The Best karma

Duality is a threat against man and God because it creates conflict, competition and chaos. The effect of duality is that it cannot accept co-existence of plurality. Any system, which is incapable to accept plurality, cannot accept democracy also, because democracy is basically the co-existence of one and many at a single individual unit. This type of democratic way of functioning of the individual has been entertained by the ‘nishkama karma’ concept. ‘Nishkama karma’, when it is applied on political theory, justifies only democracy not even kingship because it gives the right to the other to defend with authority and the majority. Duality never gives any form of right to defend with authority or majority because it only insists that ‘might is right’ and need cannot be right in any way. But on the contrary, democracy specifically says that both might and the meek can be right and wrong to some extent. At the same time, it specifically believes that meek also has to play a vital role in maintaining the balance of any society. That is why ‘nishkama karma’ accepts the pluralism in karma at the same time beveling that the best karma is the one that is performed in the best way. There cannot be an abstract best karma just because of the fact that a particular karma has been entertained by the affluent sections of a society. Take for example medicine and engineering. Now, people are crazy after medicine and engineering, because they believe that medical profession and engineering profession are better when compared to the other professions. This comparison has been made on the basis of the money which they get from those particular professions. The superiority-inferiority concept attached to professions definitely lead the society into conflict. Such a type of conflict can be seen in our modern societies also, not only in India but everywhere in the world. People are running after the best profession; they haven’t realised that any profession can be performed in a best manner. So this pluralistic tendency of the karma has to be translated in to the political system. When we translate the pluralistic tendency of karma to the political system, definitely we will get democracy. So, ‘nishkama karma’ is a system of interpretation of ‘karma’ which definitely gives importance to the democratic way of functioning. Democracy basically believes that everyone or every entity in this universe has got a definite place to occupy. And that definite place of any object, however insignificant it is, cannot be questioned by the said to be significant entities. That is why Jesus said that a stone that has been left by everyone turns to a corner stone. So, any stone can be a corner stone. ‘Any stone can be a corner stone’ justifies the fact that every human being is equally important in the sense that nobody is insignificant. ‘Nishkama karma’ also believes that each karma is significant. ‘Karma’ attains significance, when it is performed in a better manner. For ex. take the case of a sweeper. If a sweeper performs his duties in a meticulous manner, he would be, no doubt, better than the MD of that firm who performs his duty in the least efficient manner. So, the efficiency in performing human actions can alone be the criterion to entertain or to evaluate whether a particular action is good or bad or a particular profession is superior or inferior.