Hinduism developed from the teachings of different founders due to its diverse traditions and long history. It urges Hindus to worship Brahman, the universal spirit, which permits the existence of a pantheon of various divinities. Theodor and Greenberg suggest that some scholars refer to Hinduism as a henotheistic religion because it allows worship of one God while accepting and appreciating the potential existence of other deities (5). The ultimate spiritual goal of the Hindu religion is to attain moksha, meaning salvation. According to Bhagavad Gita, moksha ends samsara or the cycle of life (8.22). This stage requires people to detach themselves from the perceptions and feelings that tie them to the world. As a result, they realize the absolute unity of things through the Atman (soul) connected to Brahman. Hindus pursue different paths, including Bhakti Yoga (Devotion to God), Jnana Yoga (Knowledge), and Karma Yoga (Selfless and righteous actions) to attain moksha. Specifically, Karma Yoga represents a path to achieve moksha that emphasizes engaging in the right and selfless actions as a form of prayer.
Karma Yoga is one of the paths toward achieving moksha. Theologists also refer to this event as the way of righteous and selfless action because it focuses on engaging in good deeds without expecting rewards (Theodor and Greenberg 72). Indeed, Hindus believe that they are no longer tied emotionally to the benefits or sufferings of their actions after renouncing the rewards of their engagements or sacrificing all outcomes, either bad or good, to God. Bhagavad Gita explains Karma Yoga as altruistic actions to benefit others (3.19). Inactivity or inaction is not a practical way to pursue a spiritual quest. People must learn to offer their best in different spheres of life without anticipating any prize or gain because they are engaged in God’s work. This path means that all types of jobs and other undertakings are equally perceived as selfless service if they are completed with the awareness of Karma Yoga and devoid of any demands. Therefore, Karma Yoga nurtures peace through actions that cultivate a culture of humility and altruism, thus liberating a person’s soul from samsara.
The path of Karma Yoga plays an indispensable role in shaping my behaviors and actions in my life. For example, it has influenced me to establish a non-profit organization that focuses on helping needy children have access to education. The primary inspiration for starting this charity group was strengthening humanity by assisting students from less privileged families. We are three partners sharing the same vision and objectives. In achieving our goals, we seek assistance from well-wishers and companies to raise sufficient funds to support the learning expenses of our beneficiaries. Currently, our philanthropic activities have helped at least fifteen children. The possible recognition and rewards did not act as our motivation to engage in this charitable action but rather the desire to help. We believe education is the critical gift we can give a child because it is one of the best approaches to serving and fulfilling God’s work.
I also mentor young people, especially in schools and other social events. Agreeing to Bhagavad Gita, I am passionate about counseling because I find the best way to perform selfless actions to benefit others (3.19). Most high school and college learners need guidance on various subjects revolving around life, education, and professional competence. My motive is to nurture good morals and assist the students in achieving their intended future ambitions despite the various life threats they encounter daily. For example, I am often hurt when I see young individuals indulging in drug abuse. Karma Yoga has taught me to promote the right actions to create a morally upright society in my journey to ending samsara and attaining moksha. Therefore, irrespective of the challenges I experience in my mentoring program, I feel encouraged to continue serving others selflessly and fulfilling God’s work.
The path of Karma Yoga is also valuable to contemporary society. There have been recurrent media reports about immoral behaviors and actions inspired by individual interests across the globe. People have become so evil that they are ready to kill to acquire earthly possessions. Other individuals engage in corruption activities, thus stealing resources meant to offer services to their compatriots. Seeing some leaders organize civil wars to benefit politically is also hurting. These actions evident in the modern world contradict the teachings of Karma Yoga. It is significant for people in their different communities to pursue selfless actions and fulfill their mandate in their respective professions with dignity and altruism (Theodor and Greenberg 51). Further, people in my life, such as family members and colleagues at work, can embrace Karma Yoga teachings to strengthen their personal bonds and reinforce teamwork in solving various life problems. In this way, they can learn to pursue goodness as a devotion to God rather than an obligation. Embracing Karma Yoga as a lifestyle would help address various challenges, including poverty, discrimination, and corruption, experienced globally.
Karma Yoga inspires individuals to pursue the morally right and selfless actions that help them end samsara and achieve salvation. People can coexist in harmony in their communities if they embrace good deeds that do not hurt others. It is against the teachings of Karma Yoga to pursue earthly riches and glory by exploiting others. Individuals need to understand that they should demonstrate service to God in their daily activities, including their occupations. Significantly, people should extend humanity to others by pursuing self-sacrificing undertakings to help others without expecting anything in return. In this way, humans would coexist in peace in this world and prepare to realize their ultimate goal of attaining moksha.
Works Cited
The Bhagavad Gita. Chicago: The University of Chicago Press, 1929. Print.
Theodor, Ithamar, and Yudit K. Greenberg, editors. Dharma and Halacha: Comparative Studies in Hindu-Jewish Philosophy and Religion. Rowman & Littlefield, 2018.