

1.8 Raja Yoga

Raja-Yoga is divided into eight steps. The first is Yama -- non - killing, truthfulness,
non - stealing, continence, and non - receiving of any gifts. Next is Niyama -- cleanliness,
contentment, austerity, study, and self - surrender to God. Then comes Asana, or posture;
Pranayama, or control of Prana; Pratyahara, or restraint of the senses from their objects;
Dharana, or fixing the mind on a spot; Dhyana, or meditation; and Samadhi, or
superconsciousness. The Yama and Niyama, as we see, are moral trainings; without these as
the basis no practice of Yoga will succeed. As these two become established, the Yogi will
begin to realise the fruits of his practice; without these it will never bear fruit. A Yogi must
not think of injuring anyone, by thought, word, or deed. Mercy shall not be for men alone, but
shall go beyond, and embrace the whole world. The next step is Asana, posture. A series of
exercises, physical and mental, is to be gone through every day, until certain higher states are
reached. Therefore it is quite necessary that we should find a posture in which we can remain
long. That posture which is the easiest for one should be the one chosen. For thinking, a
certain posture may be very easy for one man, while to another it may be very difficult. We
will find later on that during the study of these psychological matters a good deal of activity
goes on in the body. Nerve currents will have to be displaced and given a new channel. New
sorts of vibrations will begin, the whole constitution will be remodelled, as it were. But the
main part of the activity will lie along the spinal column, so that the one thing necessary for
14
David Tame,Bhakti in Hinduism,Ascension Research Centre,England
the posture is to hold the spinal column free, sitting erect, holding the three parts -- the chest,
neck, and head -- in a straight line. Let the whole weight of the body be supported by the ribs,
and then you have an easy natural posture, with the spine straight. You will easily see that
you cannot think very high thoughts with the chest in. This portion of the Yoga is a little
similar to the Hatha - yoga which deals entirely with the physical body, its aim being to make
the physical body very strong. We have nothing to do with it here, because its practices are
very difficult, 20 Raja Yoga and cannot be learned in a day, and, after all, do not lead to
much spiritual growth. Many of these practices you will find in Delsarte and other teachers,
such as placing the body in different postures, but the object in these is physical, not
psychological. There is not one muscle in the body over which a man cannot establish a
perfect control. The heart can be made to stop or go on at his bidding, and each part of the
organism can be similarly controlled. The result of this branch of Yoga is to make men live
long; health is the chief idea, the one goal of the Hatha-Yogi. He is determined not to fall
sick, and he never does. He lives long; a hundred years is nothing to him; he is quite young
and fresh when he is 150, without one hair turned grey. But that is all. A banyan tree lives
sometimes 5000 years, but it is a banyan tree and nothing more. So, if a man lives long, he is
only a healthy animal. One or two ordinary lessons of the Hatha-Yogis are very useful. For
instance, some of you will find it a good thing for headaches to drink cold water through the
nose as soon as you get up in the morning; the whole day your brain will be nice and cool,
and you will never catch cold. It is very easy to do; put your nose into the water, draw it up
through the nostrils and make a pump action in the throat. After one has learned to have a
firm erect seat, one has to perform, according to certain schools, a practice called the
purifying of the nerves. This part has been rejected by some as not belonging to Raja - Yoga,
but as so great an authority as the commentator Shankaracharya advises it, I think fit that it
should be mentioned, and I will quote his own directions from his commentary on the
Shvethashvatara Upanishad: "The mind whose dross has been cleared away by Pranayama,
becomes fixed in Brahman; therefore Pranayama is declared. First the nerves are to be
purified, then comes the power to practise Pranayama. Stopping the right nostril with the
thumb, through the left nostril fill in air, according to capacity; then, without any interval,
throw the air out through the right nostril, closing the left one. Again inhaling through the
right nostril eject through the left, according to capacity; practising this three or five times at

18
four hours of the day, before dawn, during midday, in the evening, and at midnight, in fifteen
days or a month purity of the nerves is attained; then begins Pranayama."15

1.9 Karama marga

Karma Marga, in Hinduism is the way to Self-realisation through selfless action. The disciple
surrenders his life to brahman (also called God), the Source of the manifest world; he acts in
the consciousness that God is the doer, God the thinker and God the feeler. When he ceases
to be possessive of body and ideas, he realises that everything, even his most intimate self, is
only 'on loan'. The life that lives him is vastly greater than his small organism and the breath
that breathes him is never for one moment his own. Real belief that he possesses nothing in
this way means in Hinduism that he merges with God, and in Karma Marga his purified
actions are then directed towards the service of mankind. The individual who has
accomplished this is no longer discouraged by failure, for where there is no personal
attachment to the results of deeds, there can be no swinging back and forth between the
elation of achievement and the dejection of failure.

In the Bhagavad Gita, Krishna, a legendary incarnation of God, teaches that all things
in the world are related and are in a constant state of action and reaction all the time. The
disciple should renounce ownership of all that he does, and allow life to be itself, to flow
unimpeded by the 'I'.16It is necessary in the study of Karma-Yoga to know what duty is. If I
have to do something I must first know that it is my duty, and then I can do it. The idea of
duty again is different in different nations. The Mohammedan says what is written in his
book, the Koran, is his duty; the Hindu says what is in the Vedas is his duty; and the
Christian says what is in the Bible is his duty. We find that there are varied ideas of duty,
differing according to different states in life, different historical periods and different nations.
The term "duty", like every other universal abstract term, is impossible clearly to define; we
can only get an idea of it by knowing its practical operations and results. When certain things
occur before us, we have all a natural or trained impulse to act in a certain manner towards
them; when this impulse comes, the mind begins

15
Swami Vivekanada, Raja Yoga,1896
16
Hubpages,What is karma?,Religion and Philosophy.2010
 Karma Marga to think about the situation. Sometimes it thinks that it is good to act in
a particular manner under the given conditions; at other times it thinks that it is wrong to act
in the same manner even in the very same circumstances. The ordinary idea of duty
everywhere is that every good man follows the dictates of his conscience. But what is it that
makes an act a duty? If a Christian finds a piece of beef before him and does not eat it to save
his own life, or will not give it to save the life of another man, he is sure to feel that he has
not done his duty. But if a Hindu dares to eat that piece of beef or to give it to another Hindu,
he is equally sure to feel that he too has not done his duty; the Hindu's training and education
make him feel that way. In the last century there were notorious bands of robbers in India
called thugs; they thought it their duty to kill any man they could and take away his money;
the larger the number of men they killed, the better they thought they were. Ordinarily if a
man goes out into the street and shoots down another man, he is apt to feel sorry for it,
thinking that he has done wrong. But if the very same man, as a soldier in his regiment, kills
not one but twenty, he is certain to feel glad and think that he has done his duty remarkable
well. Therefore we see that it is not the thing done that defines a duty. To give an objective
definition of duty is thus entirely impossible. Yet there is duty from the subjective side. Any
action that makes us go Godward is a good action, and is our duty; any action that makes us
go downward is evil, and is not our duty. From the subjective standpoint we may see that
certain acts have a tendency to exalt and ennoble us, while certain other acts have a tendency
to degrade and to brutalise us. But it is not possible to make out with certainty which acts
have which kind of tendency in relation to all persons, of all sorts and conditions. There is,
however, only one idea of duty which has been universally accepted by all mankind, of all
ages and sects and countries, and that has been summed up in a Sanskrit aphorism thus: "Do
not injure any being; not injuring any being is virtue, injuring any being is sin."

The Bhagavad Gita frequently alludes to duties dependent upon birth and position in
life. Birth and position in life and in society largely determine the mental and moral attitude
of individuals towards the various activities of life. It is therefore our duty to do that work
which will exalt and ennoble us in accordance with the ideals and activities of the society in
which we are born. But it must be particularly remembered that the same ideals and activities
do not prevail in all societies and countries; our ignorance of this is the main cause of much
of the hatred of one nation towards another. An American thinks that whatever an American
does in accordance with the custom of his country is the best thing to do, and that whoever
does not follow his custom must be a very wicked man. A Hindu thinks that his customs are

20
the only right ones and are the best in the world, and that whosoever does not obey them must
be the most wicked man living. This is quite a natural mistake which all of us are apt to
make. But it is very harmful; it is the cause of half the uncharitableness found in the world.
When I came to this country and was going through the Chicago Fair, a man from behind
pulled at my turban. I looked back and saw that he was a very gentlemanly-looking man,
neatly dressed. I spoke to him; and when he found that I knew English, he became very much
abashed. On another occasion in the same Fair another man gave me a push. When I asked
him the reason, he also was ashamed and stammered out an apology saying, "Why do you
dress that way?" The sympathies of these men were limited within the range of their own
language and their own fashion of dress. Much of the oppression of powerful nations on
weaker ones is caused by this prejudice. It dries up their fellow-feeling for fellow men. That
very man who asked me why I did not dress as he did and wanted to ill-treat me because of
my dress may have been a very good man, a good father, and a good citizen; but the
kindliness of his nature died out as soon as he saw a man in a different dress.17

These are the chief characteristics of Karma Marga, That’s why I choose this to the
further studies. Through the book of ‘Karma Yoga’ Vivekananda said that, each and every
action of a person is the part of his or her Karma. So my opinion about Karma is, it is most
important Marga to attain salvation or attain God. So in the coming chapters we will discuss
about it details.

17
Swami Vivekananda,The Yoga of Action Karma Yoga/Sami Tattavidananda.1896
Chapter 2

KARMA MARGA

2.1 Introduction

Every human being has his or her karma, whether we know about it or not. We have a direct
influence on how karma will show up in all our life. Even at every single moment it is our
inner state that does affect the way how karma will fulfil itself, which means that we alone
are making decisions whether we will be sick or healthy, whether they will fire us out of our
job, or will only give us a friendly warning that we make a mistake...

What is karma? Each action creates a reciprocal action - the reaction; therefore,
karma is the result of those previous actions which have to be manifested accordingly. Once
you throw away the stone, it must definitely fall down; each of our actions, too, including
words or even thoughts, the perfect architecture of laws never forgets - it is the work of the
perfect precision. According to teachings of some spiritual masters, karma does not exist. If
we become aware that we have a direct influence on the karma's effects (it will be clearly
explained throughout this text), then we must agree with them, because if we consciously act
in harmony with the Cosmic Law, then karma will not have such a negative impact on us, no
matter how unbearable it may be. Some people do not believe in karma, others see everything
in the hands of fate and they submerge themselves in helpless struggle of life. Many of them
talk about God's will and in their false humility they say: "It was supposed to be like this, it
was predestined". Was it really predestined? Such questions are based on ignorance. There is
nothing here that is doomed to happen or predestined to anyone. Such an attitude is derived
from a tendency to get rid of the responsibility for our lives, nothing more. Do you not
remember? After all, God gave us the right of free will. But what kind of freedom it would
have been if we had already dealt with what is predestined - with what will happen to us?
Nothing like the predestined destiny does exist here - whether directly or indirectly, we are
solely responsible for everything that happens to us.

The man's life is similar to a farmer's life. The farmer sows seeds in the soil all around
him and later he reaps the results. Thus, somebody walks through the blossomed garden;
somebody else must struggle his way through the thorn bush and the thistles - everyone
according to what he or she sowed. That soil is the material world, those seeds are thoughts,
words and actions; and our situation in life and also what we get from everyday life is the

22
harvest. Some seeds bring fruits immediately, for some of them it takes long time to mellow.
It does not matter if we sow those seeds directly ourselves or if we tempt others to do this or
do that; then they sow something into our life, too, because everything what we have is also
indirectly caused by ourselves. The first way how to change our life is to become aware of
what we are "sowing". If we kick people, then we will receive our kicks back later; if we
steal, then the same thing, too, will happen to us... so it is the completely simple principle -
you just need to watch the life around you and perceive human lives and life situations.

Many people are confused by not seeing the causes of successes and sufferings in
their lives, or that their actions do not bring benefits or destruction immediately. It is because
the reaction law works in its own tempo and it is, too, not delimited just into one human life.
There is a saying, "The God's mills grind slow, but sure ". Deceleration of manifestations of
our thoughts, words and actions is exactly that thing which gives us both the option of
freewill and also the amount of time necessary for reparation. For example, if intolerance
would create stomach spasms immediately, or if by wishing someone else's death the wisher
would immediately die, how could then ignorant people become unignorant? Therefore,
many of the outcomes of our actions often return over time, when man becomes mature and
when he is able to face the consequences of what he sowed consciously, so it can be used for
his advantage and for his knowledge about what is right and what is not. The best way how to
learn is to feel the results of wrong previous actions on our own skin (when the good way
could not be chosen). Exactly by knowing what is right and wrong, the man's spirit can learn
to distinguish and thus it will become conscious. As a result, karma becomes his best tutor.

Jesus spoke about karma (the law of retroaction) very often but he used other words
for it. He told that if man sows thistles then he cannot reap olives; that a good tree bears good
fruit and bad tree bears bad fruit; He used others parables too. The words about actions and
reactions, how we could concisely call karma, were the main part of His teachings. Therefore,
we should try to fully understand what karma is and we should try to be aware of this process
in everything what we are doing - as a matter of fact, it is one of the God's basic laws. If we
want to go deeper into the meaning of the word karma, then we can say that man does not
suffer for his previous actions - well, how could he then suffer for the past which exists only
in memories? In the world of the spirit the past or the future does not exist; there is just the
eternal presence. Man suffers only for what he or she is like in the present state. He did not
eliminate the causes of karma; he did not become better, therefore he can be likewise hit back
by karma. In this way, we can also explain why karma's manifestation can take place many
times all over again; for example, in the form of a disease which always returns. It is simply
because man does not eliminate the cause of a disease which does not reside in the body, but
in the man's spirit; on the body we see only the results of the disease. So man does not suffer
for what he has done until now, but for his ability to fall prey to temptation to do the same
mistake over again. There is still this past mistake in him, which still lives and still threatens
to manifest itself again if an occasion appears. Therefore, karma is not just a result of the past
we cannot do anything about, but it is something alive which exists in our presence.18

How does karma work? If man does something good and this is helpful for people
who are really in need of help, then he creates good karma. In practical plane it means that
when he will need help, then somebody will help him too - and in the same measure as he
helped others. If we look at this from a subtler point of view, then this man created beautiful
vibrations, which are attracting similar situations he had created with his good action before.
This karma will serve as a shield, too, and it will protect him against dark vibrations and it
will also help him to prevent bad things. But if man did something good for others only from
self calculation, for example, wishing to be nice in the eyes of his surroundings, or just to get
an advantage - thus parallelly creating some good vibrations, which will give him good
karma - then he creates a dark cover around himself, which prevents healing effects of good
karma from coming to him; thus, he alone will forfeit it. And in the same way, all other dark
vibrations made by human thoughts, words and actions prevent good karma from taking its
effect. However, it also works the other way round - if man emanates purity and light, or if he
acts, talks or thinks with love in mind, then these bright deeds become a shield which will
protect him against the effects of bad karma. And this is indeed a great grace and opportunity
for reparation. Karma is something alive; it is something made by us, and we will have to
experience it whether we like it or not. But the way how karma will appear is totally in our
hands, because karma brings only such effects on us which we allow it to have by our
momentary emanation. Karma is inescapable. Your actions do return to you. It may not be in
this lifetime but, certainly it will come to you in some other way. If we want to go deeper in
the meaning of Karma then we can say that man does not suffer for his previous actions-well
how could he then suffer for the past which exists only in memories? In the world of the spirit
the past and the future do not exist; there is just the eternal presence. Man suffers only for
what he does in the present state. He does not eliminate the causes of karma; therefore he can

18
spiritual-knowledge.net/articles/karma.php,2007

24
be likewise hit back by karma. In this way, we can also explain why karma’s manifestation
takes place many times; for example, in the form of a disease which always returns. It is
simply because man does not eliminate the cause of a disease which does not reside in
the body but in the man’s spirit; on the body we see only the results of the disease. So man
does not suffer for what he has done until now, but for his ability to fall prey to temptation to
do the same mistake over again. There is still past mistake in him, which lives and still
threatens to manifest itself again if an occasion appears. Therefore, karma is not just a result
of the past we cannot do anything about, but it is something alive which exists in our
presence.

Whenever something good or bad happens to me, I think back of what I did to
deserve this karma? Then I always think about this that the Karma is alive; it is something
made by us, and we will have to experience it whether we like it or not. But the way how
karma will appears it is totally in our hands, because karma brings only such effects on us
which we allow it to have by our momentary emanation. In this practical way, it means that
karma will take the same form of a picture as we think, act and talk just right now – if we
envy somebody, then we emit darkness, or if we wish only good things to somebody, then we
emit light.

2.2 KARMA- YOGA IN BHAGAVAD-GITA

Srimad Bhagavad Gita or ‘The Song Celestial' occupies a unique place in the religious
literature of India. It forms part of the Great Sanskrit Epic Mahabharatha. The Gita with its 18
chapters and 700 Verses, occupies the Bhisma Parvan of the great Epic. The relation of
Bhagavat Gita to Mahabharatha is co-equal with that of Upanisads to Vedas. Bhagavad Gita
is believed to be the quintessence of the whole of Vedic teaching. Sri. Sankaracharya in his
commentary on the Bhagavad Gita had brought out the same idea that Gita-sastra is an
epitome of the essentials of the whole Vedic teaching.

Bhagavad Gita has been described by its composer Vyasa as the Upanisad dealing
with Yoga-sastra also as the Science of the Absolute or Brahma-Vidhya, for it deals both with
ethics and metaphysics. Thus it is a Science of Reality and the Art of Union with Reality. The
Gita is understood to be the Upanishad of the Upanishads where in Sri Krishna had drawn the
milk of the Upanishad which was later given in the form of the Gita, meant for the welfare of
the humanity. The following popular verse from Vaisnaviyatantrasara brought out the same
point in which the Upanisads were compared to the cows, Sri Krishna as the milker, Arjuna
as the calf, and the Gita as the milk. The Bhagavad Gita stands for the teachings of Lord
Krishna to Arjuna. The setting for the teaching of this holy treatise is the battlefield of
Kuruksetra also known as Dharmaksetra in which the two forces of Dharma and Adharma
were fighting against each other. At the very outset we find Arjuna had been worried at the
thought that he had to fight against his own people. Arjuna said,

"Seeing these kinsmen, 0 Krishna, arrayed and desirous to fight, my limbs droop
down, and my mouth is dried up. A tremor comes on my body and my hairs stand on end”. 19

Arjuna refused to fight and said that he would like to be killed by his enemies rather
than killing them. Sri Krishna, who happened to be the charioteer of Ajuna advises him to
fight for it is the duty of a kshatriya to fight when occasion demands it."Having regard to
thine own duty also, thou oughtst not to waver. For to a khatnya, there is nothing more
whole-some than a lawful battle”.20 In the Bhagavad Gita, karma or action is understood in
the sense of performance of one's duty or Svadharma. Paradharma is other's duty. Svadharma
constitutes the uniqueness of personality. The Personality of each individual has a value and
sense in itself. One cannot hide the anatomy of his personality. It is the sense in which Gita
refers to Svadharma.

"Again, seeing thine own duty, shouldst not shrink from it, for there is no higher good
for a Kshatriya than a righteous war. A Kshatriya has no duty higher than that of fighting in a
righteous war21. Svadharma in the context of the Gita plays a double role. As a general
doctrine, it has various implications. It speaks of those specific qualities which are expressive
of the inherent nature of human beings. Svadharma in the given context of the Gita is nothing
but the performance of one's duties in accordance with one's station in life without any
reference whatsoever to caste, creed, or birth. Aquna's Svadharma lies in his determination
and commitment to discharge his duties as a warrior. Svadharma comes to one as a natural
course of his birth. We are born to fulfil those duties which fall in-our way. To disown
Svadharma amounts to disowning oneself this is suicidal.

19
Sri. Sankaracharya, The Bhagavad-Gita, (Trans) by Alladi Mahadeva
Sastri , Samata Books, Madras, Chapter I, 28-29.
20
Ibid
21
S.Radhakrishnan,Bhagavad Gita,George Allenand Unwin Ltd,Chapter V,2

26
 In determining one's svadharma due consideration should be given to what is helpful
and appropriate to one's nature and station in life. One has to find fulfilment in the
performance of svadharma by persisting in the continued practice of the same which is
always indicative of growth and development. The nobility or otherwise to Svadhanna does
not depend on our ordinary understanding of it. What is required is that Svadharma great or
small may be performed in the best manner possible. In the words of the Gita one's own
dharma even if devoid of merit, is the best for oneself. "Better one's own duty, though devoid
of merit, than the duty of another well discharged. Better is death in one's own duty; the duty
of another is productive of danger.22

The happiness thus resulting therfore the performance of one's own work even
without excellence is far superior to the performance of another's duty with merit. Steadfast
loyalty and faithfulness in the discharge of one's own duty however low and ignorable it may
be sure to pave the way towards the Supreme. According to the Gita there is not a short cut
method for the realization of the Supreme. Karma-Yoga pervades the whole of human life.
The cause of life and every value implied in it bear a stamp of realization. The attitude of a
dedicated person is always uninfluenced by the pairs of opposites such as pleasure and pain,
victory or failure etc. but ever remain established in Pure Being. He should not have any
anxiety about the past, present or future. Closely allied with the concept of Swadharma in the
Gita is the description of the concept of Sthithaprajna. Sthithaprajna is one who is established
in the divine consciousness. The Sthithaprajna is a man of steadfast mind and the fullest
embodiment of self control. He is capable of controlling all the organs including the mind. He
can guide them to Karma-Yoga or the Way of Action to fulfil the purpose of God.
"One who renounces all the cravings which torment the heat and desires his
contentment from within himself is said to be a sthithaprajn'a or samadhistha (one stable in
spirit)”.23

Sthithaprajna can devote himself to the performance of his duty with an evenness of
temper. This is the cultivation of the skill in action or Yoga. The success of an action no
longer lies in the performance of the action and never in its results. A Sthithaprajna is capable
of performing his duties totally unattached. A Sthithaprajna having full control over the

22
Ibid
23
M.K Gandhi,Bhagavad Gita/ Vivek Jitendrabhai Desai Navajivan Mudranalaya 1946
senses, mind and intellect, abandon all desires and restrain himself and do not indulge in
undesirable activity. He directs himself to holy objects and dedicates himself in the service of
God and is ever fit to receive the grace of God. Once the grace of God has been descended
upon him all his sorrows vanish and he is said to be stable both in body and mind.

"One who is over patient and works with single minded attention to the task on hand
may be described as a yogi skilled in action”.24

"He who knows Brahman can neither rejoice on obtaining the pleasant, nor grieve on
obtaining the unpleasant - steady - minded, undiluted, resting in Brahman.25

Sri Krishna instructs Arjuna to practice Karma-Yoga and set an example for the
whole world. Ordinarily people always imitate the standards set and followed by great men.
The Gita points out that great men are path makers and hence Sri Krishna asks Arjuna to be a
typical model of Karma -Yoga to the world. In the Gita reference was made to both Janaka
and Sri Krishna as best example of Karma- Yogins

"For through action alone Janaka and others achieved perfection, even with a view to
the guidance of man behind thou must act".26
Those who have renounced all actions and remain steady in right knowledge obtain
liberation. Karma-Yoga performed in the right spirit of devotion to the Lord leads to moksa
or liberation. It involves the purification of the mind, knowledge and renunciation of all
actions for final release. The successful practice of Svadharma demands complete control
over karma and krodha ie.craving and anger. So long as the mind is not pure and peaceful the
state of desirelessness is impossible of attainment. Desireless action is the outcome of the
working together of the internal and external aspects of action. The fourth chapter of the Gita
gives an account of howthe mental aspect of an action can be kept in complete control The
Gita gives instruction to a Karma-Yogi to perform such actions with the sole aim of purifying
the mind. The act of purifying the mind in the Gita is known as Karma.
From the stand point of the seeker after perfection (sadhaka) Karma-Yoga is of utmost
importance. Yoga is understood to be one aspect of Akarma. It is a state in which one acts as

24
Ibid P.47
25
Sri Sankaracharya,Bhagavad Gita (Trans) by Alladi Mahadeva Sastri,
Samata Books, Madras, Chapter V, 20
26
Ibid chapter III,20

28
if he does not act. Whereas in samkhya one refrains from action but has the power to move
the whole world to action. This is understood to be the dilemma resulting from Akarma. Thus
action through inaction is a riddle beyond comprehension of a sadhaka but possible for the
siddha (the perfected one). Karma- Yoga is thus both the way (sadhana) and the (nistha)
whereas sannyasa is only the goal. From the stand point of the sadhaka, Karma-Yoga is
performed as against sannyasa for it comes to one as a natural course of events. Karma- Yoga
according to the Gita is the concern of a man who is possessed of the higher self (Atman).
Karma- Yogin finds his satisfaction in the determination of all activity with the help of his
higher self (Atman). An action is performed not because it is rewarding nor it is rejected if
otherwise. The Gita insists on the performance of an action both unconditionally and
categorically because it is the reflection of our real being (Svabhavajam). It is obligatory on
the part of a Karma-Yogin apart-from its results. It is the stability and equanimity of mind
shown by a Karma-Yogin towards the agreeable and the disagreeable which is the supreme
merit of Karma- Yoga. Karma-Yoga being a philosophy of life and is very much ease to
practice.
To quote Radhakrishan: "The man of the world is lost in the varied activities of the
world. He throws himself into the mutable world (kshara). The quietist withdraws into the
silence of Absolute (akshara) but the ideal man of the Gita goes beyond these two esteems
and works like Purushothama, reconciles all possibilities in the worked without getting
involved in it. He is the doer of works who yet is not the doer, kartaram akartaram, The Lord
is the pattern of an unwearied and active worker who does not, by His work forfeit his
integrity of spirits”.27
The path that is shown by the Gita is known as 'practical reason ( Vyavasayatmika-
buddhi) Karma-Yoga in the Gita is but the application of this practical reason and therefore
acquires uniqueness and serves the highest purpose for man. ( Yoga karma kaushalam). In the
state of Avidya Arjuna failed to know his real nature. The self in its essence is of the nature
of pure consciousness. In the highest stage of perfection of the soul Karma ceases to have
hold on the liberated self. Knowledge is thus a prelude to correct understanding and right
action. In this sense karma in the Gita is said to culminate in jnana. Karma and jnana are
paths to ultimate self-realization.
In the context of the Gita, Arjuna in his despondency failed to understand his true nature.
Then the Lord instructed. "In this world a two-fold way of life has been taught by Me-the

27
S.Radhakrishnan,Bhagavad Gita,George Allenand Unwin Ltd,Chapter III,3
path of knowledge for men of philosophic discrimination and that of action for men of
Karma”.28
Karma-Yoga is distinguishable from other Yogas. Lokamanya Balagangadhara Tilak
in his 'Gita Rahasya’ had brought out the significance of the primacy of Action. According to
him the real meaning of Bhagavad Gita consists in spreading the message of Karma- Yoga.
Karma-Yoga is the essence of Bhagavad Gita and all other Yogas are directed towards Karma
as the ultimate goal of life.

28
Ibid, p.72

30
Chapter 3

VIVEKANANDA’s CONCEPT ABOUT KARMA MARGA

3.1 Introduction

Swami Vivekananda, one of the greatest prophets India had ever seen was primarily a
spiritual leader. He appeared in the Indian scene as a Religiousreformer and a Social
Revivalist. His commitment to this noble cause was because of his great love for mankind.
Intellectual brilliance, purity of heart, and unselfish love are the secret of his tremendous
popularity and electrifying influence that drew the entire world towards him. Explaining the
tremendous influence that Vivekananda exercised over his audience at the Parliament of
Religions, the late Christopher Iswenvood wrote, "No doubt the vast majority of those present
hardly know why they had been so powerfully moved. The appearance, even the voice, of
Vivekananda cannot fully explain it. A large gathering has its own telepathy, and this one
must have been somehow aware that I was of the most unusual of all beings, a man whose
words express exactly what he is".29
Swami Vivekananda, known in his pre-monastic life as Narendra Nath Datta, was
born in an affluent family in Kolkata on 12 January 1863. At the threshold of youth Narendra
had to pass through a period of spiritual crisis when he was assailed by doubts about the
existence of God. It was at that time he first heard about Sri Ramakrishna from one of his
English professors at college. One day in November 1881, Narendra went to meet Sri
Ramakrishna who was staying at the Kali Temple in Dakshineshwar. He straightaway asked
the Master a question which he had put to several others but had received no satisfactory
answer: “Sir, have you seen God?” Without a moment’s hesitation, Sri Ramakrishna replied:
“Yes, I have. I see Him as clearly as I see you, only in a much intense sense.” Apart from
removing doubts from the mind of Narendra, Sri Ramakrishna won him over through his
pure, unselfish love. Thus began a guru-disciple relationship which is quite unique in the
history of spiritual masters. Narendra now became a frequent visitor to Dakshineshwar and,
under the guidance of the Master, made rapid strides on the spiritual path. At Dakshineshwar,

29
Prabudha . Bharata or Awakemed India-Article- Swami Vivekananda’s
Message to the West-Swami Gahananda. Vol. 97. Jan. 1994. p. 1 5.
Narendra also met several young men who were devoted to Sri Ramakrishna, and they all
became close friends.30

After a few years two events took place which caused Narendra considerable distress. One
was the sudden death of his father in 1884. This left the family penniless, and Narendra had
to bear the burden of supporting his mother, brothers and sisters. The second event was the
illness of Sri Ramakrishna which was diagnosed to be cancer of the throat. In September
1885 Sri Ramakrishna was moved to a house at Shyampukur, and a few months later to a
rented villa at Cossipore. In these two places the young disciples nursed the Master with
devoted care. In spite of poverty at home and inability to find a job for him, Narendra joined
the group as its leader.31

Sri Ramakrishna instilled in these young men the spirit of renunciation and brotherly
love for one another. One day he distributed ochre robes among them and sent them out to
beg food. In this way he himself laid the foundation for a new monastic order. He gave
specific instructions to Narendra about the formation of the new monastic Order. In the small
hours of 16 August 1886 Sri Ramakrishna gave up his mortal body. After the Master’s
passing, fifteen of his young disciples (one more joined them later) began to live together in a
dilapidated building at Baranagar in North Kolkata. Under the leadership of Narendra, they
formed a new monastic brotherhood, and in 1887 they took the formal vows of sannyasa,
thereby assuming new names. Narendra now became Swami Vivekananda (although this
name was actually assumed much later.) 32 What Swami Vivekananda preached and
practiced was not anything new. It is part and parcel of ancient Indian thought, philosophy
and culture. What is novel is the successful application of the metaphysical truths contained
in ancient wisdom for the spiritual awakening of the Indian masses. His main attempt was to
revive and reform the ancient Indian religion based on the scriptures such as Vedas,
Upanisads and Bhagavad Gita Such a programme also included removal of extreme
orthodoxy and dogmatism. Swami Vivekananda under the influence of his master Sri.
Ramakrishna undertook the great mission 'to preach unto mankind, their divinity'. He
incessantly laboured for the development of the physical, mental and spiritual dimension of
man and the possibilities of its manifestation in every walk of his life to which Swami
Vivekananda tanned 'man-making'.

30
Vivekananda Life and Teachings, Ramakrishna Math & Ramakrishna Mission,West Bengal
31
Ibid
32
Vivekananda Life and Teachings, Ramakrishna Math & Ramakrishna Mission,West Bengal

32
"The ultimate goal of all mankind, the aim and end of all religions, is but one re-union with
God, or what amounts to the same, with the divinity which is every man's true nature”. 33

According to Swami Vivekananda spiritual realization requires spiritual discipline. It

requires a course of ethic-spiritual training. Realization is not possible of attainment all at
once. A continuous struggle is required for the same. He stated that:

"... the great benefit in the life is struggle. It is through that we pass, if there is any
road to Heaven, it is through Hell. Through Hell. Heaven is always the way”.34

In the field of spirituality everyone has to struggle. No one can help another to climb
up the steps of the ladder of life. Vivekananda said, "None can teach you; none can make a
spiritual man of you, you have to teach yourself, your growth come from inside".35

So when the truth Seeker proceeds in the path of spirituality everything comes to his
defence. As every science has its specific method of inquiry so has every religion. The
method of attaining the end of religion is Yoga. There are different Yogas preached and
practiced by different people who are always in accordance with the different nature and
temperaments of men. The Yogas of Work, of Wisdom and of Devotion are all different
roads converging to the same goal namely God. "Each soul is potentially divine. The goal is
to manifest this divinity within, by controlling nature, external and internal. Do this either by
work, or psychic control, or philosophy-by one, or more or all of these- and be free36.

Swami Vivekananda used the word 'Yoga' in a very wide sense. The ultimate goal of
Yoga namely, Self-Realization is not the outcome of any one discipline. Yoga according to
Swami Vivekananda is a process involving unification and elimination. As Dr.
Radhakrishnan puts it 'via purgative’ (the way of concentration) and finally the 'via intuitive'
37
(which is actual identification with God.....). The object of Yoga is the realization of the
higher self which manifests the Divinity inherent in man. Karma-Yoga, as the very word
signifies the Path of Action or Work. Ethical acts directly lead to self-realization.

33
Swami Vivekananda: Complete Works, Vol.1. 7 ' Reprint of subsidised edition, May, 1997, p.29 1-292
34
Ibid Vol. V. p. 186.
35
Ibid Vol. 11. p.383.
36
IbidVol. I. p.257
37
S. Radhakrishnan: An Idealist View of Life. Mandale Books, Unsin Paper Backs, London, 1980. p.8
According to Swami Vivekananda "Karma Yoga” is the knowledge of the secret of work. 38It
gives us the knowledge relating to the secret of work and also the organising power of the
work. Karma-Yoga thus gives an elaborate and systematic method as how to discharge our
duties.

In the technical sense of the term, Kama means 'the effects of action'. In metaphysics
Karma signifies 'the effects of which our past actions were the causes'. Hence the entire world
is subject to the law of activity or Karma. Further the law of Karma is the law of moral
continuity. Our actions leave behind certain residues (Samskaras). These are the casual
factors that largely determine our future not only in this life but even after. The dictum 'As
you sow, so you reap' sumps up the law of Karma. 'To do work for work sake' sums up the
secret of Karma-Yoga. "Any work" says Vivekananda" that is done with any, the least selfish
motive, instead of making us free, forgoes one more chain for our feet. So the only way is to
give up all the hits of work, to be unattached to them".39

"Jnana, Bhakti, Yoga and Karma-these are the four paths which lead to salvation. One
must follow the path for which one is best suited; but in this age special stress should be laid
on Karma- yoga’’.40

Vivekananda accepts the Vedantic metaphysics of the Absolute oneness of God and
man. He is convinced of the veracity of the Advaitic doctrine of the essential unity of God,
man and for that matter of all that lives. This monistic doctrine signifies that all human beings
are striving consciously or unconsciously towards the realization of the unity of all lives.
What one man is capable of achieving is possible for others, since the nature of the soul is
one in all. He laid stress on the need of unflinching obedience to the dictates of conscience.
The divine music is incessantly going on within us but 'the senses drown the delicate music'.
Vivekananda considers the intellect as a barrier to the realization of God for God is beyond
intellect. God can be realized only through disinterested service to our fellow men. According
to the law of Karma every action has its consequence. The painful consequence of man's
actions are necessary a corrective for him. The role of the external world is only to provide an
occasion to study our own mind. The real knowledge of the self as divine is to be discovered
by the removal of all the obstacles which fall in the way to the real self - the mine of infinite
knowledge.

38
Swami Vivekananda: Complete works. Vol. 1. 7 ' Reprint of subsidised edition, May, 1997. p.46.
39
Ibid Vol. I. p. 114.
40
Ibid Vol. V. p.444.

34
Karma includes both physical and mental actions. The performance of these actions in its turn
leaves behind its own traces or residues in man. Man is best expressed through his actions,
feelings and emotions, which comes from within us in the form of so many 'blows'. All these
'blows’ put together are called Karma or action. Thus Kama is defined by Vivekananda as
follows: "Every mental and physical blow that is given to the soul, by which, as it were fire is
stuck from it, and by which its own power and knowledge are discovered is Karma, this word
being used in its widest sense".41 Thus life of man is full of activity and inactivity to the
cessation of life.

Thus Karma plays a central role in the life and character of a person. Karma indicates
one's character. Character is the permanent disposition of a man and it finds its expression
through one's conduct. Character is the permanent bond of the mind constituted by the 'settled
habits of will’. Character is the inner side of conduct and conduct is the overt expression of
the settled habit of will. Vivekananda was of the view that action produce tendencies on us
which determine our future lives. Man is the reservoir of knowledge and he has infinite
powers or potentialities to know and reveal him. "What we say man 'knows', should in strict
psychological language, be what he 'discovers' or 'unveils', what a man 'learns' is really what
he 'discovers', by taking the cover off his own soul, which is the mine of infinite
knowledge".42

This process reveals the real in man-the Almighty, the Omniscient which draws
everything towards him. Vivekananda stresses the importance of the law of Karma and
treated it as an eternal law of life. The whole universe is bound by the same law. We are the
effects of our Karma. Man is also responsible for what he had done and what he will do in
future. We have the power to carve out the best in ourselves. Man is amply free to act at his
will. Hence according the Vivekananda 'Man is the Maker of himself-'The Architect of his
own Destiny'. Swami Vivekananda basing himself on the teaching of the Bhagavad Gita said
that one is able to reap the fruit of his action only if they have been done as per the methods
prescribed in it. By the performance of action the soul gets relief and reveals its inherent
powers which are like those 'blows' which cause the making of the mind and the realising of
the innate knowledge. According to Vivekananda there are two positions which are open to
mankind. One is to believe that we know nothing about the past or future or even the present.
The other option kept open is to seek the real in man.

41
Ibid Vol. I. p.29.
42
Ibid Vol. I. p.28
"In this body which is an aggregate to molecules of matter is thus anything which is real?"43

Vivekananda sought for the real in man in his own characteristic fashion. According
to him the real in man is a kind of 'concentration of spiritual energy'. Man according him is
Spirit. Man is not what he ordinarily appears to be. Man is spiritual in the sense that he is the
only being who is essentially and potentially divine. Vivekananda had gone to that extend of
saying that spirituality in man is so great and that even the bodily aspects of man should get
spiritualised. Swami Vivekananda stands out unique in his conception of the importance of
physical nature of man which is due to the presence of spirituality innate in man. He has not
denied reality to the physical side of man. The, physical nature represents man's lower nature.
His real nature is to go beyond the physical nature. The real nature of man, Vivekananda
described as the soul-force or Atman.

"You have to grow from inside out. None can teach you, none can make you spiritual.
There is no other teacher but you own soul".44 Religion too according to Swami Vivekananda
is a growth from within. The essence of religion consists not in its external observances but in
its inner aspect. Religion is the manifestation of the divinity inherent in man. True religion
cannot be seen in books, not in dogmas, not even in reasoning. The secret of religion lies not
in professing but in practicing it."The secret of religion lies not in theories but in practice. To
be good and do good-that is the whole of religion"45

Karma-Yoga according to Vivekananda is mainly intended to attain freedom of the

soul through unselfish performance of duties and also by good works. Karma-Yoga believes
in the importance and value of action along with its unselfish performance. According to this
concept, man has to remain in the world encircled by good and evil, pain and suffering, love
and hate. One has to engage in ceaseless work throughout his life. Vivekananda laid stress on
the unselfish performance of action rather than inaction. Greatly impressed by the Gita ideal
of Nishkama Karma he recommended that one must not expect any reward for the action. The
Karmayogi has to work for unselfishness in action which also meant that work has to be done
in the spirit of non-attachment. According to Vivekananda, "He works best who works
without any motive, neither for money nor for fame, nor anything else; and even a man can

43
. Swami Vivekananda: Jnana-Yoga, Advaita Ashrama, 20' Impression, Calcutta. p.23-24.
44
.Swami Vivekananda: Complete works. Vol. V 7 ' Reprint of subsidised edition. p. 410. 1907
45
Ibid Vol. VI. p.245.

36
do this he will be a Buddha, and out of him will come the power to work in such a manner as
will transform the world. This man represents the very highest ideal of Karma Yoga”.46

Like the ancient Indian thinkers Vivekananda believes that man usually perform
action out of ignorance and somehow forgets the true nature of the self and consequently fails
to discriminate between the real and the unreal. This settled false notion directs him in his
future life. Every action leaves behind Samskaras or tendencies which will determine the
future course of action. The proper performance of action requires to remain unattached and
to give up the very idea of attachment altogether. One who does work without any regard
whatsoever to one self gains the highest. Vivekananda asserts,"Unselfishness is more paying,
only people have not the patience to practise it”.47 One who succeeds in working without any
selfish motive becomes morally powerful. According to him Love, truth and unselfishness are
not mere words to be observed in speech alone, but they have to come from the deep layers of
the mind. These virtues are the best representations of the divine power inherent in man.
These are meant not only for preaching but for practice as well which necessitates
tremendous mental restraint. "This self-control will tend to produce a mighty will, a character
which makes a Christ or Buddha”48

Karma-Yoga requires among other things calmness of mind and unselfish

performance of action as essential conditions for its practice. These conditions are possible of
attainment by long and strenuous practice. Vivekananda had given the direction to remain
ever active and live in the midst of good and evil, pleasure and pain and so on. He brought
out this idea in the following passage,

"Plunge into the world, and then, after a time, where you have suffered and enjoyed all
that is in it will renunciation come; then will calmness come". 49 The practise of Karma-Yoga
requires Non-resistance which is considered as the highest ideal of Karma-Yoga. Non-
resistance signifies the resistance of evil. Morality necessitates the observance of Non-
resistance as its preliminary requirement. To remain moral one must be ever active. To be
moral is to be active. And activity always necessitates resistance of evil.

46
.Swami Vivekananda: Karma-Yoga Advaita Ashrama. 2000. p. 13 1896
47
. Swami Vivekananda :Complete Works. Vol. I 7" Reprint of subsidised edition. May, 1997, p.32.,1907
48
Ibid Vol. I p.33.
49
Ibid Vol. I. p.40.
"Resist all evils, mental and physical; and when you have succeeded in resisting, then will
calmness come"50

Man has ample powers to resist evil by all means. By strict practice of non- resistance
one gains control over his mind. According to Vivekananda a man must engage in activity
and there by gains complete control over mind and then passes on to the highest stage of
calmness of mind. Vivekananda had explained the main characterise of a Karma-Yogi as
follows.

"The ideal man is who, in the midst of the greatest silence and solitude, finds the in
tensest activity and in the midst of the in tensest activity finds the silence and solitudes of the
desert".51

The concept of morality plays a significant role in Karma-Yoga. Like Vedanta,

Swami Vivekananda also admitted that morality is a necessary pre- condition for the onward
march of the individual to the highest realm of spirituality. Morality "forms the steel frame
52
foundation of the spiritual life". But with regard to the questions about the standard of
morality, he admits that there are no universal moral standards which can be equally applied
at all times, places and circumstances. Morality varies from individual to individual, nation to
nation. There are as many moral standards as there are number of individuals. Man is so
made that he has an impulsive nature for the gratification of which he does immoral acts.
There are instances in which even recourse to violence is considered as highly moral. In the
Bhagavad Gita when Arjuna refused to fight in the battle field of Kurukshetra the lord called
him a 'hypocrite' and a 'coward' Sri. Krishna reminded Arjuna of his duty as a Kshatriya.
Arjuna's love and affection for his own kith and kin made him forget his own Svadharma.
The Lord said "Thou talkest like a wise man, but thy actions betray thee to be a coward;
therefore stand up and fight’’.53

Morality plays emphasis on the purification of mind, heart and action. It also insists
on leading a life of renunciation with a view to free man from narrow selfish interest. Moral
perfection of the individual is a prelude to ultimate self-realization.

50
Ibid Vol. 1. p.40
51
Ibid Vol. 1. p.34
52
. Swami Vivekananda: Hinduism.1893 p.68.
53
. Swami Vivekananda: Kma-Yoga. Advaita Ashrarna, 20' Impression, Calcutta. 1896, p. 17-1 8.

38
Swami Vivekananda in accordance with the Samkhya conception of the fundamental
constituents of nature believes that man too is composed of three constituent elements namely
Sattva, Rajas and Thamas. These factors find it fullest expression in the nature and working
of both Nature and Man. The slightest disturbance and variation in the presence of these
factors cause disturbance in the nature and behaviour of both. A basic knowledge of the
constituent factors and their influence upon Nature and Man enable man to perform their
work in a better way. Having outlined the basic elements of Karma-Yoga Swami
Vivekananda had dealt with the concept of duty. It is impossible to give a precise definition
for the concept duty. We get an idea of duty by knowing its 'practical operations and results'.
A Sanskrit aphorism as "Do not injure any being; not injuring any being is virtue; injuring
any being is a sin",54 fully express and acclaim to be the only universally accepted idea of the
concept. But ordinarily duty understood to be that which is dictated by our conscience. The
question still remains as to what is that make an act a duty? From the subjective side a duty
may be any action that which makes an individual to go forward. On the contrary any action
that makes us go downward is evil and hence is not our duty. The first and foremost duty thus
is to have faith in oneself, 'Know thyself is the starting point of all morality. Because without
faith and knowledge of oneself one cannot have faith in others or even in God. The different
systems of Indian Philosophy differ as to what is duty. They believe that duty differ from one
another in respect of one's station in life.

Swami Vivekananda accepted the classical Indian Philosophical Ideal of Asrma-

dhamas. Accordingly he points out that there are different duties specified for the different
classes of men. In Indian philosophy there was a mention of the classes of men namely the
student, the householder and the sannyasin. At every stage of life there were specific duties to
be performed. None of these stages can ever claim any superiority over another. These four
stages of human life in Indian life has later on resolved into a twofold division namely that of
the householder and of the sannyasin.

The Bhagavad Gita also had given an elaborate description of duties which are
depended upon the birth, life and society. It determines the mental attitude of an individual in
the performance of the various activities in life. So it is therefore our duty to do those works
which are always in accordance with the ideals and practices of the society in which we are
part and parcel. Vivekananda considered those activities as duty which is performed by the

54
Swami Vivekananda: Complete Works. Vol.1.1907 p.64
householder. He is of the view that each duty has its own place relative to the circumstances
in which it has been has done. Further he believed that each duty is great and good in it and
has its own merit. Men should not be judged as superior or inferior on the basis of the nature
of work. A Karma-Yogi always remains as a seeker after spiritual perfection. The goal of all
the different Yogas is the attainment of spiritual perfection. The Yogi has imbibed the same
truth through the practise of the different Yogas. According to Vivekananda all the different
Yogas are but different paths for the realisation of the same goal. Through all disciplines the
Sadhak "approaches God and as he gets nearer and nearer he finds his old self melting away".
55
The aim of spiritual discipline is to divinise man and to attain union with the Supreme Self.
These spiritual disciplines are not separate units opposed to each other. Very often they
overlap each other plays a pivotal role in unfolding the spirituality inherent in man. Swami
Vivekananda asserted that: ....... we may reach the same goal by different paths and these
paths I have generalised into four namely, those of work, Psychology, love and knowledge.
Each blends into the other the divisions are made according to the type of tendency that may
be seen to prevail in man. In the end all these four paths converge and become one."56

55
.Swami Vivekananda: Complete Works. Vol.II.1907 p.293
56
Ibid Vol.V.p.220

40
 CONCLUSION

Swami Vivekanada's Philosophy is nothing if not religious and humanistic. Though not a
Philosopher in the strict academic sense, the views that he profounded are essentially life and
man-centered. It arose out of his awareness of the social, religious and economic conditions
of the Indian masses. The way of life he has expounded is essentially practical and in no
sense world-denying. He had a realization that most of the social evils rampant in Indian
Social order were due to religious orthodoxy and superstition. Swami Vivekananda reacted to
these evils in strong terms. Therefore he decided to work for the total regeneration and
awakening of the Indian masses.

He was a man with a definite mission and programme of action. His own life is a
standing testimony to this. He always preferred a monastic order of life and worked
incessantly for the spiritual regeneration of the masses. "Do you think that because a man has
renounced the world, he is devoid of all feeling?", spiritual life is not a life of withdrawal but
one of involvement in active life by performing duties pertaining to one's station in life. In the
scheme of things he had devised, priority was given to the alleviation of poverty, social
backwardness and the like. He was a man with the mind of a conqueror and he once said
"Conquest is my mantram'" He always stood for a Vedantic approach to human life by
declaring that Vedanta as perrenial source of unity between God and all that exists in the
world. He had shown the people the effectiveness of the religion of Vedanta and exhorted
people" to Arise, Awake and stop not till the goal is reached'". He lived and fulfilled the
mission of the spiritual remaking of man and dedicated himself to the upliftment of humanity.

Swami Vivekananda thus preached and practiced a dynamic Philosophy of life which
can be seen at work in his interpretation of the ancient Indian Philosophic Wisdom of
Vedanta for practical purposes. He called his Vediinta as Neo-Vedfinta. "It is the Vedanta of
forest come back to our home, our city and society. It is the VediSnta entering in our ordinary
life and conduct, it is the Vedanta that may inspire our individual life, Social life and
International life".' The abstract ideals of Vedanta became living principle in the everyday
life of the common man. He infused Vedantic Philosophy the spiritual and humanistic ideas.
The Philosophy and religion of Neo-Vedtinta came to be characterized as Manavadvaita-
Vada or 'Humanistic Advaitim ' which centers on the Gospel of Man-making. It signifies the
effort on the part of the individual to become aware of the divinity inherent in man. He said,
"Let man remember his true nature - Divinity. Let it became a living realisation and
everything else will follow - power, strength and manhood. He will again become a man".

Karma-Yoga is the most instructive and inspiring doctnne of Swami Vivekananda's

Philosophy and Religion. He was a Karma-Yogi Par excellence. He was indeed a 'cyclonic
monk' with the mission of revolutionizing human life. He had demonstrated to the world
through his own life and teachings the efficacy of the concept of Kama-Yoga. For him
revolutionizing life meant moralizing and spiritualizing life. He was a man who ceaselessly
worked for the moral and spiritual regeneration especially of the toiling millions of India. He
was in fact a 'Genius' both of Intellect and Spirit. Karma-Yoga is the most instructive and
inspiring doctnne of Swami Vivekananda's Philosophy and Religion. He was a Karma-Yogi
Par excellence. He was indeed a 'cyclonic monk' with the mission of revolutionizing human
life. He had demonstrated to the world through his own life and teachings the efficacy of the
concept of Kama-Yoga. For him revolutionizing life meant moralizing and spiritualizing life.
He was a man who ceaselessly worked for the moral and spiritual regeneration especially of
the toiling millions of India. He was in fact a 'Genius' both of Intellect and Spirit.

The ideal of Karma-Yoga influences both personal and social life. It did not merely
aim at personal salvation alone. In it there affects a synthesis between individual salvation
and social self-realization. Personal salvation unmindful of social perfection is immoral and
non-spiritual. Swami Vivekananda upholding the ideal of divinity of self and Salvation of
Humanity said, "You will go to hell if you seek your own salvation. Seek salvation for others
if you want to reach the highest! Kill out the desire for personal mukti that is the greatest of
all Sadhana. The 'Salvation of Humanity' stands united with the gospel of Universal love,
Service, Unity and Harmony. The ideal of 'Salvation of Humanity' is Swami Vivekananda's
unique contribution to Humanity at large which can stand to the test of time. This noble
message will remain beacon-light for generations to come. The reconciliation thus effected
marks the final or the ultimate stage of Karma-Yoga wherein one dedicates one's own
salvation at the altar of Divine Love of Humanity

Swami Vivekananda responded the stringent criticism as follows: to quote the Swami
himself "we dare not say that it is possible. We can only say we do not know how it happens.
Material scientist have no right to say that things like this are not possible; they can only say,
'we do not know

42
According to Swami the scientists are no way qualified to evaluate the 'Spiritual' and 'Divine'
realms. There are innumerable yogins who had developed extra-ordinary powers by the
practice of Yoga. Only a true Karma-Yogin is the fully qualified person to evaluate the
intuitive powers which are outcome of the Yogic practice. Swami Vivekananda had proved
through his sole life the wondeful powers he had developed by living a life of a true Karma-
Yogi. Thus Swami was of the opinion that "Yoga cannot be taught in lectures, for it is life
and life can only convey life. Thus to him Yoga is a matter of experience which has to be
lived. Swami Vivekanadas attempt at reinterpreting Religion and Spirituality for the modem
age in terms of Activism and Service was well received by the people of the East and the
West. It assigned man a supreme consideration and instilled him the spirit of activism in the
service to humanity. It satisfies the cravings of the theist and atheist alike. He had preached
and practiced a philosophy which harmoniously integrates all the different aspects of
Religion namely Philosophy, Emotion, Work and Mysticism, the realisation of which
according to him is made possible by the practice of Yoga which includes within its fold the
Worker the Mystic, the Lover and the Philosopher. The ideal of Karma-Yoga with its
emphasis in Love and Service reminds one Swami Vivekananda's poem To Awakened India,

"Awake, arise and dream no more!

This is the land of dreams, where Karma

Weaves unthreaded garlands with our thoughts

Of flowers sweet or noxious…………………

………………………………………………

………………………………………………

………………………………………………

Or, if you cannot, dream, but true at dreams

Which are Eternal Love and Service”.

 BIBLIOGRAPHY

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Adavaita Ashrama, Tenth Reprint of Subsidized Edition, 2003

Swami Nikhilananda. Vivekananda A Biography. Kolkata: Adavaita Ashrama, 1964

Swami Suddhidananda. Vivekananda as the Turning Point The Rise of New Spiritual Wave.
Kolkata: Adavaita Ashrama,2013

Swami Vivekananda. The Yoga of Action Karma Yoga . Kolkata: Adavaita Ashrama, Fiftieth
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David Tame, Bhakti in Hinduism, Ascension Research Centre, England

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Sri. Sankaracharya. The Bhagavad-Gita, (Trans) by Alladi Mahadeva Sastri , Samata Books,
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S. Radhakrishnan: An Idealist View of Life. Mandale Books, Unsin Paper Backs, London, 1980

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