Required Responsibilities:

Swadharma is encouraged throughout the Gita. Swadharma refers to both the responsibilities that are based on
an individual's inherent nature (also known as Varnadharma) and the responsibilities that are based on the stages
of an individual's life (i.eAshrama dharma). The Gita asserts that it is preferable to act in accordance with one's
own responsibilities. According to their characteristics and behaviors, the human race is categorized in the Gita
as belonging to one of four castes: brahman, kshatriya, vaishya, or shudra.

The following responsibilities are assigned to each of the four castes, according to the Gita. It is important for
Brahmins to develop the virtues of self-control over their senses, tranquillity, forgiveness, wisdom, knowledge,
and faith in their practice. It is important for Kshatriyas to develop heroic qualities such as spiritedness, bravery,
courage, charity, and sovereignty in their daily lives. They need to engage in a conflict that is fair. The Vaishyas
are tasked with caring after cattle in addition to engaging in agriculture, trade, and commerce. The three upper
castes should be the ones that the Shudras serve. Everyone is responsible for adhering to the Ashrama dharma.
Everyone goes through many phases throughout their lives, such as being a student (Brahmacharya), a home
holder (Grihastha), a retired person (Vanaprastha), and a wandering monk (Sanyasin).

Each stage of life (Ashrama) and each caste (Varna) has its own set of responsibilities that must be fulfilled.
When responsibilities are met, there is a positive impact not only on the individual but also on society. These
particular responsibilities should be carried out without connection to the outcomes or a strong desire to benefit
from them. To fulfill our responsibilities is a moral imperative, yet the results of our efforts ultimately depend
on God's will. Those individuals who have an insatiable appetite for the fruits are pitiable. We ought to perform
our actions in a way that is dedicated to God without regard to whether or not they are successful. A decent man
is one who acts for the benefit of others and of mankind as a whole with complete detachment, apathy, and
selflessness, and with no desire to enjoy the rewards of his actions. Because the craving for fruits might lead to
bondage, the Gita encourages its readers to forgo the benefits that come from their acts. A true yogi is someone
who denies the rewards of their activities and instead focuses on carrying out their obligations.

Detachment from the Consequences of Actions:

Actions performed with some degree of desire are the ones that bind us and cause us to be reborn.
Consequently, deeds that are carried out with the intention of accomplishing anything in particular are the kinds
of deeds that are subject to the influence of the law of karma. These kinds of acts are also referred to as attached
actions, which simply means they involve some kind of attachment. On the other hand, nishkama karma refers
to actions that are carried out without any attachment, or more specifically, without any conscious aim of
obtaining something. acts that are carried out in the absence of any raga or dvesa are referred to as non-attached
actions. Non-attached acts are those that are fully devoid of any desire, regardless of whether the desire is
egoistic or altruistic, secular or religious, material or spiritual. The concept of non-attached actions refers to
those actions. On the other hand, it appears that in Indian thinking, non-attachment, also known as
"desirelessness," refers to the absence of only the most limited egoistic desires.

Even if a person does an activity with the intention of advancing public welfare or achieving the spiritual goal of
moksa, also known as freedom, the action can still be considered non-attached. What is forbidden or enjoined to
be given up is the inculcation of worldly aspirations, the mundane egoistic interests, and not the higher ends
such as social preservation or selfpurification and selfrealization. This is because worldly aspirations and
mundane egoistic interests are more easily attainable. The next verses from the Gita that discuss karma yoga
make this point quite clear: "As the unlearned behave from attachment to their work, so should the learned also
act." O Bharta, but devoid of any attachments, with the intention of preserving the existing order in the world."
Therefore, if the objective is something more lofty, such as the upkeep of the existing world order, the action
will continue to be an unattached one.
In point of fact, according to the way of thinking prevalent in Indian culture, only those actions are considered to
be attached actions and to result in bondage that are carried out while under the influence of avidya (ignorance),
and only those actions are considered to be attached actions that are prompted by raga and dvesa. Again, the
behaviors that are driven by raga and dvesa are all geared for the purpose of achieving worldly pleasure and
staying away from worldly pain. Therefore, only those wants should be given up that are intended to bring about
pleasure in this world and shield one from experiencing pain in this world. To phrase it another way, activities
carried out with egoistic desires are examples of attached actions. Even if there is some desire that drives the
behaviors in question, they are not to be understood as attached actions if they are not directed toward narrowly
egoistic purposes but rather allude to higher spiritual or altruistic ends instead.

The combination of Pravrtti and Nivrtti into one:

Within the context of the Indian ethical system, the concept of nishkama karma can be understood as a kind of
synthesis between what has been called pravrtti and nivrtti. Pravrtti is a way of living that emphasizes leading an
active life with the goal of arriving at paradise or an equivalent level of bliss. Therefore, pravrtti refers to
behaviors that are motivated by a desire for pleasure, whether that happiness be in this life or in the world to
come. These deeds encompass all of the rites and ceremonies that are outlined in the Vedas or in one of the
other Sastras. These kinds of behaviors are indisputably examples of attached activities. Nivrtti, on the other
hand, is the route of complete resignation of one's own works, as opposed to pravrtti. It is a path that emphasizes
meditation and contemplation, using practices like as sadhana and samadhi as the primary means to achieve
enlightenment. The most important aspect of this is that, in order to attain salvation, one must fully reject the
world and all activities associated with the world, and instead follow what is known as jnana-marga, which
literally translates to "the path of knowledge." The idea of niskama karma offers a path that is somewhere in the
middle of the two extreme pathways discussed above. It asserts that what is necessary for liberation is not the
renunciation of the world or of deeds in the world, but rather the renunciation of kama alone as the object of
one's devotion (passion or egoistic desire). The Gita makes it quite obvious that certain activities need to be
carried out; no one may abstain from carrying out deeds. Therefore, there is no necessity to give up working.
Renunciation in deed is what is needed in this situation. That is, even while one is performing the action, they
are not permitted to partake in the fruits of the deed. In this context, a well-known line from the Gita goes as
follows:

"To action alone hast thou a right, and never at all to its fruits; let not the fruits of activity be thy purpose; nor
allow there be any attachment to idleness in thee," it says. "To action alone hast thou a right." Therefore,
nishkama karma is neither passivity (naiskarmya) nor action (karma) with an eye upon the fruits of the latter. To
put it another way, we cannot classify it as either nivrtti or pravrtti. It is taking activity without expecting any
particular result from it.

One additional significant facet of the concept of nishkama karma is brought to light by the reference to the Gita
that was just mentioned above. One ought to forsake the results of his acts, not because the desire for those
results is a binding force, but rather, and this is the more essential reason, because the results of actions are not
under the control of the one who does the action, and they are not even his right. God has authority or control
over the fruits that are produced. To achieve the ideal of nishkama karma, one should behave with a sense of
total submission to God, with an absolute sense of surrendering or offering all works to God. This is the
instruction that God gives to us regarding the nishkama karma ideal. "Whoever labors, having given up
attachment, and committing his deeds to God, is not harmed by sin, exactly as a lotus leaf (is untouched) by
water," says the proverb. "He who works, having given up attachment, and resigning his actions to God." Arjuna
is encouraged by Krisna, the Lord, to relinquish his moha by hearing the following: "Resigning all thy efforts to
Me, with thy consciousness set in the self, being free from desire and egoism, battle liberated from thy fever."
As a result, according to the Bhagavad Gita, the ideal of Nishkama karma can be reached by performing
activities that are selfless and yielding the results of actions to God.
For the sake of doing one's duty:

In point of fact, one of the very essential aspects of niskama karma is the way in which it gives expression to the
ideal of duty performed for the sake of duty. If a person's right or power is restricted to the action itself and not
the consequence, then he must perform the action that has been assigned to him only out of a sense of
responsibility and without any other factors coming into play. Given our position in the world, there are some
responsibilities that fall on our shoulders. And we are to carry out these responsibilities in order to fulfill our
obligations. We are obligated to carry them out as part of the dharma that has been allotted to us, thus we have
no choice but to do so.

Nishkama karma is not inaction; rather, it is the most effective form of action. But once more, this is behavior
that is not motivated by egotistical gain and does not have a predetermined goal. Then, what kind of activity is
it? Just for the purpose of taking action. Because action is required of us, we must take action. Due to the fact
that we are men and also due to the fact that we have been placed in this world with a particular status in life, we
have been charged with specific obligations. We are obligated to carry out these tasks in accordance with the
strictest sense of duty and for no other reason. This is merely a responsibility done for the sake of another duty.
Therefore, the concept of nishkama karma includes the concept of obligation for the sake of duty. It is a reality
that all activities, regardless of whether they are motivated by desires or not, bear their natural fruits; yet, the
results of actions that are not motivated by desires do not have a binding influence on the person who performed
them; rather, they have a liberating effect.

The discussion above makes it very evident that kama, also known as attachment, and not karma is what binds,
and as a result, what is the true cause of reincarnation and misery (action). But the question that needs to be
answered is this: Is the activity necessary with no attachments moral, whereas the action necessary with
attachments is immoral? Because the issue of morality is connected to the actions that are carried out by raga
and dvesa, the response will undoubtedly be in the negative. These are the natural springs from which actions
arise, regardless of whether they are moral or immoral, right or wrong. Therefore, it would appear that the idea
of nishkamakarma is one that has no bearing on morality. Whether it is done with attachment or with a perfect
sense of non-attachment, an action such as killing will be considered as wrong. This is true regardless of the
motivation behind it. In a similar vein, an action that is performed for the benefit of others, even if it is
accompanied by a feeling of attachment, will be recognized as being right or moral. In this context, it is
important to note that in the Indian tradition, solely altruistic activities that are performed even with a sensation
of attachment for the sake of achieving the altruistic aim are considered to be non-attached actions for all intents
and purposes. Therefore, one cannot use an action that was performed for the benefit of others as an example of
an attached action. However, in this case, it can be observed that behaviors that are occasionally carried out even
with a sense of personal or egoistic motivation could not necessarily be seen as bad or immoral. Even if it were
done with the intention of furthering one's own interests, for instance, nobody would consider it unethical for a
wife to take steps to ensure that her husband has good health. Therefore, the idea of nishkama karma, which is
considered to be the cornerstone of Indian ethical thought, is not at all a moral concept; rather, it is a concept
that is devoid of any moral connotations.