Browsing by Subject "Niṣkāma karma"

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Open Access
Possessiveness - An Impediment to Usual Life
(University of North Bengal, 2025) Roy, Brajagopal
Possessiveness is a strong desire to have something, which may be called possession. The value of possessions depends on possessiveness. Possessiveness, not possession, is harmful to human life. Possessiveness belongs to ego/I-feeling, and this ego/I-feeling again belongs to ignorance of the discrimination between eternal and non-eternal. The misconception that the object breeds joy in us creates many problems in life. Possessiveness leads to confinement and loss of freedom. Both Jainas and Yogas accept aparigraha, or disowning of possessions, for making life hazardless. Possessiveness can be removed by the knowledge of discrimination between eternal and non-eternal (nityānityavastuvivekah), by the knowledge of I-consciousness, i.e., jivātmā is not different from Parātma. This type of knowledge can be had through rapid practice, and so ancient scriptures prescribe three āśramas, namely Brahma-carya, Gārhasthya, and the Vānaprastha to reach the fourth one, i.e., sannyāsa or vairāgya, detachment from the worldly objects. Gita also talks about niṣkāma karma (desire less work) to avoid possessiveness, called karma-yoga. The cultivation of detachment follows śravana, manana, and nididhyāsana, as per prescription in Upanisads.
Open Access
Status of the ethical theory of Śrimadbhagavadgītā: a critical analysis
(University of North Bengal, 2022-03) Paul, Krishna
The Bhagavadgītā occupies the central place in the ethical history of Indian philosophy. It is the quintessence of Hindu culture and the sum and substance of Indian philosophical theory and practice, metaphysics and ethics, religion, mysticism, tradition etc. For millions of people it is the gospel of truth, the message of divine life and an inspiring and stimulating ideal for the conduct of life. Anyone, in any social status, sex, religion or society, can derive practical guidance from it. Hence I would like to discuss about the status of the ethical theory of Śrimadbhagavadgītā. Mainly this article is an attempt to show that ethical theory advocated in Śrimadbhagavadgītā is not deontological as rather it is an amalgamation of ethical egoism, ethical universalism which is popularly known as utilitarianism and also virtue ethics. It starts with ethical egoism and passes through virtue ethics and ultimately reaches at utilitarianism.