The philosophy of ‘karma’ is a doctrine to consider being the foundation stone of the entire Indian Philosophical outlook. The Bhagavad Gita is most beloved scripture of Indian thought and one of the prime chapters of this scripture is the ‘law of karma’. According to it, every man profit from what he does and suffers from what he does. Karmayoga is mainly based on niskam-karma but not the mere renunciation of Karma. We have to give up the attachment and the fruit regarding the action. So, the action is our Svadharma, fruit or result is not our concern. The Gita said that the nature of Karma was natural, inherent in man’s existence and everybody has to work. Hence an attempt is made here to discuss the law of karma as considered by the Bhagavad Gita. Bhagavad-Gita has played an important role for guiding modern man in the performance of day-to- day duties. That involvement with the world is expressed by the term lokasamgraha. The term covers amplitude of social and spiritual forms of behavior and attitudes of mind. Some great thinkers, religious and political leaders like Mahatma Gandhi, Aurobindo Ghosh, Balgangadhar Tilak, Swami Vivekananda and so many great men have greatly influenced by the ideal of karma yoga. In this present word, I used a method which is critical and comparative. The concept of Karmayoga of Bhagavad Gita is critically examined. Here an attempt is made here to discuss the law of karma as considered by the Bhagavad Gita comparatively with contemporary Indian thinkers.
| Published in | Advances in Sciences and Humanities (Volume 7, Issue 4) |
| DOI | 10.11648/j.ash.20210704.16 |
| Page(s) | 152-160 |
| Creative Commons |
This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited. |
| Copyright |
Copyright © The Author(s), 2021. Published by Science Publishing Group |
Karma, Niskama-karma, Svadharma, Lokasamgraha, Contemporary Indian Thinkers
| [1] | Sharma, C. (2013). A Critical Survey of Indian Philosophy. Delhi: Motital Banarsidass Publishers Private Limited. |
| [2] | Pal, J. (2004). Karma, Dharma and Moksa. Delhi: Abhijit Publication. |
| [3] | Tiwary, K. (1998). Classical Indian Ethical Thought. Delhi: Motilal Banarsidass Publishers Pvt. Ltd. |
| [4] | Vivekananda, S. (2001). Karmayoga. Kolkata: UdhodhanKaryalaya. |
| [5] | Sannyal, J. (2006). Guide to Ethics. Kolkata: Sribhumi Publishing Company. |
| [6] | Godyandka, J. (2007). The Secret of Karmayoga. Gorakhpur, India: Gita Press. |
| [7] | Sivananda, S. (2000). Bhagavad Gita. Uttar Pradesh, India: The Divine Life Society. |
| [8] | Laungani, P. (2002). Hindu deaths and the use of hospices in the UK. International Journal of Health Promotion and Education. |
| [9] | Prasad, R. (1989). Karma, Causation and Retributive Morality. Indian Council of Philosophical Research, 210-213. |
| [10] | Hiriyana, M. (1949). The Essentials of Indian Philosophy. London: George Allen and Unwin. |
| [11] | Tilak, B. (1935). Srimad Bhagavadgita Rahasya or Karmayoga Sastra. Delhi: Low Price Publication. |
| [12] | Patel, I. (1992). Vivekananda's Approach to Social Work. Madras: Sri Ramakrishna Math. |
| [13] | Vivekananda, S. (1963). Complete Works of Vivekananda (Vol. VI). Kolkata: Advaita Ashram. |
| [14] | Aurobindo. (1949). Essays on the Gita. Kolkata: Arya Publishing House. |
| [15] | Agarwal, S. P. (1997). The Social Role of the Gita: How and Why. Delhi: Motilal Banarsidass Pvt. Ltd. |
| [16] | Brown, D. (1958). The Philosophy of Bal Gangadhar Tilak: Karma vs. Jnana in the Gita Rahasya. The Journal of Asian Studies, 17 (2), 197-206. |
APA Style
Gobinda Bhattacharjee. (2021). Karmayoga in Bhagavad Gita and Contemporary Time. Advances in Sciences and Humanities, 7(4), 152-160. https://doi.org/10.11648/j.ash.20210704.16
ACS Style
Gobinda Bhattacharjee. Karmayoga in Bhagavad Gita and Contemporary Time. Adv. Sci. Humanit. 2021, 7(4), 152-160. doi: 10.11648/j.ash.20210704.16
AMA Style
Gobinda Bhattacharjee. Karmayoga in Bhagavad Gita and Contemporary Time. Adv Sci Humanit. 2021;7(4):152-160. doi: 10.11648/j.ash.20210704.16
Share This Article
Twitter
Linked In
Facebook
Copy
Download@article{10.11648/j.ash.20210704.16,
author = {Gobinda Bhattacharjee},
title = {Karmayoga in Bhagavad Gita and Contemporary Time},
journal = {Advances in Sciences and Humanities},
volume = {7},
number = {4},
pages = {152-160},
doi = {10.11648/j.ash.20210704.16},
url = {https://doi.org/10.11648/j.ash.20210704.16},
eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ash.20210704.16},
abstract = {The philosophy of ‘karma’ is a doctrine to consider being the foundation stone of the entire Indian Philosophical outlook. The Bhagavad Gita is most beloved scripture of Indian thought and one of the prime chapters of this scripture is the ‘law of karma’. According to it, every man profit from what he does and suffers from what he does. Karmayoga is mainly based on niskam-karma but not the mere renunciation of Karma. We have to give up the attachment and the fruit regarding the action. So, the action is our Svadharma, fruit or result is not our concern. The Gita said that the nature of Karma was natural, inherent in man’s existence and everybody has to work. Hence an attempt is made here to discuss the law of karma as considered by the Bhagavad Gita. Bhagavad-Gita has played an important role for guiding modern man in the performance of day-to- day duties. That involvement with the world is expressed by the term lokasamgraha. The term covers amplitude of social and spiritual forms of behavior and attitudes of mind. Some great thinkers, religious and political leaders like Mahatma Gandhi, Aurobindo Ghosh, Balgangadhar Tilak, Swami Vivekananda and so many great men have greatly influenced by the ideal of karma yoga. In this present word, I used a method which is critical and comparative. The concept of Karmayoga of Bhagavad Gita is critically examined. Here an attempt is made here to discuss the law of karma as considered by the Bhagavad Gita comparatively with contemporary Indian thinkers.},
year = {2021}
}
TY - JOUR T1 - Karmayoga in Bhagavad Gita and Contemporary Time AU - Gobinda Bhattacharjee Y1 - 2021/12/31 PY - 2021 N1 - https://doi.org/10.11648/j.ash.20210704.16 DO - 10.11648/j.ash.20210704.16 T2 - Advances in Sciences and Humanities JF - Advances in Sciences and Humanities JO - Advances in Sciences and Humanities SP - 152 EP - 160 PB - Science Publishing Group SN - 2472-0984 UR - https://doi.org/10.11648/j.ash.20210704.16 AB - The philosophy of ‘karma’ is a doctrine to consider being the foundation stone of the entire Indian Philosophical outlook. The Bhagavad Gita is most beloved scripture of Indian thought and one of the prime chapters of this scripture is the ‘law of karma’. According to it, every man profit from what he does and suffers from what he does. Karmayoga is mainly based on niskam-karma but not the mere renunciation of Karma. We have to give up the attachment and the fruit regarding the action. So, the action is our Svadharma, fruit or result is not our concern. The Gita said that the nature of Karma was natural, inherent in man’s existence and everybody has to work. Hence an attempt is made here to discuss the law of karma as considered by the Bhagavad Gita. Bhagavad-Gita has played an important role for guiding modern man in the performance of day-to- day duties. That involvement with the world is expressed by the term lokasamgraha. The term covers amplitude of social and spiritual forms of behavior and attitudes of mind. Some great thinkers, religious and political leaders like Mahatma Gandhi, Aurobindo Ghosh, Balgangadhar Tilak, Swami Vivekananda and so many great men have greatly influenced by the ideal of karma yoga. In this present word, I used a method which is critical and comparative. The concept of Karmayoga of Bhagavad Gita is critically examined. Here an attempt is made here to discuss the law of karma as considered by the Bhagavad Gita comparatively with contemporary Indian thinkers. VL - 7 IS - 4 ER -
Information
Email: