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such a doer is 'rAjasic'.

Such a person is constantly thinking of this reward or that result of his performance. Full of joy in success or of grief in failure, he is the typical restless teenager who is the fertile ground for all the ambitions of that age.  The world thinks of such a student as the right kind, since the general opinion is: how else can a student behave? We think that he has to be a go-getter, he has to be dynamic, pushing, aggressive, motivated by the carrots of rewards for his actions.
But even here, when we project the ideas of
karma yoga and the concept of dedication, the intelligent student himself gets genuine doubts as to whether such a one-upmanship is  right. Let us be more specific.  Consider the situation of a teenager, a university student  living away from his parents or guardians, in a hostel or dorm in the environment of a student population well-known for its dynamism, its restlessness, for a mixture of both narrow as well as sophisticatedly broad aims, and for its almost rudderless groping through this competitive world of aggression and one-up-manship. What is the norm for such a person in terms of right action? This is a question that constantly confronts young people because sharply conflicting pictures are presented to them by the 'adult' world of opportunism, camouflaged by a coating of fair play and justice. They very often see the tragic picture of so-called righteousness, expressed in the form of exhibitionist devotion, coexistent with a deep undercurrent of selfishness and dishonesty. Modern youth are in a dilemma. Their own educational ambitions seem selfish to them as they get ideas, prematurely perhaps,  for reforming the world and taking leadership in their own hands. A student's svadharma is to study, but a student with a superficial view of religion mistakenly believes that to concentrate on one's studies and try to score over one's fellow students is a selfish pursuit and so it encourages the very ego which religious spirituality decries. To such a student the Gita says: Do your duty in the spirit of yajna and do not be attached to the fruits of your efforts.  You may ask: 'If I am not attached to the result of my examinations then with what motivation do I study?' .When the gItA says: 'Do not be attached', it means 'Do not have illusions, false expectations about the fruits of actions, anxieties concerning the results and fears of future calamities that have not yet happened'. All these are consequences of attachment. When you sit down to study for examinations, if, instead of studying, you keep thinking about what is likely to be the nature of the question paper in the examination, what is the likelihood that so-and-so may do better than you, what will happen if you do not do well, what minimum effort you have to put in so that you

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