Gita concept of Niskama Karma (Nivritta karma)

gokulkr · August 6, 2004

Gita is more concerned with the right approach to the performance of karma rather than running away from karma. The right approach cons ists of two important aspects:

1. Sankalpa sanyasa or abdication of motives.

2. Tyaga or offering of the results at the feet of God.

This way of performing karma is known as niskamakarma or nivrittikarma. Gita declares that one should concern oneself with the duties to be performed but not with the results that may accrue. ‘Let not the result of thy activity be the motive of thy activity’ Gita retorts. The Mimamsakas define the eligibility or adhikara for an undertaking in terms of the interest in the results on the part of the person undertaking it. Certain undertakings are enjoined for those are desirous of the results of those undertakings. Gita reverses the process. Eligibility is to be determined with reference to the duty as prescribed by the sastra but not in terms of the interest of an individual in the result of that particular undertaking. This approach is expressed in Gita by the expressions like ‘sangam tyaktva’, ‘asaktah’, ‘kamasankalpavarjita’ etc. Activity undertaken with such a frame of mind is known as niskamakarma or nivrittikarma. Such an attitude is possible only, if one understands his role in the activity correctly.

Agent alone does not execute an activity:

Most men are under the wrong impression that it is only karta or the agent who solely responsible for the activity undertaken by him. But there are five factors underlying each activity.

These are:

1. Adhisthana i.e., the place, the ground, or the object with reference to which an activity is initiated.

2. Karta i.e., agent, the Jiva who is only a dependent agent.

3. Karana i.e., the instruments i.e. Indriyas etc.

4. Vividha chesta i.e. the various actions of these that are necessary for the production of results.

5. Daiva i.e. the supreme God who is behind all these as director and regulator. One who knows this will easily realize his limited role and will be able to undertake niskamakarma.

Philosophical meanings of karma, akarma and vikarma:

The expressions karma, akarma and vikarma apart from meaning action, inaction, and wrong action have deeper philosophical meanings also. This philosophical meaning is brought out in the verse ‘Karmani akrma yah pasyet’ etc. When one undertakes an activity, one has to realize that it is not he who is doing but God is behind it. This is what is meant by ‘Karmani akarma’. Similarly, when one is not doing anything, say in the dream, one has to realize that God is active even then, this is ‘akarmani karma’. Thus one has to realize that all his activities are prompted by God and even when one is not active God is active. This is the philosophical meaning of ‘Karmani akarma’ etc. The expressions karma and akarma also mean Jiva and God respectively. Karma ie. Jiva is akarma inactive in the sense that he cannot undertake any activity independently. Similarly akarma i.e., God is karma always active independently. The realization of these philosophical meanings gives correct perspective in respect of one’s ability.

This will check our kartrtvabhimana and enable us to subdue our raga, dvesa etc. Further, one has to realize that all activities are sponsored by the God, designated as Prakrti, according to the nature of the jiva concerned and given affect to through his body, antahkarana etc. He has also to realize that it is all the play of the attributes of prakrti i.e., satva, rajas etc. directed and regulated by the supreme God. Such a realization will pave the way for nivrttakarmanusthana. The word Prakrti has both meanings viz. God, and Jadaprakrti.

Engaging oneself in such a nivrttikarma, one has to dedicate the results of his activity at the feet of God. This is tyaga, Gita declares it more than once. ‘Mayi servanikarmani sammyasya’ ‘[Yat karosi yad asnasi’ etc. several statements make it clear that the fulfillment of work is in the dedication of it to the God. Work is worship is the motto of Gita. ‘Svakarmanatam abhyaechya Siddhim Vindati manavah’.