The right way to work is, not to forego the mental poise and equilibrium during the performance of the work, or after it.
The right way to work is, not to feel frustrated and dejected, if things do not happen the way you hope for, or expect.
The right way to work is, not to let extraneous thoughts distract your mind, while doing the work.
The right way to work is, to consider every work, whatever type it may be, to be a ‘Yagnya’ (sacrificial rite), and put in your best effort in executing it.
The right way to work is, to keep in your mind that a Divine Will is impelling you to do the work, and expects you to execute it with all earnestness and sincerity, and in a prayerful mood.
The right way to work is, to sincerely ask yourself whether you are performing it in a righteous way, and, whether the work is intended to promote the overall interests of the community in general, and not purely for self-interest, and to the detriment of public good.
Now, knowing the general framework of performing your works in the right way, the next problem is, how to set about doing the work, or engage in the activity on hand, to achieve the above-listed objectives. For this, what greater guidance can we expect, what greater counsels can we hope for, and what greater ‘Maarga Darsi’ can we aspire for, than to look to our ancient Scriptures that left nothing untouched, to ensure peace and happiness in one’s life, and direct it to achieve life’s supreme objective.
The quintessence of the ancient Scriptures of Bharat, the epitome of all Wisdom, the Nectar that is milked from the ‘cows of Upanishads’ by the Divine ‘Cowherd’ Lord Krishna Himself (as is traditionally stated), the Song Divine from the very Lips of that Supreme Avataar, to arouse a confused and depressed mortal, to spring back to activity and valor, taking him, as it were, out from the tunnel of utter darkness, to resplendent effulgence . . . . . the Bhagavad Geeta, expounds the righteous way of living, dealing with every aspect of mortal life, including the right way to work, in an incredibly lucid style.
To cater to the different types of aspirants, at different levels of spiritual maturity, and different temperaments, four Yogas (say, paths) have been prescribed, starting with ‘Karma Yoga’ (Yoga of Work), the starting point, that can be relatively easily understood and practiced by the majority of the just-initiated aspirants, for progress on the spiritual path, with an ultimate objective of Liberation from this caldron of ‘Samsaara’ (the drudgery of mundane existence, with its never ending problems). This Yoga enunciates in great detail, the right way to work, without frittering away the greater portion of our energies, by not knowing the ‘secret’ of work. Bhagavad Geeta enunciates: Yogaha Karmasu Kousalam ( Yoga renders it easy, and facilitates, works ).
The core theme of this Karma Yoga is Nishkaama Karma (working without undue concern for the fruits of action). For understanding its full import and implication, there is no better way than to listen to what Lord Krishna Himself enunciates. Though in a poetic format, it is so self-explanatory that no elucidation seems to be needed. Reading it again and again, makes it more and more clear, until it sinks well into us :
1. ………… He that abstains to help
The rolling wheels of this great world,
Glutting his idle senses, lives a lost life,
Shameful and vain . . . . . . . . .
2. If knowing thy duty and thy task,
Thou bidd’st duty and task go by,
That shall be sin ! . . . . . . . . . ..
3. Do your alloted task !
Work is more excellent than idleness;
The body’s life proceeds not lacking work.
4. Abstaining from a work, by right prescribed,
Never is meet ! So to abstain doth spring
From darkness, and delusion teacheth it.
But, abstaining from attachment to the work,
Abstaining from rewardment in the work,
While yet one doth it full faithfully,
Saying ‘ it is right to do’, that is ‘true act’
And abstinence ! Who doth duties so,
Unvexed if his work fails, if it succeeds, unflattered,
In his own heart justified, quit of debates and doubts,
His is ‘ true act ‘ . . . . . . . . ..
5. Find full reward of doing right in right !
Let right deeds be thy motive,
Not the fruit that comes from them.
6. No heart that holds one right desire,
Treads the road of loss . . . . . . . . . .
7. . . . . . . . . . He that acts, in thought of Brahm,
Detaching end from act, with act content,
The world of sense can no more stain his soul,
Than waters mar the enameled lotus-leaf . . . .
8. Better your own work is, though done with fault,
Than doing other’s work, even excellently.
9. Let no man leave his natural duty,
Though it bear blame .
10. . . . . . . . . . Only that man attains
Perfect surcease of work, whose work was wrought
With mind unfettered, soul wholly subdued,
Desires for ever dead, and results renounced.
The above verses reveal the essence of Nishkaama Karma. It is easy to understand this psychology of work. For example, if a student in the Exam Hall, trying to answer the questions, begins to worry restlessly about what the result is going to be, whether the Valuer will properly be valuing his script and be in proper mood, etc., is it not a sheer dissipation of energy, vitally eating into his valuable time, and spoiling the quality of his performance ? Anxiety for the result would not improve the result, which just depends on what he did. That is why there is the crisp statement: ‘Action is your duty; fruit is not thy concern’. Here I shall reproduce some of my own musings in this connection:
Work and Trust
Aye, hark !
When thy hands to work,
Put all thy entire weight,
Put thine heart and soul
Into all that you doeth;
Put your entire trust in Him
For all that is good,
And for the fruits of your deeds,
He will never fail thee.
Also,
. . . . . . . . . . . . . For thy part,
Do the right thing, at the right time,
In the right spirit, and
The rest to Providence
Another:
Life hath its challenges that seem
Unmeetable, beyond your sinews can bear;
But lo! Hark to the Sager that says:
‘ To the extent you can, do your best,
And then to God, leave the rest !
One more thing. It is sometimes assumed and believed that, all the misdeeds that one does, God will pardon on one’s confession. It is like hitting and saying ‘sorry’. Hindu Sastra-s do not believe in it. They would say: Better learn not to hit at all. This aspect is well clarified in Bhagavad Geeta itself as follows :
. . . . . . . . . . . . . This world’s Lord makes
Neither the work, nor passion for the work,
Nor lust for fruit of work; the man’s own self
Pushes to these ! The Master of this world
Takes on Himself the good and evil deeds
Of no man dwelling beyond ! Mankind errs here
By folly darkening knowledge . . . . . . . . . . . . . .
This is rather the ‘Cause and effect’ concept, a basic principle. You are fully responsible for all your actions. God gave you the discriminating intellect. Make good use of it. Know that you have to bear the consequences of all your deeds, good or bad. God will not take it upon Himself. He made this crystal clear. Know that justice will be meted out to the fullest extent. That is why,
‘ Think good, do good, be good;
That’s how thy life be should.’
Understand the significance of Nishkaama Karma. With coolness and composure, and, pinning your faith in the Divine, perform your works with sincerity and concentration (sradhdha), not worrying about the result, but by putting in your best efforts. As and when the result comes, take it with grace, nonchalantly and sportingly, taking it as you would ‘prasad’ in the Temple Providence
BE RIGHTEOUS. BE HAPPY.
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