From: editor@rbhatnagar.csm.uc.edu (digest editor)
Subject: The Philosophy of Action in Hinduism.
Organization: Univ of Cincinnati
Date: Mon, 14 Dec 1992 19:26:11 GMT

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From: keshav@ccu1.aukuni.ac.nz (Bhat)
Subject: The Philosophy of Action in Hinduism.
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    THE PHILOSOPHY OF ACTION IN HINDUISM.
Action or activity is charecterestic of all living beings on earth. In fact
nature abhors inactivity in living beings.All beings are driven to some activity
 or the other by nature at all times.

na hi cascit ksanamapi
jAtu tisthat yakarmakrt
kAryate hyavasah karma
sarvah prkrtijair gunaih    Geetha III.5
(No one can possibly remain actionless even for a moment. Every one is driven 
by the qualities of nature, under the power of the Lord.)

When activity is something inescapable, it is desirable to regulate it 
scientifically and chanelize it for benefit rather than letting it drift in an
aimless manner for the well being of the world. And if humanity is to live in
peace and prosperity , man has to act always keeping in view the welfare of the
world.

karmanaiva hi samsiddhim
AsthitA janakAdhayaha
loka sangraham evApi
sampasyan kartumarhasi              Geetha III.20
(It's well known that Janaka and others attained salvation by performing their
duties, having an eye to the welfare of the world, you should do the duty
befitting you)

The Geetha, which contains the quintessence of Hindu philosophy, describes
the nature and ways of action as very subtle and deep. It is necessary, there-
fore, for man to understand clearly what constitutes "action" and "wrong or 
prohibited action".Right action is what one should perform keeping an eye on 
the welfare of every one concerned. It is by no means easy to determine what 
constitutes right action in a given circumstance. Logical reasoning and 
analysis may not prove adaequate for arriving at an unique answer. For this we 
have to seek the guidance of the Shastras in order to understand the finer
aspects of the nature of action.

The first thinng we should address is whether man has full freedom to act or 
not. The Geetha says that the individual who is deluded by egoism fancies
himself as the 'doer' when in fact his action is propelled by the promptings of 
his intrinsic nature controlled simultaneously and differentially, by nature.

prakrteh kriyamAnAni
gunaih karmAni sarvasah
ahankAra vimUdhAtmA
kartAham itimanhyate          Geetha III.27
(Ignorant man deluded by egoism, fancies himself as the doer in respect of all
actions brought about by the Lord, in accordance with the inherent nature of 
the souls).

It is also said in the Geetha, albeit in a subtle manner, that the person is the
man of wisdom among men and a yogi who has performed his duties fully and 
completely, if he is able to see the absence of (independent) activity in the
(apparent) activity (of the jiva) and activity (of God) during (apparent) 
inactivity (of the jiva, as during sleep )

karmanya karma yah pasyed
akarmani ca karma yah
sa buddhimAna manusyesu
sa yuktah krstna karmakrt            Geetha IV.18
(Meaning as above)

Although the real actor is the Lord, this does not detract the jiva's freedom 
of choice of action. The Lord directs all actions of the jiva but not like one
operating a mechanical device. Since the jiva is endowed with the faculty of 
'thinking', it is allowed to excercise this faculty to choose it's own course 
of action.

At the end of the Geetha sermon, Sri Krsna says to Arjuna that He has imparted 
to the latter the knowledge, more secret than any secret, and that Arjuna 
could act as it pleased him after having fully reflected on the teaching.

iti te jnAnam AkhyAtam
guhyAd guhyataram mayA
vimrsyai tad asesena
yathe cchasi tathA kuru           Geetha XVIII.62
(Meaning as above)

Though tgiven the freedom to do as he pleased, Arjuna says that he would the 
bidding of the Lord.
what does Lord want from men ?
The Geetha answers: unsullied devotion and performance of prescribed duties
with complete non  attachment to the fruits thereof. We have also to act
with balance of mind and equinamity towards sucess and failure.

yogasthah kuru karmAni
sangam tyaktvA dhananjaya
siddhyasidyoh samo bhUtvA
samatvam yoga ucyate            Geetha II.48
(Meaning as above)

This can be achieved by vanquishing the enemy called desire after restraining 
the mind through wisdom.

In the final analysis, the message of the Geetha gravitates to the performance 
of action in a true spirit of service to the Lord, who is the source of all 
activity and who prevades everything.

All the examples above are from the Geetha,  simply because it was the only
scripture that was taught to me and I belive that it encompasses every thing
one needs to know to lead a sane life.

I hope the misguided youth of India going about demolishing places of
worship, understand the real message of the Lord and act peacefully.

Keshav S.Bhat.