An important study of the principle of Nishkama Karma of the Bhagavad Gita

INTRODUCTION

The Nature of Karma: According to Advaita Vedanta, at the beginning of creation,

the Supreme Lord, assisted by the past actions of the beings themselves, which are

the causes of the variety of the universe that is about to be created, as also by the

cosmic illusion (Maya the material cause), which is endowed with an unlimited and inscrutable

power, first conceive in His mind the entire universe consisting of names and forms and resolves,

＂I shall do this;＂ for the Sruti says, It is reflected: ＂let Me multiply, let Me be effectively

born.＂1 So the beginning of creation includes karma. Hence here we may say that maya and

karma are synonymous because unless some actions have been performed, then it is not

possible for the imperceptible to become perceptible or for the attributeless to become

att ributed.2 The Lord says in the eight chapter of the Bhagavadgrta the action whereby

the variegated universe such as the five primordial elements come into existence out of the

imperishable Parabrahman is known as karma. 3 Here the word karma has been used in the broad

meaning of action whether it is performed by human being or by the other objects of the

world . But whatever action is performed, the result always is that one namariipa is changed

and another comes into existence in its place because the fundamental substance which is covered

by this name and form never be changed and always remains the sa me,