The Gita classifies karma as karma, vi-karma and a-karma. Karma is right action that is in accordance with shastric injunctions, with the best of motives and with desire for some return.
Vi-karma, wrong action, is action that is contrary to shastric injunctions, or performed with the intention of doing harm to others. Vi-karma results in suffering in this life or in future lives. A-karma is non-action, action that does not produce any reaction and, therefore, ceases to bind one to samsara and leads one to moksha.
Karma, vi-karma and a-karma are not to be distinguished by the action itself, but by the intention. For example, if one may give in charity (daana), perform austerities (tapa) or sacrifices (yagnas) with the motive of acquiring fame or favours or for adharmic purposes, then these seemingly right actions would be categorised as vi-karma.
On the other hand, one may perform seemingly ‘wrong’ actions but with good intentions, then these karma would be considered right action; and if they are done in support of dharma, they could even fall into the category of a-karma.
When Arjuna fights the Kauravas and kills several of his friends and relatives, it is only with the motive of upholding dharma.
To achieve the highest perfection of human life — total freedom, moksha from misery — we must perform only a-karma. A-karma can be achieved in two ways: first, by performing action without desire for the fruits of that action, and, second, by total renunciation of all action as in the state of samadhi.
No comments:
Post a Comment