ROLE OF KARMYOGA IN THE PROCESS OF INNOVATIONS.
In reality , when we start doing something we need to ascertain our course of actions first. This is the first thing we have to do. Here there are two important things, one is our own prejudices, other is our affinity to probable results of our consequences.
Whenever we have to do something we look at the issue from the perspective which we have already developed so far based on our learning. Our perspective formed by our learning and understanding is our prejudice to view an issue. This largely decides how we envisage the course of actions. We put our own ideas, our own likes and dislikes, our own definitions into our action. In this case, our learning consists of not only with what we have learnt from our institutions but it carries the influences of others over us as well to the extent to which we allow to overpower us.
Secondly , being deeply attached with the desired probable consequences of our actions. This attachment of our actions with the desired probable consequences decides how we proceed further. Our attachment with our actions compel us to adopt only those actions which can produce the desired results.
Thus we see our prejudices and our attachment with results of our actions limit our choices for our actions. This prevents us from doing anything new, challenging innovative acts which might produce something wonderful. We have learnt from human civilizations that whenever some people of a society dare to think beyond their set prejudices and beyond desired results they have discovered and/or invented new things. From fire, wheel, utensils , art forms to scientific knowledge, most modern theories and inventions are results of actions independent of prejudices and attachments. This underlines the importance of desireless karma as it's called in Indian culture. One of the greatest Indian thinkers and activists Lord Shri Krishna had propounded the theory of Synthesis of Desireless Actions (Nishkam Karma), popularly known se the THEORY OF KARMYOGA in which he had dealt with the question of innovation by an independent person .
Desires themselves are not bad, but the very nature of desire is it overpowers our actions and compels us to act according to our desires. These desires arise from our prejudices and in turn nurture of our prejudices. If we successfully channelise the energy of our desires , they can do wonders. For letting wonders happen the first and foremost requirement is to come out of our desires themselves and allow our actions to move forward to accept the reality even if reality is against our desires. This opens the gates of innovation. Columbus took voyage for search of a sea route to India, but at the end reached to America, he accepted the result which in turn helped in the growth of a new and most advanced civilization of our time. Suppose, we go to fight out of anger, but if we find a scope for peace, we may get a chance to prosper. Really Desireless actions not only give us the way to innovations, it also train us to leave peacefully with differences. And differences and disagreements teach us how to innovate new ways and means.
This desireless , prejudice free way to act is the very foundation of justice in a society. No two persons are exactly the same, so are their desires also. If we know to control our temptation of overpowering others we learn to accept their desires also. This tendency enables all of us to coexist in the same society despite the conflicting desires.