UNIVERSAL PRAYER
OLord!IdowanttoservetheworlddisinterestedlyandpractiseNishkamaKarmaYogato getChittaSuddhi.Iamsometimesperplexed,agitatedanddepressed.Iaminadilemma.Idonot knowwhattodo.Ihavenoclearideaofrightandwrong.IhavenoknowledgeoftheSastrasandthe Smritis.IdonotknowSanskrit,LaghunorSidhantaKaumudi.IhavenotrainingtohearThyshrill inner voice.
Thisworldisfullofapparentcontradictions,paradoxesandpuzzles,peculiartroublesand difficulties.Thisworldispeculiar.Thouhastgivenmeapeculiarmindwithpeculiarhabits.Nay, thisworldisfulloftemptations.Ihavenostrengthtoresisttemptations,publicopinions,criticisms, oppressions,pressuresandevenassaults.Iamnotabletopleaseanybodytothefullestextent. Enemies do crop up, though I keep quiet, though I do not interfere with anybody.
OsweetadorableOne!GivemestrengthtocontroltherestlessturbulentIndriyasandthe mindthateverwanders.Standbehindmealwaysandguidemeineveryinchofmyaction.Giveme goodPreranas(thoughts).GivemeChittaSuddhi.Givemeacalm,pureandbalancedmind.O Lord, give me light, knowledge and purity. Om. Om. Om.
SIVA MANASA POOJA
Sri Sankaracharya
Mental Worship Of Siva
1.OLord!Thouoceanofmercy,OPasupati!Doaccepttheseofferingsconceivedinmy mind,viz.,aSimhasanaadornedwithpreciousrubies,apleasantcoolbath,asplendidgarment adornedwithvariousgems,sandal-pastescentedwithmusk,agarlandmadeupofjasmine, Champaka flowers and Bilva leaves, incense and light.
2.OLord!Kindlyacceptghee,kheer,thefivefoldfood;plantainmixedwithmilkandcurd, sherbert,variouskindsofvegetables,palatablewater,abrilliantpieceofcamphorandbetel—all thesefood-offeringsplacedinagoldenvesselwhichisbedeckedwithninekindsofpreciousjewels which are conceived in my mind out of devotion to Thee.
3.Theumbrella,twoChamaras,afanandacleanmirror,themusicoftheflute,the kettledrum,theMridangaandthehorn,singinganddancing,prostrationsoftheeightlimbsofthe body,varioushymnsandprayers—allthesewhichIhavethoughtofinmymind,Idulyofferto Thee. Do accept my worship, O my Lord!
4.ThouarttheAtman,BuddhiisThyconsortParvathy(whoisbornofthemountain),the PranasThyattendants,thisbodyThytemple,theactionofsensualenjoymentsThyworship,deep
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sleepistheremaininginSamadhi,walkingbymyfeetisperambulationaroundThee,allmy speeches are Thy praises, whatever actions I perform are Thy worship, O Sambho?
5.OLord!Forgiveallthesinsthatarecommittedbythehandsandfeetorthetongue (speech)andthebody,ortheearsandeyes,orthemind,whetherVihita(lawful)orAvihita (forbidden).GlorybeuntoThee,Thouoceanofmercy!GlorybeuntoThee,OMahadeva(Godof gods)! O Sambho (bestower of happiness).
INTRODUCTION
ItmustberememberedthatKarma,Bhakti,YogaandJnanadonotmutuallyexcludeeach other.KarmaYogaleadstoBhaktiYogawhichinitsturnleadstoRajaYoga.RajaYogabrings Jnana.ParaBhaktiisJnanaonly.Bhakti,itmustbeborneinmind,isnotdivorcedfromJnana.On thecontrary,JnanaintensifiesBhakti.Karmapurifiestheheart.Bhaktiremovesthetossingofthe mind.RajaYogasteadiesthemindanddestroysSankalpas.EveryYogaisafulfilmentofthe precedingone.BhaktiisthefulfilmentofKarma,Yoga(i.e.,RajaYoga)ofBhaktiandKarma,and Jnana of all the preceding three.
ThepracticeofKarmaYogapreparestheaspirantforthereceptionofknowledgeofthe Self.ItmakeshimaproperAdhikari(aspirant)forthestudyofVedanta.Ignorantpeoplejumpat oncetoJnanaYoga,withoutfirsthavingapreliminarytraininginKarmaYoga.Thatisthereason whytheyfailmiserablytorealisetheTruth.Theimpuritieslurkinthefourfoldmind (Antahkarana).Themindisfilledwithlikesanddislikes,jealousy,etc.TheyonlytalkofBrahman. Theyindulgeinallsortsofuselesscontroversies,vaindebatesanddry,endlessdiscussions.Their philosophyisonlyontheirlips.Inotherwords,theyarelip-Vedantins.Whatisreallywantedis practical Vedanta through ceaseless, selfless service.
“Workforthesakeoftheworkwithoutanymotive”isallverywellinwords.Butwhenone comestothepracticalfield,whenoneendeavourstoputitintoactualpractice,hewillhaveto encountercountlessdifficultiesateverystep.AJnanialonecandoabsolutelyunselfish,motiveless action.ASannyasinonlywhohasrenouncedtheworldcandoselflessdeeds.Ahouseholder’smind issaturatedwithmanydesires.Heexpectsfruitsforeveryaction.Butgraduallyhetoocanweanthe mindfromexpectationofrewards.Itisallaquestionofdisciplineofthemind.Byandbyhisselfish naturewillbedestroyed.HewillunderstandthegloryofNishkamyaKarmaYoga.Thenhewillbe abletodoworkswithoutanymotives,withoutexpectationoffruitsofaction.Ofcourse,itisa question of time. One must be patient and persevering.
TwothingsareindispensablyrequisiteinthepracticeofKarmaYoga.TheKarmaYogi shouldhavenon-attachmenttothefruitsofactions.Hewillhavetodedicatehisactionsatthealtar ofGodwiththefeelingofIsvararpana.Non-attachmentbringsfreedomfromsorrowandfear. Non-attachmentmakesamanabsolutelyboldandfearless.Whenhededicateshisactionatthe LotusFeetoftheLordhedevelopsdevotiontoGodandapproachesHimnearerandnearer.He graduallyfeelsthatGodworksdirectlythroughhisIndriyasorinstruments.Hefeelsnostrainor
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burdeninthedischargeofhisworksnow.Heisquiteatease.Theheavyloadwhichhefelt previously on account of false notion has vanished out of sight now.
ThedoctrineofKarmaformsanintegralpartofVedanta.Itexpoundstheriddleoflifeand theriddleoftheuniverse.Itbringssolace,satisfactionandcomforttooneandall.Itisaselfevident truth.FortunatelytheWesternershavealsobegunnowtoacknowledgeitsimportanceandveracity. EventheAmericanshavefullbeliefinthisdoctrine.Everysensiblemanwillhavetoacceptit. Thereisnootherwaytounderstandthemysteryofactions.“Asyousow,soshallyoureap”holds goodnotonlyinthephysicalplanebutalsointhemoralworldaswell.Everythoughtandevery deedofyoursgeneratesinyoucertaintendencieswhichwillaffectyourlifehereinandhereafter.If youdogoodKarmasinaselflessspirit,youwillsoarhightotheregionsofblissandpeace.Karma isthelowestrunginthespiritualladder.Butitliftsusuptoineffable,magnanimousheights.Its gloryistoogreattobedescribed.Itdestroyspride,selfishnessandTamas.Itbringswonderful results. It helps growth and also evolution.
Freedomisman’sbirthright.FreedomisSatchidananda.Freedomisimmortality.Freedom ispeace,knowledgeandbliss.Consciouslyorunconsciously,knowinglyorunknowingly,allare attemptingforthisfreedom.Nationsarefightinginthebattlefieldforfreedom.Arobberrobsfor gettingfreedomfromwant,buthismovementmaybecrookedandcircuitous.Everymovementof your foot is towards God and freedom.
Youmayreachthesamegoalbydifferentpaths.JustasyoucanreachMt.Kailasby differentpathssuchasviaBadriNarayanorAlmoraorGangotriorLadhak,soalsoyoucanreach thegoaloflifebydifferentpaths,viz.,thepathofworks(KarmaYoga),love(BhaktiYoga), psychiccontrol(RajaYoga)orself-analysisandknowledge(JnanaYoga).Justasyoucanreach Calcuttabytrain,car,steameroraeroplane,soalsoyoucanreachthegoaloflifeoryourspiritual destination by any one of these four paths. Lord Krishna says in the Gita:
Ye yatha maam prapadyante taamstathaiva bhajamyaham
Mama vartmaanuvartante manushyaah partha sarvasah.
“HowevermenapproachMe,evensodoIwelcomethem,forthepathmentakefromevery side, is Mine, O Partha.” Chapter IV-11.
Thefourdivisionsarenothardandfast.Therearenomarkeddemarcationlinesamongthe fourpaths.Theyarenotcutanddried.Thesepathsaremadeinaccordancewiththetemperamentor tendencythatispredominantintheindividual.Onepathdoesnotexcludetheother.Thepathof actionissuitableforamanofKarmictendency.Thepathofloveisadaptedforamanofemotional temperament.ThepathofRajaYogaisfittedforamanofmystictemperament.Thepathof VedantaorJnanaYogaissuitableforamanofwillorreason.Eachpathblendsintotheother. Ultimatelyallthesepathsconvergeandbecomeone.ItisverydifficulttosaywhereRajaYogaends andJnanaYogabegins.Allaspirantsofdifferentpathsmeetonacommonplatformorjunctionin the long run.
AKarmaYogidoesself-sacrificetokillhislittleself.ABhaktapractisesself-surrenderto destroyhisegoism.AJnanipractisesself-denial.Themethodsaredifferentbutallwanttodestroy
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thislittle,self-arrogating‘I’whichistherootcauseofhumansuffering.Whenthisisdone,they meet at the same goal or point.
Sarvam karmaakhilam Partha jnane parisamapyate.
“All actions in their entirety, O Partha, culminate in wisdom.” Gita: Chapter IV-33.
Similarly,theBhaktagetsJnana.LordKrishnasaysintheGita:“Tothesedevotees,ever harmonious,worshippinginlove,IgivetheYogaofDiscriminationbywhichtheycomeuntoMe.” InchaptereighteenLordKrishnasays:“BydevotionheknowsMeinessence,whoandwhatIam; havingthusknownMeinessenceheforthwithenterethintotheSupreme.”Karma,loveandYoga arethemeanstoanend.Jnanaistheend.Justasriversjointhesea,soalsoKarma,loveandYoga join the ocean of Jnana.
KarmaYogapreparesthemindforthereceptionoflightorknowledge.Itexpandstheheart andbreaksallbarriersthatstandinthewayofunityoroneness.Bhaktiandmeditationarealso mentalKarmas.TherecannotbeJnanawithoutYoga.ThefruitofBhaktiisJnana.Haveyou understood now the nature of the four Yogas and their inter-relations?
Everyactionisamixtureofgoodandevil.Therecanbeneitheranabsolutelygoodaction noranabsolutelybadactioninthisworld.Thisphysicaluniverseisarelativeplane.Ifyoudosome actionitwilldosomegoodinonecornerandsomeevilinanothercorner.Youmusttrytodosuch actionsthatcanbringmaximumgoodandminimumofevil.Goodworkwillproducegoodeffect andevilworkwillcausebadeffect.Butifyouknowthesecretofwork,thetechniqueofKarma,you willbeabsolutelyfreefromthebondageofKarma.Thatsecretistoworkwithoutanyattachment andegoism.ThecentralteachingoftheGitaisnon-attachmenttoaction.LordKrishnasaysto Arjunainemphaticterms:“OArjuna,workincessantly.Yourdutyistoworkalways.Butdonot expectfruits.Thelotofthatmanwhoexpectsfruitsispitiableindeed!Heisthemostmiserableman in this world.”
Youcannotremovecompletelyalltheevilsfromthisworld.Justasingoutandrheumatism thepainandswellingshiftfromonejointtoanother,justasinpyaemiaanddiabetesorcarbuncleif oneboiliscuredanothercropsupinanotherplace,soalsoifoneeviliseradicatedinoneplace, anotherevilmanifestsinanotherplace.Socialworkerspitythelotofyoungwidowsandtrytodo widow-marriages.Theythinkthattheyaredoinggoodtothecountry.Butanotherevilcrops up—difficultycomesinforthemarryingofothergirls.Theyremainunmarried.Thisisanother evil.Socialworkerstrytoendprostitution.Thisislaudablework.Butaspassionisverypowerful anduncontrollable,thosewhocannotaffordtomarry,begintomolestandoutragefamilywomen secretly.Evenlegislationcannotstopthisevil.Clandestineprostitutiontakesplacevigorously. Thisworldisverycrooked.Itislikethetailofadog.Trytostraightenthetailofadog.Assoonas youtakeawayyourhands,itwillagainbecomecrooked.Soisthisworld.SomanyAvataras,so manyYogis,Acharyas,saintsandprophetshavecomeintothisworldandpreached.Stillitis crooked,itisinthesamestate.Therefore,donotbotheryourselfmuchinreformingthiscrooked world.Thiscanneverbedone.Reformyourselffirst.Thenthewholeworldcanbereformed.How canyouhelptheworldwhenyouareyourselfweakandignorant?Itwillbelikeablindmanleading another blind man. Both must fall into a deep abyss.
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ThegreatesthelporservicethatyoucandototheworldisimpartingofknowledgeofGod. Spiritualhelpisthehighesthelpyoucanrendertomankind.Therootcauseofhumansufferingis Avidyaorignorance.Ifyoucanremovethisignoranceinmen,thenonlycantheybeeternally happy.Thatsagewhotriestoremovetheignoranceisthehighestbenefactoroftheworld.Ifyou removethehungerofmanbygivingfood,itisonlytemporaryphysicalhelp.Itisremovalofa physicalwantforthreehours.Thenthehungermanifests.Themanremainsinthesamemiserable state.Buildingofhospitals,rest-housesand choultries forthedistributionoffreefood,distribution ofclothes,etc.arenotthehighestkindofhelp.Miseriesarenoteradicated.Theworldwillcontinue toremaininamiserablestateevenifyoubuildmanymillionsofhospitalsandfeeding-places.Get BrahmaJnanaordivineknowledge,anddistributethisknowledgeeverywhereandremovethe ignoranceinmen.Thenonlywillallkindsofmiseries,tribulationsandevilsbecompletely eradicated.
Themanwhoservestheworldreallyserveshimself.Thatmanwhohelpsothersreallyhelps himself.Thisisanotherimportantpoint.Generallyworldly-mindedpeoplearepuffedupwith egoismwhentheyrendersomehelptoothers.Theyarefilledwithpride.Thisworlddoesnotwant thehelpofanybody.ThereisoneomnipotentIsvarawhocontrolsandguidesthisuniverse.Hecan immediatelysupplyathousandandoneTilaks,Newtons,Shakespeares,Napoleans,Valmikisand Yudhishthiras.Whenyouserveaman,thinkGodhasgivenyouanopportunitytoimprove,correct and mould yourself by service. Be grateful to that man who gave you a chance to serve.
Painisthebestteacherinthisworld.Manlearnsveryusefullessonsdailythroughpain, suffering,poverty,privationandsickness.Itistheeye-opener.Itisablessingindisguise.Itisthe sweetmessengerfromGod.KuntiDevisaid:“OLordKrishna!LetmealwaysrememberThee. Givemealwayspain.ImayforgetTheeifIgetpleasure.”Bhaktasrejoiceinsuffering.They welcome pain always. Stoics also do the same.
Paincorrects,educatesanddisciplinesthesoul.Itinfusesmercyintheheart.Itdevelops powerofenduranceandpatience.Itsoftensthehardheart.Itdevelopsthewill-power.Itfillsthe heartwithsympathy.Itmakestheproudmanhumble.Itpurifiestheheart.Justastheironisshaped intheanvilbyheating,soalsoman’scharacterismouldedbyblows,knocksandpains.Justas impuregoldturnsouttobepurebymeltingitinthecrucibleseveraltimes,soalsomanbecomes pure by being burnt in the furnace of pain.
Philosophyaimsatfindingoutthecauseforthispainandtriestoeradicatethepainby prescribingsuitableremedies.ItischillpenurythatturnsthemindofamantowardsGod.Knocks andblowsofaseveretypeweanthemindofamanfromsensualobjectsandturnittowardsthe spiritualpath.Painandpoverty,evilandmiserymouldthecharacterofamanmorethanpleasure andwealth.Povertyhasitsownadvantages.Censureandblowsarebetterteachersthanpraiseand honour.Painisabetterteacherthanpleasure.Povertyisbetterteacherthanwealth.Painand povertydevelopenduranceinman.SriSankara,thegreatestphilosopherandgeniustheworldhas everproducedwasborninaverypoorfamily.LordJesuswasbornthesonofacarpenter.Poor peopleexerttoachievegreatness,whereasthesonsofrichpeopleleadalifeofluxuryandinertia. Theyarehappy-go-lucky.SeveralknocksimmediatelyproduceVivekaandVairagya,changethe angle of vision and raise up the spiritual fire that lies within.
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Theimpressionsofsmallandbigactionscoalescetogetherandformtendencies.The tendenciesdevelopintocharacter.Characterproduceswill.Ifamanhasastrongcharacter,hehasa strongwill.Karmaproducescharacterandcharacterinturnproduceswill.Peopleofgiganticwill havedevelopeditthroughKarmadoneincountlessbirths.Itisnotinonebirththatamandevelops amightywill.Hedoesvariousgoodactionsinseveralbirths.Thepotenciesoftheseactionscollect togetherandinonebirththestrugglingmanburstsoutasagiantlikeBuddha,JesusandSankara. No action goes in vain. Nothing is lost. Patient, indefatigable effort is needed.
Ignorantpeoplefoolishlyimaginethatknowledgecomesfromwithout.Itisasadmistake. Allknowledgecomesfromwithin.Thisexternaluniverseisnothing.Itisameredotordropin infinity.Itislikethefootprintofacalf.Itismere‘Spandabhasa’ormerevibrationinonecornerof BrahmanwherethereisMaya.Whatyougetfromoutsideisasimplesuggestionorexternal stimulus.ThewholemagazineofknowledgeiswithintheAtmanortheSelf.TheAtmanisthe storehouseorBhandaraofknowledge.Thisexternalsuggestionstrikesagainstthesourceand causesignition.Thereflashesoutknowledge.AllSadhanaandYogicpracticesaimatremovingthe veilonly.Whentheveilisremoved,whenthecurtaindrops,whenthesheathsaretornasunder,the Sadhakashinesindivineglory.HegetsknowledgeoftheSelf.ThewholemysteriesofKaivalya, thewholeknowledgeoftheAtmanarerevealedliketheAmalakafruitinthehand.Unfortunately forus,thepresentsystemofeducationinIndiathickenstheveilofignoranceandstiffenstheego.
Peoplehavevariousmotiveswhentheywork.Someworkinsocietyforgettingnameand fame.Someworkforgettingmoney.Someworkforgettingpower.Someworkforgetting enjoymentinheaven.Somebuildtempleswiththeideathattheirsinswillbewashedoff.Some performcertainYajnasforgettingason.Somedigtankswiththemotivethattheirnameswillbe rememberedevenaftertheydie.Somemakebeautifulgardensfortheuseofthepublicwiththeidea thattheywillenjoysuchlovelygardensinSvarga.Somedocharitywiththemotivethattheywillbe born as rich landlords in the next birth.
Hewhodoesselflessservicewithoutexpectationoffruitsofanykindbecomesapowerful Yogi.AKarmaYogiknowsthesecretofwork.Hedoesnotallowanyenergytobeunnecessarily fritteredaway.Heconservesandregulatesenergy.Heknowsthescienceofself-restraint.He utilisestheenergyforgoodpurposesthatcanbringmaximumgoodtoagreatnumberofpeople. ThisisskillinactionwhichtheGitaspeaksofinchaptertwo.Hedevelopsastrongwillandstrong character.Oneshouldhavepatience.Thenonlywillherealiseimmensebenefits.Generallypeople areimpatientandtheyexpectSiddhisafterdoingalittleselflessservice.TherealKarmaYogiwho servespeoplewithhumilityandBhavabecomestherealruleroftheworld.Heishonouredand respected by all. Honour comes by itself. There is a hidden power in selfless service.
“TheKarmaYogirealisesforhimselftheAtmaJnanainthecourseoftime.”Gita:Chapter IV-38.
“TheKarmaYogi,havingabandonedthefruitofaction,obtainseternalpeaceorrelease whichcomesofwisdom,while,hewho,beingpromptedbydesire,isattachedtothem,becomes bound.” Gita: Chapter V-12.
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Chapter Three
CONTENTS Publishers’ Note. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .iv Preface. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .v Only God I Saw. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .vi Universal Prayer. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .viii Siva Manasa Pooja. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .viii Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .ix Chapter One YOGA OF SERVICE 1.WhoIsGod?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .1 2.YogaofService. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .1 3.WhatIsKarma?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5 4.RightandWrongAction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5 5.NishkamyaKarmaYoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5 6.KarmaYoga:AMeanstoKnowledge. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7 7.QualificationsofaKarmaYogi. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .8 8.WorkIsWorship. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .9 9.YogaofEquanimity. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11 10.PoisedReason. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .13 11.WorkwithoutanyMotive. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .13 12.NoLossinKarmaYoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .14 13.HealthandYoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .15 14.SecretofKarmaYoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .18 Chapter Two UNIVERSAL LAWS 1.LawofKarma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .20 2.LawofCausation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .24 3.LawofActionandReaction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .26 4.LawofCompensation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .27 5.LawofRetribution. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .29 6.LawofResistance. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .30
SVADHARMA 1.WhatIsSvadharma?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .31 2.DutiesofMan. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .37 3.TheThreeGunas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .39 4.KarmaIndriyas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .42 5.ThePseudoKarmaYogi. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .44 6.Mithyachara. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .45 7.InstructionstoAspirants. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .46 xiv
Chapter Four KARMA AND FREEDOM 1.FreeWill. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .53 2.PhilosophyofRightandWrong. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .55 3.AsYouSowSoShallYouReap. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .56 4.ManCanOutgrowEnvironments. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .58 5.ManIstheMasterofHisDestiny. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .59 6.FreeWillVersusFatalism. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61 Chapter Five KARMA AND REINCARNATION 1.Karma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .63 2.DoctrineofReincarnation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .66 3.LawfulandForbiddenActions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .69 4.ThreeKindsofKarma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .71 5.SinIsaMistakeOnly. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .72 6.SecretsofKarma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .73 7.KarmaintheJainPhilosophy. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .76 8.PurusharthaVersusPrarabdha. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .76 9.Conduct. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .77
GARLAND
1.TheFourPaths. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .78 2.LiveuptoYourIdeal. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .79 3.KarmaNishtha. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .80 4.TranscendtheDvandvas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .81 5.Naishkarmya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .81 6.MeditationandAction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .82 7.KillDesire. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .82 8.SamucchayaVaada. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .83 9.Sannyasins,WakeUp!. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .84 10.PracticeofBrahmacharya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .86 11.GloryofBrahmacharya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .90 12.PracticalInstructions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .92 13.ImportanceofBrahmacharya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .95 14.Fashion:ATerribleCurse. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .96 15.ControlofSmokingHabit. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98 16.Meat-Eating. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .99 17.Gambling. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .100 Chapter Seven KARMA YOGA IN THE GITA 1.TheWheeloftheUniverse. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .101 2.ScopeforPersonalExertion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .104 3.PrakritiDoesEverything. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106 xv
Chapter Six
OF KARMA YOGA
4.ActionandInaction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .106 5.ActionandActor. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .107 6.Self-Surrender. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .107 7.KarmaYogaBetterthanRenunciation. . . . . . . . . . . . . . . . . . . . . . . . . . . .108 Chapter Eight INSPIRING STORIES 1.Tiruvalluvar. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .109 2.StoryofaBania. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .111 3.RajaGopichand. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .111 4.StoryofaPandit. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .111 5.TheJollyAnt. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .112 6.RajaJanaka. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .112 7.AnIdealKarma-Jnana-Yogi. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .113 8.HighestSelf-Sacrifice. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .114 9.StoryofaBird. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .115 APPENDIX SpecialInstructionsForKarmaYogis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .116 ManuSmriti. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .117 SpiritualDiary. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .117 xvi
Chapter One
YOGA OF SERVICE
1. Who Is God?
GodisSatchidananda(existence-absolute,knowledge-absoluteandbliss-absolute).Godis Truth.GodistheLightoflights.Godisall-pervadingintelligenceorconsciousness.Godis all-pervadingpowerthatgovernsthisuniverseandkeepsitinperfectorder.Heistheinnerrulerof thisbodyandmind(Antaryamin).Heisomnipotent,omniscientandomnipresent.Hehasthesix attributesofJnana(wisdom),Vairagya(dispassion),Bala(strength),Aisvarya(Siddhisorpowers), Sri (wealth) and Kirti (fame). Hence He is called Bhagavan.
Heexistsinthepast,presentandfuture.Heisunchangingamidstthechangingphenomena. Heispermanentamidsttheimpermanent,andimperishableamidsttheperishablethingsofthis world.HeisNitya,Sasvata,Avinasi,AvyayaandAkshara.Hehascreatedthisworldthroughthe three Gunas—Sattva, Rajas and Tamas—for His own Lila. He has Maya under His control.
HeisSvatantraorindependent.HehasSatkamaandSatsankalpa.Hedispensesthefruitsof actionsoftheJivas.Heisall-merciful.HequenchesthethirstoftheJivasintheformoficeand succulentfruits.ItisthroughHispowerthatyousee,hearandtalk.WhateveryouhearisGod.God worksthroughyourhandsandeatsthroughyourmouth.Onaccountofsheerignoranceand Abhimana you have totally forgotten Him.
NityaSukhaandParamaSanticanbehadonlyinGod.Thatisthereasonwhysensible, intelligentaspirantsattempttohaveGod-realisation.God-realisationcanbringanendtothe ever-revolvingwheelofbirthsanddeathsandbestowsupremeandeverlastinghappinesson mankind.Thisworldisreallyalong,longdream.ItisindeedajuggleryofMaya.Thefivesenses deludeyouateverymoment.Openyoureyes,OPrem!Learntodiscriminate.UnderstandHis mysteries.FeelHispresenceeverywhereaswellasHisnearness.Believeme,Hedwellsinthe chambersofyourownheart.HeisthesilentSakshiofyourmind.HeistheSutradharaortheholder ofthestringofyourPrana.HeisthewombofthisworldandtheVedas.Heistheprompterof Sankalpa.SearchHiminsideyourheartandobtainHisGrace.Thenaloneyouhavelivedyourlife well.Thenaloneyouareaman.Thenaloneyouaretrulywise.Quick,quick,thereisnotamoment towaste,notaminutetodelay.Nowisthetimeorneverwillitcome.Utiliseeverymomentin spiritual Sadhana.
2. Yoga of Service
WhatistheobjectofSevaorservice?Whydoyouservethepoorandtheneedyandthe sufferinghumanityatlarge?Whydoyouservesocietyandthecountry?Yes,bydoingserviceyou purifyyourheart.Egoism,hatred,jealousy,theideaofsuperiorityandallthekindrednegative qualitieswillvanish.Humility,purelove,sympathy,toleranceandmercywillbedeveloped.The senseofseparatenesswillbeannihilated.Selfishnesswillbeeradicated.Youwillgetabroadand liberaloutlookonlife.Youwillbegintofeelonenessandunity.Eventuallyyouwillobtain
1
knowledgeoftheSelf.Youwillrealise“Oneinall”and“allinOne”.Youwillfeelunboundedjoy. Whatissocietyafterall?Itisnothingbutacollectionofunitsorindividuals.Theworldisnothing butamanifestationofGod.Serviceofhumanityandthecountryis,infact,nothingshortofservice ofGod.Serviceisworship.ButoneshouldservewithBhava.Thenalonehecanhavequick realisation and purification of the heart.
Thesenseofseparatenessisacolossalfetter.KillthissenseofseparatenessthroughBrahma Bhavana,bydevelopingAdvaiticunityofconsciousnessandbymeansofselflessservice.This sense of separateness is an illusion created by ignorance or Maya.
Developkeenenthusiasmfordisinterested,selflessservice.Bekindtoall.Loveall.Serve all. Be tolerant and generous towards all. Serve the Lord in all. That is the way to reach the goal.
Justasamotherwhohaslostninechildrenlovestheonlysurvivingsonsodearly,soalso youwillhavetodevelopboundlessloveforallbeings.Thisisthefirstandforemostqualification foranaspirant.Theastralbodyofonewhohasthisboundlesslovewillshinewithmagnificent brilliance and lustre. There will be a glow of ineffable splendour.
Hewhoignoreshisownpleasuresandcomfortsandtriestohelpothersalwaysisreallyan advancedstudentinthepathofspirituality.Hecarriesthemaster-keytounlocktherealmsof spiritual bliss.
Youmustbeabletothinkquicklyandactpromptlywithunerringprecisionandprofound concentrationintimesofemergencies.Youmusttakecaretoseethatyouarenotrashand impetuous. You must be cool and collected.
Manyaspirantsofthepresent-dayprefertodosomepleasantwork,somewriting,some collectionofflowersforPuja,arrangingbooksinthelibrary,sometypewriting,somekindof supervisionandmanagementwork,etc.Theydislikeworkssuchasdrawingwaterandhewing wood,cleaningdirtyutensils,washingclothes,sweeping,cooking,cleaningbedpansandnursing thesick.Theyconsidertheseworksasmenial.Theyhavenottriedtounderstandtherealspiritof KarmaYogaandVedanta.TheyareyetBabus.Theyneedrigorousdisciplineandtraining.Iwill puttheseBabu-aspirantstocarryingthemotion-bucketsofthesickforayear,washingplatesfor anotheryear,andsweepingtheroomandwashingtheclothesofthesickthethirdyear.Thenalone theywillbecomerealaspirants.Thenalonetheywillbereadyforthecommencementof meditation.
IfanAshramisnotproperlyconducted,thekitchenbecomesafightingcentre.Thewhole Mayaisinthekitchen.Aspirantsbegintofightthere.Oneaspirantsays:“Ididnotgetanygheeor vegetablestoday.”Anotheraspirantsays:“Thedalsoupwasverywatery.Viswaranjanaddedplain Gangawatertothesoup.Hedislikesme.”ButifthereisareallydevelopedKarmaYogitotrainthe youngstudents,therealAdvaitaVedantabeginsinthekitchenofanAshramandendsinthe VasishthaGuhaoftheHimalayas.Akitchenisthebesttraininggroundorschoolfordeveloping tolerance,endurance,forbearance,mercy,sympathy,love,adaptability,andthespiritofreal serviceforpurifyingone’sheartandforrealisingtheonenessoflife.Everyaspirantshouldknow how to cook well.
2 YOGA OF SERVICE
IfoneliveswithhisGuru,hemustbepreparedtodowillinglyanyworkassignedtohim.If youcreateinterestinworkwhichthemindrevoltsagainst,youlaterliketodoanykindofwork.By so doing, you will undoubtedly develop your will-power.
Balanceofmindbringsaboutreallastinghappinesstoadisciplinedman.Itisnota commoditywhichcanbepurchasedonthemarket.Itisindeedararegiftwhichcanonlybeattained byprotractedselflessservicewithAtmaBhava,equalvision,controlledIndriyasandself-restraint, bydevelopingvirtuessuchasadaptability,broadandgeneroustoleranceandahighdegreeof endurance,serenity,calmness,controloftemperandbyremovinganxieties,worries,fearand depressionbyspiritualSadhanaandmeditation.Itisserenityandbalanceofmindthatcangivereal, eternalhappinesstoman.Thewealthofthethreeworldsisnothingwhencomparedtothebliss enjoyedbythatgreatsoulwhohasserenityandabalancedmind.Now,tellmehonestly,whereis bliss?Whoisagreatman?Isitinawealthykingwithanunbalancedandunbridledmind,livingina palace,orinapoorsaintwithamagnificentcalmandbalancedmindandlivinginagrasshutonthe banks of the sacred Ganga?
Ifyouwanttoserveanothermantruly,youshouldtrytopleasehiminallrespects.You shouldnotdoanythingthatpleasesyouonly.Youshoulddosuchactionsascanbringhimimmense happiness.Thiswillconstituterealservice.Butgenerallyunderthecamouflageofservingothers, peopletrytopleasethemselvesonly.Thisisaseriousmistake.Hewhogivesthehandleofasharp knifetoanothertohold,holdingthesharpbladehimselfdoesrealservice.ArealSevakrejoicesin suffering.Hetakesonhisshouldersthemostresponsible,difficultandthemostarduousand uninterestingofworksandkillshisownlittleselfjusttopleaseothers.Hewillinglyundergoespain and suffering in order to serve and please others.
TostopthebreathbymeansofKumbhakafortwohours,totwirlthebeadsfortwenty-four hours,tositinSamadhiforfortydaysinanundergroundcellarwithoutfoodbycuttingthe frenulum linguae ofthetongueandpractisingKhechariMudra,tostandupononeleginthescorchingheatof thesummersun,todoTratakaonthesunatmidday,tochant Om,Om,Om insilentandsequestered jungles,toshedanoceanoftearswhiledoingSankirtan—alltheseareofnoavailunlessone combinesburningloveforHiminallbeingsandafieryspiritofserviceinservingHiminallbeings. Aspirantsofthepresent-dayaresadlylackinginthesetwoindispensablequalifications.Andthatis therootcausewhytheydonotmakeanyheadwayatallintheirmeditationinsolitude.Theyhave notpreparedtheground,ImeantheAntahkarana,byprotractedpracticeofloveandserviceinthe beginning.IhaveseenseveralBhaktasinallmyexperiencesoflifeinthisline—Bhaktaswhowear halfadozenrosariesaroundtheirnecksandwrists,andmutter HareRamaHareKrishna dayinand dayoutwithalongJapaMalaintheirhands.TheseBhaktaswillneverapproachasickmaneven whenheisinadyingconditionandgivehimadropofwaterormilk,andask:“Whatdoyouwant, brother?HowcanIserveyou?”Outofcuriositytheywillbejustlookingathimfromadistance. CanyoucallthesepeopletrueVaishnavitesorBhaktas?Cantherebeaniotaofrealbenefitintheir meditationorBhajan?AJindaNarayana(livingNarayana)intheformofasickpatientisinadying state.Theyhavenotgotthehearttogoandservehimoreventospeakafewkindandencouraging wordsatacriticaljuncture,whenhislifeistremblinginthebalance!Howcantheyexpecttohave Darshanofthatall-mercifulHariwhentheyhaveheartsmadeofflint?Howcantheyhopefor God-realisationwhentheyhavenottheeyestoseeGodinallbeingsandthespiritofserviceto serve Him in all these forms?
3
PRACTICE OF KARMA YOGA
Thatmanwhohasknowledgeanddevotioncanalonedoreallyefficientservicetothe countryandthepeople.JnanaandBhaktimustbetherockbottombasisofKarmaYoga.Jnanacan becombinedwithKarmaYoga,orBhaktiYogacanbecombinedwithKarmaYogainthe beginningwithmuchadvantage.TheJnana-Karma-Yogithinksandfeelsthatheisservinghisown AtmanandrealisesAdvaiticconsciousness.TheBhakti-Karma-Yogithinksandfeelsthatheis servinghisLordinall,hisownIshtamandrealisesGod-consciousnessandhasDarshanofhis Beloved.Merephilanthropicalworkoutofsympathywithoutdevotionandknowledgeisnothing morethansocialscavenging.ItisnotYogaorworship.Itisonalowerplane.Itcannotelevatea manmuch.Theprogressisdullandslow,ifprogressyoucancallit.Remember,itisthemental attitude or Bhava that does immense good.
AKarmaYogiwhodoesallworkintheformofworshipofGodinthebeginning,who surrendershisbody,mind,soulandallhisactionsasflowersorofferingsattheLotusFeetofthe Lord,whoiseverabsorbedintheLordbyconstantthoughtofGod,loseshimselfin God-consciousnessbytotalself-surrender.HegetsabsorbedinGod.Hiswillbecomesonewiththe CosmicWill.Thatishislastandadvancedstage.Herealisesthatwhateverisgoingonintheworld isbuttheLilaoftheLordordivinesporting.HerealisesthetruthoftheutterancesintheBrahma Sutras: Lokavattulilakaivalyam.HefeelsthatheisonewiththeLordandthatheisapartnerinHis Lila.HelivesforHimonly.HelivesinHimonly.HisthoughtsandactionsarenowofGodHimself. Theveilhasdropped.Thesenseofseparatenesshasbeentotallyannihilated.Henowenjoysthe Divine Aishvarya.
AdoctorwhoworksinthehospitalshouldthinkthatallpatientsaremanifestationsofGod. HeshouldthinkthatthebodyisthemovingtempleofGodandthatthehospitalisabigtempleor BrindavanorAyodhya.Heshouldthink:“IamdoingallmyactionstopleasetheLordandnotto pleasemysuperiors.”HeshouldthinkthatGodistheinnerruler(Antaryamin),thatHealone manipulatesallhisorgansfrombehind,andthatHeisthewire-pullerofthebody.Heshouldthink thatHeworkstocarryouttheDivineWillinthegrandplanorschemeofthings.Heshould consecrateallhisactionsatHisFeet,whethertheybegoodorbad.Heshouldthensay: OmTatSat
Krishnarpanamastu or OmTatSatBrahmarpanamastu intheendandatnightwhenheretiresto bed.ThisisJnanagniorthefireofwisdomorthefireofdevotionthatdestroysthefruitofaction, bringsaboutChittaSuddhi,knowledgeoftheSelfandfinalemancipation.Heshouldneverdream even:“Ihavedonesuchmeritoriousacts.IwillgetanexaltedplaceinSvarga,etc.Iwillbebornin thenextbirthasarichman.”Bymeansofconstantpracticeofthisnaturehewillslowlygetmental non-attachmenttowardswork.Alady,whenshedoesherhouseholdduties,shouldalsoentertain theabovementalattitude.Inthismannerallactionscanbespiritualised.Allactionswillbecome worshipoftheLord.AmancanrealiseGodheadinwhateversituationhemaybeplacedinlife,if only he works with this right mental attitude.
MaythegreatLord,theFlute-BearerofBrindavan,theloverofRadha,thejoyofDevaki, grantusrightbelief,SuddhaPrem,rightmentalattitudeandinnerspiritualstrengthtodoselfless servicetotheworld,andtorealiseGodheadevenwhileremainingintheworld,bydoing NishkamyaKarmaYogawithNarayanaBhava,byrememberingHimatalltimesandbyoffering allactions,body,mindandthesoulatHisLotusFeet!MaytheblessingsofSivaandHaribeupon us all!
4 YOGA OF SERVICE
3. What Is Karma?
Karmameansworkoraction.AccordingtoRishiJaimini,ritualslikeAgnihotra,Yajnas, etc.,aretermedKarmas.ThereisahiddenpowerinKarmatermed‘Adrishta’,whichbringsinfruits ofKarmasfortheindividual.KarmaisallinallforJaimini.Karmaiseverythingforastudentofthe Mimamsicschoolofthought.JaiminiisthefounderofPoorvaMimamsa.Hewasastudentof MaharishiVyasa,thefounderofUttaraMimamsaorVedanta.TheMimamsaschooldeniesthe existenceofIshvara,whoawardsthefruitsofworks.AccordingtotheGita,anyactionisaKarma. Charity,sacrificeandTapasareallKarmas.Inaphilosophicalsense,evenbreathing,seeing, hearing,tasting,feeling,smelling,walking,talking,etc.,areallKarmas.Thinkingisthereal Karma. Raga-dvesha (likes and dislikes) constitute real Karma.
4. Right and Wrong Action
Haverightthinking.Useyourreasonandcommonsense.Followtheinjunctionsofthe Sastras.ConsulttheCodeofManuorYajnavalkyaSmritiwheneveryouhavedoubts.Youwillbe abletofindoutwhetheryouaredoingrightorwrongaction.Ifyousay:“Sastrasarecountless.They areliketheocean.Icanhardlyunderstandthetruthsthatareinculcatedthere.Icannotfathomout andgaugetheirdepths.Therearecontradictions.Iampuzzledandbewildered,”thenstrictlyfollow thewordsofaGuruinwhomyoucanplaceabsolutefaithandconfidence.Thethirdwayistohave fearofGod.Consultyourconscience.Theshrill,innervoicecanguideyou.Assoonasyouhearthe voice,donotdelayevenforamoment.Starttheactiondiligentlywithoutconsultinganybody. Practisetoheartheinnervoiceinthemorningat4a.m.Iftherearefear,shame,doubt,prickingof theconscience,anduneasinessofmind,knowthatyouaredoingwrong.Iftherearejoy, exhilaration and satisfaction, understand that you are doing a right action.
5. Nishkamya Karma Yoga
InthepracticeofNishkamyaKarmaYoga,thereisnolossofeffort.Thereisnoharm.There isnotransgressionalso.Evenalittleofthisknowledge,evenalittlepracticecanprotectyoufrom greatfearofbirthanddeathwithitsconcomitantevils.Youwilldoubtlessreapthefruitsinthispath ofKarmaYoga, viz., Jnana.Thereisnouncertaintyhere.Matterisindestructible.Energyis indestructible.EvenalittlepracticewiththerightmentalattitudewillpurifytheChitta.The SamskarasofvirtuousactionsareimbeddedintheChitta.Theyarealsoindestructible.Theyare real,valuableassetsforyou.Theywillpreventyoufromdoingwrongactions.Theywillgoadyou todoselflessactions.Theywillpushyouontothegoal.Selflessworkswillpreparethegroundof AntahkaranaforthereceptionoftheseedofJnana.ThepathofKarmaYogaeventuallyleadstothe attainment of infinite bliss of the Self.
Workunselfishlywithdisinterestedspirit.Alwaysscrutiniseyourmotives.Yourmotive shouldbepure.Thefruitsofactionsvaryaccordingtothemotive.Listentothisstory:InHanuman Ghattwogirlswereinadrowningcondition.TwoyoungmenjumpedimmediatelyintotheGanga andrescuedthem.Onemanaskedthegirltomarryhim.Theothermansaid:“Ihavedonemyduty. Godgavemeanopportunitytoserveandimprovemyself.”HehadChittaSuddhi.Theexternal actionisthesame(theactofsavingthelife)butthemotiveisdifferent.Thefruitsalsomustbe different.Nevercareforthefruitsofyouractions.Butdonotbecomeavictimofslothorinertia.
5 PRACTICE OF KARMA
YOGA
Pourforthallyourenergiesintheserviceofhumanity,country,etc.Plungeyourselfinselfless service.
FixyourmindattheLotusFeetoftheLord.Givethehandstowork.Evenwhenyouwork, worklikethetypistortheharmoniumplayerwhotypesorplayswhiletalkingtoyou,likethe womanwhoknitsandtalksatthesametime.LetyourmindbeeverattachedtotheLotusFeetofthe Lordwhileyourhandsareatwork.Themindofthegirlwhohasthewater-potonherhead,isonthe poteventhoughshetalksandjokeswithhercomradeswhilewalkingalongtheroad.Youwillbe abletodotwothingsatatimebypractice.Themanualworkwillbecomeautomatic,mechanicalor instinctive.Youwillhavetwominds.Aportionofthemindwillbeatwork,whiletherestofthe mindwillbeintheserviceoftheLord,inmeditation,inJapa.RepeattheNameoftheLordwhileat workalso.Ashtavadhanisdoeightthingsatatime.Theyplayatcards,movethemaninChaturanga play(chess),dictatesomepassagestoathirdman,talktoafourthinorderandcontinuation,andso on.Thisisaquestionoftrainingofthemind.Evenso,youcansotrainthemindthatitcanwork withthehandsandcanrememberGodatthesametime.ThisisKarmaYogaandBhaktiYoga combined.
Lord Krishna says:
Tasmat sarveshu kaleshu mamanusmara yudhya cha; Mayyarpitamanobuddhir mamevaishyaisyasamsayam.
“ThereforeatalltimesthinkuponMeandfightwithmindandreasonsetonMe,without doubt thou shalt come unto Me.” Gita: Chapter VIII-7.
Thoughthecowgrazesinthepasturehavingbeenseparatedfromthecalf,hermindis alwaysfixedonthecalfonly.SimilarlyyoushouldfixthemindonGodwhenyoudoJapa,likethe cow,andgiveyourhandstowork,whichisonlyworshipoftheLord.Renounceallattachment.Be balancedinsuccessorfailure,gainorloss,victoryordefeat,pleasureorpain.Trainanddiscipline yourmindcautiously.Thisisyourmaster-keytoopenthedoorsoftherealmsofbliss.Thisisthe secretofKarmaYoga.ThisisthesecretofsuccessinYoga.Hereisalsoanotherinteresting illustration.ThemindoftheAyahisalwaysonherownchildthoughshefondlesandcaressesthe childofthezamindarforthetimebeing.ThemindoftheChoranariisalwaysonherparamour thoughsheisbusydoingherhouseholddutiesatherhome.Evenso,fixthemindattheLotusFeet oftheLordandgivethehandstoworldlyactivities.YoucanrealiseGodevenwhileremainingin theworldifyouadoptthismethod.YouneednotretiretoHimalayancavesandforests.Thatisthe reasonwhyLordKrishnasays:“RenunciationandYogaofactionbothleadtothehighestbliss;of the two, Yoga of action is verily better than renunciation of action.” Gita: Chapter V-2.
Ifyoucareforthefruitsofactionsyouwillbecaughtupinthewheelofbirthanddeath.You cannot expect to attain immortality immediately or the final beatitude.
Mindissoframedthatitcannotworkwithoutexpectationoffruitsoranticipationof rewardsforactions.Ifyousmilewhenyoumeetyourfriend,youdoexpectasmileinreturnfrom him.Ifyougiveacupofwatertosomebody,youdoexpectsomethinginreturnfromhim.Ifyou saluteyourfriendonMountRoad,youexpecthimtosaluteyouinreturn.Thisistheinbornnature
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ofworldly-mindedpeople.Youwillhavetotrainthemindtoworkdisinterestedly.Youwillhaveto tamethemindcautiously.Youwillhavetodisciplinethemindwithpatienceandperseverance. Worldly-mindedpeoplecannotunderstandthespiritofNishkamyaserviceastheirmindsare chargedorsaturatedwithimpurities.Doserviceforsometime.Thenyouwillgraspthespiritof NishkamyaKarmaYoga.Inthebeginningallyouractionsmaybeselfish.Butifyouworkhardin thefieldofKarmaYogafortwoyears,fiveofyouractionswillbeunselfishandninety-fivewillbe selfish.Scrutiniseyourmotives,purifythemandtryhard.Aftersomeyearsofincessantstruggle, fiftyactionswillbecomeunselfish.Agoodtimewillcomewhenallyouractions,hundredpercent, willbepurelyunselfish.YouwillbecomeaperfectKarmaYogilikeRajaJanaka.Thetimeisnot veryfarifyoukeepuptheidealbeforeyoudailyandstrugglehardtoreachtheideal,andifyouare sincere and earnest in your purpose.
Themindisfilledwithpurity(Sattva)ifyouworkwithoutexpectationoffruits,ifyouwork forthesakeofGod,ifyouregardworkasworshiporPujaofNarayana,ifyoudedicateallyour actionstoGodasIsvararpana.Feelandthinkthatyoubreathe,liveandworkforGodaloneevery secondofyourlife,andthat,withoutHim,lifeisabsolutelyuseless.Feelthepangsofseparation while at work if you forget Him even for a fraction of a second.
6. Karma Yoga: A Means to Knowledge
ThepracticeofNishkamyaKarmaYogadestroyssinsandimpuritiesofthemindandcauses ChittaSuddhiorpurityoftheAntahkarana.KnowledgeoftheSelfdawnsinapuremind. KnowledgeoftheSelfistheonlydirectmeanstofreedom.Ascookingisnotpossiblewithoutfire soisemancipationnotpossiblewithoutknowledgeoftheSelf.Karmacannotdestroyignorance becausetheyarenothostiletoeachother.Butknowledgecertainlydestroysignoranceaslight destroys the thickest darkness.
YouwillfindintheMahabharata:“Knowledgespringsinmenonthedestructionofsinful Karma when the self is seen in the Self, as in a clear mirror.” Santi Parva: 204-8.
InthefollowingpassagesKarmaYogaispointedoutasameanstotheattainmentofAtma Jnana:
“TheBrahmanasseektoknowthis(Atman)bythestudyoftheVedas,byYajnaor worship.” Brih. Upanishad: 4-5-22.
“But without Yoga, O mighty-armed, renunciation is hard to obtain.” Gita: Chapter V-6.
“Havingabandonedattachment,Yoginsperformactionforthepurificationoftheself.”
Gita: Chapter V-11.
“Sacrifice, gift and also austerity are the purifiers of the wise.” Gita: Chapter XVIII-5.
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7. Qualifications of a Karma Yogi
AKarmaYogishouldbeabsolutelyfreefromlust,greed,angerandegoism.Evenifthere aretracesoftheseDoshas,heshouldtrytoremovethem.Heshouldnotexpectanykindoffruitsfor hisactionshereinandhereafter.Heshouldnothaveanydesirefornameandfame,approbation, appreciation,thirstforapplause,admirationandgratitude.Hemusthaveaspotlesscharacter.He shouldtrytopossessthisgradually.Heshouldbehumbleandfreefromhatred,jealousy,harshness, etc.Heshouldalwaysspeaksweetwords.Howcanaproudandjealousman,whoexpectsrespect andhonourfromothers,serveothers?Heshouldbeabsolutelyfearless.Atimidmanisabsolutely unfitforKarmaYoga.Heisfittoassisthiswifeincleaningutensilsinthekitcheninthemorning and in washing her clothes in the evening.
AKarmaYogishouldhaveanamiable,loving,sociablenature.Heshouldbeabletomove andmixwitheverybodywithoutdistinctionofcaste,creedorcolour.Heshouldhaveperfect adaptability,mercyandcosmiclove.Heshouldbesympatheticandtolerant.Heshouldbeableto adjusthimselftothehabitsandwaysofothers.Heshouldhaveanall-embracingandall-inclusive heart.Heshouldalwayshaveacoolandbalancedmind.Heshouldhavepresenceofmindalso.He shouldhaveequalvision.Heshouldrejoiceinthewelfareofothers.Amanwhoiseasilyirritated andwhocanbeeasilyoffendedovertriflingthingsisabsolutelyunfitforthepathofKarmaYoga. Heshouldhavealltheorgansunderperfectcontrol.Heshouldleadaverysimplelife.Ifheleadsa lifeofluxury,ifhewantseverythingforhimself,howcanhesharehispossessionswithothers?He shouldburnhisselfishnesstotheveryroot.LetmeremindyouoncemoreofthewordsoftheGita:
Samniyamyendriyagramam sarvatra samabuddhayah Te prapnuvanti mameva sarvabhutahite rataah.
“Restrainingandsubduingthesenses,regardingeverythingequally,inthewelfareofall rejoicing, these also come to Me.” Gita: Chapter XII-4.
AKarmaYogishouldhaveasound,healthyandstrongphysicalbody.Howcanheserve othersifhehasapoorphysiqueandadilapidatedframe?Heshouldtakegreatcareofthebody,but heshouldnothavetheleastMohaorattachmentforit.Heshouldneversay:“Thisbodyismine.” Eventhejackalsandfishclaim:“Thisbodyisours.”Heshouldbeeverreadytosacrificehisbody foranoblecause.HeshoulddoregularPranayama,physicalexerciseandAsanastokeepupahigh standard of health. He should take good, nourishing and substantial food.
Heshouldbearinsult,disrespect,dishonour,harshwords,censure,infamy,disgrace,heat andcold,andthepainofdiseases.Heshouldhavepowerofendurance.Heshouldhaveabsolute faithinhimself,inGod,inthescripturesandinthewordsofhisGuru.Suchamanonlycanbecome agoodKarmaYogi.Suchamanonlycandorealandusefulservicetothecountryandtosuffering humanity.ItisalwaysdifficulttofindanidealAdhikari.Evenifyoupossessafewoftheabove qualifications,theotherqualificationswillcometoyoubythemselves,whenyouearnestlyworkin thefieldofKarmaYoga.Youneednotbediscouraged.PlungeyourselfintheserviceofGod.
Forgetthebody.MarchboldlyinthefieldwithPremandShraddha.Blowthebuglewiththe feeling:“ImustbecomeatrueKarmaYoginow.”Allvirtueswillclingtoyoubythemselves. Applyyourselfdiligentlyrightnowfromthisverysecond.BecomeanidealKarmaYogilike
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JanakaorBuddha.MayGodblessyouwithinnerstrength,faith,virtuesandthespiritof self-sacrifice.
Starttheworkevenwithalittlecapitalofsomelove,mercyandsympathy.Enterthefieldat once.Youwilldrawinspirationfromtheleadersinthefield.Theastralorinvisiblehelpers,Nitya Siddhas,Amara-Purushasandyourcolleagueswillpushyouon.Aftersometime,youwillbecome awonderfulKarmaYogi.Fearlessness,humilityandallothervirtueswillshineinyouby themselves now.
8. Work Is Worship
Workisworship.Workismeditation.Serveallwithintenselovewithoutanyideaofagency andwithoutexpectationoffruitsorreward.YouwillrealiseGod.Serviceofhumanityisserviceof God.
Workelevateswhendoneintherightspiritwithoutattachmentoregoism.Ifyouarea Bhakta(devotee),feelyouareaNimittaorinstrumentinthehandsofGod.Ifyouadoptthepathof Jnana,feelthatyouareasilentSakshi(witness)andthatPrakritidoeseverything.Allworkis sacred.Thereisnomenialworkfromthehighestview-point(fromtheview-pointoftheAbsolute, fromtheview-pointofKarmaYoga).Evenscavengering,whendonewiththerightmentalattitude as described above, will become a Yogic activity for God-realisation.
Itisselfishnessthathasdeplorablycontractedyourheart.Selfishnessisthebaneofhuman life.Selfishnesscloudstheunderstanding.Selfishnessispetty-mindedness.Bhoga(sensual enjoyment)increasesselfishnessandselfishPravritti.Itistherootcauseofhumansufferings.Real spiritual progress starts with selfless service.
ServeSadhus,Sannyasins,Bhaktas,thepoorandsickpeoplewithBhava,PremandBhakti. The Lord is seated in the hearts of all.
Isvarah sarvabhutanam hriddese arjuna tishthati bhramayan sarvabhutani yantraroodhani mayaya.
“TheLorddwellethintheheartsofallbeings,OArjuna,andbyHisillusivepower,causes all beings to revolve as though mounted on a potter’s wheel.” Gita: Chapter XVIII-61.
Thespiritofservicemustbedeeplyingrainedinyourverybones,cells,tissuesandnerves. Therewardisinvaluable.PractiseandfeelthecosmicexpansionandinfiniteAnanda(bliss).Tall talkandidlegossipingwillnotdo,mydearfriends.Evinceintensezealandenthusiasmforwork. Be fiery in the spirit of service.
HaveNishthawithGodandChestawithhandsliketheBahurupiwhohasNishthaofamale andChestaofafemale.Youwillbeabletodotwothingsatatimethroughgradualpractice.Repeat theNameoftheLordwhileatwork.KarmaYogaisgenerallycombinedwithBhaktiYoga.A KarmaYogiofferstotheLordasanoblation(IsvaraPranidhana)whateverhedoesthroughthe Karma Indriyas (organs of action).
9 PRACTICE OF KARMA YOGA
AKarmaYogidoesnotexpectevenareturnoflove,appreciation,gratitudeoradmiration from the people whom he is serving.
Inthebeginning,allyourKarmasmaynotbeofthepureNishkamyatype.Somemaybe Sakamya(withexpectation).SomemaybeNishkamya.Youmustbeveryvigilantinscrutinising yourmotivesduringaction.Youmustbeeverintrospective.Byandby,whentheheartbecomes purer and purer through constant work, your actions will be perfectly disinterested and selfless.
InthemindtherearethreeDoshas,viz.,Mala(impuritieslikelust,wrath,greed,etc.), Vikshepa(tossingofthemind),andAvarana(veilofignorance).Malaisremovedthrough NishkamyaKarmaYoga;VikshepabymeansofUpasana(worship);andAvaranabymeansof studyofVedanticliteratureandJnana.KarmaYogagivesChittaSuddhi.Itpurifiestheheartand prepares the mind for the dawn of knowledge (Jnana Udaya).
OnlyhewhohasreducedhiswantsandcontrolledhisIndriyascandoKarmaYoga.How canamanofluxury,withhisIndriyasrevolting,serveothers?Hewantseverythingforhimself,and wantstoexploitanddomineeroverothers.Anotherqualificationisthathemusthaveabalanced mind.HemustbefreefromRaga-Dvesha(likesanddislikes)also.“Anactionwhichisordained, donebyonewhoisundesirousoffruit,devoidofattachment,withoutloveorhate—thatiscalled pure.” Gita: Chapter XVIII-23.
Youmustlearnthesecretofrenunciationortheabandonmentofthefruitsofaction.Longis thelesson,toilsomethepractice.Youhavetocombineenergyinwork,withindifferencetothe result of the work.
Killambition,killdesireoflife,killdesireforcomfort.Workasthoseworkwhoare ambitious. Respect life as those do who desire it. Be happy as those who live for happiness.
Thereconcilementoftheseoppositesisthesecretofrenunciation.Allwhoseekpower,life ofcomfort,performactionswithaviewtoobtainingandenjoyingthesefruits,andtheydirecttheir activities to this end. The fruit is the motive for exertion and the longing of it inspires the effort.
Aspirantsmustworkasenergeticallyasthechildrenofthisworld,buttheymustsubstitutea newmotive;theyworkthatthedivinelawmaybefulfilled,thatthedivinepurposemaybe promoted,thattheWillofGodmaybecarriedoutineverydirection.Thisisthenewmotiveanditis oneoftheall-compellingforces;theyworkforGodalone.ThusactingtheycreatenoKarma-bond for it is desire that binds.
Now,theattainmentofrenunciationisdifficultandrequiresprolongedandpatientpractice. Theprobationerwillbeginbytryingtobecarelessoftheresultsbroughttohimpersonallybyhis actions;hewilltrytodohisverybestandthenridhimselfofallfeelingastothereactiononhimself, takingequallywhatevercomes.Ifsuccessfollows,hewillcheckthefeelingofelation;iffailure,he willnotpermitdepressiontomasterhim.Persistentlyhewillrepeathisefforts,untilbyslow degreeshefindsthatheisbeginningtocarelittleforretards(orfalls)whilehehaslostnowhitofhis energyandpainstakinginhisactions.Hewillnotseekexternalactivities,butwilldohisbestwith
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everydutythatcomesinhiswayandwillbegintoshowthebalancedstateofmindwhichmarksthe crowning strength and detachment of the soul.
Hewillhastentheattainmentofthesethroughacoolestimationofthevalueoftheearth’s so-calledprices,andwillmeditateontheirtransitorynature,theanxietyandunrestofthosewhose heartsarefixedonthem,andtheemptinessofthemwhenfinallygraspedandheld,thesatietythat followscloseontheheelsofpossession.Theintellectualappreciationofthemwillcometohishelp indisappointmentandrestrainhiminsuccess,andsoaidhimingivingmoreequilibrium.Hereisa field of daily effort which will demand his energies for years.
Theprobationermustrememberthatmuchofhisworkconsistsinpractisingtheprecepts laid down by all earnest religionists.
9. Yoga of Equanimity
Worldlypeoplearegenerallyelatedbysuccessanddepressedbyfailure.Elationand depressionaretheattributesofthemind.IfyouwanttobecomearealKarmaYogiintherightsense oftheterm,youwillhavetokeepabalancedmindatalltimes,inallconditionsandunderall circumstances.Thisisnodoubtverydifficult.Butyouwillhavetodoitanyhow.Thenonlywill youhavepeaceofmindandreallastinghappiness.HewhokeepsabalancedmindisaJnani.Karma YogapreparesthemindfortheattainmentofJnana.ThatisthebeautyofKarmaYoga.Thatisthe secret and essence of Karma Yoga.
Theremustnotbetheleastattachmenttoanykindofwork.Youmustbereadytoleaveany workatanytime.Theremaybeadivinecalluponyouforcertainwork.Youwillhavetotakeitup atoncewithoutgrumbling,whatevermaythenatureoftheworkbe,whetheryouarewillingornot. Youwillhavetostopitalso,ifconditionsandcircumstancesdemandyoutodoso.ThisisYoga. There is no attachment to the work here.
Manypeoplegetattachedtothework.Theylikesomekindofworkandtheytakeinterestin it.Theydislikesomeotherkindofwork.Theyareunwillingtoleaveitalso,ifconditionswantitto bestopped.Theytakeundueresponsibilityontheirshoulders,pineandlabourundercare,worries andanxieties.ThisisnotYogaatall,becausethereisattachmenttotheworkowingtothequalityof Rajas.Worldlypeoplealwaysworkwithattachment.Hencetheysuffer.Ifthereisadivinecall,you maystartaworld-widemovement.YoumustbepreparedtostopitatanytimeifGodwills,even thoughyoudonotgetanysuccesshere.Itisnotyourlookouttogetsuccessorfailure.Simplyobey thedivinecallandactlikeasoldieronthebattlefield.Thereisgreatjoyinsuchkindofwork because there is no personal element here.
KeepthereasonrootedintheSelf.Haveapoisedmindamidstthechangesoftheworld. Workforthefulfilmentofpurposesdivine.Donotexpectanyfruit.DoeverythingasIsvararpana. WorkforthewelfareoftheworldinunisonwiththeDivineWill.Allowthedivineenergytowork unhamperedthroughyourinstruments.Themomentyouregoismcomesin,therewillbeimmediate blockingofthefreeflowofthedivineenergy.MakeyourIndriyasperfectinstrumentsforHisLila. Keepthebody-flutehollowbyemptyingitofyouregoism.ThentheFlute-BearerofBrindavanwill playfreelythroughthisbody-flute.Hewillworkthroughyourinstruments.Thenyouwillfeelthe
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PRACTICE OF KARMA YOGA
lightnessofthework.YouwillfeelthatGodworksthroughyou.Youwillbewashedofallthe responsibilities.Youwillbeasfreeasabird.Youwillfeelthatyouarequiteachangedbeing.Your egoismwilltrytore-enter.Becareful.Beonthealert.Bygradualpracticeandpurificationofthe mindyouwillbecomeanexpertinKarmaYoga.Allyouractionswillbeperfectandselfless.All actions will eventually culminate in Jnana. This is the Yoga of equanimity.
This kind of Yoga is inculcated by Lord Krishna in His teachings:
Yogasthah Kuru Karmani Sangam Tyaktva Dhananjaya Sidhyasidhyoh Samo Bhutva, Samatvam Yoga Uchyate.
“Performaction,ODhananjaya,dwellinginunionwiththeDivine,renouncing attachments,andbalancedevenlyinsuccessandfailure;equilibriumisYoga.”Gita:ChapterII-48.
Youwillhavetoleaveevensuchsubtleattachmentas:“MayGodbepleased.”Workmerely forthesakeoftheLord.Theneveneating,walking,talking,sleeping,breathingandansweringcalls ofnaturewillbecomeYogicactivity.Workbecomesworship.Thisisthegreatsecret.Youwill havetolearnitbygradualpracticeinthefieldofKarmaYoga.Youwillhavetospiritualiseallyour actions.YouwillhavetotransmuteallyouractionsintoYogabypractice.Meretheorisingwillnot do.UnderstandthesecretsofKarmaYoga.Workunselfishly.BecomeatrueKarmaYogiandenjoy the infinite bliss of the Atman.
Meritanddemerit,PunyaandPapa,donotaffectthatKarmaYogiwhohasevennessor equanimityofmind,forheexultsnotoverthegoodfruitoftheonenorworriesoverthebadfruitof theother.Hehasequanimityofmindinsuccessandfailure.HismindisalwaysrestinginGodall thewhile.Workswhichareofabindingnaturelosethatcharacterwhenperformedwithabalanced mind.TheKarmaYogihasnoattachmenttosensualobjects.Hehaspurifiedhismindbyconstant selflessservice.Hehasgivenupallideaofagency.HetreatsthebodyasaninstrumentofGod, giventohimforthefulfilmentofHispurpose.HeattributesallactivitiestotheDivineActorwithin. HewhoisestablishedintheYogaofequanimitybecomesanexpertinthescienceofKarmaYoga. That is the reason why Lord Krishna says:
Buddhiyukto jaha teeha ubhe sukritadushkrite, Tasmat yogaya yujyasva yogah karmasu kausalam.
“Unitedtothepurereason,oneabandonethherebothgoodandevildeeds:thereforecleave thou to Yoga; Yoga is skill in action.” Gita: Chapter II-50.
TheKarmaYogiwhopossessesevennessofmindcastsoffthefruitsofactions.Heescapes fromgoodandbadbirths.Clingingtofruitonlyisthecauseofrebirth.Whenallactionsare performedforGod’ssakeinfulfilmentofHispurposewithoutdesireforfruit,theKarmaYogigets illumination.Heshakesoffthebondageofbirth.HeattainsknowledgeofBrahmanandthrough Brahma Jnana, liberation or Moksha. In the Gita you will find:
Karmajam buddhiyukta hi phalam tyaktva manishinah, Janmabandhavinirmuktah padam gachchantyanamayam.
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“Thesages,unitedtothepurereason,renouncethefruitwhichactionyieldeth,and, liberated from the bonds of birth, they go to the blissful seat.” Gita: Chapter II-51.
10. Poised Reason
Actionswhichareofabindingnaturelosethatnaturewhenyoudothemwithequanimityor evennessofmindthroughthehelpofpurereason,whichhaslostallattachmenttosensualobjects andwhichisrestingintheSelf.Youwillhavetocultivateanddevelopthispurereasonand equanimityofmind.Godhasgiventhismarvellousmachinetomanforserviceofhumanityand therebyattaininganimmortallife.Ifheusesthisbodyforsatisfactionofpettydesiresandselfish ends,hebecomesanobjectofpityandcondemnation.Heiscaughtupinthewheelofbirthand death.RestthemindintheSelforIsvarawhenyouperformanyaction.Hewhohasdevelopedpure poisedreasonandwhoisrestingintheSelf,isquiteawarethatallactionsaredonebytheDivine Actorwithin(Antaryamin).HeisperfectlyconsciousthatGodreallyoperatesinthisbody-machine andmovesthismachine.ThisYogiofequanimityorevennessofmindnowunderstandsfullythe fundamentalprinciplesthatgovernallbodilyactions.HeperformsallactionsforGod’ssakein fulfilment of His purpose without desire for fruit and eventually attains the everlasting peace.
11. Work without any Motive
Mangenerallyplanstogetthefruitsofhisworksbeforehestartsanykindofwork.The mindissoframedthatitcannotthinkofanykindofworkwithoutremunerationorreward.Thisis duetoRajas.HumanSvabhavaisalwayslikethis.Whendiscriminationdawns,whenthemindis filledwithsomemoreSattvaorpurity,thisnaturechangesslowly.Thespiritofselflessnessslowly creepsin.ThequalityofRajascreatesselfishnessandattachment.Aselfishmanhasnolargeheart. Hehasnoideal.Heispetty-minded.Hismindisfullofgreed.Healwayscalculates.Hecannotdo anyserviceinamagnanimousmanner.Hewillsay:“Iwillgetsomuchmoney.Imustputforthso muchworkonly.”Hewillweightheworkandmoneyinabalance.Hecannotdoalittlemorework. Hewillbeeverwatchingthetimeforstoppinghiswork.Heismercenary.Heishiredformoney.He isactuatedbythehopeofreward.Heisgreedyofgain.Selflessserviceisunknowntohim.Hehas noideaofGod.HehasnoglimpseofTruth.Hecannotimagineofanexpanded,selflesslife.Hehas gotintoanarrow,circumscribedcircleorgroove.Hedwellswithinthissmallgrove.Hislove extends to his own body, his wife and children. That is all. Generosity is unknown to him.
Ifyouexpectfruitsforyouractions,youwillhavetocomebackintothisworldtoenjoy suchfruits.Youwillhavetotakebirthagain.ANishkamyaKarmaYogisays:“Doallworks withoutexpectationoffruits.ThiswillproduceChittaSuddhi.Thenyouwillgetknowledgeofthe Self.YouwillgetMokshaoreternalbliss,peaceandimmortality.”Thisishisdoctrine.Thatisthe reason why Lord Krishna says to Arjuna:
Karmanyevaadhikaraste ma phaleshu kadachana Ma karmaphalaheturbhurma te sangostvakarmani.
“Thybusinessiswiththeactiononly,neverwithitsfruits;soletnotthefruitsofactionbe thy motive, nor be thou to inaction attached.” Gita: Chapter II-47.
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Goddispensesthefruitsofactionsaccordingtothemotive.Ifthemotiveispure,youwill getDivineGraceandpurity.Ifthemotiveisimpure,youwillgetrebirthinthisMrityulokatoreap thefruitsofyouractions.Againyouwilldovirtuousandviciousactionsthroughtheforceof Raga-Dvesha. You will be entrapped in the never-ending wheel of birth and death.
Butyoushouldnotremaininastateofinertiaalso(Akarmani)thinkingthatyouwillnotget thefruitsifyouworkselflessly.Youmustnotsay:“Whatistheuseofmyworknow?Icannotget anyfruits.Iwillkeepquiet.”Thisisalsobad.YouwillbecomeTamasicanddull.Therewillbe mentalinactivity.YouwillgetpurityofmindifyouworkinthespiritofNishkamyaKarmaYoga. Thisisaverygreatrewardforyouractions.Youcannotimaginetheexaltedconditionofamanof puremind.Hehasunboundedpeace,strengthandjoy.HeisveryneartoGod.HeisdeartoGod.He willsoonreceivethedivinelight.Workwithoutanysortofmotiveandfeelitseffects,purityand innerstrength.Whatanexpandedheartyouwillhave!Indescribable!Practise,feelandenjoythis state.
12. No Loss in Karma Yoga
YoudonotloseanythinginKarmaYoga.Evenifyoudoalittleservicetothecountryorto thesocietyortopoorsickpeople,itbringsitsownadvantagesandbenefits.Itpurifiesyourheart andpreparestheAntahkaranaforthereceptionofknowledgeofAtman.TheSamskarasor impressionsofthesegoodactionsareindeliblyimbeddedinyoursubconsciousmind.Theforceof theseSamskaraswillagainpropelyoutodosomemoregoodactions.Sympathy,love,thespiritof patriotism and service will be developed. Nothing is lost when the candle burns.
Inagricultureyoumaymanureandploughtheland.Youreffortswillberenderedfutileif youdonotgetrainintheyear.ThisisnotthecaseinNishkamyaKarmaYoga.Thereisno uncertaintyhereregardingtheresultofanyeffort.Furtherthereisnottheleastchanceofgetting harmedbypractisingthisKarmaYoga.Ifthedoctorisinjudicious,ifheadministersthemedicinein over-dosage,someharmwillcertainlyresult.ThisisnotthecaseinthepracticeofKarmaYoga. Evenifyoudoalittleservice,evenifyoupractisealittleNishkamyaKarmaYogainanyform,it willsaveyoufromgreatfear,fromthefearofSamsaraandofbirthanddeathwithitsconcomitant evils. That is the reason why Lord Krishna says to Arjuna:
Nehaabhikramanaasosti pratyavaayo na vidvate Svalpamapyasya dharmasya trayate mahato bhayat.
“Thereisnolossofefforthere,thereisnoharm.Evenalittleofthisservicedeliversone from great fear.” Gita: Chapter II-40.
ThepathofKarmaYoga,whicheventuallyleadstotheattainmentoftheinfiniteblissofthe Self, cannot be futile.
Ignorantpeoplesaythatonecannotworkwithoutanymotive.Itisagreatpitythattheyhave notunderstoodtheessenceandtruthofKarmaYoga.Theirmindsaresaturatedwithallsortsof fantasticdesiresandselfishness,andasaresult,theirmindsareveryimpureandclouded.They cannotgrasptheunderlyingtruthofKarmaYoga.Theyjudgeothersfromtheirownstandpoint.
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Selflessnessisathingunknowntothem.Theirmindsandbrainsarerenderedcallousandsothey cannotvibrateproperlytounderstandwhatamotivelessactionis.Passionatehouseholderscannot dream of doing any work without expecting some gain for themselves and their families.
Whenthethoughtofdoinggoodbecomespartandparcelofaman’sverybeing,hewillnot entertainanymotiveatall.Hetakesimmensedelightinservingothers,indoinggoodtoothers. ThereisapeculiarjoyandAnandainthepracticeofvigorousKarmaYoga.TheKarmaYogigets inner spiritual strength and power by performing motiveless and selfless actions.
HeshouldunderstandthesecretofKarmaYoga.Heshouldplungehimselfinselflesswork. Hemustworkincessantly.HemustnursepeoplewithAtmaBhava.Hemustservesocietyina varietyofways.Graduallyhewillunderstandthegloryandsplendourofunselfishwork.Hewill becomeachangedbeingwithdivineeffulgenceandsweetYogicfragrance.Manyofhisactions maybeselfishinthebeginningofhisYogiccareer.Itdoesnotmatter.Heshouldnotbediscouraged onthisscore.But,slowlywhenhegrowsinpurity,someofhisactionswillturnouttobeunselfish. Inthelongrunallhisactionswillbeunselfish.Heshouldpatientlyworkwithindefatigableenergy. Hehastodestroyhisoldmindofselfishnessandbuildanewmindofselflessness.Thisisdoubtless uphillwork.Thisdemandsstruggleandconstanteffortwithasininepatienceandiron determination.Selflessworkelevatesandbringsfreedom.Selfishworkretardsspiritualprogress andfastensonemorechaintoyourfeet.Ifyoufinditdifficulttoworkwithoutanymotive,haveone strongmotiveforfreedomwhenyouwork.Thiswillnotbindyou.Thiswilldestroyallotherlower selfishmotivesandwilleventuallydiebyitself,justasthestickusedinburningadeadbodyburns thedeadbodyandisitselfconsumedintheend.ThejoyofadevelopedKarmaYogiisreally unbounded. Words cannot adequately describe his exalted state and inward happiness.
LookatthestupendousandmagnanimousworkturnedoutbyLordBuddha,SriSankara andotherKarmaYogisofyore.Theirnamesarehandeddownfromposteritytoposterity.Their namesarestillremembered.Thewholeworldworshipsthemwithreverence.Canyouattributean iotaorgrainofselfishmotivetotheiractions?Theylivedfordoingservicetoothers.Theywere examples of absolute self-abnegation.
Expand.Purifyyourheart.LiveinthetruespiritofKarmaYoga.Liveeverysecondforthe realisationoftheidealandgoaloflife.ThenandthenalonewillyourealisethetruegloryofKarma Yoga.KeepbeforeyoutheexamplesofthegreatKarmaYogiswhoservedmankindandthus radiated peace, bliss and wisdom unto all.
13. Health and Yoga
Whatishealth?Itisastateofequilibriumofthethreehumoursofthebody,viz.,Vata,Pitta andKapha(wind,bileandphlegm),whereinthemindandalltheorgansofthebodyworkin harmonyandconcord,andthemanenjoyspeaceandhappiness,andperformshisdutiesoflifewith comfortandease.Itisthatconditioninwhichmanhasagooddigestionandagoodappetite,normal breathingandpulse,agoodquantityandqualityofblood,strongnervesandacalmmind,asound mindinasoundbody,afreemovementofbowels,normalstateofurine,rosycheeks,shiningface andsparklingeyes.Itisthatstateinwhichamanjumps,sings,smiles,laughs,whistlesandmoves
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abouthitherandthitherwithjoyandecstasy.Itisthatconditioninwhichhecanthinkproperly, speak properly and act with alacrity, nimbleness and vigilance.
Thisdesirablestateiscovetedbyall.Alifewithgoodhealthisagreatblessingindeed.What istheearthlyuseofwealthandpossession,ifamancannoteatwellonaccountofdiseaseofhis stomach,ifhecannotwalkonaccountofrheumatismorparalysis,ifhecannotseethebeautiful scenery,ofnatureonaccountofcataractoranydefectivevision,ifhecannotcopulateonaccountof impotency.Agreatthinkersays:“Givemehealthandaday:Iwillmakethepompofemperors ridiculous.”Lifewithoutgoodhealthisamiserablecondition,evenifoneistheLordofthewhole earth.
ManenjoysgoodhealthonaccountofgoodKarmasdoneinhispreviousbirth.Hewhohas donemeritoriousservicesinhispreviousincarnation,hewhohassharedwhathehadwithothers, hewhohashelpedthepoorandtheneedy,hewhohasdoneworship,meditation,YogicKriyasand Pranayamainhispreviousbirth,enjoyssoundhealthinthisbirth.Thelawofcausationis inexorable and unrelenting.
Whatisthegreatestthingthatamancanachieveinthisworld?ItisSelf-realisation.What aretheadvantagesorbenefitsofSelf-realisation?WhyshouldweattemptSelf-realisationatall? TheattainmentofAtmaJnanaorrealisationoftheidentityoftheJiva(individualsoul)and Brahman(supremesoul)canaloneputanendtothewheelofbirthanddeathwithitsconcomitant evilsofdisease,oldage,pain,suffering,worriesandvariousothersortsoftrouble.ItisAtmaJnana alonethatcangiveyouunalloyedeternalbliss,supremepeace,highestknowledgeandimmortality.
Thenextquestionis,whyshouldwehavegoodhealth?Weshouldhavegoodhealthinorder thatwemayachievethefourkindsofPurushartha—Dharma,Artha,KamaandMoksha (righteousness,wealth,desiresandliberation).Ifyoudovirtuousdeeds,youwillgetwealthand youcangratifyyourworldlydesires.ThenyoucanattemptrealisationoftheSelf.Withoutgood health you cannot achieve anything.
WithoutgoodhealthyoucannotperformanyserviceofNishkamyaKarmaYoga.Without goodhealthyoucannotdoAsanasandPranayama.Thatisthereasonwhyscripturesdeclarethat thisbodyisaboattocrosstheoceanofSamsara,aninstrumentfordoingvirtuousdeedsand attainingMoksha.Thatisthereasonwhy,inCharakaSamhitayouwillfind: Dharmartha
Kamamokshanam Arogyam moolam uttamam—health is the best thing in this world.
AnaspirantshouldbefreefromAdhiandVyadhi(diseasesofthemindandthebody),ifhe wantstodoKarmaYogaandattainknowledgeoftheSelf.AccordingtothescienceofYogaall physicaldiseasestaketheirorigininthediseasesofthemind,fromanunhealthystateofmind.The Westernpsychologistsalsocorroboratethisfact.Theysaythatthediseasesofthebodyare attributabletohatred,anger,worry,depression,etc.,whichcorrodethemindandreactonthebody and bring about various physical diseases by destroying the cells of the body.
AstudentofKarmaYogashouldhaveanelementaryknowledgeofRajaYoga,psychology, Ayurveda,physiology,familymedicine,hygiene,SankhyaandVedanta.Thenhewillbeableto turnoutmorerealworkeasily.Hecanhaveaknowledgeofthelawsofthemind,alsothenature,
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habitsandwaysofthemind.Hewillbeinapositiontokeepacalmandhealthymindalways.No onecanworksmoothlywitharuffledmind.Aruffledminddisturbsthethreehumoursofthebody andbringsdiseasesinitsturn.ThisisthetheoryofAyurvedawhichquitetallieswiththetheoryof RajaYogaandthetheoryofWesternpsychologists.Hecanhaveanunderstandingofthelawsof theuniverseandtheoperationoftheworldbyhavingaknowledgeoftheSankhyaphilosophyof KapilaMuni.Anelementaryknowledgeofastrologyisofimmensevalue.ThevariousRitusor seasonsarebroughtaboutbythemovementoftheearthroundthesun.Theatmosphericconditions affectthebodyofman.Theplanetshaveaninfluenceonthemindandbodyofaman.Theyexercise benignormalevolentinfluenceonhiminaccordancewiththeirpositioninthevarioushouses.He who has some knowledge of astrology can ward off the evil effects of unfavourable planets.
Ateverysecondvariouskindsofvibrationsfromthevariouskindsofobjectsofthephysical universeoutsideenterthemindofamanandproducevariousinfluences.Thebodyispartofthe universe.Soisthemind.Whatiscalledworldisonlymind.Themindofamanisaffectedbythe thoughtsandopinionsofothers.Thereispressureofthoughtfromoutside.Allpeopleentertain personalthoughtsandtheKarmaYogishouldhaveimmensestrengthtoactagainsttheseoutside thoughts.Heshouldhavecourage.Heshouldhavepatienceandperseverance.Evenifhefails twentytimesheshouldsticktohisworkwithdeterminationandleech-liketenacity,adamantine willandasininepatience.Thenonlywillhehaveperfectsuccessintheend.Hewillcomeoutofthe field with spiritual laurels, Atmic victory and Atmic Svarajya.
StudyofSankhyaphilosophywillgiveyouaknowledgeofthecreationoftheuniverse,how themindisformed,howtheorgansofactionandsensationareformed,whatareTanmatrasor rudimentaryrootelements,whatisMahat-tattva,whatisPurushaandPrakriti,whatarethethree Gunas,howtheyoperateandinfluenceaman,howtheyaffectthehealthandmentalityofamanand howtogetknowledgeofthePurusha.SankhyaandYogaofPatanjaliarecomplimentary.Vedanta is only an amplification and fulfilment of Sankhya.
Goodphysicalhealthcanbeachievedandalsomaintainedbyobservingrigidlythelawsof healthandtherulesofhygiene,bytakingwholesome,light,substantial,easilydigestible, nutritious,blandfoodorSattvicdiet,andbyinhalingpureair,byregularexercise,bydailycold bath,byobservingmoderationineating,drinking,sexualintercourse,etc.Goodmentalhealthcan beattainedandmaintainedbyJapa,meditation,Brahmacharya,practiceofYamaandNiyamaand rightconduct,rightthinking,rightspeakingandrightaction,AtmaVichara,changeofthought, relaxationofmindbydwellingthemindonpleasantthoughts,mentalrecreationandthepracticeof cheerfulness.
Mayweallworkunselfishlywithperfectharmonyandhealthyco-operationforthe well-beingoftheworldandforourownuplift!Mayourlimbsandorgansgrowstrongandhealthy! Maywelivetothenormallengthofourearthlydays—ahundredyears—doingselflessservice, studyingtheVedasanddevelopingallSattvicvirtues!Mayweshinewiththeknowledgeof Brahman, radiating joy, peace, bliss and knowledge to the different corners of the world!
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14. Secret of Karma Yoga
AttachmentisthefirstchildofMaya.ThiswholeLilaoftheLordiskeptupbytheforceof attachment.Asobermanjusttastesasmallpegofchampagnewhenheiscaughtupinevilcompany andhebecomesaninveteratedrunkardthroughattachmenttoliquor.Ateetotallerjusttakesawhiff ofgold-flakeandbecomesaterriblesmokerinashorttimethroughattachment.Thereisinthemind agummysubstancewhichislikeamixtureofcastoroil,glue,mucilage,gum-arabic,glutenpaste, honey,glycerine,jack-fruitjuiceandallotherpastysubstancesofthisworld.Themindisglued,as it were, to the objects with this mixture. Therefore the attachment is very strong.
Manalwaysthirstsforpossessionofobjects,wifeandcattle.Thispossessionofobjects surelybringsselfishness.Selfishnesscausesattachment.Whereverthereisattachmentthereare AhamtaandMamata—‘I-ness’and‘mine-ness’.ThewholeMayaicChakrahasbeguntorevolve. Themanhasbecomeaslave now. Strongironchainsarefastenedtohishands,kneesandlegs.He hasentangledhimselflikeaspiderorthesilk-worm.Thisishisownself-createdtroublethrough attachment.
Neversay:“Mywife,myson,myhouse.”Attachmentistherootcauseofthewhole miseriesandtroublesofthisworld.Disciplinethemindcarefully.Theoldhabitswillcreepin. Destroythemtotheveryroot.Leadalifeofnon-attachment.Thisisthemaster-keytoopenthe realmsofBrahmicbliss.Butworkincessantlywithoutanyattachment,withoutidentification.Then alonecanyouhaverealhappiness.Youwillfeelthatyouareadifferentbeing.KarmaYoga elevatesamantosublime,magnanimousheights.Oneshouldworkpatiently.Nomeditationor SamadhiispossiblewithoutapreliminarytraininginKarmaYoga.Toworkwithoutattachmentis doubtlessadifficulttask.Itisuphillwork.Butitbecomeseasyandpleasantforamanofpatience anddetermination.Youwillhavetodoitatanycost,ifyouwantfinalbeatitudeandimmortality. Everybodywilldoit,thoughnotnow,aftertakingfivehundredbirths.Butthequestionis,whynot now?Cutshortthecycleandenjoythesupremeblissrightnowinthisverysecond,inthisbirth. That is wisdom.
Doyouexpectanythingfromyoursmallson,ifyoudosomethingforhim?Inasimilar manneryouwillhavetoworkforothersalsowithoutexpectinganything.Youwillhavetoexpand yourheartandthinkthatthiswholeworldisyourownSelf.Itgivesyoualittlepaininthebeginning becauseyouhaveneverworkeduptothistimeinthislineofselflessanddisinterestedservice. WhenyouhavetastedabitoftheBlissofKarmaYoga,youcanneverleaveit.TheforceofKarma Yogawillinduceyoutoworkmoreandmorewithgreatzealandenthusiasm.Youwillbegintofeel thatthisworldisamanifestationofGod.Youwillgainimmenseinnerstrengthandpurityofheart. Yourheartwillbefilledwithmercy,sympathyandpurelove.Yourspiritofself-sacrificewillgrow adinfinitum. Selfishnessofallsortswillbeannihilated.Thosewhoworkinthepublicfieldforthe welfare of the country and suffering humanity can realise the truth of this statement.
Non-attachmentisdispassionorindifferencetothesensualenjoyments.Non-attachmentis Ihamutrarthaphala-bhogaviraga—indifferencetosensualpleasuresofallkinds,hereinand hereafter,whichisoneoftheitemsinSadhanaChatushtaya,orthefourmeansofsalvationforthe aspirantonthepathofJnanaYogaorVedanta.Itispurelyamentalstate.Thebindinglinkisreally inthemind.AhamtaandMamataarethetwopoisonousfangsofthemind-serpent.Extractthese
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twoteethandtheserpent-mindistamed.Therecanbenobondage.Itisthemindthatcreatesthe ideasof‘I-ness’and‘mine-ness’.ItisthemindthatlinkstheJivaandthemanthinks:“Iamthe body.”Itisthemindthatcausesattachmenttowife,sonandproperty.Ifthebindinglinkinthemind isdestroyed,youcanremainwhereveryoulike.Youcanroamaboutpeacefullyinanypartofthe worldunattached,likewateronthelotus-leaf.Nothingcanbindyou.Thewholemischiefis wroughtbythemind.Amanmayruleavastdominionandyethecanbeunattached.Queen ChudalaiandRajaJanakahadnotabitofattachmentfortheirwealthandestate.Janakasaid:“Even ifthewholeofMithilaisburnt,nothingofminewillbelost.”Lookattheexaltedmentalstateof Janaka!HewasrestinginhisownSvaroopaoressentialnature.Hehadnotabitofattachment.The mentalstateofChudalaialsowasthesameasthatofJanaka.ThoughSikhidhvaja;thehusbandof Chudalai,livedintheforestwithapieceofKowpeenandaKamandalu,hismindwasfullof attachment.HewasattachedtohisbodyandhisKamandalu.Amanmaybeintenselyattachedtoa smallpieceofKowpeenorastickorasmalltumblerortohisbody,althoughhehaslefthisfamily andproperty.Atthetimeofdeaththementalpicturesofatumblerorstickonlywillcometohis mind.JadaBharatawasattachedtothedeer,andthethoughtofthedeeronlycametohismindatthe time of his death and he had to take the birth of a deer. Such is the power of attachment.
WorldlypeoplegenerallyjudgethestateofdispassionofaSadhufromexternalconditions. IfaSadhuhasoneKowpeenandalongbeardandmattedhair,heisregardedasafirst-classVirakta Mahatma.ThismanmayfightwithanotherSadhuforhissharewhenapilgrimdistributesan eight-annapiecetothem.Hismindmaybefullofpassionandattachment.Householdersare deceived.SomehypocritesputonanexternalshowofVairagyajusttocollectmoneysecretly. Mattedhairisingeniouslygluedtothehead.ThereareexpertsinBenareswhodothisfortwo rupees.Householdersshouldbeverycautiousandshouldnotbeledawaybytheexternalphysical nudityofsomeSadhus.Whatiswantedismentalnudity.Themindmustbecompletelyshaved. Then only can there be real non-attachment.
Thementalstateofnon-attachmenttothefruitsofworkscanbeachievedbytwoways.The studentofVedantaorJnanaYogadevelopsSakshiBhavathroughdiscriminationandself-analysis. Hesays:“Iamthesilentwitnessofthementalmodificationsandtheworksdonebythedifferent organsofthebody.Iamdistinctfromthebody,organs,mindandPrana.ThePrakritidoes everything.TheGunasoperate.TheSvabhavafunctions.TheIndriyasdotheirrespectiveDharmas. EverythingistheDharmaofthemind.Ihavenothingtodo.IamanUdaseena.Iamquite indifferent.IammereTatastha.Idonotwantanyfruits.ThisworldisAnityaandMithya.Thereis norealhappinessinthisworld.TherearecountlessDoshasinworldlylife.Thereissupreme, eternal,infiniteblissintheAtmanwithin.InrealityIamSatchidanandaAtman.Iwillutilisethe Indriyas,mind,Pranaandbodyasmyinstrumentsforthewell-beingoftheworld,for Lokasangraha.ThiswholeworldismyownAtman.Itismybody.Thiswholeuniverseismyhome. TheAtmanisNishkriya,Akarta,NiravayavaandAvyavahara.”HedoesconstantVicharaand reflectioninthismannerandgetshimselfestablishedinhisownSvarupa.Heburnstheresultsofhis actions in the fire of wisdom by reflecting in the above manner.
ABhaktadoesself-surrenderanddedicatesallhisactionsattheLotusFeetoftheLordas IsvararpanauntoHim.Hesays:“IamaninstrumentinthehandsofmyBeloved.Ihaveno individualwill.IamThinemyLord.AllisThine.Thywillbedone.Thouarteverything.Thou doesteverything.EvenanatomcannotmovewithoutThee.EvenaleafcannotmovewithoutThee.
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Thouworkestthroughallmyorgans.Thouspeakestthroughmymouth.IoffertoTheewhateverI dooreat.IoffertoTheemyTapasandeverything.ThoucanstdowhateverThoulikest.Ilivefor Thee alone. I work for Thee alone. I cannot live without Thee even for a second.”
Workcannotbringmiserybutitistheattachmentandidentificationtoworkthatbringsin allsortsofworries,troublesandunhappiness.UnderstandthesecretofKarmaYogaandwork withoutattachmentandidentificationandyouwillsoonattainGod-consciousness.ThisisJnana. This is Jnanagni (fire of wisdom) which burns all the fruits of actions.
Chapter Two
UNIVERSAL LAWS
1. Law of Karma
EverymanshouldhaveacomprehensiveunderstandingofNature’slaws,andtheir operations.Thenhecanpulloninthisworldsmoothlyandhappily.Hecanutilisethehelpingforces toservehisendsinthebestpossiblemanner.Hecanneutralisethehostileforcestoservehisendsin thebestpossiblemanner.Hecanneutralisethehostileorantagonisticcurrents.Justasthefish swimsagainstthecurrent,soalsohewillbeabletogoagainstthehostilecurrentsbyadjusting himselfproperlyandsafeguardinghimselfthroughsuitableprecautionarymethods.Otherwisehe becomesaslave.Heistossedabouthitherandthitherhelplesslybyvariouscurrents.Various hostileforcesdraghimindifferentcorners.Hedriftslikeawoodenplankinariver.Heisalways verymiserableandunhappyalthoughheiswealthyandpossesseseverythingthattheworldcan offer.
Thecaptainofasteamerwhohasamariner’scompass,whohasknowledgeofthesea,the routesandtheoceaniccurrentscansailsmoothly.Otherwisehissteamerwilldrifthereandthere helplesslyandbewreckedbybeingdashedagainstsomeice-bergsorrocks.Likewise,awisesailor intheoceanofthislife,whohasadetailedknowledgeofthelawsofKarmaandNaturecansail smoothlyandreachthegoaloflifepositively.UnderstandingthelawsofNature,youcanmouldor shapeyourcharacterinanywayyoulike.“Asamanthinkethsohebecometh”isoneofthegreat lawsofNature.Thinkyouarepure,pureyouwillbecome.Thinkyouarenoble,nobleyouwill become.Thinkyouareaman,manyouwillbecome.ThinkyouareBrahman,Brahmanyouwill become.
Becomeanembodimentofgoodnature.Dogoodactionsalways.Serve,love,give.Make othershappy.Livetoserveothers.Thenyouwillreaphappiness.Youwillgetfavourable circumstancesoropportunitiesandenvironments.Ifyouhurtothers,ifyoudoscandal-mongering, mischief-mongering,backbiting,talebearing,ifyouexploitothers,ifyouacquirethepropertyof othersbyfoulmeans,ifyoudoanyactionsthatcangivepaintoothers,youwillreappain.Youwill getunfavourablecircumstances,conditionsandenvironments.ThisisthelawofNature.Justasyou canbuildyourgoodorbadcharacterbysublimeorbasethinking,soalsoyoucanshapeyour favourableorunfavourablecircumstancesbydoinggoodorbadactions.Amanofdiscriminationis
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alwayscareful,vigilantandcircumspect.Healwayswatcheshisthoughtscarefully.Heintrospects. Heknowsexactlywhatisgoingoninhismentalfactory,whatVrittiorGunaisprevailingata particulartime.Heneverallowsanyevilthoughttothegatesofhismentalfactory.Heatoncenips them in the bud.
WhenthemindraisesitshoodofVritti,hetakestherodofVivekaandstrikesatthehood. Justasthesoldierkillshisenemiesonebyonewithhisswordwhentheyenterthefort,soalsothe manofdiscriminationkillstheevilthoughtwithhisswordofVivekawhenittriestoenterthefortof themind.Thushebuildsanoblecharacter.Heiscarefulinhisspeech.Hespeakslittle.Hespeaks sweetlovingwords.Heneveruttersanykindofharshwordsthatcanaffectthefeelingsofothers. HepractisesMauna(vowofsilence).Hedevelopspatience,mercyanduniversallove.Hespeaks thetruth.ThusheputsacheckontheVakIndriyaandtheimpulsesofspeech.Heusesmeasured words.Hewritesmeasuredlines.Thisproducesadeepandprofoundimpressiononthemindsof thepeople.HepractisesAhimsaandBrahmacharyainthought,wordanddeed.HepractisesSaucha andArjava(straightforwardness).Hetriestokeepbalanceofmindandtobealwayshappyand cheerful.HekeepsupSuddhaBhava.HetriesthethreekindsofTapas(physical,verbalandmental) and
Hewhospreadshappinesswillalwaysgetsuchfavourablecircumstancesascanbringhim happiness.Hewhospreadspaintootherswill,doubtless,getsuchunfavourablecircumstances, accordingtothelawofNatureascanbringhimmiseryandpain.Thereforemancreateshisown characterandcircumstances.Badcharactercanbetransmutedintogoodcharacterbymeansof goodthoughts,andunfavourablecircumstancescanbechangedintofavourablecircumstancesby doinggoodactions.ORam!YoumustunderstandthelawsofNatureandbecomewiseandhappy.
Yourbirthsandenvironmentsaredeterminedaccordingtothenatureofyourdesires. Prarabdhaplacesyouinsuchsuitableenvironmentsasarefavourableforthegratificationofyour desires.Themanisdraggedtoplaceswherehecangethisobjectsofdesire.Amanmaybebornin IndiaasapoorBrahmininonebirth.Ifhedesirestobecomeamulti-millionaire,hemaygethisnext birthintheUnitedStatesofAmerica.SupposethereisapoorintelligentboyinIndia.Hehasan intensedesiretogotoEnglandforhisI.C.S.examination.Hisdesiretogointhisbirthcannotbe fulfilled.SupposealsothatthereisarichladyinEnglandwhohasnosonandhasintensedesireto getanintelligentone.ThepoorboymaygethisnextbirthinLondonasthesonoftherichlady accordingtothelawofcoincidence.Hewillthushavehisoldstrongdesiregratifiednow.God givessuitablesurroundingsaccordingtothenatureofthedesireofthemanforhisgrowthand evolution.
Supposeashepherdboygaveatumblerofwatertoarichmantodrinkwhenhewasvery thirstyandwhenhecouldnotgetanywaterinathickjungle.Thisboymaygethisnextbirthasthe sonofthisrichmanforthislittlegoodactionthathehaddone.Buthemaybeignorantbecausehe wasashepherdboyinhispreviousbirth.Accordingtothenatureofdesirethemangets environments.Thedesiredragshimtosuchplaceswherethedesiredobjectscanbeobtained.This isthelawofNature.Entertainholydesires.YouwillbeplacedinholysurroundingsasUttarakashi, HimalayasandBenares,whereyoucanperformTapas,Sadhanaandmeditationamidstholy personsandcanhaveSelf-realisation.Entertainunholydesires—youwillbeplacedinplaceslike ParisandHollywoodwhereyoucanhavecinemas,restaurants,ballrooms,etc.Itislefttoyouto
controls his actions. He cannot do any action that is evil.
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selectthedesires,eitherholyorunholy.Ifyouwanttomoveasaman-beastinthestreetsofParis, selecttheunholydesire.Ifyouwanttoshineindivinegloryandmoveasaman-god,selecttheholy desire.
Dr.M.H.Syed, M.A.,Ph.D.,D.Litt.
writesinthe HinduMind: “Thereisnothingwhichhas wroughtsomuchhavocinthepracticallifeoftheHindusasthemisconceptionoftheLawof Karma—theeternallawofcauseandeffect—thatworkswithunerringprecisioninallthe departmentsofhumanlife.Itissaidthatitisagloomydoctrineandthatittendstoparalysehuman effort,andclosesthespringofallrightaction.Inpopularlanguagethisdoctrinemeans predestination,pureandsimple.Itisbelievedthatamanisacreatureofhispastactionsandthatall hispresentlifewithitsactivities,joys,sorrows,painandpleasure,successandfailure,gainand loss,arepredeterminedbyhispastdoingsoverwhichhehasnocontrol,andthereforeheshouldbe utterly resigned and waste no time in improving his or his neighbour’s lot.
“Thereisonlyanelementoftruthinthisattitude.Inotherwords,itisonlyhalfatruththatis understoodandfollowed.Unlessthewholetruthisgraspedwithregardtothisdoctrine,itwill alwaysproveasourceofconfusionandcauseagreatdealofharm.IfIndianpeoplearetorisefrom theirpresentstateofdegradationandshakeoffthefettersoftheirthraldom,itistimethatthey clearlytriedtounderstandthetruemeaningandphilosophyofactionsandthereignoftheLawof Karma, by which the whole human race has to evolve.
“Itistruethataman’spresentabilitiesarethedirectoutcomeofhisownthoughtsand actionsinthepast:hiscogitableendowments,hisphysicalheredity,hismoralandmentalinstincts andcapacitiesaretheresultsofhisownthoughtsandfeelingsofhispreviousbirths.Afarmerreaps richharvestsonlywhenhelaboursinhisfieldforalongtime.Unlesshecarestotilltheground,sow theseed,waterandmanureit,hewouldnotbeinapositiontoenjoythefruitofhistoil.Whathe sowstodayhewillreaptomorrow.Thisisanimmutablelawandholdsgoodineverythingwithout exception.Tosaythatone’scapacityforfresheffortandnewlinesofactionisparalysedordoomed byone’spastdoingsisasfutileandgroundlessastosaythatbecauseonesowedyesterday,one cannotsowfreshseedsinnewgroundstoday.Thefactofthematteristhatfree-willisneverchoked andstifledbyanypastaction.Theonlythingisthatamancannotachievewhathewantsallatonce, andwithoutdelay.Thegoodlawpayseverypersonaccordingtohisneedandinduetime.Thelaw runsitsowncourse.Theresultsofpastactions,thoughtsandfeelingsappeartousaseffectsof causeswesetupfromourownfreechoice.Similarly,weareequallyfreeandunfetteredtochoosea lineofactionwhichissuretobringitsfruitinduetime.Amanisboundbythepastdebtshe incurredorcontractshemade.Assoonashepaysuphisliabilitiesheisoncemorefreetochoose whetherheshouldincurfreshdebtornot.Overtheinevitablehehasnocontrolandifthelawisto bejustified,heshouldhavenoreasontocomplainagainstit.Itisalwaysopentohimtomouldthe Karmawhichisinthecourseofmaking,inanywayhelikes.Underthesecurityofthechangeless lawofcauseandeffectamancanserenelyproceedtoachieveanythinghedesirestoaccomplish. Soonerorlaterheissuretosucceedinhiswell-directedefforts.InNaturenothingislost.Again,as Bacon said:
“Ifonceweunderstandthelawthatguidesourlifeandaction,weshallbeabletoactinsuch amannerastomakethislawourallyandhelpmateratherthanouradversary.Solongasthe
‘Nature is conquered by obedience.’ By Nature he meant natural laws.
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conditionslaiddownbythelawaremeticulouslyfulfilledandobserved,wehavefullestcertaintyof our success in any direction.
“ThethreeaspectsoftheLawofKarmashouldbegraspedclearly.ThefirstistheSanchita Karma,thesumtotalandstorehouseofallouractions,goodorbad,intheinnumerablepastlives thatwehaveleftbehindorfromthetimewebegantodiscriminaterightfromwrongandthusstarted actingonourownresponsibilityandwithourowninitiative.Thewholeofitisrecordedand preserved:howcoulditbeotherwisewhenweliveunderthereignofanimmutablelaw?The secondisPrarabdha—theinevitableKarma—thatportionofourKarmawhichisassignedtousto beworkedoutinasinglelifeinrelationtomenandthingswemetandexperiencedinprevious lives.Thisisalsocalled ripeKarma, becauseitisadebtwhichisoverdueanditistimethatitshould bepaidintheformofsorrowandsuffering,gainandloss,totheuttermostfarthing,whetherwelike itornot.ThethirdformisthatofKriyamana,thatKarmawhichisinthecourseofmaking.Itisthis whichpreservesourfreewillwithcertainlimitationsandensuresourfuturesuccess.Becauseman ismadeinGod’simageandsharesdivinelife,heisfreetoactinanywayhelikes.Byvirtueofthe same principle, whatever he intensely desires he is sure to accomplish in the course of time.
“‘Performthourightaction,foractionissuperiortoinactionandininactioneventhe maintenance of thy body would be impossible.’ So says the Blessed Lord Sri Krishna.
“Whateveristrueinthecaseofanindividualisalsotrueinthecaseofanation,for individuals make a nation. ‘As in small, so in great,’ says ancient Hermes.
“ThecollectiveKarmaofaraceoranationisasmuchafactinNatureasanindividualone. ThesameprinciplesunderlyingtheKarmiclawsapply,withoutmuchwidedifference,tonational andcollectiveKarma.Nationsriseandfall,empiresflourishandaredismemberedonthesame ground. The wise heads in a nation should not neglect the dominating sway of this law.
“Inthemidstofanationalcalamityitiswelltorememberthatnothingcancometouswhich wehavenotdeserved.Wemaynotbeabletoseetheimmediatecauseofthecatastrophe,butitdoes not follow that it took place without sufficient cause.
“Duringthelastthousandyearsandmoremanyheart-rendingandhumiliatingevents occurredonthesoilofMotherIndia,devastatingthewholeland,robbinghersonsoftheirprecious jewels and even more precious lives.
“Theincidentsofourowntimesaretoofreshinourmemoriestoneedanyrepetition.Have thesesoul-scorchingincidentsandcataclysmstakenplacewithoutanyrhymeorreason?No:there isnothingthatcanhappentousbeyondthescopeofthegoodandutterlyjustlaws.Inourignorance wemaynotbeabletotracetheimmediatecausewithcertainty,definitenessandaccuracy,butthis muchiscertainbeyondtheleastshadowofdoubt,thatnothingunmeritedcanhappentousortoour country.
“Ourownapathy,indifference,lackofpatriotism,communalandcastedissensions,mutual hatred, suspicion and strife, have been the main cause of our present and past degradation.
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OF KARMA YOGA
“AsourcollectiveKarmabroughtonusthewrathofdivinejusticeandfitretributionclosely followedinthewakeofourevildeeds,andwedeservedlysufferedandpaidforthemheavily,sowe canagainexertourcollectivewillintherightdirectionandlearntobewiseandcircumspectinthe lightofourpastbitterexperienceandhumiliation.Inthecourseoftime,weshallagainseethe eclipseofdownfall,servitudeandthraldom,andweshalloncemorebefreeandgreatasour forefathers were.”
2. Law of Causation
AllthephenomenaofNaturearegovernedbyoneimportantlaw,theuniversallawof causation,whichisalsoknownbythename,theLawofKarma.Thelawofcausationisauniversal lawthatkeepsuptheinnerharmonyandthelogicalorderoftheuniverse.Man’sdeedsareasmuch subjecttothislawastheeventsandoccurrencesinthisphysicalplane.KarmaisaSanskrittermthat comesfromtheroot‘Kri’,meaningtoact,andsignifiesactionordeed.Anyphysicalormental actionisKarma.ThoughtisalsoKarma.ReactionthatfollowsanactionisKarma.Karmaisabroad term.Attraction,repulsion,gravitation,breathing,talking,walking,seeing,hearing,eating,feeling, willing,desiring,thinking—alltheactionsofthebody,mindandsensesareKarma.Karma includes both cause and effect.
AllotherlawsofNaturearesubordinatetothisfundamentallaw.Thesunshines,thefire burns,theriverflows,thewindblows,thetreeblossomsandbearsfruit,themindthinks,feelsand wills,thebrainandthevariousorgansliketheheart,lungs,spleenandkidneysworkinharmony andinstrictobediencetothisgrandlawofcauseandeffect.Thisgrandlawoperateseverywhereon thephysicalandmentalplanes.Nophenomenoncanescapefromtheoperationofthismightylaw.
Theseedhasitscauseinthetreeanditselfbecomesinturnthecauseofatree.Thegrown-up fatherprocreatesason,andthesoninturnbecomesafather.Thecauseisfoundintheeffectandthe effectisfoundinthecause.Theeffectissimilartothecause.Thisistheuniversalchainofcauseand effectwhichhasnoend.Nolinkinthechainisnecessary.Thisworldrunsonthisfundamental,vital law. This law is inexorable and immutable.
ScientistsarecarefullyobservingthephenomenaofNatureandaretryingtofindoutthe exactcausesofallthattakeplaceinNature.Theastronomersitsinhisobservatorywithhislong, powerfultelescopeandwatchestheheavenlymap,andstudiesthestarsandplanetsverycarefully. Hetriestofindouttheexactcausesthatbringaboutthephenomena.Thereflectivephilosophersits inacontemplativemoodandtriestofindoutthecauseofthisworld,thecauseofthepainsand miseries of this Samsara and the cause of the phenomena of this birth and death.
Noeventcanoccurwithouthavingapositive,definitecauseatthebackofit.Thebreaking outofwar,theriseofacomet,theoccurrenceofanearthquakeoravolcaniceruption,thunder, lightning,floods,diseasesofthebody,fortune,misfortune—allhavedefinitecausesbehindthem.
Ifyoudevelopacarbuncleorgetafractureofthelegorarm,thisisobviouslyduetosome badKarmainyourpreviousbirth.ThebadKarmawasthecauseandthecarbuncleorfractureisthe effect.Ifyougetsomefortuneinthisbirth,thecauseissomegoodactionthatyoumusthavedonein your previous birth.
24 UNIVERSAL LAWS
Thereisnosuchthingasachanceoraccident.Thecauseishiddenorunknown,ifyouare notabletotraceoutthecausefortheparticularaccident.Thislawofcauseandeffectisquite mysterious.ThatisthereasonwhyLordKrishnasays: Gahanakarmanogatih—mysteriousisthe pathofaction.Ifyourfinitemindisnotabletofindoutthecauseinanaccidentorotherincident,it does not mean that there is no cause behind such occurrences.
AllthephysicalandmentalforcesinNatureobeythisgrandlawofcauseandeffect.The lawandtheLaw-giverareone.ThelawandGodareone.Natureandherlawsareone.Thelawsof gravitation,cohesion,adhesion,attractionandrepulsion,thelawoflikeanddislikeonthephysical plane,thelawsofrelativityandcontiguity,thelawofassociationonthementalplane,alloperatein strictaccordancewiththislawofcauseandeffect.Fromthevibrationofanelectrontothe revolutionofamightyplanet,fromthefallingofamangotothegroundtothepowerfulwillingofa Yogi,fromthemotionofarunnerinathleticstothemovementofradio-wavesinthesubtleether, fromthetransmittingofatelegraphicmessagetothetelepathiccommunicationofaYogiinthe thought-world—everyeventistheeffectofsomeinvisibleforcethatworksinhappyconcordand harmony with the law of cause and effect.
Aclosestudyofthislawgivesencouragementtothemanwhohaslosthope,andtothe desperateandailing.Destinyiscreatedbyman’sthoughts,habitsandcharacter.Thereisevery chanceofhiscorrectionandimprovementbychanginghisthoughtsandhishabits.Thescoundrel canbecomeasaint,theprostitutecanbecomeachastelady,abeggarcanbecomeaking.This mightylawprovidesforallthis.TheLawofKarmaonlycanexplainbeautifullytheinequalitiesof thisworld,suchaswhyonemanisrichwhileanotherispoor,whyoneiswickedwhileanotherisa saint,oneisverydullwhileanotherisageniusoraversatileprodigy,oneisborndecrepitwhile anotherisstrongandhealthy,etc.Howcanyouexplaintheseinequalities?ItisallKarma.Godcan never be unjust or partial.
Thisworldisarelativeplane.Itcontainsgood,evil,andamixtureofgoodandevil.Thatis the reason why Lord Krishna says in the Gita:
Anishtamishtam misram cha trividham karmanah phalam.
“Good,evilandmixed—threefoldisthefruitofactionhereafterforthenon-relinquisher.” Chapter: XVIII- 12.
Therecanbeneitherabsolutegoodnorabsoluteevilinthisworld.Thatwhichgivesyou comfortandpleasure,thatwhichisbeneficialtoyou,totheworldandyourneighbour,isgood.That whichgivesyoudiscomfort,uneasiness,painandmisery,thatwhichisnotbeneficialtotheworld andtoyourneighbour,isevil.Thatwhichgivesmiseryandpaintosome,andpleasuretoothers,isa mixture of good and evil.
Everyactionthatyoudoproducesatwofoldeffect.Itproducesanimpressioninyourmind andwhenyoudieyoucarrytheSamskaraintheKarmashayaorreceptacleofworksinyour subconsciousmind.ItproducesanimpressionontheworldorAkasicrecords.Anyactionisbound toreactuponyouwithequalforceandeffect.Ifyouhurtanotherman,youreallyhurtyourself.This wrongactionisboundtoreactuponandinjureyou.Itwillbringmiseryandpain.Ifyoudosome
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goodtoanotherman,youarereallyhelpingyourself.Youarereallydoinggoodtoyourselfbecause thereisnothingbuttheSelf.Thisvirtuousactionwillreactuponyouwithequalforceandeffect.It willbringyoujoyandhappiness.ThatisthereasonwhysagesandRishis,prophetsandmoralists harpontheonenote:“Lovethyneighbourasthyself.Neverhurtthefeelingsofothers. Ahimsa ParamoDharmah—noninjuryisthehighestvirtue.Dogoodtoall.Doasyouwouldbedoneby.” Hewhohasrightlyunderstoodthislaw,canneverdoanyharmtoanybody.Hewillbecomean embodiment of goodness.
Ifyoudoawrongactionagainstanindividual,itdisturbsthewholeatmosphere.Ifyou entertainanevilthoughtitpollutesthewholethought-world.Thatisthereasonwhyoccultistssay: “Cultivategoodthoughts.Eradicateevilthoughts.”Everythoughthasacausebehindit.Every action,everythought,howevertrivialandinsignificantitmaybe,affectsthewholeworlddirectly orindirectly.Thatnoblesoulwhoalwaysdoesgoodtotheworldandentertainssublimethoughts,is a blessing to the world at large. He purifies the whole world.
Supposeforamomentyouwritesomesensationalarticleinsomenewspaper.Itarousesthe emotionsandsentimentsofthereaders.TheybegintodosomethingagainsttheGovernment.A seriousriotnowensues.Policeforcesarebroughtin.Manypeopleareshot.Manynewrulesare framedtocheckandrepresstheriots.Theparentsofthosewhowerekilledsuffer.Thisriot producesaneffectonthemindsofthepeopleofotherpartsoftheworldalso.Infactthewhole worldisaffectedbyasingleevent.Asinglesensationalarticlehaswroughtsuchdisastrousresults. Oneeventmaybebothacauseandeffectatthesametime.Theendlesschainofcauseandeffectis kept up all throughout. You cannot say that this link is useless or unnecessary.
Youhavenowacomprehensiveunderstandingofthisgrandlawofcauseandeffect.You canchangeyourthoughtsandhabitsandmouldanewcharacter.Youcanbecomearighteousman andasaintbydoingvirtuousactionsandentertainingnobleanddivinethoughts.Whenyouattain knowledgeofSelf,whenyouannihilatethislittlemind,whenyoutranscendthethreeGunasand thethreeAvasthas,youcanrestinyourownSvarup.YoucanbecomeidenticalwiththeLaw-giver andthenthelawofcauseandeffectwillnotoperateonyou.YoucanconquerNature.Maythat invisible Law-giver, Brahman, guide you in the attainment of final beatitude of life!
3. Law of Action and Reaction
Thegrandlawofcausationincludesthelawofactionandreaction,thelawofcompensation andthelawofretribution.Alltheselawscomeunderonegeneral,all-embracingheading Doctrine ofKarma. Ifthereisanaction,theremustbeareaction.Thereactionwillbeofequalforceandofa similarnature.TherecentGreatWarhasbroughtoutastrongreaction.Thereisdepressionintrade. Thereisnopeaceinthecountry.Peoplearenothappy.Themoneymarketistight.Manyliveshave beenlost.Thedeathofajustkingbringsimmediate,strongreaction.Everythought,desire, imaginationandsentimentcausesreaction.Virtuebringsitsownreward;vicebringsitsown punishment.Thisistheworkingofthelawofreaction.IfIradiatejoytoothers,ifIrelievethe sufferingsofothers,Iwilldoubtlessgetjoy.Thisisthelawofreaction.IfIhurtanotherman,ifI causemiseryandpaintoanother,Iwillinturngetmiseryandpain.Godneitherpunishesthe wickednorrewardsthevirtuous.ItistheirownKarmasthatbringrewardandpunishment.Itisthe lawofactionandreactionthatbringsthefruits.Nooneistobeblamed.Thelawoperates
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LAWS
everywherewithunceasingprecisionandscientificaccuracy.Thelawofactionandreaction operates both in the physical and mental planes.
Atennisballstrikesthegroundandrisesupwithequalforce.Thisisthelawofactionand reaction.IfIstrikeagainstapillow,thepillowisboundtoreactuponmewithequalforce.Thisis thelawofactionandreaction.IfIspeaksweetlovingwordstoanyone,themanreturnsthefeeling of love and speaks sweet words to me also. This is the law of action and reaction.
Whydoesamanbehaveinarudemanner?Whyisanothermancourteous,civilandpolite?
Whydoesonemanpossessgoodmoralcharacter?Whydoesanotherpossessevilcharacter?Why doesonemanpossessgoodhealth,strengthandvitality?Whyisanothermansicklyandmiserable?
Whyisonejoyfulandcheerfulwhileanotherisdepressedandcheerless?Thesethingscanbeeasily explainedbythelawofactionandreaction.Nobodyistobeblamed.ItisourownKarmathatbrings joy,misery,pleasure,pain,gain,loss,successanddefeat.Everyoneofusisgovernedbythelawof actionandreaction.Thecharacterofanindividualissubjecttothelawofactionandreaction.Each characterorpersonalityisthetotalresultorcollectivetotalityofpreviousmentalaction.Thoughts change,habitschange,characteralsochanges.Ourpresentcharacteristheoutcomeofourpast,and ourfuturewillbeshapedbyourpresentacts.Mancreateshisowncharacteranddestiny.Hecando andundohisthoughts,habits,characteranddestiny.Thelawofactionandreactionoperates everywhere.
Hewhothoroughlyunderstandsthisgrandlawofactionandreactionwillneverdoany wrongaction,becauseheknowsthatitwillreactuponhimandbringmiseryandpain.Hewill alwaysbedoingvirtuousactionsastheywillbringpeace,joy,strengthandunalloyedfelicity.Dear friends!Understandthislaw.Neverviolateit.Actaccordingtothelawandrestinpeace.Maythat silentLaw-giverwhoishidingHimselfbehindthesenamesandformsguideyouinallyour thoughts, speech, and actions! Glory to the law and the Law-giver!
4. Law of Compensation
ThelawofcompensationoperateseverywhereinNature’sphenomena.Theseedbreaksand abigtreeappearsfromtheseed.Thetreecomesoutinaccordancewiththelawofcompensation. Fuelburnsandisdestroyed.Butthereisheatinaccordancewiththelawofcompensation.Many articlesarecookedinthefireonaccountoftheheat.IfthereisextremeheatinBezwada,thereis extremecoldinMt.KailasorUttarakasiintheHimalayas.Thisisthelawofcompensation.Ifthere aretenscoundrelsinaplace,therearetwoSattvicsoulstobringcompensation.Ifthereisflood-tide atPuri,thereisanebb-tideatWaltair.Thisisthelawofcompensation.IfthereisdayinIndiathere isnightinAmerica.Peacefollowsawarandviceversa.Waterbecomessteamandthesteammakes theenginemove.Thesulphuricacidinajarofabatteryisconsumedbutthereiselectricity producedinthebulb.Yougetlight.Thisisthelawofcompensation.Thelawofcompensation operates in the mental plane also.
Everyeffecthasacause.Everyconsequencehasanantecedent.Theremustbeperfect balancebetweenthecauseandeffect,betweentheantecedentandconsequence.Thelawof compensationkeepsupthebalance,andestablishespeace,concord,equilibrium,harmonyand justiceinNature.Thinkdeeply.Reflectandcogitate.Youwillnoticethatthislawofcompensation
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isoperatingbeautifullyeverywhereinthephenomenaofNature.Itisinexorableandrelentless.No onecandefythisimmutableandirresistiblelaw.Ifyoudoanevilact,youwillreapabadfruitin compensation.
Sometimesamancomplains:“Godisunjust.Ihavealwaysbeenatruthfulman.Ineverdo anywrongtoanybody.Iamalwaysservinghumanity.YetIhavethisterribledisease,asthma.” Thisisincorrectandunreasonable.Youwillhavetoconnecttheeffectwiththecausealways. Whateveryousufferfrommayappeartobeunjust.Youmaythinkthatyoudonotdeserveitatall. Butifyoutrytofindoutthecauseofthissuffering,youwilldoubtlessfindthatitisperfectlyright andajustcompensation.Thenyouwillhavesatisfaction.Justtryinafewcases.Thenyouwillhave noroomforcomplaintorlamentation.Youwillunderstandthebeautifulworkingofthelawof compensation.Theaffairsofourlivesaresoveryintricateandcomplicatedthatwefinditdifficult totracethecauseofthepresentsuffering.Thoughwearenotabletotracethecause,thoughweare notabletounderstandtheworkingofthelaw,yetthecauseisthere.Ourintellectissofeeblethatit is not able to grasp the antecedent or cause of a suffering or event.
Amanmayreapthefruitofcompensationforhisactioneitherinthislifeorinthenext.Ifwe denypre-existenceandrebirthandtakeintoconsiderationthatlifebeginswiththisbirthonlyand endscompletelywiththedeathofthebodyandthereisnothingmore,thenitwillbeno compensationforthevirtuousmanwhohasdonenobleactionsandforthewickedmanwhohas donecrimes.Thechainofcauseandeffect,antecedentandconsequence,willbebrokenabruptly. Therewillbeterribleinjusticeeverywhere.Thiscannotbe.Ifyouconnectyourpresentlifewiththe pastandthefuturelives,andthenjudgethepresentlifefromthestandpointofeternallife,thenthere will be perfect justice. Then there will be perfect compensation.
Yourpresentlifehasdirectconnectionwiththepastandthefuture.Thereisperfect continuityoflifeallthroughout,thoughyoutakeseveralbodies.Thereisonecommonthreadthat runsthroughthewholesoul-lifeofcountlessbirths.Thelifeoftheindividualsoul(Jivatma) consistsofcountlessearthlylives.Thereisintimateconnectionbetweenthepast,presentandfuture andthelawofcompensationoperateswithperfectjusticeandharmony.Thephysicalbodymay changebuttheeventsandthelawofcompensationcontinueallthroughout.Justasthedailylifeofa manhasconnectionwiththelifeofyesterdayandthelifeoftomorrow,soalsooneperiodofearthly lifehasintimatebearingwiththepreviousandfuturelives.Thenonlywilltherebeperfectjustice and compensation.
Ifyoutakeanindividuallifeasanisolatedeventthatbeginswiththebirthofthephysical bodyandterminateswithitsdeath,youcannotfindanycorrectexplanationorsolutionforthe affairsoflife.Youwillbegropingindarknessanddespair.Ifthevirtuousmanwhohasnotdone anyevilactinthisbirthsuffers,thisisduetosomewrongactthathemayhavecommittedinhis previousbirth.Hewillhavehiscompensationinhisnextbirth.Ifthewickedmanwhodailydoes manyevilactionsapparentlyenjoysinthisbirth,thisisduetosomegoodKarmahemusthavedone inhispreviousbirth.Hewillhavecompensationinhisnextbirth.Hewillreapthefruitsofhisevil actionsinhisnextbirth.Hewillsufferinthenextbirth.Thelawofcompensationisinexorableand relentless.
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Yourpresentlifeisnothingwhencomparedwiththewholesoul-life.Itismomentary.Itisa merefragment.Wheneveryouwanttofindoutthecauseorantecedentforanything,youwillhave togodeepintotheaffairsoftheeternalsoul-life.Thenalonewilltherebeperfectbalancebetween thecauseandtheeffect,betweentheantecedentandconsequence.Youwillhavetojudgefroma broadviewoftheeternalsoul-life.Thelawofcompensationembracesawiderangeofthewhole soul-life.Lifedoesnotendwiththedisintegrationofthisphysicalbodyalone.Thereis reincarnation.Therehavebeencountlesspreviouslivesalso.Youwillhavetotakeinto considerationthewidestviewofthelifeofthesoul.Thenthelineisquiteclear.Thenyouwillfinda perfect,satisfactorysolutionforalltheintricateandcomplicatedaffairsoflife.Thentherewillbe no room for grumbling or lamentation or misapprehension.
5. Law of Retribution
Everywrongactionorcrimebringsitsownpunishment,inaccordancewiththelawof retribution.Thelawofcausation,thelawofactionandreaction,thelawofcompensationandthe lawofretribution—alltheseoperatetogether.Hewhorobsanothermanrobshimself.Hewhohurts anothermanhurtshimselffirst.Hewhocheatsanothercheatshimselffirst.Everywrongaction causespunishmentfirstintheinnernatureorsoulandexternallyincircumstancesintheformof pain, misery, loss, failure, misfortune, disease, etc.
Manisignorant.Heisswayedbyimpulses,wrath,passion,attachment,prideandrepulsion. Hedoesvarioussortsofwickedactions.Hisintellectbecomesperverted.Heloseshismemory.His understandinggetscloudedbyselfishnessandgreed.Hedoesnotknowwhatheisexactlydoing. Lateronherepents.DisciplineoftheIndriyasisnecessary.Heshouldrememberthelawof causation,thelawofactionandreaction,andthelawofretributionateverystep,ateverymoment ofhisdailylife.HeshouldcontrolhisemotionsandimpulsesthroughthepracticeofPranayama and meditation. Then only will he not do any wrong action.
RememberthatGodisneitherpartialnorunjust.Yousufferonaccountofyourownwicked actions.Sowtheseedswhichwillbringpleasantfruitsandwhichwillmakeyouhappyhereinand hereafter.Donotsowtheseedswhichwillbringunpleasantfruitsandwhichwillmakeyou miserableandunhappyinthislifeorhereafter.Becautiousindoingyourdailyduties.Watchevery thought,wordandaction.Gototherootandpurifythethoughtsfirst.Prayer,Japa,meditation, studyofphilosophicalbooks,purefood,VicharaandSatsangawillpurifyyourmindanderadicate ignobleandwickedthoughts.Observethevowofsilence,youwillthenbeabletocontrolyour speech.PractiseYamaandNiyama,Ahimsa,Satyam,Asteyam,BrahmacharyaandAparigraha. DevelopSattvicqualities.Slowlyeradicatenegativequalities.Bythesepracticesyouwillnotbe abletodoanywrongaction.TheforceofSattvichabitswillgoadyouontodovirtuousactionsonly.
OrthodoxChristiansandtheologiansbelievethatGodsettlesandfixesthedestinyofaman beforehisbirth.Thisisnotlogicalandtenable.Thehypothesisfallstothegroundonaccountofits unsoundnature.Manbecomeslikeapieceofstrawthatistossedabouthitherandthitherinthe wind.Hehasnoindependenceandfreedom.ThismakesGodpartial,unjustandwhimsical.The moralresponsibilityandlibertyofamanaredestroyed.Themanbecomeslikeaprisonerwhose handsandlegsaretiedwithchains.WhyshouldGodmakeonehappyandanotherunhappy?IsHe sowhimsicalandeccentric?WhyshouldonegetHisGracebeforeheisborn?Ishesobiased?If
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Godisall-mercifulwhycanHenotmakeallequallynoble,virtuous,happy,good,moraland spiritual?Whyisonebornblind?Whyshouldasinnerberesponsibleforhisactions?Ishe pre-ordainedtosin?WhyshouldhesufferowingtothewhimofsuchaCreator?Questionslike theseremainapuzzleifyouacceptthetheoryof‘pre-ordinationandGrace’.ThedoctrineofKarma alonewillgivesatisfaction.Itissound.Itappealstoreason.Itthrowsafloodofdearlight.Everyone reapsthefruitsofhisownactions.Mancandoandundohisdestinybyhisownthoughtsand character.Heisafreeagent.Hemaybeabadmaninthisbirth,buthecanchangehisthoughts, habits,tendenciesandcharacterandcanbecomeagoodmanorasaintinthenextbirth.Hehasfree will.Hecanchoosebetweentwoalternativesateverystep.Thetheoryof‘preordinationandGrace’ cannot be accepted. It falls to the ground as it is unsound and untenable.
ThedoctrineofKarmaonlycanexplainthemysteriousproblemofgoodandevilinthis world.ThedoctrineofKarmaonlycanbringsolace,contentmentandstrengthtotheafflictedand thedesperate.Itsolvesourdifficultiesandproblemsoflife.Itgivesencouragementtothehopeless andtheforlorn.Itpushesamantorightthinking,rightspeechandrightaction.Itbringsabrilliant futureforthatmanwholivesaccordingtothisuniversallaw.Ifallpeopleunderstandthislaw correctlyanddischargetheirdailydutiescarefullytheywouldrisetosublimeheightsintheladder ofspirituality.Theywillbemoralandvirtuousandhaveahappy,peacefulandcontentedlife.They canbeartheburdenofSamsarawithpatience,enduranceandstrengthofmind.Therewillnotbe anyroomforcomplaintwhentheyseeinequalitiesinbirth,fortune,intelligenceandcapacities. Therewillbeheavenonearth.Allwillrejoiceeveninsuffering.Greed,jealousy,hatred,angerand passionwillvanish.Virtuewillreignsupremeeverywhere.WewillhaveagloriousSatyayuganow withpeaceandplentyeverywhere.Blessedisthemanwhounderstandsandlivesinthelaw,forhe willsoonattainGod-consciousnessandbecomeonewiththeLaw-giver.Thenthelawwillno longer operate on him.
6. Law of Resistance
Ifyoueatamango,ifyoudoanykindofwork,itproducesanimpressioninthe subconsciousmindorChitta.ThisimpressioniscalledSamskaraortendency.Whateveryousee, hear,feel,smellortastecausesSamskaras.Theactsofbreathing,thinking,feeling,andwilling produceimpressions.Theseimpressionsareindestructible.Theycanonlybefried intoto by AsamprajnataSamadhi.ManisabundleofSamskaras.Mindisabundleofimpressions.Itisthese Samskarasthatbringamanagainandagaintothisphysicalplane.Theyarethecauseforrebirths. TheseSamskarasassumetheformofverybigwavesthroughmemory,internalorexternal stimulus.Thesum-totaloftheseimpressionsconstitutesthecharacterofaman.Ifyoudovirtuous actions,theChittawillcontaingoodimpressionsandyouwillpossessagoodcharacter.Ifyoudo evildeedstherewillbeevilimpressionsinthesubconsciousmind,andyouwillhaveabad character.GoodSamskarasforceamantodogoodactionsandviceversa.Ifyouhaveagreatasset ofgoodSamskaras,youwillnotdoanyevilactionatall.Youwillhaveanestablishedgood character. Mara or Satan can have no influence upon you.
ActionsproduceSamskarasorimpressionsorpotencies.Theimpressionscoalescetogether throughrepetitionandformhabits.Tendenciesdevelopintohabitsandcharacter.Thesum-totalof thetendenciesofamanishischaracter.Karmasmanufacturecharacterandcharactermanufactures will. If the character is pure and strong, the will also will be pure and strong, and vice versa.
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Itissaidthathabitissecondnature.Ialwayssaythathabitisallnature.Controlofhabitsis controlofnature.Old,evilhabitscanbechangedintohealthyanddesirablehabitsthroughtheforce ofthepureirresistiblewill.Aweak,impotentmanisaslaveofhabits.Healwaysimaginesthat habitsareinnateandthattheycannotbechangedinone’slifetime.Thisisamistake.Ifyouwantto changetheold,morbidevilhabitsandestablishnew,healthyandgoodhabits,youwillhaveto strugglehard.Theoldhabitswilltrytoreturn,resist,persistandrecur.Internalfightwillgoon betweentheoldandnewSamskaras,betweenoldandnewhabits.Youwillhavetobeveryvigilant, carefulandcircumspect.Youwillhavetobeonthealertlikeasoldierwhoisonpatroldutyata magazineinamilitarycantonment.Theoldhabitassertsitselfandsays:“Ofriend!Yougavemea seatinyourbodyandmindfortwentylongyears.Youenjoyedseveralthingsthroughme.Whydo youtrytodrivemeoffnow?Youareverycruel.IhaveeveryrightandprivilegefromNature,my kindmother,toremainhere.Mayaworksthroughmeonly.Theentireworldrunsthroughhabits only.Manclingstotea,coffee,alcohol,tobacco,smoking,cinema,novels,gamblingandplaying cardsthroughtheforceofhabits.Thewholeworldwilldwindleintoairynothingbutforme.The LilaoftheLordwillstophaditnotbeenformypresenceinyoursystem.Iwillnotleavemyseatin yourbody.”Thisisthelawofresistance.Ifthemanwhoisattemptingtoeradicateanevilhabitis careless,theoldhabitwillrecuragain.Inthebeginningitmayrecurlessfrequentlyandlastfora longtime.Oritmayrecurlessfrequentlyandlastforashorttime.Butyouwillgainstrengthand gradually it will perish altogether and the new good habits will gain supremacy eventually.
Ifanewhealthyhabitisintroducedevenonceandifyoumakeevenasingleattemptin plantinganewgoodhabit,thegoodhabitwillgrowgradually.Itwillalsoassertitselftogainaseat inthebodyandmind.Itwillworkitselftillitgetsperfectsuccessanddefeatstheold,morbidhabit. ThisisalsoanotherlawofNature.ThereisalwaysadoublelifeinNature,theAsuricandDaivic. ThefightbetweentheAsurasandtheDevasisalwaysgoingoninthebodyandthemind.Ifyou struggleveryhard,thenewgoodhabitswillestablishthemselvesquickly.Youwillhaverapid progressinthespiritualpath.Thepure,strong,irresistiblewillisboundtosucceedultimately.Itcan do anything. Its powers are ineffable and wonderful.
Chapter Three
SVADHARMA
1. What Is Svadharma?
ThereisnoproperequivalentinEnglishfortheSanskritterm‘Dharma’.Itisgenerally renderedas‘duty’,‘righteousness’.AnyactionthatisbestcalculatedtobringSreyas(liberation) andAbhyudaya(exaltation)isDharma.Thatwhichbringswell-beingtohumanbeingsisDharma. ThewordDharmacomesfromtheroot‘Dhri’whichmeans‘tosupport’or‘toholdon’.Thatwhich upholdsisDharma.ByDharmapeopleareupheld.Asitsupportsandholdstogetheritiscalled Dharma.ThatwhichsecurespreservationofbeingisDharma.‘Svadharma’meansone’sownduty inaccordancewiththeVarnashramaorcasteandorderoflifewhicharefoundedaccordingtothe Gunas
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or qualities born of the nature of man.
God,religionandDharmaareinseparable.ManevolvesthroughthepracticeofDharma accordingtohiscasteandorderoflife,andeventuallyattainsSelf-realisation,theultimategoalof life,whichbringsinfinitebliss,supremepeace,unbrokenjoy,highestknowledge,eternal satisfaction and immortality.
ThemarkofDharmaisAchara(goodconduct).Acharaisthemarkofthegood.Higherthan alltheteachings,isAchara.FromAchara,Dharmaisborn;andDharmaenhanceslife.ByAchara manattainsfame,powerandstrengthhereandhereafter.AcharaisthehighestDharma.Acharais the root of all Tapas.
DharmatopsthelistofthefourPurusharthas,viz.,Dharma,Artha,KamaandMoksha. Dharma gives wealth, satisfaction of desires and liberation in the end.
“TheBrahmanawasBrahma’smouth;theRajanyawasmadeHistwoarms;Histwothighs theVaishya;theSudrawasbornofHistwofeet.”ThefourcastesareBrahmana,Kshatriya, VaishyaandSudra.Self-restraint,serenity,patience,austerity,purity,beliefinGod,forgiveness, self-sacrifice,uprighteousness,truthfulness,wisdom,teachingandstudyingtheVedas,doing sacrifices,andalsoguidingothersinofferingsacrificesandgiftsandreceivinggiftsarethedutiesof a Brahmana born of his own nature.
Courage,generosity,vigour,prowess,splendour,firmness,dexterity,notfleeingfrom battle,thenatureofaruler,protectionofthepeople,gifts,doingsacrificesandstudyoftheVedas are the duties of a Kshatriya born of his own nature.
Ploughing,protectionofcattle,trade,charity,doingsacrifice,studyoftheVedas,engaging in commerce, finance and agriculture are the duties of a Vaishya born of his own nature.
To serve ungrudgingly all these castes is the duty of a Sudra born of his own nature.
Muchoftheevilhasgrownthroughmenofonecastegraspingattheworkoftheother castes, and thinking more of the rights his caste gives him than of the duties it imposes.
TheBrahmanaandKshatriyahaveclaimedtheirprivilegesardentlyandhaveshrunkfrom theheavyburdenbelongingtotheircastes.Naturallytheirattitudehasprovokedopposition,and antagonismhasreplacedmutualgoodwillandservice.Consequentlycastehasbecomeasocial bitterness,insteadofbeingaframeworkmaintainingallinhappyorder.Ifpeopleofdifferentcastes practise their Dharmas, caste confusion will pass away and abundant peace and joy will prevail.
TheAshramasorstagesinlifearefour,viz., Brahmacharya, thestageofstudentship, Garhasthya, thestageofhouseholdership, Vanaprastha, thestageofforest-dwellingorseclusion, and Sannyasa, theorderoftotalrenunciation.Eachorderoflifehasitsownduties.Innoneofthese stagesmustamangraspatthespecialdutiesoftheotherthree.Atthepresentmomentitisdifficult tomaintainorobservetheexactdetailsoftheancientrules,astheconditionshavechangedvery much.But,ifwecanhaveaclearideaofthefundamentaldutiesofeach,weshallstillbeableto shape the life to a regulated course of development and steady growth.
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ThelifeofthestudentstartswiththeUpanayanaceremony,hissecondbirth.Youwillfind intheManuSmriti:“LetthestudenteverengageinthestudyoftheVedasandindoingserviceto hispreceptor.Letthestudentrefrainfromwine,meat,perfumes,tastydishes,garlands,companyof women,andfrominjurytosentientcreatures.Lethimgiveuplust,anger,greed,dancing,singing and playing on musical instruments, dice play, gossip, slander and untruth.”
“Letthestudentalwayssleepaloneandlethimnotwastehisseed;hewhofromlust destroyethhisseed,destroyethhisvow.Heshoulddevelopthespiritofservice,humilityand obedience.Heshouldmouldhischaracterproperly.Heshouldbechasteinthought,wordand deed.”
Thencomesthestageofthehouseholder.Thestudent,afterfinishinghisdutiesentersthe orderofGarhasthya,whenheisreadytotakeupthedutiesandresponsibilitiesofthehouseholder’s life.OfallAshramas,thatofthehouseholderisthehighest,asitverilysupportstheotherthree.As allthestreamsandriversflowtorestintheocean,soalltheAshramasflowtorestinthe householder.Thisisthefieldfordevelopingvariousvirtuessuchasmercy,love,generosity, patience,tolerance,purity,prudenceandrightjudgment.Itishighlylamentabletonotethatthe grandeur,solemnityanddignityofthisstageoflifeislostnowowingtotheconfusionofitsduties withthoseofthestudent,causedbythemodernevilofchild-marriage.Thereisnoidealinthelifeof thehouseholder.ThatisthereasonwhythenumberofSannyasinsisnowincreasing.Thecentral teachingoftheGitaandYogaVasishthaisthatSelf-realisationshouldbeattainedinandthrough the world.
LetmeremindyouofoneimportantteachingoftheGitawhichwillgiveyoupeaceofmind andbliss:‘Betterone’sownduty,thoughdestituteofmerit,thanthedutyofanotherwell discharged. Better death in the discharge of one’s duty; the duty of another is full of danger.’
Thereisanotherimportantpoint.Youwillclearlyunderstandthattherightperformanceof thedutiesofanystationinlifewithoutattachmentwillbringSelf-realisationandliberation.Just hear the following anecdote of a pious woman and a butcher with rapt attention:
ASannyasinretiredintoaforesttopractiseYoga.Heremainedinacaveforaperiodof twelveyears.HepractisedPranayama,KhechariMudraandvariousYogicKriyas.Hedeveloped somepowersthroughthesepractices.Onedayhewassittingundertheshadeofatree.Acranewas perchedupononeofthebranchesofthetree.ItpassedexcretaontheheadoftheSannyasin.The Sannyasinbecameenraged.Heglaredatthecrane.SomeYogicfireatonceemanatedfromthe crownofhisheadandburntthecranetoashesimmediately.TheSannyasinrejoicedatthe marvellous power he possessed.
Henowwentintothecityforprocuringhisusualalms.Hecalledout‘NarayanaHari’atthe doorofahouseholder.Theladyofthehousewasengagedinnursinghersickhusband.Shewasa verychastewomanwhowasverymuchdevotedtoherhusband.SheobservedPativrataDharma. Sheansweredfromwithintheroom:“OBhikshu,kindlywaitabit.”TheSannyasinwasverymuch annoyed.Hereflected:‘Lookatthearrogantnatureofthislady.Shehasaskedmetowait.Sheisnot awareofmyYogicpowers.’Whilehewasthinkingthustheladysaid:“OBhikshu!Thereisno cranehere.Donotthinktoomuchofyourself.DonotbepuffedupwithyourSiddhis.”The
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Sannyasinstoodinutteramazement.Hehadtowaitquietly.Atlasttheladycameoutsidewithalms fortheSannyasin.TheSannyasinprostratedatherfeetandasked:“ODevi,howdidyoumanageto readmythoughts?”Theladyreplied:“OSwamiji!IdonotknowanythingofPranayamaorany kindofYogicKriya.ImadeyouwaitbecauseIwasbusyattendinguponmysickhusband.Iaman ignorantwoman.Iamsincerelydevotedtomyhusband.IregardhimasmyGuruandGod.I worshiphim.Idonotgototemples.IdonotrepeatMantras.Iservemyhusbanddayandnight.I obeyhiswordsimplicitly.Ishampoohisfeet.IwalkinthefootstepsofSavitri,Nalayaniand Anasuya.Isleepafterhehasslept.Igetupinthemorningbeforehearises.Heismyall-in-all. Throughsuchservice,devotionanddutytomyhusbandIhavereceivedillumination.Ihaveapure heart.Icouldreadyourthoughts.ThisisthesecretofmyAbhyasa.Ifyouwanttolearnmore,goto abutcherwhosellsmeatinthebigmarket.Hewillteachyousomethingofabsorbinginterestand importance. You will be highly delighted indeed. You will be immensely benefited.”
TheSannyasinwentstraighttothetownwherethebutcherwasliving.Hecamedirecttothe marketandfoundthebutcherchoppingmeat.TheSannyasinthoughtwithinhimself:‘OmyLord! IsthisthemanfromwhomIamgoingtolearnsomethinginterestinganduseful?Heisthedevil incarnate.Heisaruffian.’ThebutcherreadthethoughtsoftheSannyasinandsaid:“OSwamiji! Didthatladysendyou?Kindlytakeyourseathere.Ishallattendonyoupresently.”Thebutcher finishedhisbusinesswithcustomersandthenaskedtheSannyasintofollowhimtohishouse.He askedtheSwamitowaitoutsideandwentin.Heattendedtohisoldfatherandmother.Hegave themabathanddranktheirCharanamrita.Hefedthemnicelyandputthemtobed.Hethencameto theSannyasinandsaid:“OSwamiji,Iamatthyfeetnow.Kindlyordermeanyservice.”The SannyasinaskedhimsomequestionsonVedanta.Thebutchergavehimbeautiful,soul-stirring repliesconcerningtheAtman,thenatureoffreedom,Sadhana,thestateofaJivanmukta,etc.The Sannyasinwasastonished.Manyofhisdoubtswerecleared.Hewashighlypleasedwiththe butcher.Heaskedhim:“Howisitthatyouaredoingthisdirtywork?Howdidyoumanagetoget suchexaltedknowledge?”Thebutcherreplied:“Swamiji,youaremistaken.Nodutyorworkis impureordegrading.EveryworkisworshipofGod.Idomydutywellwithoutanyattachmentor motive.Iservemyparentsdayandnight.TheyaremyGodonearth.Iworshipthemdaily.Idonot knowanyYogicpractice.Iamnotalearnedman.Idischargemydutiessatisfactorily.Thisismy religion.ThisismyYoga.Iobtainedillumination,perfection,purityandfreedomthroughthe dischargeofmydutiesasahouseholderandthroughtheserviceofmyparents.Thisisthesecretof my Yoga and Self-realisation.”
Anignorantworldly-mindedmansays:“Ihavetodomyduties.Ihavetoeducatemyfour sonsandthreedaughters.Ihavetopleasemyemployer.Ihaveheavydutiesintheoffice.Ihaveto remitmoneytomywidowedsister.Ihavealargefamily.Ihavesixbrothersandfivesisters.Where isthetimefordoingSandhyaandJapaandthestudyofreligiousbooks?Thereisnotimeevento breathe.Ihavenoleisure.EvenduringholidaysIhavetowork.Ibringofficepaperstomyhome andworkatnighttilleleven.IdonotwantSannyasaoranyYoga.Theofficeworkandthe maintenance of my family is itself Yoga.”
Doyoucallthisduty?Itismereslavery.Itisbondage.Themanisafraidofhissuperiorat everymoment.Eveninhisdreamshemeetshisoffice-matesandtheemployer,andpostsfiguresin theledger.Thisisnotsenseofduty.Themancannotprayevenforasecond.Hehasnotimetoread asingleSlokaoftheGita.ThereisnotasinglethoughtofGodeveninamonth.Hetakestea,eats
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food,sitsatthetabletowrite,sleepsandprocreates.Theentirelifepassesawaylikethis.Thisis selfishwork.Thisisnotduty.Thisisworkforgainandsatisfactionofthelowerappetite.Anything doneundercompulsionandexpectationisnotduty.Youmustnotinterpretslaveryasduty.You mustnottakeselfishworksthataredonethroughattachment,greedandpassionasduty.Youwill be doing great injustice. This is self-created drudgery.
Aclerkoranofficerearnsmoneybytakingbribesandwhenhisconscienceprickshim,he feedssomeBrahminsandsays:“Ihavedoneagreatdutytoday.IhavefedfifteenBrahminswith Dakshinaoffourannaseach.”Thisishisideaofduty.Hefurtheradds:“WhyshouldItake SannyasaandpractiseYoga?Iwillearnlotsofmoneyanddocharity.Thisisthebestkindoflife.” Poor deluded soul! May God give him good understanding!
AhimsaParamoDharmah cannotbestrictlypractisedbyhouseholders.Itcanbepractised bySannyasinswhotreadthepathofNivrittiMarga.Theywillhavetopractiseit.Ifavagabond entersthehouseandtriestomolestalady,ahouseholdercannotkeepquiet.Hewillnotsay:“Iwill notresistevilnow.”Hewillimmediatelytakeaclubandgivethemanagoodthrashing.Supposea ladyisindanger.Someonewantstomurderhertotakeawayherjewels.Sheseekstheshelterofa young,strongmanforprotection.Itisthedutyofthisyoungmantoresistevilanddefendherby attackingthiscruelman.Hecannotsaynow:‘Non-injuryisthehighestvirtue’.Itishisdutytosave the life of the lady by resisting evil. Otherwise he fails in his duty.
Moralityanddutyvaryaccordingtocircumstances.Toresistevilbecomesthedutyofaman incertaincircumstances.Thekingshouldalwaysraisehisrodofchastisementtokeeppeaceand orderinhiscountry.Hecannotsay:“Iwillnotresistevil.AhimsaParamoDharma.”Hewillfailin thedischargeofhisdutyifhedoesnotpunishthewicked,andhiscountrywillbeinastateofutter chaos.TohangamurdereroradacoitisAhimsaforaking.HimsaandAhimsaarerelativeterms. TokillamanwhoistakingawaythelivesofmanyisAhimsa.Haveyouunderstoodthesecretof Ahimsanow?ArealSannyasinshouldnotdefendhimselfevenwhenhislifeisindanger.A SannyasinisonewhohasnobodyandwhoidentifieshimselfwiththeAtman.Toshootadogora horsethatissufferingfromacuteagonythatcannotbealleviated,isAhimsaforaEuropean.He wants to free the dog from pain. His motive is good.
LordKrishnasaysintheGita:“Betterone’sownduty,thoughdestituteofmerits,thanthe well-executeddutyofanother.Hewhodoeththedutylaiddownbyhisownnatureincurrethnotsin. Congenitalduty,OsonofKunti,thoughdefective,oughtnottobeabandoned.Allundertakings, indeed, are clouded by defects as fire by smoke.” Ch. XVIII-47, 48.
Then again Lord Krishna says:
Sarvadharman parityajya mamekam saranam vraja, Aham tva sarvapapebhyo mokshayishyami ma suchaha.
“Abandoningallduties,cometoMealoneforshelter,sorrownot,Iwillliberatetheefrom all sins.” Ch. XVIII-66.
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IntheprevioustwoSlokasHeasksArjunatoabandonallduties.Isthiscontradiction?Isthe Lordblowinghotandcoldwiththesamebreath?No.Thisisnotcontradiction.Arjunasaystothe Lord:“Myheartisweigheddownwiththevoiceoffaintness,mymindisconfusedastoduty.Iask Theewhichmaybebetter—thattellmedecisively.IamThydisciple,supplianttoThee;teachme.” Ch. II-7. Lord Krishna gives the reply in Sloka 66 of Ch. XVIII.
Whatistherightsignificanceofthewords‘SarvaDharman—allduties’?Somepeoplesay: “GiveuptheDharmasoftheIndriyas.”Howcouldthisbe?EvenaJivanmuktasees,eats,walks, answersthecallsofnature.AccordingtoSriSankaraitmeans:‘Bothrighteousandunrighteous deeds,renouncingallworks.’AccordingtoRamanujaitmeans:‘Desireforfruitinactionand attachmenttheretoandactor-mentalityinaction.Actionsshouldbeperformedwithoutattachment toactionoritsfruits.TheyshouldbededicatedtotheSupremebyremovingtheideaofagency therein.’AccordingtoMadhvaitmeans:‘Fruitofaction—renunciationoffruitinaction.’ AccordingtoTilakitmeans:‘Variousdutieslikethoseofnon-violence,truth,serviceofparents andpreceptors,sacrifice,charity,renunciation,etc.’ThepassagemeansthatArjunaistoavoidthe tangleofthesedutiesandtakerefugeintheSupreme.Inotherwords,whateveractionsonehasto perform,accordingtoone’sdispositionandinnatetendency,hemaydo,takingrefugeinthe Supreme. Krishna gives a command to Arjuna, an assurance and a consolation.
Sloka66isthemostimportantverseintheGita.IfonecanliveinthespiritofthisSloka alonehecanhaveSreyasorhighestbliss.VedantinsexplainthisSlokaasfollows:‘Giveup Jiva-bhavanaandtakeupBrahma-bhavanabymeditatingon AhamBrahmaAsmi Mahavakya.You will have liberation or Mukti. All sins will be destroyed.’
Iwishtopointouttoyouthatmoralityanddutyarerelativeterms.Theyarechanging accordingtothestateoflife,stageofmentalgrowthandevolutionoftheindividual,timeand circumstances,andthecountryinwhichonelives.ToeatmeatinKashmirisperfectlymoralfora BengaliBrahmin.IntheeyesofaMadrasiBrahminthisishighlyimmoral.Tohavefourwives (polygamy)isperfectlymoralforaMuslimoraChina-man,butforaHinduthisishighlyimmoral. AgentlemanoraladycanhavedivorceofhiswifeorherhusbandveryeasilyintheWest.Marriage isacontractintheWest,whereasinIndiaitisasacramentorholyactthatisdonebeforethesacred fire.DivorceisquitemoralintheWest,butitishighlyimmoralintheEast.ForanAryaSamajist widow-marriageisquitemoral;foraSanatanistitishighlyimmoral.Poliandry(onewoman marryingseveralhusbands,theoppositeofpolygamy)isquitemoralinTibet,butitishighly immoralintheeyesofpeopleofothercountries.ItisperfectlymoralforaSikhtodrink,butitis immoralforhimtosmoke.Peopleofcoldcountriesrequiremeatandalittleliquortokeepupheat andhelpdigestion.Asoldierneedsmeattokeepuphisstrengthandmartialspirit.ABrahminora Sannyasinwantsvegetablefood,milkandfruitstohelphismeditationandkeepuphisSattvic mentalattitude.RishiVisvamitrahadtoeatprohibitedmeatwhenhislifewasinjeopardy.Morality changeswhenone’slifeisatstake(Apat-Dharma).Ignorantpeoplehateotherswhentheyseethem doingsomethingthattheythemselvesarenotdoing.AMadrasivegetarianBrahminhates fish-eatingBengaliBrahmin.Thisisasadmistake.Thisretardshisspiritualprogress.AMadrasiis horrifiedwhenheseesaHindustanieatingwithbothhishandsfromthesameplatewithhis children.
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Similarlytheideaofdutyalsovariesamongpeopleofdifferentcountries.AnAfrican NegrocannotdoAgnihotrainhishotcountryinsummer.AKashmirPunditcannottakemorning bathinwinterinhisplace.Thedutyofoneclassofpeoplecannotbethedutyofanotherclassof people.Thedutyofamanofonestageoflifecannotbethedutyofamanofanotherstage.The dutiesofaBrahmin,Vaishya,KshatriyaandSudra,thedutiesofaBrahmachari,householder, forest-dwellerandaSannyasin,arequitedifferent.ABrahmincannotdothedutyofasoldier.To killanenemyinthebattlefieldisthedutyofasoldierorKshatriya.TopractiseAhimsainthought, wordanddeedisthedutyofaSannyasinandaBrahmin.Manevolvesquicklybyperforming rigidly his duties allotted to his station in life.
Nectar’ssons!Childrenofimmortality!Shakeoffallweaknesses.Standupandgirdyour loins.DoyourSvadharmasatisfactorilyinaccordancewithyourcasteorstageinlife.Evolve quicklyinspirituality.Eternalbliss,supremepeace,infiniteknowledgeandsatisfactioncanbehad intheAtmanonly.PracticeofSvadharmawillsurelyleadtotheattainmentofGod-consciousness. Thereisnohappinessinfiniteobjects.TheInfinitealoneisbliss.UnderstandtheTruththroughthe practiceofyourSvadharma.Thisworldisunreal.Itislikeamirage.Thesensesandminddeceive youateverymoment.Wakeup!Openyoureyesandlearntodiscriminate.Donottrustyour Indriyas.Theyareyourenemies.Itisverydifficulttogetthishumanbirth.Lifeisshort,timeis fleeting.Thosewhoclingtounrealthingsofthisworldareverilycommittingsuicide.Strugglehard topractiseyourSvadharma.Keeptheidealbeforeyoureyesalways.Haveaprogrammeoflife. Attempttorealisetheideal.SticktoSvadharmawithleech-liketenacityandattainsuccess.Practise itandrealisethestateofSatchidanandarightnowinthisverysecond.MaytheblessingsoftheLord be upon you all! May joy, bliss, immortality, peace and poise abide with you for ever!
2. Duties of Man
Manhascertainimportantdutiesandresponsibilitiesinlife.Hehastoevolvemorallyand spirituallybyperformingthesedutiesintherightmanner.Hehastoactandliveaccordingtothe lawofGod.Hehastofindouttherulesofconductandthemeasureofhisresponsibilities.Hemust haveathoroughknowledgeofthemoralcodeofManuorYajnavalkyaandmustactaccordingto the rules laid down therein. Then only can he be rightly called a man.
Manhasdutiestowardsparents,childrenandotherfamilymembers.Hehasdutiestowards societyandthecountry.HehasdutiesoftheVarnashrama.Hehasdutiestohisownself,and,last butnottheleast,hehasimportantdutiestowardsGod.Hemustfulfilallthesedutiesofhislife. Then only he can find progress in his life. Then only will he enjoy real peace of mind.
HemustservehisparentswhohavegivenhimthisphysicalbodywithgreatShraddhaand Bhava.IntheTaittiriyaUpanishadyouwillfind: Matrudevobhava,pitrudevobhava. Theparents shouldbeworshippedasvisiblerepresentativesofGodonearth.SriAshutoshMukerjiofCalcutta, lateVice-ChancelloroftheCalcuttaUniversityusedtoworshiphismotheranddrinkher Charanamritadailybeforegoingtohisoffice.Moderneducatedpeopledonotpayanyproper regardtotheirparents.IfthefatherisuneducatedandifthesonisanEngland-trainedman,hewill saythathisfatherisaservantofthehousewhenanybodyputsthequestion:“Whoisthisoldman?”
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Hemusttrainhischildreninthepropermanner.Hemustgivethemgoodeducationin Sanskrit,Englishandintechnicalsubjects.Hemusttraintheminthepathofspiritualityfromthe verychildhood.Hemustbedevotedtohiswifewhoishispartnerinlife,andwhooccupiestheleft halfofhisbody(Ardhangini).Noreligiousriteisvalidwithoutherpresence.Hemustregardheras arealhelperinthepathofspirituality.Assoonasasonisbornshebecomeshismother.TheSrutis declare: ‘Atmavaijaayateputrah—thesoulisbornasason.’Hemustgiveupallideasof relationshipaswifeassoonasasonisborn.Hemustgiveupsexualintercourse.Bothshouldleada spirituallife.Thehusbandshouldnotregardhiswifeasamachineforprocreationonly.Thereis somehigherspiritualpurpose.Shehastohelpthehusbandinhisspiritualevolution.Shehasto attend to his wants. She has to serve him nicely in all possible ways.
Manmustservesocietyaccordingtohistemperament,tasteandcapacity.Thiswillhelpin thepurificationofhismind.HemustservewithNishkamyaBhavaasanhonorarymember.He shouldnotgetanyremuneration.Hemustdevelopthespiritofpatriotism.Hemustservethe country. Service of the country is service of Mother Kali. It is pure Mother-worship.
HemustperformthedutiesofhisVarnashrama.ABrahminshouldobserveserenity, self-restraint,austerity,purity,forgiveness,uprightness,wisdom,knowledgeandbeliefinGod.A Kshatriyashouldmanifestprowess,splendour,firmness,dexterity,bravery,generosity,andthe natureofaruler.TheVaishyashouldengageinagriculture,tradeandprotectionofcattle.Sudras should serve the other three castes.
ABrahmacharishouldstudyreligiousbookstillhereachestheageoftwenty-five.Ifhehas takenthevowoflifelongcelibacy,ifhewantstobecomeaNaishthikaBrahmachari,heneednot enterthestageofahouseholder.Heshouldhavereallastingdispassionanddiscrimination.Then only will he be really benefited. He can devote his whole life to spiritual pursuits.
IfaBrahmacharidoesnotwanttotakeupthecourseoflifelongcelibacy,hecanbecomea householder.Hecanmarryafterfinishinghiseducation.Hecanvisithiswifeoccasionallyfor bringingprogenytokeepupthelineandnotforsensualgratification.Hewillbestyledasa Brahmachari,ifhestrictlyadherestotheaboverule.Afterhehasfinishedthestageofa householderandafterfixinguphissoninaproperposition,hecanbecomeaVanaprasthaeither aloneorwithhiswife.Heshouldnotremaininthehousetilltheendoflife.Hewillbehaving variousanxietiesandMohaforchildrenifheremainsinthehouse.Ifhefindsitdifficulttoleavehe canremaininacottageoutsidethehouse.Ifhefindsthisalsodifficult,hecanremainupstairsorina solitaryroomandcanhaveinterviewwiththevisitorsandmembersofthehouseintheevening between4and5.IfaVanaprasthawantstotakeSannyasa,hecandoso.Vanaprasthaisonlya preparatorysteptoSannyasa.ThegloryandfreedomofaSannyasincanhardlybedescribed.A Sannyasinonlycancutoffallsortsofattachments.Otherwisesomesortofsubtleconnectionwill alwaysremain.WhenonceonetakesSannyasa,hebecomesadeadmantothefamilymembers. Otherwisetheyalwaysthinkofgettingsomethingfromhim.Thesubtleattachmentinthemindstill remainsinbothparties.Thisisquitesufficienttobringonebacktothewheelofbirthanddeath.The verycolouroftheorangerobegivesstrengthandpurity.Idonotbelievethosepeoplewhosay:‘We havegivencolouringtoourhearts.’Thisistimidityandhypocrisy.TherearestillMoha,Ragaand Vasanaslurkinginthem.Ifthereisinternalchange,theexternalchangeisboundtocome.Ido admitthateradicationofegoism,SankalpasandAshrama-Bhedaisabsolutelynecessary.Whythen
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didSriSankaraandSriRamakrishnatakeSannyasa?Whatisthenecessityforthisorderatall? Sannyasa has got its own advantages.
LordKrishnasaysintheGita:‘ThefourcasteswereemanatedbyMe,bythedifferent distributionofqualitiesandactions;knowMetobetheauthorofthem,thoughtheactionlessand inexhaustible.’Ch.IV-13.Throughouttheworldthisclassificationofcasteexists.Thecatholic priestsandthereverendclergymenrepresenttheBrahmins.Theydomeditationandpreaching.The soldiersoftheWestaretheKshatriyasofRajputana.ThebusinesspeopleintheWestarethe Vaishyas.ThosewhodomenialservicearetheSudras.Thisclassificationisbasedaccordingtothe qualityofman.ThosewhoareSattvicareBrahmins:thosewhoareRajasicareKshatriyas;those who are Tamasic are the Sudras. This classification is according to Gunas and Karma.
Ishallspeakawordonconscience.Somepeoplesay:‘Wecanfindoutgoodandevil,right andwrong,byconsultingourconscienceonly’.Noindividualwillbeabletodothisbyconsulting hisconscienceonly.Itmaygivesomeclueandhelp.Conscienceisnotaninfallibleguide.The conscienceofamanchangesaccordingtohisexperiencesandeducation.Conscienceisone’sown intellectualconviction.Theconscienceoftheindividualspeaksinaccordancewithhistendencies, habits,passions,inclinations,capacityandeducation.Theconscienceofasavagespeaksa languageentirelydifferentfromthatofacivilisedEuropean.TheconscienceofanAfricanNegro speaksalanguageentirelydifferentfromthatofanethicallydevelopedYogiofIndia.Askaclerkin theCollectorate:‘Whatareyourduties?’Hewillsay:‘Imustearnmoneytosupportmyfamilyand parents.Imustnotinjureothers.ImustreadRamayana.’HehasnoideaofthelawsofNature.He willsubmithimselfblindlytothelawswhatevertheymaybe.Ifyouaskhim:‘Whatareyourduties tothecountryandhumanity?Whatisrightandwrong?Whatisgoodandevil?’hewillsimply blink.Askanycar-driver:‘Whatisyourduty?’Hewillsay:‘AnyhowImustearnRs.20daily.I havetopurchasetengallonsofpetrol,tires,tubesandcrudeoil.Thetiresareverycostly.Ihavesix daughtersandfivesons.Imustprotectthem.’IfyouaskhimanythingaboutGod,virtues,Moksha, bondageandfreedom,rightandwrong,hewillbebewildered.Whyistheresomuchdivergence betweenthepromptingsofconscienceoftwopersonsofthesamecaste,religionorcreed?Whydo wefindtendifferentconvictionsamongtenpersonsofthesamedistrictandsamecommunity?The voiceofconsciencealoneisnotsufficienttoguidemaninunderstandingofthelawsofGod,right andwrong,goodandevilandotherdutiesoflife.TheSastrasandrealisedpersons(Apta-vakyam) onlycantrulyguideamaninthedischargeofhisdutiesinanefficientmanner.Thatisthereason whyLordKrishnaemphaticallydeclares:‘Hewho,havingcastasidetheordinancesofthe scripturesfolloweththepromptingsofdesire,attainethnottoperfection,norhappiness,northe highestgoal.Thereforeletthescripturesbethyauthorityindeterminingwhatoughttobedone,or whatoughtnottobedone.Knowingwhathastbeendeclaredbytheordinancesofthescriptures, thou
3. The Three Gunas
AclearunderstandingofthethreeGunasandtheiroperationsisverynecessaryforaKarma Yogi.HewhohasknowledgeofthethreeGunascandohisworkinabetterandmoreefficient manner.
oughtest to work in this world.’ Ch. XVI-23, 24.
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OF KARMA YOGA
PrakritiiscomposedofthethreeGunasorforces,namely,Sattva,RajasandTamas.Sattva isharmonyorlightorwisdomorequilibriumorgoodness.Rajasispassionormotionoractivity. Tamasisinertiaorinactionordarkness.DuringCosmicPralayathesethreeGunasexistinastateof equilibrium.DuringSrishtiorprojectionavibrationarisesandthethreequalitiesaremanifestedin thephysicaluniverse.ThethreequalitiesbringbondagetotheJivaortheindividualsoul.Though Sattvaisadesirablequality,yetitalsobindsaman.Itisagoldenfetter.Rajasisthesourceof attachmentandthirstforlife.Itcausesattachmenttoaction.Tamasbindsmantoheedlessness (Pramada), laziness (Alasya) and sleep (Nidra).
Thesethreequalitiesareinseparable.NooneisabsolutelyRajasicorSattvicorTamasic. SometimesSattvaprevailsinman.Heiscalmandserene.Hesitsquietlyandentertainssublime, soul-elevatingthoughts.Hestudiesreligiousscriptures.Hetalksondivinetopics.WhenSattva prevails,theothertwoqualitiesareoverpoweredforthetimebeing.AtothertimesRajasprevails. Hedoesaction.Hemovesabout.Heplans,schemes,speculates.Hecravesforpower,wealthand action.WhenRajasprevails,SattvaandTamasareoverpoweredforthetimebeing.Sometimes Tamasprevailsandthemanbecomesslothful.Hefeelslazy,indolentandlethargic.Heisdulland feels sleepy. When Tamas prevails, Sattva and Rajas are overpowered for the time being.
InsomepeopleSattvaispredominant;inothersRajasispredominant;andinsomeothers Tamasispredominant.Whenthewisdom-lightstreamsforthfromallthegatesofthebody,thenit maybeknownthatSattvaisincreasing.Greed,outgoingenergy,undertakingofaction,restlessness anddesire—thesearebornoftheincreaseofRajas.Darkness,delusion,stagnation, heedlessness—thesearebornoftheincreaseofinertia.IfSattvaispredominantatthetimeofone’s death,thenhegoestothespotlessworldofsages.IfRajasispredominantatthetimeofone’sdeath, hewilldoubtlessbebornamongthosethatareattachedtoaction.IfonedieswhenTamasis predominant, he will be born in the womb of the senseless.
ThefruitofaSattvicactionisharmoniousandspotless;thefruitofaRajasicactionispain, andofaTamasicactionisignorance.ThosewhoareestablishedinSattvariseupwards.TheRajasic peopleoccupyamiddleplaceandtheTamasicpeoplegodownwards,shroudedinthevilestof qualities.
IntenseRajastakesaSattvicturn.AmanwhoisimmersedindeepRajaswilltaketoNivritti Margaorthepathofrenunciation.Hewill,asisthelaw,befedupwithactivities.IntheGitayou will find:
Arurukshormuneryogam karma karanam uchyate, Yogarudhasya tasyaiva shamah karanamuchyate.
“ForasagewhoisseekingYoga,actioniscalledthemeans;forthesamesagewhen enthroned in Yoga, serenity is called the means.” Ch. VI-3.
ItisimpossibletoriseorjumptoSattvaallofasuddenfromTamas.Oneshouldconvert TamasintofullRajasfirst.ThenhecanreachSattva.Sattvaisintenseactivity.Justasthewheelof anengineappearstoremainstationarywhenitmovesveryswiftly,soalsoaSattvicmanappearsto
40 SVADHARMA
becalmthroughhisself-restraintorcontrol.ASattvicmanismostactive.Hecanturnout tremendous work within the twinkling of an eye. He has full concentration.
Prakritidoesallaction.ItistheGunasthatoperate.Owingtoignorancethebodyis mistakenfortheSelf.Egoismofmanassertsateverystep,nay,ateverysecond.Justasthemotion ofthecloudsisfalselyattributedtothesun,soalsothemovementsofthebodyandtheIndriyasare falselyattributedtotheSelf.TheSelfisalwayssilentandisthewitnessofallactions.Heis Nishkriya or Akarta. You will find in the Gita:
“Allactionsarewroughtbythequalitiesbornofnatureonly.Theself,deludedbyegoism, thinketh:‘Iamthedoer.’Buthe,Omighty-armed,whoknoweththeessenceofthedivisionsofthe qualitiesandfunctions,holdingthatthequalitiesmoveamidthequalities,isnotattached.”Ch. III-27, 28.
“‘Idonotdoanything’shouldthinktheharmonisedone,whoknoweththeessenceof things.Seeing,hearing,touching,smelling,eating,moving,sleeping,breathing,speaking,giving, grasping,openingandclosingtheeyes,heholdeth:‘Thesensesmoveamongtheobjectsofthe senses.’” Ch. V-8, 9.
“TheLordoftheworldproducethnottheideasofagency,noractions,noruniontogetherof actions and their fruit; nature, however, manifesteth:” Ch. V-14.
“HewhoseekeththatPrakriti,verilyperformethallactions,andthattheSelfisactionless, he seeth.” Ch. XIII-29.
“WhentheseerperceivethnoagentotherthanthequalitiesandknowethThatwhichis higher than the qualities, he entereth into My nature.” Ch. XIV-19.
Themindandthefiveorgansofknowledge,viz.,ear,skin,eye,tongueandnose,areformed outoftheSattvicportionoftheTanmatrasorrudimentsofmatter.ThePranasandthefiveorgansof action,viz.,tongue,hands,feet,genitalsandanusareformedoutoftheRajasicportionofthe Tanmatras. This physical body is formed out of the Tamasic portion of the Tanmatras.
BymeditationonthesignificanceoftheaboveSlokasoftheGita,onecantranscendthe threeGunas.TheAtmanorBrahmanisbeyondthethreeGunas(Trigunatita).Oneshouldincrease hisSattvaGunabydevelopmentofvirtuousqualities,bytakingSattvicfood,doingcharity, practisingausterities,doingJapaandmeditation,controllingtheIndriyas,andstudyingreligious books.ThenheshouldgobeyondSattvaGunaalsobyidentifyinghimselfwiththeAtmanor Sakshi, and practising Brahma Abhyasa or Atma-Chintana or Nididhyasana.
Whenthedwellerinthebodyhascrossedthesethreequalitieswhenceallbodieshavebeen produced,liberatedfrombirth,death,oldage,diseasesandsorrow,hedrinkeththenectarof immortality.HewhohascrossedthethreequalitieshasthefollowingsignsasdescribedintheGita: “Hewhohatethnotradiancenoroutgoingenergy,norevendelusionwhenpresent,norlongeth afterthemwhenabsent;hewho,seatedasaneutral,isunshakenbythequalities;whosaying:‘The qualitiesrevolve’,standethapart,immovable;balancedinpleasureandpain,self-reliant,towhoma
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lumpofearth,arockandgoldarealike;thesametolovedandunloved,firm,thesameincensure andpraise,thesameinhonourandignominy,thesametofriendandfoe,abandoningall undertakings—heissaidtohavecrossedoverthequalities.AndhewhoservethMeexclusivelyby theYogaofDevotion,he,crossingbeyondqualities,isfittobecometheEternal.”Ch.XIV-22,26.
4. Karma Indriyas
Adescriptionoftheseorganswillnotbeoutofplacehere.AKarmaYogishouldhavea detailedknowledgeofthenatureandworkingsoftheseIndriyas.Vak(organofspeech),Pani (hands),Pada(feet),Upashtam(organofgeneration)andPayuorGuda(anus,theorganof excretion)arethefiveorgansofaction.TherealIndriyasareintheastralbody(Linga-Sarira).They areverysubtle(Sukshma):Theyhavecorrespondingcentresorcounterpartsinthebrain(nerve centres).Whatyouseeoutside—mouth,hands,feet,organofreproductionandanusaremere Bahya-Karanasorexternalinstruments.TheKarmaIndriyasarelocatedinthePranamayaKoshaor vitalsheathoftheastralbody.TheKarmaIndriyasarethefivesoldiers.Thecommander-in-chiefis themind.Themindextractsworkfromthesesoldierswhenitdesirestogetsensualobjectsforits gratification.Mindalsoworksinunisonwiththesefiveorgans.Mindistheleaderorthebigdacoit. Thesefiveorgansarehisassistants.TheseKarmaIndriyasexecutethecommandsoftheirleader (mind)immediately.TheKarmaIndriyascannotworkindependentlywithoutthehealthyand willingco-operationofthemind.Itisthemindthatreallyworksthroughtheseorgans.Itisthemind thatreallyplans,schemesandsuggestsinallactivities.DuringsleeptheseIndriyasgetLaya (involution)inthemindtemporarily.DuringSamadhiorthesuperconsciousstatetheyareabsorbed in the mind.
TheKarmaIndriyasarebornoftheRajasicportionoftheTanmatras.Theyaremovedby Prana.WithoutthePrana,theycannotmoveevenafractionofaninch.TheJivatmaorthe individualsoul,areflectionofChaitanyainthemind-mirrorisaconstantcompanionofthemind.It is he who reaps the fruits of actions, pleasure or pain.
YouwillfindintheGita:“Thesefivecauses,Omighty-armed,learnofMeasdeclaredin theSankhyasystem,fortheaccomplishmentofallactions.Thebody,theactor,thevariousorgans, thediversekindsofenergiesandthepresidingdeities,also,thefifth—whateveractionaman performethbyhisbody,mindandspeech,whetherrightorthereverse,thesefivearethecause thereof.” Ch. XVIII-13, 14, 15.
“Thatbeingso,heverily,whoowingtountrainedreasonlookethonhisSelf,whichis isolated, as the actor, he of perverted intelligence seeth not.” Ch. XVIII-16.
“Hewhoisfreefromtheegoisticnotion,whosereasonisnotaffectedthoughheslaythese people,heslayethnot,norishebound,”saystheLord.KrishnaisknownasaNityaBrahmachari thoughHelivedwithSriRadha,Rukmini,Satyabhama,etc.,andhadchildren.Hewasfullyresting inHisownSvarupa—NirgunaBrahman.LordKrishnaseparatedHimselffromthebody,mindand IndriyasandidentifiedHimselfwithSatchidanandaSvarupa.SoHewascalledaNitya Brahmachari.Durvasaatealargequantityoffoodatafeastandproclaimedtohisdisciples:“Ihave eatennothing.IamNityaUpavasi.TellthistotheRiverYamuna,shewillgivewaytoyouall.You cancrosstheriverwithoutaboat.”Tiruvalluvar,asageofSouthIndiagavethesameinstructionsto
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hiswifetocrossariverasDurvasadid.Shewasquiteastonishedtoseethattherivergavewaywhen she uttered the words of her husband. The state of Jnanis is indescribable and incomprehensible.
ThepresidingdeityoftheVakIndriyaisAgni;thatofthehandisIndra;thatofthefeetis Upendra or Vishnu; that of Upastham is Prajapata; and that of Payu or anus is Mrityu.
YouwillfindagainintheGita:“Knowledge,theknowableandtheknowerformthe threefoldimpulsetoaction;theorgan,theactionandtheactorformthethreefoldconstituentsof action.” Ch. XVIII-18.
YouwillfindinNyayaphilosophythetermsJnana,IcchaandPrayatna.Jnanaisknowledge ofobjects.Icchaisdesire.Prayatnaisefforttoobtainthedesiredobjects.AtfirsttheJivaorthe individualsoulhasknowledgeoftheobjects.Thenadesirearisesinthemindtogetpossessionof theobjectsforhisenjoyment.Thenheapplieshimselfdiligentlyandexertstoobtaintheseobjects. Desireisthemotiveforcethatmovesthemindtoaction.Manmusesorthinksoftheobjectsofthe senses.Thenhedevelopsattachmenttothem.Fromattachmenttherespringsdesire.Thoughtisthe fuel.Desireisthefire.IfyoucanstoptheSankalpas,thefireofdesirewillbeextinguishedbyitself, just as a lamp is extinguished when the supply of ghee or oil is withdrawn.
Thereisatfirstattractionforobjects.Thencomesattachment.Eveniftheattractiondies,the longing(KamanaorSpriha)orhankeringfortheobjectwillcontinuetoremain.Thisis Trishna-tantuorthethreadofhankering.Thenthereisthepreferenceforobjects.Thisisstillmore difficulttobeeradicated.Destroyattachmentfirst.Thenthelongingandpreferencewillslowlydie.
Therearethreekindsofimpulses,viz.,theimpulseofthinking,theimpulseofspeechand theimpulseofaction.AKarmaYogishouldnotbeimpulsive.Hemustnotbecarriedawayby emotions.Hemustcalmthesurging,bubblingemotionsandtheimpulses.Hemustpurifythe emotions.Thenhecanturnoutrealsolidwork.Hemustdestroyallunnecessary,uselessorvain thoughts.Thiswilladdtohisreserveenergy.Thiswillconservehisenergy.Energyiswastedin useless thinking.
Energyisalsowastedinidletalkingandworldlygossiping.AKarmaYogishouldobserve MaunaorsilencefortwohoursdailyandforsixhoursonSundaysandholidays.Maunawilldestroy impulsesofspeech.HewhoobservesMaunacanusemeasuredwordsduringspeaking.Hecan controlangerandfalsehood.Hewillbepeaceful.Hewillhaveastrongwill.Therearepeoplewho talklikeamachineatatremendousspeed,withoutafullstop.Thegreatestpunishmentforsuch peopleistoputtheminsilenceforthreedays.Theywillbeinagreatfix.Hewhotalksmuch,thinks littleanddoeslittle.Heisaveryrestlessman.Theorganofspeechbringsgreatdistractionofmind. Controlofspeechreallymeansthecontrolofthemind.Thereisasharpswordinthetongue.One harshwordoramildrebukebreaksalongstandingfriendshipandresultsinfightingandactual bloodshed.Therestlessnessoftheworldisduetotoomuchtalking,gossiping,backbitingand scandalmongering.Ladiesaremoretalkative.Theydisturbthepeacefulatmosphereoftheir homes.IfallpeopleoftheworldpractiseMaunafortwohoursdailythiswillundoubtedly
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contribute to the peace of the world to a considerable degree.
5. The Pseudo Karma Yogi
AmanputsonKhaddarclothesanddonsaKhaddarcap.Hewillnothaveanyofthe qualificationsorattributesofthemanwhohasintroducedKhaddar.Hewillnotfollowhis instructionseven.Hemaynothavetheleasttingeofself-sacrifice.Hemayhaveabigalmirahof mill-madeclothes.Hemaydoalittlecharityandfeedsomepoorpeoplejustforthesakeofname andfame.Hehimselfwillwritetothepapersabouthischaritableactinthenameofa correspondent.Hemaydonateasmallsumtoapubliccause.Hewilleagerlywatchinthe newspaperswhetherhisnameispublishedornot.Hewillberestlesstillheseeshisnameinthe papers.Suchamaniscalledapseudo-KarmaYogi.TheworldaboundsnowinsuchsortofKarma Yogis.
Alandlordoramoney-lendersucksthebloodofpoorpeasantsandbuildsapalace.Hegives adonationofseveralthousandsofpoundstoaHinduuniversityoutofhisreservefundofahundred thousand.Hebuildsatempleforafewthousandsandputshisnameonthemarbleslabinfrontof thetempleinboldletters.ThisisnotKarmaYoga.Thisispompousadvertisementforacquiring nameandfame.Ontheotherhandanordinarylabourerwhoearnsafewshillingsatthesweatofhis browmayofferhismoneyincharitybyfeedingafewstarvingorsickpeople,andmayhimself starve on that day. This is real self-sacrifice. This is real Karma Yoga.
Inoldendays,MadurainSouthIndiawasruledbyPandiankings.OneofthePandiankings spenttwolacsofrupeesindoingUtsavaofLordSomaSundareshvarinacertainyear.Hehada greatdealofegoorAbhimana.Hethoughtwithinhimself:“IamagreatdevoteeofLordSiva.I havespentalargesumofmoneyintheworshipoftheLord.ThousandsofBrahmins,Sadhusand thepoorhavebeenfed.IhavegivenrichpresentstoBrahminPandits.Thereisnokingwhoisso piousasmyself.”LordSivaappearedinhisdreamthatnightandsaid:“Oking!Donotbeproudof yourpiety,devotionandcharity.Iamnotpleasedwithyouinanyway.Whereverthereispride, therecannotbeanyrealdevotionandholiness.JustgoandseeMyhumbledevotee,the wood-cutter,wholivesinasmallhutonthebanksoftheVaighai,andwhoofferstoMealittle KheermadeofbrokenriceandalittleblacksugaronMondays.Learnfromhimwhatrealdevotion is.”Thekingwasgreatlyvexed.Thenextmorningheproceededtoseethewood-cutterinhishut. Heaskedthewood-cutter:“HowdoyouworshipLordSiva?”Themanrepliedinameekvoice:“O king!Iearntwoannasaday.Ispendoneannaformyfood,distributeninepiesincharityandsave threepiesdaily.EveryMondayIpreparealittleKheerwithsomebrokenriceandblacksugarand offerittoLordSiva.WheneverIcutwood,Ialwaysrepeat‘Siva,Siva,Siva.’Ialwaysremember Him. This is my devotion to the Lord. I do not know anything else.”
Thekingwasverymuchpleasedwiththehumility,simplicity,lovingnature,devotionand purityofthewood-cutter.Heerectedasmallbuildingforhimandmadearrangementsforhisfood tilltheendofhislife.Helearntmanypracticallessonsfromhislifeandinturnbecameareal, humble devotee of Lord Siva. He destroyed his pride, vanity and egoism.
LordJesussays:“Yourlefthandshouldnotknowwhattherighthanddoes.Bemeekwhen youserve.Dieunknown.Letnobodyknowyourname.Butworkandserveothers.Donotexpect approbation and applause. Then only real fragrance of your soul will come out.”
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DearfriendswhotreadthepathofKarmaYoga!Besincereatheart.Donotrunafterthe shadowytoysofnameandfame.Nameandfameareillusory.Theyaremerevibrationsintheair. NobodycanearnaneverlastingnameinthisMayaicplane.DoesanybodyrememberSriVyasa, Vasishtha,Vikramaditya,Yajnavalkya,VamaDevandJadaBharatanow?Manygreatsoulshave comeandgone.Atthepresenttimethenamesofoneortwopoliticalleadersareremembered.After afewyearstheirnamesalsowilldisappear.Treatnameandfameasoffal,poisonorvomitedmatter. Thisworldisunreal.Carenotforlittleperishablethings.CarefortheeverlastingRealityonly.Do constantselflessservicesilentlywiththoughtsofGodandBhavawithin,andrealisetheindwelling presence. Become a true Karma Yogi.
6. Mithyachara
Merephysicalcontroloftheorgansofaction(KarmaIndriyassuchasspeech,hands,feet, genitalsandanus)willnotdo.Youmustnot think oftheobjectsofthesenses.Ifyouobservefasting duringEkadasidaystopropitiateLordHari,andifyourmindconstantlythinksofvariouskindsof deliciousfood,youwillnotgetthebenefitsoffasting.Youwillberegardedasaself-deludedman orhypocrite,i.e.,amanofsinfulconduct(Mithyachara).ThatisthereasonwhyLordKrishnasays in the Gita:
Karmendriyani samyamya ya aste manasa smaran, Indriyarthan vimudhatma mithyacharah sa uchyate.
“Whositteth,controllingtheorgansofaction,butdwellinginhismindontheobjectsofthe senses, that bewildered man is called a hypocrite.” Ch. III-6.
Theactionsofthemindaretherealactions.Thoughtistherealaction.Youmustutilisethe energythatisconservedbythecontroloforgansforhigherpurposesatthealtarofGod.Thiswill constituteYoga.Thatpassionatemanwhovisitshislegalwifefrequentlyismoreimmoralthanthe manwhooccasionallygoestothehouseofill-fame.Thatmanwhoconstantlydwellsonsexual thoughtsishighlyimmoraleventhoughheobservesphysicalBrahmacharyabycontrollingthe body.Heistheworstman.Itisthethoughtthatswaysthebody.LordKrishnasaystoArjuna:“But who,controllingthesenses(ofknowledge)bythemind,OArjuna,withtheorgansofaction, without attachment performs Yoga by action, he is worthy.” Ch. III-7.
ThentheLordpraisesactionandfurtheraddsthatonecannotkeepupevenhishealthifhe remainsinactive.SoHesays:“Performthen,rightaction,foractionissuperiortoinaction,and even the very maintenance of the body would not be possible by inaction.” Ch. III-8.
Itisalsowrongtothinkthatactionsleadtobondage,andthattheyshouldnot,thereforebe performed.KarmaYogaisperformanceofactionwithSankhyaunderstandingorpoisedreason thatisnotaffectedbylossorgain,successorfailure.LordKrishnagivesvaluabledirectionto Arjunaintheperformanceofaction.Hesays:“Unattachedthouperformaction.”Ch.III-9.Thisis the secret of Karma Yoga.
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7. Instructions to Aspirants
Pride,self-sufficiency,arrogance,irritability,self-assertiveRajasicnature,curiosityabout theaffairsofotherpeopleandhypocrisyareallobstaclestothepracticeofmeditation.Subtleforms oftheseVrittislurkinthemind.Theyoperateasoceanicundercurrents.UnderpressureofYoga andmeditationvariouskindsofimpuritiesinthemindcomeout,justasthedirtofaroomthathas beenshutupforsixmonths,comesoutwhenyoucarefullysweep.Aspirantsshouldintrospectand watchtheirminds.Theyshouldremovetheirweaknessesonebyonebyapplyingsuitableeffective methods.Prideisinveterate.ItsbranchesramifyinalldirectionsintheregionsoftheRajasicmind. Againandagainitmanifestsalthoughthewavesubsidestemporarilyforsometime.Itassertswhen opportunities arise.
Iftheaspiranthasthenatureofbeingoffendedeasilyovertriflingthings,hecannotmake anyprogressinmeditation.Heshouldcultivateanamiable,lovingnatureandadaptability.Then thisbadqualitywilldisappear.Someaspirantseasilygetoffendediftheirbadqualitiesanddefects arepointedout.Theybecomeindignantandbegintofightwiththemanwhopointsoutthedefects. Theythinkthatthemanisconcoctingthemoutofjealousyandhatred.Thisisbad.Otherpeoplecan veryeasilyfindoutourdefects.Amanwhohasnolifeofintrospection,whosemindisofoutgoing tendencies(BahirmukhaVritti)cannotfindouthisownmistakes.Theself-conceitactsasaveiland blursthementalvision.Ifanaspirantwantstogrowhemustadmithisdefectsiftheyarepointedout byothers.Hemusttryhislevelbesttoeradicatethemandmustthankthemanwhopointsthemout. Then only can he grow in spirituality and meditation.
Itbecomesadifficulttasktoeradicatetheself-assertivenature.Everymanhasbuilthis personalityfromAnadiKala(beginninglesstime).HehasalsogivenalongropetotheRajasic mindtohaveitsownways.Thispersonalityhasgrownverystrong.Itbecomesdifficulttobendthis personalityandmakeitpliableandelastic.Themanofself-assertivenaturewantstodominateover others.Hedoesnotwanttoheartheopinionsandargumentsofothers,eventhoughtheyarelogical andreasonable.HehasapairofjaundicedeyeswithTimiraalso.Hewillsay:“WhateverIsayis correct.WhateverIdoiscorrect.Theactionsandviewsofothersareincorrect.Iaminfallible.”He willneveradmithismistakes.Hewilltryhislevelbesttosupporthisownwhimsicalviewsby crookedargumentsandreasonings.Ifargumentsfailhewilltaketovituperationandhandtohand fightalso.Ifpeoplefailtoshowrespectandhonourtohimheisthrownintoastateoffury.Heis immenselypleasedwhensomeonebeginstoflatterhim.Hewilltellanynumberofliestojustify himself.Self-justificationgoeshandinhandwiththeself-assertivenature.Thisisaverydangerous habit.Hecannevergrowinspiritualityandmeditationsolongashehastheself-assertivenature withthehabitofself-justification.Theself-assertivemanshouldchangehismentalattitude.He mustdevelopthehabitoflookingatmattersfromtheviewpointofothers.Hemusthaveanew visionofrighteousnessandtruthfulness.Anaspirantshouldtreatrespectandhonourasoffaland poison, and censure and insult as ornaments and as nectar.
Manfindsitdifficulttoadjusttothewaysandhabitsofothers.Hismindisfilledwith prejudiceofcaste,creedandcolour.Heisquiteintolerant.Hethinksthathisviews,opinionsand waysoflivingarerightandthattheviewsofothersareincorrect.Thefaultfindingnatureis ingrainedinhim.Hejumpsatoncetofindfaultsinothers.Hehasmorbideyes.Hecannotseethe goodinothers.Hecannotappreciatethemeritoriousactionsofothers.Hetalksofhisownabilities
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andactions.Thatisthereasonwhyhefightswithpeopleallaroundandcannotkeepupfriendship withothersforalongtime.Aspirantsdonotmakeprogressinthepathbecausetheytoohavethese defectstoagreatdegree.Theyshoulderadicatethembydevelopingtolerance,pureloveandother Sattvic qualities.
Introspect.Lookwithin.Trytoremoveallyourdefects.ThisisrealSadhana.Thisisthe mostdifficultSadhana.Youwillhavetodoitatanycost.Mereintellectualdevelopmentisnothing. Itiseasy.SitintheCentralLibraryatBarodaorintheCalcuttaLibraryforsixyearswitha dictionaryatyourside,youcandevelopyourintellect.Buttheformerneedsagreatdealofstruggle formanyyears.Manyoldvicioushabitswillhavetoberentasunder.Therearemanyfamousand learnedSannyasinsandPanditswhocandeliverlecturesforaweekononeSlokaoftheGitaandthe Upanishads.Theycommandrespectandyettheyaredislikedbythepublicbecausetheystillhave greatdefects.TheyhavenotdoneanydrasticSadhanatoremovetheirdefects.Theyhave developed only their intellect to a high degree. What a great pity!
TheoldSamskarasofvanity,cunningness,crookedness,arrogance,petty-mindedness, fightingnature,pride,self-esteemorthinkingtoomuchofone’sself,speakingillofothers, belittlingothers,maybestilllurkinginyourmind.Youcannotshineunlessyouremovethem thoroughly.Successinmeditationisnotpossiblewithouteradicationoftheseundesirablenegative qualities of the lower nature.
Thosewhoengagethemselvesfrequentlyinhotdebates,vaindiscussions,wrangling, lingualwarfareandintellectualgymnasticscauseseriousdamagetotheastralbody.Muchenergyis wasted.Hostilityistheresult.Timeiswasted.Theastralbodygetsactuallyinflamedbyheated discussions.Anopensoreisformedintheastralbody.Thebloodbecomeshot.Itbubbleslikemilk overthefire.Ignorantpeoplehavenoideaofthedisastrouseffectscausedbyunnecessaryheated discussionsandvainargumentation.Thosewhohavethehabitofarguingunnecessarilyand enteringintovaindiscussionscannotexpecttomakeaniotaofprogressinthespiritualpath.They mustentirelygiveuparguinganddiscussions.Theyshoulddestroytheimpulsesofarguingthrough careful introspection.
YouhaveheardseveraleloquentlecturesdeliveredbylearnedSannyasins.Youhaveheard Kathas,discoursesandexpositionoftheGita,theRamayanaandtheUpanishads.Youhaveheard severalvaluablemoralandspiritualinstructions.Butyouhavenotatallendeavouredtoput anythingintoseriousearnestpracticeandtodoprotractedsolidSadhana.Mereintellectualassentto religiousideas,alittleclosingoftheeyesinthemorningandatnightjusttodeceiveoneselfandthe Indweller,alittleendeavourtosticktothedailyspiritualroutineandtodevelopsomevirtuesina half-heartedcarelessmanner,somemildefforttocarryouttheinstructionsofyourspiritual preceptorperfunctorily,willnotsuffice.Thiskindofmentalityshouldbeentirelygivenup.An aspirantshouldfollowtheinstructionsofhisGuruandtheteachingsofthescripturestothevery letter.Noleniencyshouldbeallowedtothemind.Therecanbenohalfmeasuresinthespiritual path.Youcannotsay:“Iwillseetothemlateron.IcandevotemoretimewhenIretire.Ihave followedtheinstructionsasfaraspossibleormoreorless.”This‘moreorless’and‘asfaras possible’businessisdisastroustoanaspirant.Thereisneither‘exceptiontothegeneralrule’nor ‘allowingmargin’norany‘discount’inthepracticeofspiritualinstructions.Exact,implicit,strict obedience to the instructions is expected of you.
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PRACTICE OF KARMA YOGA
Donotmakethoughtlessremarks.Donotspeakevenasingleidleword.Giveupidletalk, longtalk,bigtalkandloosetalk.Becomesilent.Donotassertforrightsinthisphysical,illusory plane.Donotfightforrights.Thinkmoreaboutyourdutiesandlessaboutyourrights.Assertingfor rightscomesoutofRajasicegoism.Theserightsareworthless.Itiswastingoftimeandenergy. AssertyourbirthrightofGod-consciousness.‘ThouartBrahman’—assertthisrealbirthright.Then you are a wise man.
Ifyouareendowedwithgoodcharacter,mercy,Brahmacharya,truthfulness,purelove, toleranceandserenity,thesequalitieswillmorethancounterbalancemanyevilqualitiesyoumay possess.Intimetocometheevilqualitiesalsowillvanishifyouarecarefulandifyoufocusyour attention on them.
Ifyouremaininthecompanyofadevelopedsaint,youwillbeimmenselybenefitedbyhis magneticauraandspiritualcurrents.Hiscompanywillbelikeafortressforyou.Youwillnotbe affectedbyevilinfluences.Thereisnofearofadownfall.Youcanhaverapidspiritualprogress. ThecompanyofasainthastensremarkablythegrowthofSattvicvirtuesintheaspirantandgives himstrengthtoawakenthedormantpowersandtoeradicateundesirablenegativequalitiesand variousdefects.YoungaspirantsshouldremaininthecompanyoftheirGurusorsaintstilltheyare firmlymouldedorestablishedinthespiritualpathandindeepmeditation.Inthesedaysmany youngaspirantswanderaimlesslyfromplacetoplaceanddonotwanttoheartheinstructionsof theirteachersorexperiencedsaints.Hencetheydonotmakeanyprogressinspirituality.They remainasburdensonsociety.Theyhavenotelevatedthemselves.Theyareofnousetoothersalso. They are free gentlemen at large!
Asenseofhumourisararegiftofnature.Ithelpstheaspirantsintheirmarchonthespiritual path.Itremovesdepression.Itkeepsonecheerful.Itbringsjoyandmirthtoothersalso.Butyou mustnotcutsuchjokesaswouldwoundthefeelingsofothers.Thehumorousremarksmusteducate andcorrectothers.Theyshouldservethepurposeofspiritualteachings.Oneshouldlaughinamild anddelicatemanner.Sillygiggling,guffaworboisterous,indecentandunrefinedlaughterinarude mannershouldbecompletelyavoided.Theypreventthespiritualprogressoftheaspirantand destroyserenityofthemindandseriousmagnanimousattitude.Thesagesmilesthroughtheeyes.It is grand and thrilling. Only intelligent aspirants can understand this. Do not be childish and silly.
Evenslightannoyanceandirritabilityaffectsthemindandtheastralbody.Aspirantsshould notallowtheseevilVrittistomanifestinthemind-lake.Theymayburstoutasbigwavesofangerat anymoment,ifyouarecarelessandweak.Theyshouldbenippedinthebudthroughthepracticeof forgiveness,loveandsympathyforothers.Thereshouldnotbetheleastdisturbanceinthe mind-lake. It should be calm and perfectly serene. Then only will meditation be possible.
Justasaturbulenthorsecarriesawaytherideralongwithhim,soalsotheemotionofanger carriesawaythelittleJivawhohasnoself-control.Hebecomesahelplessvictimofemotion.Justas acapableridercontrolsthehorsesandreachesthedestinationsafely,soalsoamanofself-restraint controls the emotion of anger, enjoys peace and reaches the goal of life.
Aterriblefitofangershattersthephysicalnervoussystemandproducesadeepandlasting impressionontheinnerastralbody.Darkarrowsshootfromtheastralbody.Thegermsthatcause
48 SVADHARMA
anepidemicofSpanishflumaydie,butthewaveofinfluenzastillcontinuesinvariouspartsfora longtime.Evenso,thoughtheeffectofafitofangerinthemindsubsidesinashorttime,the vibrationorwavecontinuestoexistfordaysandweekstogetherintheLingaSariraorastralbody. Slightunpleasantfeelingthatlastsinthemindforfiveminutesmayproducevibrationsintheastral bodyfortwoorthreedays.Aterriblefitofwrathwillproducedeepinflammationoftheastralbody. Itwilltakeseveralmonthsforthehealingoftheulcer.Haveyourealisednowthedisastrous consequencesofanger?Donotbecomeavictimofthisterriblemalady.Controlitbythepracticeof mercy, love, sympathy, Vichara and tolerance.
Worry,depression,unholythoughts,angerandhatredproduceakindofcrustordarklayer onthesurfaceofthemindorastralbody.Thiscrustorrustordirtpreventsthebeneficialinfluences togetentryinsideandallowstheevilforceorlowerinfluencestooperate.Worrydoesgreatharmto theastralbodyandthemind.Energyiswastedbytheworry-habit.Nothingisgainedbyworrying.It causesinflammationoftheastralbodyanddrainsthevitalityofman.Itshouldbeeradicatedby vigilant introspection and by keeping the mind fully occupied.
Donotrelaxyourefforts.Keepthedivineflameburningsteadily.Youarenearingthegoal now.Thylighthascomenow.ThereisBrahmicaurainyourface.Youhavecrossedmanypeaks andinsurmountablesummitsinthespiritualpathbydintofyouruntiringandpatientSadhana.Itis highlycreditable.Youhavemaderemarkableprogressindeed!Iamhighlypleasedwithyou,O Svaroopananda!Youhavestilltoascendonemorepeakandgothroughonenarrowpass.This demandsstillmorepatienteffortsandstrength.YouwillhavetomelttheSattvicegoismalso.You willhavetotranscendtheblissfulstateofSavikalpaSamadhialso.Youcandoit.Iamquite confident.
Haveastrongdeterminationandstrongwill.Donotthinkofreturninghomeaftertakingup NivrittiMarga.Lookbeforeyouleap.Havecourage,fixityofmindandadefinitepurposeinlife. Benotwavering.Areyoureadytogiveupallpossessions,includingyourbodyandlife?Then alonecometome.ThenalonetaketoNivrittiMargaandembraceSannyasa.Thinktwicebefore youcometodefiniteconclusions.Thisisnotarosypathasyoumaythink.Itisfullofthorns.Itis besetwithcountlesstrialsanddifficulties.Behumble,patientandpersevering.Nevercarefor SiddhisorquickawakeningoftheKundalini.Ishallserveyou.Benottroubled.Benotanxious.I amyourservantalways.Benoble-minded.Mereemotionalbubblingwillnothelpyoumuch.Some youngmenhavereturnedtotheirhomes.Therearemanydifficultiesinthispath.Amanof patience,perseveranceandironwillalonecantreadthispath.ThispathcanmakeyouaKingof kings.Thispathiseasyforamanofdetermination,patience,endurance,self-sacrifice,dispassion, discrimination and strong will.
ThosewhowanttotaketoseclusionandNivrittiMargashouldobserveMauna,non-mixing anddisciplineoftheIndriyas,mindandbodywhilelivingintheworld.Theyshouldtrain themselvestoahard,laboriouslife,coarsefood,sleepingonthegroundoronahardmattress withoutpillows,walkingbare-footedandrefrainingtouseumbrellas.Thentheycanbearthe rigorousausteritiesofanascetic’slife.Theyshouldgiveuptimidityandshynessingettingalms. ThosewhowanttohaveanindependentlivingshouldbringRs.1,600.Thiswillfetchaninterestof Rs.5monthly.Timeshavechangednow.ItisdifficulttogetBhiksha.Thereisacryforwork everywhere.SannyasinsshouldkeepmoneynowforthemaintenanceofSannyasaitself.Theymust
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haveeconomicalindependence.Thenonlycantheygetalongsmoothlywiththeirspiritual Sadhana.
Bycontinence,devotiontotheGuruandsteadypractice,successinYogacomesafteralong time. The aspirant should always be patient in his efforts.
AspirantswhotaketoNivrittiMargagenerallybecomelazyaftersometime,astheydonot knowhowtoutilisetheirmentalenergy,astheydonotkeepdailyroutine,andastheydonotfollow theinstructionsofthepreceptors.TheygetVairagya,buttheyhavenoexperienceinthespiritual line.Theydonotmakeanyprogressintheend.Intenseandconstantmeditationisnecessaryfor entering into Samadhi.
IftheYogicstudentwhopractisesmeditationisgloomy,depressedandweak,surelythere issomeerrorinhismeditation.Meditationmakesonestrong,cheerfulandhealthy.Ifaspirants themselvesaregloomyandpeevishhowaretheygoingtoimpartjoy,peaceandstrengthtoothers!
MastereverystepinYoga.Graduallyascendthesuccessivestagesboldlyandcheerfully. Donottakeahigherstepbeforeyoucompletelymasterthelowerone.Thisistheroyalroadto perfect meditation and Samadhi.
Thestudentandtheteachershouldlivetogetherasfatheranddevotedsonorashusbandand wifewithextremesincerityanddevotion.Aspirantsmusthaveaneagerreceptiveattitudetoimbibe theteachingsofthemaster.Thenonlywilltheybespirituallybenefited,otherwisethereisnotthe leasthopeofspirituallifeandspiritualprogressoftheaspirantandcompleteregenerationofhisold Asuric life.
ItisagreatpitythatthepresentsystemofeducationinIndiaisnotfavourableforthe spiritualgrowthofaSadhaka.Themindsofstudentsaresaturatedwithmaterialisticpoison. AspirantsofthepresentdayhavenotanyideaofthetruerelationshipofastudentandaGuru.Itis notliketherelationshipofastudentandateacherorprofessorinschoolsandcolleges.Spiritual relationshipisquitedifferent.Itentailscompletededication.Itisverysacred.Itispurelydivine. TurnthepagesoftheUpanishads.IndaysofyoreBrahmacharinsusedtoapproachtheirteachers with profound humility, sincerity and Bhava with sacred sticks (Samiths) in their hands.
Haveyoufullydeterminedwithanironwilltosticktothislineatanycost?Areyou preparedtosacrificethisbodyandlifeinthecauseoftruth?Haveyouunderstoodthegloryand importanceofSannyasaandseclusion?Ifyourdaughter,brotherormothercomeshereandweeps, have you the strength of mind to resist Moha?
IshallkeepyouintheGherua(orange-coloured)cloth,withholythreadandtuftofhairfor sometime.ThisispreparatorytoSannyasa.AfterstudyingyourVrittiandmentalstateIshall initiate you into Sannyasa with proper Vedic rites, Vraja Homa, etc.
Aftercomingherecanyoucutoffyourconnectionswithyourrelatives?Canyoustopall correspondencewithyourfriends?Donothideanything.Beveryguileless,frankandcandidlikea child. Speak the truth now. Open your heart.
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AspirantsdonothaveunshakablefaithintheGuruorintheSrutis.Theyhavehalfor wavering faith. That is the reason why they fail to attain success in Yoga or Jnana.
SriVasishthajisaystoSriRama:“EventhoughonemayfindrefugeinaGuru,itisonly throughhisowneffortandwillthathecandestroyallpainsarisingfromtheassociationwith diverse objects and kinsmen.” (Story of Bali—Yoga Vasishtha).
ManyfoolishlythinkthatonedropofwaterfromtheKamandalofaSannyasinorYogi,ora smallmagicpillwilltransmutethemintodivinities,willawakentheKundaliniandputtheminto Samadhiwithinthetwinklingofaneye.TheythemselvesdonotwishtodoanykindofSadhana. TheyexpectthattheGurushoulddoeverythingforthem.Theywantthe‘master’stouch’or ‘influence’. Queer people indeed, with strange preposterous ideas!
YoucanknowtheunknowableBrahmanthroughpurityofmind,byservingtheGuruwhois aBrahmanishtha(whoisestablishedinBrahman),bygettinglessonsfromhimandbypractising constant meditation.
Whenthemindisconcentratedononething,therewillariseinit,throughtheactionofthe Guru,anotherkindofknowledgenotanticipated.ThoughinitiationbyanAcharyawillnotbyitself enable a person to obtain Jnana, it will be the means of developing Jnana in him.
Sleeplessvigilanceisnecessaryifyouwishtohaverapidspiritualadvancement.Neverrest contentedwithalittleachievementorsuccessinthepath,alittleserenityofmind,alittle one-pointedness,somevisionsofangels,someSiddhis,alittlefacultyofthoughtreading,etc. There are still higher summits to ascend, higher regions to climb.
Beeverreadytoserve.Servewithpurelove,kindnessandcourtesy.Nevergrumbleor murmurduringservice.Nevershowawryorgloomyfacewhenyouserve.Themanwhomyou servewillrefusetoacceptsuchservice.Youwillloseanopportunity.Watchforopportunitiesto serve.Nevermissasinglechance.Createopportunities.Createfieldforgoodservice.Creatework.
Livealifeofutterdevotiontoservice.Fillyourheartwithfervourandenthusiasmfor service.Liveonlytobeablessingtoothers.Ifyouwanttoachievethisyouwillhavetorefineyour mind.Youwillhavetopolishyourcharacter.Youwillhavetomouldorbuildyourcharacter.You shoulddevelopsympathy,affection,benevolence,toleranceandhumility.Donotfightwithothers iftheirviewpointdiffersfromyou.Therearemanytypesofminds.Therearemanymodesof thinking.Therearehonestdifferencesofopinion.Therearevariousshadesofopinion.Everyoneis correctfromhisownviewpoint.Adjustyourselftotheirviews.Heartheirviewsalsowithlove, sympathyandattentionandgivethemaplace.Comeoutofthecentreofyoursmallegoisticnarrow circleandhaveabroadervision.Havecatholicorliberalviews.Giveaplacefortheviewsofall. Thenonlywillyouhaveanexpandedlifeandaverylargeheart.Youmustspeaksweetlyandgently inacourteousmanner.Youmusttalkverylittle.Youmusteradicateundesirablethoughtsand feelings.Theremustnotbetheleasttingeofprideandirritability.Youmustforgetyourself entirely.Youmustnotreserveevenatraceofpersonalelementorfeeling.Completededicationto serviceisneeded.Ifyouareequippedwiththeabovequalification,youareabeacon-lightandarare blessingtotheworldatlarge.Youareindeedarareandsweetflowerwhosedeliciousaromawill
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permeateandpervadethroughoutthelengthandbreadthoftheland.Youwouldhaveattainedthe exalted state of Buddhahood.
Bepolite,courteous,kind,obligingandhelpful,notnowandthen,notbyfitsandstarts,but allthetime,allthroughoutyourlife’scareer.Neverspeakawordthatcanjaroroffendothers. Thinkbeforeyouspeakandseewhetherwhatyouaregoingtosaywillnothurtthefeelingsof others,whetheritissensible,sweet,truthfulandsoft.Carefullynotebeforehandwhatwillbethe consequencesofyourthoughts,speechandactions.Youmayfailinthebeginningseveraltimes, but you are bound to attain success in the end if you persist in the practice.
Youmustnotdoanyworkperfunctorilyorinacareless,half-heartedmanner,without takinganyinterest.Youcannotevolveifyoutakethisattitudeofmind.Thewholeheart,mind, intellectandsoulmustbeinthework.ThenonlycanyoucallitYogaorIsvararpana.Somepeople havetheirhandsatthework,themindatthemarket,theintellectintheofficeandthesouluponthe wifeorson.Thisisbad.Youmustdoallworkefficientlyandperfectly.Themottoshouldbe:‘One thingatatimeandthatdonewellisaverygoodruleasmanycantell.’IfyourGuruorfriendasks youtowashatowel,takehisclothesalsoforwashingwithouthisknowledge.Ifyourpreceptor says:“Amritam,bringmesomegroundnutoil,”extracttheoilinthetwinklingofaneyeandtakeit inacuptoyourGuru.Runtohimwiththecupinyourhand,withpantingbreath,withyourbody bathedinprofuseperspiration,andsay:“OvenerableMaster,dispellerofmyignorance!Hereisthe oilforthee.”Ifapasser-byasksforacupofwater,saytohimwithcourtesy,insweetwords: “Brother,takeyourseat.Hereiswater.Hereisacupofmilkforyou.Restawhileonthisseat.Ishall shampooyourlegsandfanyou.Youaretired.”Thisisrealservice.ThisisrealYoga.Ifyoudo servicewiththismentalattitudeforoneortwoyears,youwillbecomeanentirelychangedbeing,a veritable God-man on this earth.
Donotdoanythinginasurryscurry,inhasteorflurry.Doeverybitofworkwithacool, unruffledmind.Beperfectlyaccurateindoinganykindofwork.Collectallyourscatteredthoughts andapplyyourfullmindtotheworkonhand.Manyspoiltheirworkbydoingitinhastewithout reflectionorconsideration.Theyrepentlateron.Thisisbad.Takeyourowntime,itdoesnot matter. But do it well with scientific or geometrical accuracy in a dextrous and masterly manner.
Beonthealertwhenyoudoserviceinsociety.Unselfishserviceofanykind,platform lecturesoranykindofpublicactivitywillsurelybringnameandfame.Nameandfamewilldestroy youlikeacankerinablossomorinayoungplant.Treatnameandfameaspoison.Becomevery, veryhumble.Letthisvirtuebeingrainedinyourheart,ineverycell,ineverynerve,ineveryfibreof yourbeing.Manyhavehadtheirdownfallbybecomingvictimstothispowerfulintoxicant,name and fame. Their progress was stopped. Hence I seriously warn you.
Youmustdeveloptoaremarkabledegreethespiritofdiscrimination,discernment,alacrity, alertness,thefacultyof‘Daksha’(expertness)whichwillhelpyoutodecidearightlineofaction whenyouareinadilemma.Thenonlywillyoubeabletofindoutwhatisexactlyrequiredata criticaljunctureorattherighttimeandnotanhourafterwards.Youwillnotregretafterwardsinany way.
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Itisextremelydifficulttohaveacalmandpuremind.Butyoumusthavesuchamindifyou wanttoprogressinmeditation,ifyoudesiretodoNishkamyaKarmaYoga.Thenonlywillyou haveaperfectinstrument,awell-controlledmindatyourdisposal.Thisisoneofthemostimportant qualificationsforaspirants.Youwillhavetostrugglehardforalongtimewithpatienceand perseverancetogetthis.NothingisimpossibleforaSadhakawhohasanironwillandstrong determination.
Youmustnotbediscouragedevenabitbyrepeatedfailures.Youshouldknowthecauses whichbroughtaboutthefailuresandshouldbecarefulinfuturetoavoidthem.Youwillhaveto fortifyyourselfcarefully.Inyourweaknessliesthesecretofyourstrength.Youwillhavetostick doggedlytoyourideals,convictionsandSadhanadespiterepeatedfailures,andmarchboldlyonthe path.Say:“Comewhatmay,Iwillsurelycomeoutwithperfectsuccessinthisspiritualstruggle.I willrealisetheSelfinthisverybirth,nay,thisverysecond.Failuresorslipscannotinanyway affect me.”
Iamalwaysreadytohelpyou.Mysympathiesareeverwithyou.Iwillradiatejoy,peace andthought-currentsoflovetowardsyou.Iwillinspireyou.ButIcannotdotheworkforyou.You yourselfwillhavetodothework.Thestruggleandexertionmustcomefromyourside.Ahungry manwillhavetoeatforhimself.Athirstymanwillhavetodrinkforhimself.Youwillhavetoplace each step yourself on the spiritual ladder. Remember this point always.
HeySaumya!Dearimmortalsoul!Bebold.Becheerfuleventhoughyouareontherollof unemployment,eventhoughyouhavenothingtoeat,eventhoughyouarecladinrags.Thy essentialnatureisSatchidananda.Theoutercloak,thismortalphysicalsheathisanillusoryMayaic production.Smile,laugh,whistleanddanceinjoyandecstasy.Sing‘Om,Om,Om’,‘Ram,Ram, Ram’,‘Shyam,Shyam,Shyam’,‘Sivoham,Sivoham,Sivoham’,‘Soham,Soham,Soham’.Come outofthiscageofflesh.Thouartnotthisperishablebody.Thouarttheimmortalsoul.Thouartthe sexlessAtman.ThouartthesonoftheKingofkings,oftheEmperorofemperors—theBrahmanof theUpanishads,theAtmanthatdwellsinthechambersofyourheart(HridayaGuha).Actassuch, feelassuchandclaimyourbirthright,notfromtomorroworthedayafter,butrightnowatthisvery second. Tat Tvam Asi—Thou art That.
Chapter Four KARMA AND FREEDOM
1. Free Will
Howfaramanisafreeagentofhisactionsmustbeintelligentlyunderstoodinthelightof Vedanta.Thenonlycanonegetasatisfactoryanswerandsolution.IntheWest,variouscompetent menhavediscussedthismatterfromvariousstandpoints.Theyhavenotyetcometoanydefinite conclusions.Theyhavetakenthepresentonlyintoconsideration.Thisisasadmistake.Thepresent isonlyafragmentofinfinity.Iftheinfinitepastandinfinitefuturearealsotakenintoconsideration, theywillsurelyarriveatadefiniteconclusionthatwillbringpeaceandsolacetotherestlessmind.
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Justasthemanwhohasseenonesideoftheshieldonlyfightswithanothermanwhohasseenthe othersideoftheshieldonly,soalsopeoplewhoknowpartialtruthsonlyfightamongstthemselves andengageinuselesscontroversiesanddebates.Justasthemanwhohasseenthetwosidesofthe shieldcaneasilysettlethedisputeoftwopersonswhohaveseenonesideoftheshieldonly,soalso aVedantinalone,whohasfullknowledgeofthewholetruthcansettlethedisputeofthosepeople who are trying to find out whether and how far man is a free agent of his actions.
Deterministssaythatthewillofamanisasmuchboundbythelawofcausationastherest ofthephenomenaoftheuniverse.Ethicswillfalldowntopiecesifthereisnofreedomforaman. Therecannotbesurelyanymoralresponsibilitywherethereisnofreedom.Howcouldamanhe madetoaccountforhisaction,unlessheisafreeagentofhisdeeds?Howcouldrewardor punishmentbemetedoutwithjusticetoamanifhehasdoneanactionoutofcompulsion,butnot outoffreechoice?Manwillbelikeanautomatonorblockofwood,hishandsandfeetbeing chained down tightly.
TheconsciousnessoftheSelfmakesamanfeelthatheiseverfree.Thisideaoffreedomis ingrainedinthemindofeveryman.ItishiddenintheconsciousnessoftheSelf.Thoughhehas nothingtoeat,thoughheisinveryadversecircumstances,thereisapeculiarinstinctinmanthat promptshimtothinkthatheisalwaysfree.BecausetheNitya-Mukta(everfree)Atmanisatthe backofhismind,sentimentsandfeelings,hefeelsthatheisfree.Heknowsthatheisboundandthat heisencasedinthistabernacleofflesh.HeisfullyawarethatheisaslaveofMayaandAvidya:and yetsomethinginsidetellshimthatheisfreeatthesametime.Hehasthisdoublefeelingbecausein essenceheistheall-pervadingmassofwisdom(VijnanaghanaAtman).Hegetstheseflashesor glimpsesoffreedomevenwhilehelaboursunderstraitenedcircumstances.Thereare encouragementsforthestrugglingsoulthatcomefromwithin.Heisinadyingcondition.Doctors havepronouncedthecaseasabsolutelyhopeless.Yetthereisashrillinnervoicefromwithinthat says:‘Iamimmortal,Iamfree.’Hecherishesaninherentfeeling:‘IamfreethoughIappeartobe apparently bound. This bondage is illusory.’
LetmerepeatherethewordsofLordKrishnaintheGita,thatbespeakofthefreedomof man in doing Karma:
Uddharet Atmana Atmanam Natmanam Avasadayet
Atmaiva Hyatmano Bandhuratmaiva Ripuratmanah.
“Letamanraisehimselfbyhimself,lethimnotlowerhimself;forhealoneisthefriendof himself, he alone is the enemy of himself.” Ch. VI-5.
Bandhuratmatmanastasya Yenatmaivaatmana Jitah
Anatmanastu Satrutve Vartetatmaiva Satruvat.
“Tohimwhohasconqueredhimselfbyhimself,hisownselfisthefriendofhimself,butto himwhohasnot(conquered)himself,hisownselfstandsintheplaceofanenemylikethe (external) foe.” Ch. VI-6.
The Upanishads also echo the same idea:
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KARMA AND FREEDOM
Uttishthata Jagrata Prapya Varan Nibodhata.
“Awake, arise, and, having approached a learned teacher, learn.” (Katha Upanishad).
InconclusionIwishtopointoutoncemorethatmanisafreeagent.HeisSvatantraor independentindoingactions.Whateverhispresentconditionmaybe,hecanhaveagloriousfuture throughrightexertionandrightthinking.Manyhaveachievedsuccessandgreatness,manyhave reachedthegoaloflifethroughrightexertion.Thisholdsgoodforall.Maniseverfree.May freedombethegoalofthylife!Mayallofusexertintherightdirectiontoachievefreedom,the birthright of man! May that supreme Being, the Antaryamin, guide us in all our actions!
2. Philosophy of Right and Wrong
Rightandwrong,DharmaandAdharma,arebothrelativeterms.Itisverydifficulttodefine thesetermsprecisely.Evensagesarebewilderedsometimesinfindingoutwhatisrightandwhatis wronginsomespecialcircumstances.ThatisthereasonwhyLordKrishnasaysintheGita:“What isaction,whatisinaction?Eventhewisearehereinperplexed.ThereforeIdeclaretotheetheaction byknowingwhichthoushaltbeliberatedfromevil.Itisneedfultodiscriminateaction,to discriminateunlawfulaction,andtodiscriminateinaction;mysteriousisthepathofaction.Hewho seethinactioninaction,andactionininaction,heiswiseamongmen,heisharmonious,evenwhile performing all actions.” Ch. IV-16, 17, 18.
Ishalltrytoexplaintheterms right and wrong. RishiKanada,theauthorofVaiseshika philosophysaysintheopeningSutra:“ThatwhichbringsNisreyasaandAbhyudaya(supremebliss andexaltation),isDharma.ThatwhichelevatesyouandbringsyounearertoGodisright.That whichtakesyoudownandawayfromGodiswrong.Thatwhichisdoneinstrictaccordancewith theinjunctionsoftheSastrasisright,andthatwhichisdoneagainsttheinjunctionsoftheSastrasis wrong.”Thisisonewayofdefiningtheseterms.ToworkinaccordancewiththeDivineWillis right; to work in opposition to the Divine Will is wrong.
ItisverydifficulttofindoutbythemaninthestreetwhatexactlytheDivineWillisin certainactions.ThatisthereasonwhywisesagesdeclarethatpeopleshouldresorttoSastras, learnedPanditsandrealisedpersonsforconsultation.ApuremanwhohasdoneNishkamyaKarma YogaforseveralyearsandwhohasdoneworshipofIsvaraforalongtimecanreadilyfindoutthe DivineWillwhenhewantstodocertainactions.Hecanheartheinnershrill,smallvoice.Ordinary peopleshouldnotattempttohearthisDivineVoice,thevoiceofGod—theymaymistakethevoice of the impure mind for the voice of God. The lower instinctive mind will delude them.
Thatworkwhichgiveselevation,joyandpeacetothemindisright;thatwhichbrings depression,painandrestlessnesstothemindiswrong.Thisisaneasywaytofindoutrightand wrong.Selfishnesscloudsunderstanding.Thereforeifamanhasevenatingeofselfishnesshe cannotdetectwhatisrightandwrong.Averypure,subtle,sharpintellectisneededforthispurpose. TheGitadescribesthenatureofSattvic,RajasicandTamasicnaturesinchaptereighteenas follows:
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OF KARMA YOGA
“Thatwhichknowsthepathofworkandrenunciation,whatoughttobedone,fearand fearlessness,bondageandliberation—thatintellectisSattvic(pure),OArjuna.Thatbywhichone wronglyunderstandsDharmaandAdharmaandalsowhatoughttobedoneandwhatoughtnotto bedone—thatintellect,OArjuna,isRajasic.Thatwhich,envelopedindarkness,seesDharmaas Adharma, and all things perverted—that intellect is Tamasic.”
Variousotherdefinitionsaregivenbywisementohelpthestudentsinthepathof righteousness.IntheBibleitissaid:“Dountoothersasyouwouldbedoneby.”Thisisaverygood maxim.ThewholegistofSadacharaorrightconductisfoundhere.Ifonepractisesthisvery carefullyhewillnotcommitanywrongact. AhimsaParamoDharmah—non-injuryisthehighest virtue.IfoneiswellestablishedinAhimsainthought,wordanddeed,hecanneverdoanywrong action.ThatisthereasonwhyPatanjaliMaharshihasgivenAhimsagreatprominenceinhisRaja Yogaphilosophy.AhimsacomesfirstinthepracticeofYamaorself-restraint.Togivepleasureto othersisright;tospreadmiseryandpaintoothersiswrong.Onecanfollowthisinhisdailyconduct towardsothersandcanevolveinthespiritualpath.Donotperformanyactthatbringsshameand fear.Youwillbequitesafeifyoufollowthisrule.Sticktoanyrulethatappealstoyourreasonand conscienceandfollowitwithfaithandattention.Youwillevolveandreachtheabodeofeternal bliss.
NowIshalltalktoyouonanotherimportantpoint.Ihavealreadypointedoutinthe beginningofthischapterthat‘right’and‘wrong’arerelativeterms.Theyvaryaccordingtotime, specialcircumstances,VarnaandAshrama.Moralityisachangingandrelativeterm.Tokillan enemyisrightforaKshatriyaking.ABrahminoraSannyasinshouldnotkillanyoneevenfor protectinghimselfduringtimesofdanger.Heshouldpractisestrictforbearanceandforgiveness.To speakanuntruthtosavethelifeofaMahatmaorone’sGuruwhohasbeenunjustlychargedbyan unjustofficerofastateisright.Untruthbecomesatruthinthisparticularcase.Tospeakatruth whichbringsharmtomanyisuntruthonly.TokilladacoitwhomurderswayfarersdailyisAhimsa only, Himsa becomes Ahimsa under certain circumstances.
TherearespecialDharmasduringcriticalanddangerouscircumstances.Theyarecalled Apat-Dharma.RishiViswamitratookforbiddenmeatfromaChandalawhentherewassevere famineandofferedthisinhissacrificetotheDevas.Ushashti,alearnedsagetooktheUcchishta beansfromthehandsofanelephant-driverwhenhewassufferingfromacutehungerandwhenhe wasnotabletogetfoodfromanyone.Performanceofone’sowndutiesbringshappiness,quick evolution and freedom.
3. As You Sow So Shall You Reap
Thisworldrunsonwell-establishedlaws.Thereisnochaos.Thereisnosuchthingas accidentorchanceinlife.Eventsoccurinsuccessionororder.Thereisperfectharmony.Thechild grows,attainsboyhoodandadolescence,begetschildren,decaysanddies.Thechildbecomesa fatherandthefatherbringsforthachild.Howisitthatahumanbeingisbornofahumanbeing,a horseofahorse,acatofacat,adogofadog,andamonkeyofamonkey.Aseedsproutsandcomes outwithleaves,stems,twigsandflowers.Itbringsforthfruitsandseedsindueseasons.Aseed fromthisfruitbringsforthatreeliketheparenttree.Theseedofamangotreecannotgiverisetothe growthofaJambutree.Howisitthatonlyamangotreecomesoutofamangoseed,aJambutree
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fromtheJambuseed,anappletreefromanappleseed?Thisisagreatmysteryindeed.Thereis somemysteriouspowerthatisworkingbehindallthesephenomena.Thatmysterious, all-pervadingpowerorintelligenceisGod.Hewhosowspaddyreapspaddy.Hewhosowsgreen gramreapsgreengram.Hewhosowsorangesreapsoranges.Mansowstheseedtoattainwhathe desirestoreap.Evenso,mandoesevildeedsandreapsthefruitsofpain.Hewhodoesvirtuous actions reaps good fruits. One reaps the fruits according to his Karmas or actions.
Howisitthatonemanisaking,anotherisabeggar,oneisageniuswhileanotherisafool, onemanisverywealthywhileanotherisinwant,oneisalwaysingoodhealthwhileanotheris constantlyailing,oneishandsomewhileanotherisugly,onemaniswickedwhileanotherisasaint, onediesattheageoftenwhileanotherdiesattheageofninety?Isthisduetoheredity?Certainly not.TheoperatingcauseisKarma.HewhohasdoneTapas,meditation,hadSatsangawith Mahatmas,servedsaintsanddevoteesandleadalifeofpurityisbornasaYogiorasaintinthis birth.Hewhohaddoneviciousactionsinhispreviousbirthisbornasawickedman.Hewhohad donealotofcharityinhispreviousbirthisbornasaking.ItisonlythetheoryofKarmathatcan explainthingsbeautifullyandsatisfactorily.LordKrishnasays:“Whosoeverattheendleavesthe body,thinkingofanybeing,tothatbeingonlydoeshego,OsonofKunti,becauseofhisconstant thought of that being.” Ch. VIII-6.
Avidya(ignorance),Kama(desire),andKarma(selfishaction)arethethreeGranthisor knotswhichbindamantothewheelofSamsara.Manfirstentertainsadesiretohaveablanket.He says:‘Winterisveryseverenow.Idesiretogetablanket.’Thenhebeginstothinkwherehecanget it.Henowdecidestogetitfromthelocaldepartmentalstore.Hetakesthemoney,proceedstothe storeandpurchasestheblanket.Hehaddesireatfirst.Thenthethoughtmadeitsappearance.Then therewasKarmaoractionofmovingandpurchasing.Thethreethings,viz.,thedesire,thethought andtheactionalwaysgotogether.Desireandthoughtareinternalacts.Actionisexternal.Ifaman entertainsgooddesires,hegetsgoodthoughtsanddoesgoodactions.Ifamancherishesevil desires,hedevelopsevilthoughtsanddoesevilactions.Itisthethoughtthatdevelopsthecharacter ofaman.Ifonecultivatesthoughtsofmercy,love,tolerance,generosityandunderstandinghe exhibitsthesevirtuesinhischaracterandbehaviourtowardsothersinsociety.Thesamerule appliedtothesowingofseedsinthesoilalsoapplieshere.Ifonesowsthevirtueofmercy,hereaps agoodharvestofmercy.Hebecomesamercifulman.Ifonesowscruelty,hereapsagoodharvest ofcruelty.Hedoescrueldeeds.Onecanchangehishabits,thoughtsandcharacterbydeveloping goodhabitsandthoughts.Itisthethoughtthatmovesthebodytoaction.Thereisthoughtbehind every action. There is desire behind thought.
Donotallowthedesirestocontrolyourthoughts.Donotbecarriedawayeasilybyallsorts ofdesiresthroughemotion.Whenadesiremanifests,cogitate,thinkwell.Reasonoutwhetherthis particulardesiretowardstheparticularobjectwillbringmaximumhappinessandminimumpain.If itisotherwise,rejectitruthlessly.Donottrytofulfilit.Youmustcontroldesirethroughthoughts. Youmustnotallowadesiretooverrulethethought.Youmustslowlygainthestrengthtocontrola desire.Adesire,whencontrolled,becomestransmutedintowill.Youwillgainwill-force.Many peoplefallapreytotheirdesiresandaretossedabouthitherandthitherhelplesslylikeastrawinthe wind.Thisisagreatpity.Thatmanwhohasgainedcontroloverdesiresandthoughtsisreallya powerful and happy man.
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PRACTICE OF KARMA YOGA
Learntobecomewise.Learntodiscriminate.Learntocontrolthoughtsanddesires.Watch yourthoughtscarefully.Donotallowanyevilthoughttoenterthegatesofthementalfactory.Nipit inthebud.Alwaysentertainholy,sublimethoughtsanddesires.Renounceunholythoughtsand unholydesires.DeveloppassionforSelf-realisation.Thisonestrongandholydesirewillannihilate allotherworldlydesires.UnderstandwellthetheoryofKarma.CutthethreeknotsofAvidyaand realiseSatchidananda.ThenyouarebeyondtheoperationofthelawofKarma.Thenyouarea Jivanmuktaoraliberatedsageevenwhileliving.Thisisthehighestgoaloflife.Thisisyourhighest duty.Allotherdutiesaresecondaryandself-imposedthroughAbhimana,ignoranceanddelusion.
4. Man Can Outgrow Environments
Itisoftensaidthatmanistheresultantofhisenvironmentalforces.Thisisnottrue.We cannotbelievethis,becausethefactsalwaysprovethecontrary.Manyoftheworld’sgreatestmen havebeenborninpovertyandinadversecircumstances.Manywhohavebeenborninslumsand filthysurroundingshaverisentothehigheststatusintheworld.Theyhavewonlaurelsoffameand distinguishedthemselvesinpolitics,literatureandpoetry.Theyhavebecomebrilliantgeniusesand beacon-lights of the world. How do you account for this?
SriT.MuthuswamyAiyer,thefirstIndianHighCourtjudgeinMadraswasborninabsolute poverty.Hehadtostudyatnightundermunicipallanterns.Hehadinsufficientfood.Hewascladin rags.Hestruggledhardandachievedgreatness.Heroseabovetheenvironmentalforcesbyhis strong will and iron determination.
IntheWestsonsofcobblersandfishermenhaverisentohighpositions.Boyswhodid polishingofbootsinthestreetsandwhoweresellingbeerinbarsandwerecookinginhotels becamefamouspoetsandablejournalists.Johnsonwasplacedinquiteadverseenvironments. Goldsmithwas“passingrichwithfortypoundsayear.”SirWalterScottwasverypoor.Hehadno placetolivein.ThelifeofJamesRamsayMacdonaldisworthmentioning.Hewasamanofgreat Purushartha.Herosefrompovertytopower,fromafield-labourertothestatusofPrimeMinisterof Britain.Hisfirstjobwasaddressingenvelopesfortenshillingsaweek.Hewassopoortobuytea thathedrankwaterinstead.Hismainmealeverydayformonthswasathree-pennybeefsteak pudding.Hewasapupil-teacher.Hetookgreatinterestinpoliticsandscience.Hewasajournalist. Gradually, through right exertion (Purushartha), he rose to the position of a Prime Minister.
SriSankaracharya,theexponentofAdvaitaphilosophy,aspiritualgiantandabrilliant geniuswasborninverypoor,unfavourableenvironmentandcircumstances.Therearethousandsof instanceslikethese.Itisquiteobvious,therefore,thatunfavourableenvironmentscannotannihilate thepotentialgreatnessandexcellenceofthefuturegeniusesandthatonecanoutgrowenvironments through diligent application, integrity, sincerity of purpose, iron will and strong determination.
EverymanisbornwithhisSamskaras.Themindisnota Tabularasa orablanksheetof paper.Itcontainstheimpressionsofthoughtsandactionsofthepreviousbirths.Samskarasarethe latentpotentialities.ThesegoodSamskarasarevaluableassetsforaman.Eventhoughheisplaced inunfavourableenvironments,theseSamskarasgivehimprotectionagainstextraneous, undesirable,hostileinfluences.Theyhelphisgrowthandevolution.IntheGitaLordKrishnasays:
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“Thereherecovereththecharacteristicsbelongingtohisformerbodyandwiththeseheagain laboureth for perfection, O joy of the Kurus.” Ch. VI-43.
Missnotanyopportunity.Availyourselfofallopportunities.Everyopportunityismeant foryourupliftanddevelopment.Ifyouseeasickmanlyingdownontheroadsideinahelpless condition,takehimonyourbackortongatothenearesthospital.Nursehim.Givehimhotmilkor teaorcoffee.ShampoohislegswithdivineBhava.Feeltheall-pervading,all-permeating, interpenetratingindwellingGodinhim.Seedivinityintheglowofhiseyes,inhiscry,inhisbreath, inthepulsationandmotionofhislungs.Godhasgiventhisopportunitytoyoutodevelopmercy andlove,topurifyyourheartandtoremoveGhrina,hatredandjealousy.Sometimesifyouarevery timid,Godwillplaceyouinsuchcircumstanceswhereinyouwillbeforcedtoexhibitcourageand presenceofmindbyriskingyourlife.Thoseworldfigureswhohaverisentoeminencehaveutilised allopportunitiestothebestadvantage.Godshapesthemindofhumanbeingsbygivingthem opportunities.
Rememberthatinyourweaknessliesthestrength,becauseyouwillbealwaysonyouralert tosafeguardyourself.Povertyhasitsownvirtues.Povertyinfuseshumility,strength,powerof enduranceandthespiritofstruggleandperseverance,whereasluxurybegetslaziness,pride, weakness, inertia and all sorts of evil habits.
Donotgrumble,therefore,ofbadenvironments.Createyourownmentalworldand environments.Thatmanwhotriestoevolveorgrowinadverseenvironmentswillbeaverystrong manindeed.Nothingcanshakehim.Hewillbeofasternerstuff.Hewillhavestrongnerves.Manis certainlynotacreatureofenvironmentsorcircumstances.Hecancontrolandmodifythembyhis capacities,thoughts,goodactionsandrightexertions(Purushartha).TheevraPurusharthacan changethedestiny.ThatisthereasonwhyVasishthajiandBhishmahaveplacedPurusharthaabove destiny.Therefore,dearbrothers,exert,conquernatureandrejoiceintheeternalSatchidananda Atman.
5. Man Is the Master of His Destiny
Someignorantpeoplesay:“Karmadoeseverything.Itisalldestiny.IfIamdestinedbymy Karmatobelikethisorlikethat,whythenshouldIexert?Itismydestinyonly.”Thisisfatalism. Thiswillbringinertia,stagnationandmisery.Thisisperfectmisunderstandingofthelawsof Karma.Thisisafallaciousargument.Anintelligentmanwillcertainlynotputsuchaquestion.You havemadeyourowndestinyfromwithinbyyourthoughtsandactions.Youhaveafreewillto choosenow.YouhaveSvatantratainaction.Arogueisnotaneternalrogue.Puthiminthe companyofasaint.Hewillchangeinnotime.Hewillthinkandactnowinadifferentwayandwill changehisdestiny.Hewillbecomesaintlyincharacter.DacoitRatnakarwaschangedintoSage ValmikibythecurrentofRishiNarada.JagaiandMadhai,tworoguesofthefirstorderwere changedbythecurrentofNityananda,discipleofLordGouranga.Youwillhavetodesire,tothink, andactonly.YoucanchangeKarmainanywayyoulike.YoucanbecomeaYogiorJnanibyright desire,byrightthinkingandbyrightaction.YoucanattainthepositionofIndraorBrahmabygood Karma. Man is not a helpless being. He has a free will of his own.
59 PRACTICE OF KARMA YOGA
Mansowsanactionorthoughtandreapsahabitofdoingorthinking.Hesowsahabitand reapsacharacter.Hesowsacharacterandreapsadestiny.Habitissecondnatureorratherfirst natureitself.Manhasmadehisowndestinybythinkingandacting.Hecanchangehisdestiny.He isthemasterofhisowndestiny.Thereisnodoubtofthis.ByrightthinkingandVicharaandstrong Purusharthahecanbecomemasterofhisdestiny.MarkandeyachangedhisdestinythroughTapas andworshipofLordSiva.ViswamitrabecameaBrahmarshithroughvigorousTapasandchanged hisdestiny.Youcanalsodoso,ifyouhavestrongwillandirondetermination.Vasishthajipreaches PurusharthatoSriRamainYogaVasishtha.SavitrichangedthedestinyofherhusbandSatyavan throughthepowerofherPativrataDharma.Justasyoucanchangeyourwayofwritingfromaslant styletoaverticalstyle,soalsoyoucanchangeyourdestinybychangingyourmodeofthinking. Nowyouarethinking:“IamMr.SoandSo,”byidentifyingyourselfwiththebodyandother Upadhisorlimitingadjuncts.Nowstarttheanticurrent.Think:“IamBrahman.Iamtheimmortal Selfinall.Iamall-pervadinglight,intelligenceorpureconsciousness.”Yourdestinywillbe changed.Justasyouthink,soyouwillbecome.ThisistheSadhana.Thisisthe Ahamgraha-Upasana. Practise it steadily. Feel and realise.
AnadvocateofLahoreonceaskedme:“Swamiji,yousaythatthelawofKarmaoperates withunerringprecisioninallmen.Amandesires,thinksandacts.IftheactionsthatIperformnow aretheoutcomeofmypastthoughts,andifmypastthoughtsaretheresultantofmydesiresofthe stilldistantpast,amInothelplesslybound?Iamlikeapieceofstrawtossedabouthitherand thither.Imustactinaccordancewithmythought.Imustthinkinaccordancewithmydesire.There isnohopeformyfreedomofactionandthinking.Thisdoesnotappealtomyreasonatall.Kindly throw light on this important subject.”
Ireplied:“Lookhere,Mr.Dowlatram!Manisgainingnewexperiencesandnewknowledge everyday.Mindisevolvingeverysecond.Thereiseverypossibilityforhimtochangehisdesires, thoughtsandactions.Supposethereisathiefandhedoespilfering.Heremovesthethingsofother peoplewithouttheirknowledgeandheisputintojail.Peoplehatehim.Hegainsmanyexperiences. Healwaysfeelsheisverymiserable.Henowdecidestogiveuppilfering.Hechangeshisdesires. Henowwantstoleadanhonestlife.HisoldSamskaras,hisoldthoughtstrytoresistandrecuragain andagain.Butthroughresoluteeffortshecanchangehisthoughts,desiresandactionsandcan become a very good charitable man and attain perfection, freedom and immortality.”
Gleanings
1. Mark the words of the Yoga Vasishtha in this connection:—
“Thereisnothinglikedestinyotherthantheeffectofourpreviousefforts(II-6-4).Our previouseffortsarecalledourdestiny(II-6-36).Ourachievementsaredeterminedbyourefforts. Oureffortisthereforeourdestiny(II-6-2).Ourpreviousandpresentefforts,incasetheyarein contrarydirections,arethetworamsfightingagainsteachother.Themorepowerfulofthetwo alwaysoverthrowstheother(II-6-10).Whethertheyarethepastorthepresentefforts,itisthe strongeronesthatdetermineourdestiny.Ineithercase,itisman’sowneffortthatdetermineshis destinybyvirtueofitsstrength(II-6-8).Mandetermineshisowndestinybyhisthought.Hecan makethosethingsalsohappenwhichwerenotdestinedtohappen(V-24-28).Thesoulofmanis powerfulenough.Onlythosethingshappeninthisworldwhichitcreatesbyitsownfreeefforts,
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andnotothers(V-24,35,36).Oneshouldthereforeovercomeone’sunfavourabledestiny(the effectofone’spastefforts)bygreatereffortinthepresent,gnawinghisteeth(II-5-11).Thereis nothing in the world which cannot be achieved by man by right sort of efforts.” (III-96-8).
2.“Destinyissimplythelimitationimposedbyanalreadyexercisedfreedomofchoice,or what is commonly called free will.” (Kingsland: Rational Mysticism, p.353).
3.“Thepastcanneverbecancelledthoughitmaybeutilised.Wehaveagooddealofthe presentconstraintandpreviousnecessityinhumanlife.Butnecessityisnottobemistakenfor destiny which we can neither defy nor delude.
Thoughtheselfisnotfreefromthebondsofdetermination,itcansubjugatethepasttoa certainextentandturnitintoanewcourse.Choiceistheassertionoffreedomovernecessityby whichitconvertsnecessitytoitsownuseandthusfreesitselffromit.Thehumanagentisfree—he isnottheplaythingoffateordriftwoodonthetideofuncontrolledevents.Hecanactivelymould thefutureinsteadofpassivelysufferingthepast.Thepastmaybecomeanopportunityoran obstacle.Everythingdependsonwhatwemakeofitandnotwhatitmakesofus.”(Prof.S. Radhakrishnan: An Idealist View of Life. p.279).
6. Free Will Versus Fatalism
ThecontroversybetweenfreewillandfatalismisstillgoingonintheWestandnoonehas cometoanydefiniteconclusion.ItisagreatpitythatthedoctrineofKarmaismistakenforfatalism.
Fateisotherwiseknownasluckorfortune.Thatindefinablemysterioussomethingwhich bringstrials,successesandfailurestoman,whichshapesandmouldshimbyteachinglessonsof varioussort,whichtakescareofhimlikeamother,whichbringsvarioussortofexperiences,which bringscloudydaysanddaysofbrightsunshine,whichraisesabeggartothelevelofalandlordand hurlsdownamightypotentatetothelevelofastreet-beggar,whichgivesdifferentkindsoffruits andexperiencestotwopeopleofequaltalentsandcapacities,whichmadeNapoleanatonetimea terrorintheeyesofthepeopleandatanothertimeaprisoner,andwhichmakesacertainportionof thelifeofamanquitestormyandanotherportionquitesmooth,iscalledfate.Fateeducatesand instructsman.Howeverwhimsicalthefatemayappeartooperate,itworksinharmonywiththelaw of causation.
Fateisone’sowncreation.Manactsandthinksanddevelopshisowncharacter.Hecreates aweblikethespiderorasilk-wormandentangleshimselfinitsmeshesonaccountofthethree knots,viz.,Avidya,KamaandKarma.Hehimselfhasenthronedfatetothelevelofakingand obeys its order owing to his ignorance and its effects.
ThedoctrineofKarmaisdiametricallyopposedtothedoctrineoffatalism.Fatalismcauses inertia,lethargy,weaknessofwillandbondage.Fatalismannihilatesfaith.Itinducesterriblefearin thepeople.Itdestroysethics.Itchecksgrowthandevolution,whereasthedoctrineofKarmaisan incentivetoactiontobetterone’scondition.Itisasourceofsolace.Itgivesmananassuranceofa broaderandhappierlife.Itpresupposesfreedomofthewill.FreedomistheessenceofKarma.It
Fatalism is the doctrine that all events are subject to fate and happen by unavoidable necessity.
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givesopportunitiesforgrowthandevolution.ThedoctrineofKarmaaffordsamostrationaland scientificexplanationofwhatiscalledfate.Itgivesapositivedefinitewordofassurancethat, althoughthepresentofwhichhehimselfisthecreatorortheauthor,isunalterableandirrevocable, hemaybetterhisfuturebychanginghisthoughts,habits,tendenciesandmodeofaction.Hereinlies greatcomfort,strength,encouragementandconsolationtothedesperateman.Hereinliesastrong impetusforthemantostruggleandexertforimprovinghimself.Evenaforlornandhelplessmanis madecheerfulwhenheunderstandsthisdoctrineofKarma.ThedoctrineofKarmabringshopeto thehopeless,helptothehelpless,joytothecheerlessandnewstrengthtotheweak.Itbracesupa sunkenman.Itisanideal“pick-me-up”forthedepressedandgloomy.ThedoctrineofKarma teaches:“Donotblameanybodywhenyousuffer.DonotaccuseGod.Blameyourselffirst.You willhavetoreapwhatyouhavesowninyourpreviousbirth.Yourpresentsufferingsareduetoyour ownbadKarmainyourpastlife.Youareyourselftheauthorofthepresentstate.Thepresentis unchangeable.Donotweep.Donotcryoverspiltmilk.Thereisnouse.Youwillnotgainanything bysodoing.Insteadofweepingoverthefailureofcropsduringlastyear,goonploughingthisyear. Youwillgetabundantrainthisyearandrichharvest.Dovirtuousactionsnow.Thinkrightly.Act rightly.Youwillhaveabrilliantandagloriousfuture.”Howbeautifulandsoul-stirringisthis magnanimousdoctrineofKarma!ThedoctrineofKarmadevelopsfaithandsupportsethics.It says:
Everyactproducesintheperformeradoubleeffect,oneintheinnernatureintheformofa tendency,goodorbad,andtheotherintheformoffruit,rewardorpunishment.ThepastKarma influencesthepresentlifeintwoways,firstintheformofcharacterortendencyinternallyandas fateexternally.Ifyoudoanaction,itcreatesaSamskaraorsubtleimpressioninthesubconscious mindorChitta.TheSamskaracausesatendency.Tendencydevelopsintoahabitbyrepetitionof theactions.Thehabitmanifestsascharacter.Characterdevelopsintodestiny.Thisistheorder: Samskara, tendency, habit, character, and destiny.
Thefacultyofchoosingistermedwill.Thiswillisfreebyitsownnature.Manhasafree willbyhisbirthright.Itassertsitselfateverymomentofourlives.Bearinmindthateverysmallact thatyouperformistheresultantoftripleconjointforces,viz.,freewill,characterandfate.The sphereofactivityvariesaccordingtothenatureofyourKarmaandthecharacterformedbyit.If youhavedonevirtuousactionsinyourpreviousbirthandifyouhavedevelopedanexemplary character, your will will have a wider field of activity and vice versa.
Determinismisthedoctrinethatallthings,includingthewill,aredetermined(limited)by causes.Thisistheconverseoffreewill.Itisotherwiseknownasnecessitarianism.Manhaspower tochoosebetweenthealternativeswhichfatebringsbeforehim.Inchoosingbetweenthemhemay eitherfollowhistendenciesproducedbyhispastactionsorstruggleagainstthem.Thewillofaman iseverfree.Theargumentswhichareadvancedbydeterministsinsayingthathumanwillis determined are not sound and tenable; they fall to the ground.
Dearfriends!Manisthemasterofhisdestiny.Wakeupnowfromthedeepslumberof ignorance.Neverbecomeafatalist.Thinkrightly.Actrightly.Leadavirtuouslife.Neverhurtthe feelingsofothers.Mouldyourcharacter.Purifyyourmind.Concentrate.ThouartNityaMukta Purusha. Tat Tvam Asi—Thou art That.
“If you hurt another man, you hurt yourself.”
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AND FREEDOM
Chapter Five
KARMA AND REINCARNATION
1. Karma
SRIR.KrishnaswamiAiyer,M.A.,B.L.,writesaboutKarmainthe HinduMind dated October, 1935:
a. Karmas Classified
Karmas are good, bad or mixed. The results of good Karmas are:
(1)Purificationofthemind,thatistosay,theremovalfromthemindofitsdrossnesswhich is the effect of thoughts of narrow selfishness and gross sensuality.
(2)Happinessinthehigherregions,duringtheperiodbetweenthedeathandrebirthinthis physicalworld.IftheKarmaisofanexceptionalnature,thethinkermayevenbemadean office-bearer with an authority in such higher regions.
(3)Comingback,asmanagain,toearth-lifewithfacilitiesforfurtherpurificationofmind. IftheKarma,however,isdonewithoutattachmenttoitsfruitsandthethinkerhasbeengoingalong thepathofJnana(knowledge)oralongthehigherregionsofthepathofBhakti(devotiontothe supremeuniversalSoul)havinghismindcompletelypurifiedandpossessingfaithintherevealed truththatheandtheDivineObjectofhisdevotionareinfactoneintheself,heisnotboundtoreturn again to earth-life.
The results of bad Karmas are:
(1) The mind becomes more and more impure.
(2)Sufferinginthenetherregionorhellduringtheperiodbetweenthedeathandrebirth here.
(3)IftheKarmaisverybad,aftersufferinginthenetherregion,thethinkerismadetotake hisbirthinthisworldintheloweranimalorvegetablekingdomaspartofhispunishment.Insome cases these lower births immediately follow the previous earth-life.
(4)Afterundergoinghissufferingsinhellorasasub-humanJiva,thethinkercomesagain toassumeahumanbody.Heisthenplacedamidstveryunfavourableenvironmentstohisprogress onwards.Thesebadenvironmentsorimpedimentstoadvancementareinconsequenceofhisown previous errors and misdoings.
Mixed Karmas are partly bad and its results are:
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(1) The mind becomes pure in certain respects and more impure in certain others.
(2)Thethinkersuffersforsometimeinhell,andenjoysforsometimeinthehappyregions above.
(3) Afterwards he ordinarily takes birth here again as man.
b. The Western Theory of Evolution is Unsound.
Thus evolution and involution canbe,strictlyspeaking,postulatedonlyofthethinker. Whileso,someoftheWesternphilosopherspropoundatheorythatthereisgradualprogressfrom themineralconditiontothevegetable,fromthevegetabletotheanimal,andfromtheanimaltothe human,andcallitthetheoryofevolution.Inthefirstplacenoreligionoftheworldsupportssucha theory,and,asBenjaminKiddinhis SocialEvolution says:“Thetendencyofthedoctrineof evolutionhasbeengenerallyconsideredtobeonthewholeanti-religious.”Theysaythatevolution isgoingonintheuniverse;butwhatitisthatisevolvingtheyhavenothingtosayabout.They observedifferentnatures,bodiesandobjectsintheuniverseoccupyingdifferentpositionsinsome respectsandseeingthatoneismore‘advanced’thananother,theymakeregularscalesnotingthe differentdegreesofadvancement.Buttheydonotsaythatwhatisnowfoundinthemoreadvanced stateofbeingmust,initsessence,havebeeninexistenceformerlyandmusthavebeentheninaless advancedcondition.Inotherwords,theydonotsaythattheunderlyingentitywhichbearsamore advancedformorexhibitsahigherstateorconditiontodayisthesamethatformerlyappearedina coarsergarborfunctionedinalowerkindofexistence.Infact,theyhaveingeneralignoredthe necessity,nay,eventhepossibility,ofthecontinuingpresenceofthesubsistingrealityandhave onlydirectedattentiontosomestationsontheroadofevolutionwithoutcaringtoknowwhether there is anyone journeying along the road, and if so, who he is and how he is going on.
Infactnoevolutionispossiblefromthestageofthemineraltothatofthevegetable,for thereisnothinginthemineralthatcanevolve.Dr.Bose’sdiscoveriesofthemoderndaycanhave referenceonlytotheIsvariclife,notthelifeofanyJivainthemineral.Thewholemineralkingdom hasemergedoutoftheTamasicaspectofMayaanditformsthematerialwhichgoestomakethe bodiesoftheJivasandtheirmeansandplacesofsupport;mineralmatternotcomposingthebodyof anyJivaiscalled‘inanimate’or‘inorganic’,notbecausethereisnolifeatallinit—forithasits veryexistenceinthelifeofIsvara—butbecausethereisnoseparateco-ordinatinglife-principle connectingtogethertheseveralatomsinharmoniousco-operationforservingsomecommonend.It isthepresenceortheabsenceofsuchaseparateconnectinglifethatmakes,infact,allthedifference betweentheorganicandtheinorganicsidesofNature.Theviewthatisnowandthenexpressed fromthemodernTheosophicalplatform:‘everygrainofsandhasitsJivatma’isclearlywrongand opposedtotheclearstatementintheholybooksthattheJivasaretobefoundonlyinfourclassesof bodies,viz.,Jarayuja(mammals),Andaja(egg-born),Svedaja(sweat-born)andUdbhijja (earth-born).
Again,asregardstheallegedevolutionfromthevegetabletoanimalandfromtheanimalto thehuman,theWesternevolutionistsdonotactuallytracethepassageofanyentityfromalowerto ahigherstateofbeing.Theyareonlyabletoseethatonebeingismore‘advanced’thananotherand thatthisuniverseisinhabitedbybeingsofmanifoldgradationofadvancement,physicaland
64 KARMA AND REINCARNATION
mental.Theymentallyarrangethebeingsunderdifferentgroupsandthesegroupsaswellasthe beingsplacedineachofthesegroupsarethenarrangedaccordingtoaregularandgraduatedscale ofadvancement.Theythenperceivethattheladderofadvancementcreatedbythemintheir imaginationpresentsareallybeautifulappearanceandtheyinferthatNature,beautifulasSheis, musthavebroughtabouttheadvancementofbeingsonlyintheorderinwhichtherungsofthe ladderappear.Abiglibrarymaycontainalargenumberofbooksofdifferentgradationsofthought orsize.Theymaybearrangedinsomeregularorder.Willitbepropertoinferthatabookwrittenby anadvancedauthorhas‘evolved’outofabookwrittenbyanordinaryman,orthatabigvolumehas come out of a small booklet? The present-day theory of evolution has no strong foundation.
c. Who Evolves?
Further,whatisthecauseofgrowthorevolution?Whyshouldanentitywhichwas sometimeagointhevegetablestalenowappearinananimalbody?Isitsadvancementor promotiontoahigherstateofbeingonlyaccidental?Ifnot,inwhatwaydiditmeritthepromotion? IsthevegetablecapableofdoinganyresponsibleactorKarmaforwhichitisrewarded?Ifitisitself notcapableofdoingany,isitsascentinevolutioncompulsoryandduetotheactofanotheragent? Ifso,doesitmeanthatthefruitsofactionmaygotoonewhodidnothingtomeritthem?Amongthe loweranimalsthemselvesoneisfoundhappierthroughoutitslife-span,fromthemomentofits birth,thananother?Whyshoulditbeso?Thedifferencesintheanimal’sexperienceofpainand pleasuremusthavetheirowncauses.Whatarethey?Thecausesmustrelatetotheprevious existenceofeverysuchJivainquestion.Thispreviouslifecouldnothavebeenthatofalower animal,forloweranimalscandonoresponsibleKarma.ThelawofKarmaandjustice,ifitistrueat all,showsunmistakablythatthereisnorealfoundationforthenotionthatthereisevolutiongoing onbelowthestageofman.Everybrute,everylittleinsectandeveryoneoftheplantsandtrees,all were,andaregoingtobeagainhumanbeingsthemselves.Theyarealltemporarilyonlysuspended from the class of humanity for some offences.
Itmaybeasked,ifallnon-humanstatesofbeingareonlytheresultsoftheprevioushuman Karma,inthebeginningstageoftheuniverse,theremusthavebeenonlymenandnothingelse;is thereanyauthoritytoshowthattherewasatimewhenthereweremenaloneandthatthe non-humanstatesofbeingappearedonlylateron?Thequestionassumesthattherewasabeginning fortheuniverse.ItmaybethateveryKalpaorCycleoftheuniversehasabeginning;butatthe beginningofaKalpatheuniversetakestheappearanceintheconditioninwhichitwasjustbefore thePralayaordissolutionthatprecededtheKalpainquestion.Theuniverse,withthisalternate existenceofKalpaandPralayahashadnobeginningatall.Nonecansaythattherewasabeginning fortheexistenceofthepowerofMayaintheSelf.Astherewasnobeginningfortheuniverse,there couldnothavebeenanyperiodoftimewhenthereweremenalone.Atalltimestherehavebeen human as well as non-human states of being in the manifested universe.
d. True Evolution Whatthenistrueevolution?Itis,asoncebeforestated,theprogressofthethinkerinman
fromhispresentconditionoflimitednesstothestateoftheunlimitedSelf.Progressofthethinker meansimprovementandgrowthofmindthroughwhichhethinks.Inthephysicalplane,all vegetableandanimalbodiesdevelopoutofthelife-germ,theunitcell.Theembryoniccell
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sometimesdividesitselfintotwoormorecellsandsometimes,asinthecaseofthelowerformsof life,becomesassociatedwithnewcellsdrawnfromoutside.Inanycase,developmentofthe embryoimpliesmultiplicationofthecells.Meremultiplicationofthecellsagaincannotmakea livingbody.Alongwithit,thereisalsothewideningorexpansionofthelifewithinsoastocontrol allthecellstogether.Similarly,aman’smindissaidtogroworexpandwhenhisthoughtsextend beyondhisphysicalbodyandbeyondhislimitedpersonality.Astheoriginalunitcellistheearliest andloweststateofthephysicalbody,thoughtsofone’sowninterestsalonebelongtothelowest stageofthemind.Themindgrowswhentheinterestsofothersarealsoconsidered,asthephysical bodygrowsuppackingtogethermorecells.Asthereisconnectinglifeforallthecellstogether, selflessthoughtsorthoughtsofothers’interestsshouldbebounduptogetherbyaconnectingand unifyingknowledgethatallareonlytheSelf.Theendoftheevolutionofthethinkerisreached whentheevolvingmentallifebecomes,byexpansion,identicalwiththeall-includinglife,the universalSelf.If,however,histhoughtsandactionsaredirectedexclusivelytowardspersonaland selfishends,hismindcontractsmoreandmoreandrecedesstillfurtherfromthepathofevolution. Heshouldthereforethinkonlysuchthoughtsanddoonlysuchactionsasmaywidenhismindand raisehimupinevolution.Themindhastoexpandandexpanduntilthelimitingmind-covering, becomingverythin,istornasunderwhen,thelimitationsofthethinkerceasingtoexistanylonger, hisinnerSelfshinesinhisinfinitudeofexistence,consciousnessandbliss,foritwasonly he, the only one andthe realSelf thatwasappearingtillthenasenclosedinacoveringmadeofmindstuff.
2. Doctrine of Reincarnation
Thedoctrineofreincarnationisacceptedbythemajorityofmankindofthepresentday.It hasbeenheldastruebythemightiestEasternnations.TheancientcivilisationofEgyptwasbuilt uponthisdoctrine,anditwashandedovertoPythagoras,Empedocles,Plato,VirgilandOvidwho scattereditthroughGreeceandItaly.ItisthekeynoteofPlato’sphilosophywhenhesaysthatall knowledgeisreminiscence.ItwaswhollyadoptedbytheNeo-PlatonistslikePlotinusandProclas. ThehundredsofmillionsofHindus,BuddhistsandJainshavemadethisdoctrinethefoundationof theirphilosophy,religion,governmentandsocialinstitutions.Itwasacardinalpointinthereligion ofthePersianUnagi.ThedoctrineofmetempsychosiswasanessentialprincipleoftheDruidfaith andwasimpressedupontheCelts,theGaulsandtheBritons.AmongtheArabphilosophersitwasa favouriteidea.TherightsandceremoniesoftheRomans,DruidsandHebrewsexpressedthisfaith forcibly.TheJewsadopteditaftertheBabyloniancaptivity.JohntheBaptistwastothemasecond Elijah.JesuswasthoughttobeareappearanceofJohntheBaptistoroneoftheoldprophets.The RomanCatholicpurgatoryseemstobeamakeshift,contrivedtotakeitsplace.Philosopherslike Kant,SchellingandSchopenhauerhaveupheldthisdoctrine.TheologianslikeJuliusMuller, DornerandEdwardBeecherhavemaintainedit.AndtodayitreignsovertheBurmese,Siamese, Chinese,Japanese,Tartar,Tibetan,EastIndianandCeyloneseincludingatleast750millionsof mankindornearlytwothirdsofthehumanrace.Isitnotwonderfulthanthatthisgreatandgrand philosophicaleducationwhichtheHindus,BuddhistsandJainsgavetotheworldcenturiesand centuriesbeforetheChristianerashouldorcouldbeblottedoutofexistencefromtheWesternand Europeanworldbythesoul-blightingandabsurddogmasofthedarkagesthatsupervened?Bythe persecutionofthewisemenanddestructionofinnumerableworksinthelibraryofConstantinople, theChurchhierarchymanagedtoplungethewholeofEuropeintomentaldarknesswhichhasgiven theworldtheblackrecordoftheinquisitionandthelossofmillionsofhumanlivesthrough religious wars and persecutions.
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Hereisachallengetothenon-believersoftheHindutheoryoftransmigration.Recentlya littlegirlSantiDevigaveavividdescriptionofherpastlivesinDelhi.Therewasagreatsensation inDelhiandMuttra,nay,throughouttheUnitedProvinces.Therewasagreatassemblyofpersons tohearherstatements.Sherecognisedherhusbandandchildofherpreviousbirthwhoarelivingin Muttra.Shepointedouttheplacewheremoneywaskept,andanoldwellinthehousewhichis coverednow.Allherstatementsweredulyverifiedandcorroboratedbyrespectableeye-witnesses. SeveralcaseslikethishaveoccurredinRangoon,Sitapurandvariousotherplaces.Theyarequite commonnow.InsuchcasestheJivatakesimmediaterebirthwiththeoldastralbodyorLinga Sarira.Thatisthereasonwhymemoryofpreviousbirthcomesin.Hedidnotstayinthemental worldforalongtimetorebuildanewmindandastralbodyaccordingtohispreviousexperiencesof the world.
TransmigrationmadeitsappearanceintheearlyChristianchurch.ElijahwasrebornasJohn theBaptist.“Didtheblindmansin,orhisparents,thathewasbornblind?”askthebelieversin transmittedretribution.Thereisaperiodofanxietyimmediatelyafterdeath,whenangelscontend with demons for the possession of the departing soul on its way to purgatory.
PythagorasandothersobtainedtheirbeliefinmetempsychosisfromIndiaonly.Pythagoras whoflourishedinthesixthcenturyalsotaughtadoctrineoftransmigration;and,curiouslyenough, prescribed abstinence from the eating of flesh.
Thesucklingofachildandtheactofswimmingofaduckling—theseinstinctiveactsare proofsofmemorywhichmustbetheresultoftheircorrespondingandinseparableimpressionsleft bythesameactsinapreviousincarnation,nevermindwhenandwhere.EveryactleavesSamskaras intheChitta,whichcausesmemory.Memoryinitsownturnleadstofreshactionsandfresh impressions. This cycle or Chakrika goes on from eternity like the analogy of the seed and tree.
Thereisnobeginningforthem,thedesiretolivebeingeternal,‘forthem’,i.e.,forthe desires.Desireshavenobeginningorend,everybeinghasclingingtothisphysicallife (Abhinivesa).This“willtolive”iseternal.Experiencesarealsowithoutbeginning.Youcannot thinkofatimewhenthisfeelingof‘Aham’or‘I’hasnotexisted.This‘I’existscontinuously withoutinterruption.Fromthiswecanveryeasilyinferthattherehavebeenpreviousbirthsforus.
Now,couldtherebefearofdeathtoavoidpaininanybeingwhohasonlybeenborn,ifhe hashadnoexperienceofliabilitytodeath,itbeingunderstoodthatdesiretoavoidanythingisonly causedbyremembrancesufferedinconsequencethereof?Nothingwhichisinherentinanything standsinneedofacause.Howcoulditbethatachild,whohasnotexperiencedthisliabilitytodeath inthepresentlife,should,asheisfallingdownfromthemother’slap,begintotrembleandhold withhishandstightlythenecklacehangingonherbreast?Howisitthatsuchachildshould experiencethefearofdeath,whichcanonlybecausedbythememoryofthepainconsequentupon aversion to death, whose existence is conferred by the trembling of the child?
Wehaveboy-geniuses.Aboyoffivebecomesanexpertonthepianoorviolin.SriJnanadev wrotehiscommentary“Jnaneshwari”ontheGitawhenhewasfourteenyearsold.Therehavebeen boy-mathematicians.Therewastheboy-BhagavatarinMadraswhoconductedKathaswhenhe waseightyearsold.Howcouldyouexplainthesestrangephenomena?Theyarenotfreaksof
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nature.Thetheoryoftransmigrationonlycouldexplainallthesethings.Ifonemangetsdeep groovesinhismindbylearningmusicormathematicsinthisbirth,hecarriestheseimpressionsto the next birth and becomes a prodigy in these sciences even when he is a boy.
AccordingtotheChristianfaith,theultimatefateoftherighteousislifeeternal;oftheevil, everlastingfireoreternaldamnation.Howcouldthisbe?Noopportunityisaffordedtothesinnerto purify himself in later births.
ThedoctrineofreincarnationiscommontoHinduism,BuddhismandJainism.Whatis reincarnation?Reincarnationisthedoctrinethatthesoulentersthislifenotasfreshcreation,but afteralongcourseofpreviousexistences,andwillhavetopassthroughmanymorebeforeit reachesitsfinaldestination.Whatpossiblemotioninthebraincausestheidea‘IamI’?This recognitionofarealunitdoesnotvaryfromthecradletothegrave.Fromchildhoodtooldage, duringthewholecourseofthetotalchangeofallbrain-moleculestheidea‘IamI’isundisturbed. This‘IamI’isthesoul.Itisthissoulwhichmakesmemorypossible.Ithasitsownconsciousness andnottheconsciousnessofanyoneelse,thereforeitisaunitexistingbyitself.Thelawofthe conservationofenergyistrueinthephysicalaswellasinthespiritualworld.Therefore,asnoatom canbecreatedordestroyed,soalsonosoul-entitycanbecreatedordestroyed.Whatbecomesofthe soul then after what we call death? No powers in the universe can annihilate it.
Reincarnationistheonlydoctrinewhichgivesacompletesolutiontothemuchdisputed questionoforiginalsin.TherecannotbegreaterinjusticeintheworldthanthefactthatIamnow sufferingforthetransgressionofmyancestor.Adonisresponsibilityforoursinisonlyamakeshift ofthetheologians.Noonebuttheindividualhimselfcanbeblamedforhiswrongdoing.Arenotthe courtsoflawoftheUnitedStatesfoundedontheideasofjustice?Willanyjudgesittingonthe throneofjusticebejustifiedinacceptingthedeath—thevoluntarysuicideofMr.B—astheproper retributionforthemurdercommittedbyMr.A?Andifhedoesthat,willnotthesamejudgebe arraignedbeforeasuperiorcourthavingknowinglyabettedthesuicideofB?Andstillweareasked to believe that the guilt of one man can be washed by the suffering of another.
Butthedoctrineofreincarnationassistsmostwhenwelookattheinequalityandinjustice andevilintheworldandseekthesolution.Whyisonemanbornrichandanotherpoor?Whyisone manborninCentralAfricaamongthecannibalsandtheotherinapeacefulpartofIndia?Whyis QueenVictoriaborntoruleovertheterritoriesonwhichthesunneversetsandwhyisalabourerin Burmatoworkasaslave,inanEnglishman’stea-garden.Whatisthecauseofthisapparent injustice?Eventhosewhohavebeliefinthepersonalcreatoroftheuniversemustbelieveinthis doctrine of reincarnation in order to exonerate God from the charge of maliciousness.
EvenintheNewTestamentthereissufficientevidenceforreincarnation.InSt.JohnIX-2a questionisputtoJesusbyhisdisciples:Whichdidsin,thismanorhisparentsthathewasborn blind?Thisreferstotwopopulartheoriesofthetime—one,thatofMoseswhotaughtthatthesins offatherswoulddescendonchildrentothethirdandthefourthgeneration,andtheotherthatofthe doctrineofreincarnation.Jesusmerelysaysthatneithertheman’ssinnorhisfather’ssinwasthe causeofhisblindness;hedoesnotdenythepre-existenceofthatman.LordJesusalsomeansthat John reincarnated as Elijah.
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Butpeoplemayaskthatifthisdoctrineistrue,howisitthatwedonotrememberourpast incarnations.Iwillasksuchpeopleinwhatwaydoweexercisethefacultyofmemory.Certainly,so longaswearelivinginabodyweexerciseitthroughthebrain.Inpassingfromoneincarnationto theother,thesouldoesnotcarryitsformerbraininthenewbody.Evenduringthecourseofone life,dowealwaysrememberourpastdoings?Cananyonerememberthatwonderfulepoch,the infancy?
IfyouhaveknowledgeoftheRajaYogictechniqueofperceivingtheimpressionsdirectly throughtheprocessofSamyama(Dharana,DhyanaandSamadhiatonetime),youcanremember your past lives. In Raja Yoga philosophy of Patanjali Maharishi, you will find:
Samskarat Sakshat Karanat Purvajati Jnaanam.
“By perceiving the impressions, comes the knowledge of past life.”
Allexperiencesthatyouhavehadinvariousbirthsremainintheformofimpressionsor residualpotenciesintheChittaorsubconsciousmind.Theyremaininavery,verysubtleform,just assoundremainsinasubtleforminagramophonerecord.Thesesubtleimpressionsassumethe formsofwavesandyougetmemoryofpastexperiences.ThereforeifaYogicanmakeaSamyama on these past experiences in the Chitta, he can remember all the details of all his past lives.
Reincarnation Is Quite True
Mancanhardlyattainperfectioninonelife.Hehastodevelophisheart,intellectandhand. Hehastomouldhischaracterinaperfectmanner.Hehastodevelopvariousvirtuousqualitiessuch asmercy,tolerance,love,forgiveness,equalvision,courage,etc.Hehastolearnmanylessonsand experiencesinthisgreatworld-school.Thereforehehastotakemanylives.Reincarnationisvery true.Onesmalllifeisapartofthelongseriesthatstretchesbehindyouandinfrontofyou.Itisquite insignificant.Onegainsalittleexperienceonly.Heevolvesverylittle.Duringthecourseofonelife mandoesmanyevilactions.Hedoesveryfewgoodactions.Veryfewdieasgoodmen.Christians believethatonelifedeterminesandsettleseverything.Howcouldthisbe?Howcantheeverlasting futureofmanbemadetodependonthatonesmall,little,insignificantlife?Ifinthatlifehebelieves inChrist,hewillgeteternalpeaceinheaven;ifheisanunbelieverinthatlife,hewillgeteternal damnation,hewillbethrownforeverintothelakeoffireorintoahorriblehell.Isthisnotthemost irrationaldoctrine?Shouldhenotgethischancesforcorrectionandimprovement?Thedoctrineof reincarnationisquiterational.Itgivesamplechancesforman’srectification,upheavalandgradual evolution.
3. Lawful and Forbidden Actions (Vidhi-Nishedha)
of two kinds:—
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Actions are
1. Lawful (Vidhi).
2. Forbidden or prohibitory (Nishedha).
LawfulactionsaretheinjunctionsoftheSastras.Theyarebeneficialtotheperformer. “Satyamvada,Dharmamchara—speakthetruth,dovirtuousactions.”Thesearelawfulactions. Theyarebestcalculatedtopurifytheheartoftheperformerandtopreparehismindforthe reception of Brahma Jnana.
Forbiddenarethoseactionswhichareinterdictedbythescriptures,suchas:“Donotdrink liquor.Thoushaltnotkill.Thoushaltnotsteal,etc.”Theyareharmful.Theyhurlthedoerdownto lower births.
The lawful actions are of four kinds:
1. Nitya Karmas—daily rites.
2. Naimittika Karmas—occasional rites.
3. Kamya Karmas—optional rites.
4. Prayaschitta Karmas—penances.
MorningbathandSandhyainthethreeperiodsoftimeconstituteNityaKarmas.Ifyoudo notperformthemdailyyouincursin.YouaresubjecttoPratyavayaDosha(thesinofomission). TheritesdoneduringeclipseandShraaddha(ceremony)everyyearareNaimittikaKarmas. Non-performanceoftheseritesbringssin.ThatmanwhoisstrugglingtoobtainMokshawillnotbe affectedbytheharmfuleffectsofleavingtheNityaandNaimittikaKarmas.KamyaKarmasare performedwithamotiveofobtainingdefiniteresults.Sacrificesthataredoneforgettingrain,and the offerings to fire for obtaining Svarga, are examples of Kamya Karmas.
Prayaschittaisdoneforthedestructionofsin.IntheCodeofManuyouwillfindvarious kindsofPrayaschittaforthedestructionofvariouskindsofsins,suchasthemurderofaBrahmin, killingofacow,drinkingalcoholortakingforbiddenfoods,adultery,etc.Prayaschittaisoftwo kinds,viz.,1.Extraordinary(Asaadharana)and2.Ordinary(Saadharana).Extraordinarypenances arethosewhichareprescribedintheCodeofManuforthedestructionofparticularsins. ChandrayanaVrata,KrichhraVrataandvariousotherkindssuchascarryingaskullinthehandand livingonalmsafterrenouncingallproperty,livingunderneathatree,longpilgrimagetilltheendof one’slife,andopenlyadmittingbeforethepublicone’scrime,areprescribed.Ifanyonerepentsand openlyadmitshisminoroffences,thesiniswashedaway.IndoingPrayaschittatheoffender actuallysuffers,hepunisheshimselfbylongfastingandotherordealsasdescribedabove.Action andreactionareequalandopposite.CompletefastingonEkadasiandPradoshadaysdestroysmany sins.Everyoneofyoushouldpractisethis.BathingintheGanga,Japaandordinarypilgrimage constitute ordinary Prayaschitta for the destruction of small sins.
Afull-blownJnaniisaboveVidhiandNishedha.Hecandoanythinghelikes.Hecankill thousandsofBrahminsandmillionsofpeople.TheGitasays:“Hewhoisfreefromtheegoistic notion,whosereasonisnotaffected,thoughheslaysthesepeople,heslayethnot,norishebound.”
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Ch.XVIII-17.ThisonlyglorifiestheexaltedstateoftheJnani.Hecannotdoasinglewrongaction. Hehasdisciplinedhimselfinthebeginning.HehaspractisedSamaandDamaforalongtime. Whateverhedoeswillbeinstrictaccordancewiththeinjunctionsofthescriptures.AJnanihasno ideaofbeinganactor.HehasnoKartruBhava.HeidentifieshimselfwithBrahman.Hehas established himself in his own Svarupa.
Karmamayhavebeenacquiredinmanypreviousbirths.Actionscausegoodandbad results.Someactionsmighthavebeguntobearfruitsandothersnot.Thereforeitisimpracticableto consumebyenjoymentinonesinglebirth,thatportionoftheKarmawhichhasnotbeguntobear fruit.Hencethecertaintyofsubsequentembodiedexistenceonaccountoftheunenjoyedportionof the Karma.
TheobservanceofobligatoryKarmahasnotgotthepowerofrenderinginoperativegood andbaddeeds,whichhavenotbeguntobearfruit.Thereisapenaltyifyoudonotperform obligatoryKarma.TherewillbePratyavayaDosha(unpleasantconsequences).Itthereforefollows thattheobservanceofobligatoryKarmaonlyhastheeffectofwardingoffmisery,thecertain consequencearisingfromitsnon-performance,andhasnottheeffectofconsumingprevious Karma which is yet to bear fruit. Obligatory Karma diminishes the sins stored in previous births.
4. Three Kinds of Karma
SanchitaKarmasareaccumulatedworks;PrarabdhaKarmasareripeorfructuousactions; KriyamanaorAgamiKarmasarecurrentworks.SanchitaaredestroyedbyBrahmaJnana.One shouldenjoythePrarabdhaanyhow(VyavaharikaDrishti).Kriyamanaarenoactions,astheJnani hasAkartaandSakshiBhava.Tarash,thecaseinwhicharrowsareaccumulated,representsour SanchitaKarmas;thearrowthatisreadyfordischargingrepresentsourAgamiKarmas;andthe arrowwhichhasalreadyleftthebow,whichcannotreturn,whichmusthitthetarget,representsthe PrarabdhaKarmas.Thearticlesinthestore-roomrepresenttheSanchita;thearticlesthatareputin the shop for sale are Prarabdha; the daily sale proceeds are the Agami.
TherearethreekindsofPrarabdha,viz.,IcchaPrarabdha,AnicchaPrarabdha,and ParaicchaPrarabdha.ThereisdifferencebetweentheIcchaPrarabdhaofVivekinsand non-Vivekins.Non-Vivekinsthinkthattheyaretheagentsofallactions.Theyareegoistic.Theydo mischieftootherpeople.Theyalwaysdoevilactions.Theyarealwaysfullofmisery.Vivekins eradicateattachment,desiresandegoism.Theyhavenodesireformoney.Theyleadapeacefullife and serve others.
AnicchaPrarabdhaiscommontoVivekinsandnon-Vivekins.Bothsufferfromtheheatof thesun,wind,rain,disease,accidentalinjurytotheheadbystrikingagainstthedoor, lightning-stroke,etc.ParaicchaPrarabdhaiscommontoboth.OnemanprostratesbeforeaVivekin oranon-Vivekinandimploreshimtorendersomehelporservice.Hehastoundergothepleasure and pain that accrue from this work.
Theseed-likesubtleimpressionsoftheentireaccumulatedactionsliedormantinChittakasa (thementalspace).WhenagreatJnanigetsilluminationthroughdirectintuitiveknowledge,thathe isnotthefivesheathsbuttranscendentaltothemandalsotheirwitnessingintelligence(Sakshi),the
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Atman,thenthesubtleimpressionsofSanchitaKarmalyinginChittakasaoftheManomayaKosha remain in the sheath only; they can no longer enchain the liberated Jnani.
Justasapotter,havingsetinmotionthewheelbyarod,removeshishandandrodfromit, allowingthewheeltorevolvetillthemomentumpreviouslyimpartedtoitisexhausted,inthesame way,theJnani,evenafterhisattainmentofJivanmuktithroughSelf-knowledge,continues enjoyingthefruitofhisPrarabdhaKarmauptotheendofthepresentbody.Prarabdhaisexhausted by no other means than by enjoying its fruit.
Justasthepotter’swheel,afterbeingsetinmotioncontinuesrevolving,evenafterthe connectionwiththepotteriscutoff,soalsoaJnanicontinuestoenjoythefruitofhisPrarabdha Karma;buttheycannotproducetheseedofSanchitaKarmaonaccountofhisnon-attachmentor absence of craving for them.
TheenjoymentofthefruitofPrarabdhaKarmafallstohislotbytheforceofPrarabdha.He hasnottheleastdesireforthemashehasrealised,throughSelf-knowledge,theirimpermanentand unrealnature.Sotheirenjoymentdoesnotinanywayaffecthim.Theexperienceofhappinessand misery,owingtohisnon-attachment,isimpotenttoproducetheseedsofSanchitaKarma,asthe parched grains are impotent to germinate and produce any crop.
BrahmaJnanaannihilatesAgamiKarmas(currentworks)ofaJnaniashehasnocontact withthem,thatis,heisuntouchedorunaffectedbyhisKarmas,likethelotusleafwhichis unaffected by the drops of water on it.
The accumulated and current actions of a Jnani take shelter in Brahmanda Prakriti.
ThosewhoserveandadoreaJnaniacquirehismeritofcurrentactions,whilethosewhohate and censure him get the demerit of his current actions.
Thus the Jnani gets disentangled from the fetters of all Karmas (Tattva Bodha).
5. Sin Is a Mistake Only
Theignorantmanonlysays:“Iamagreatsinner.”Thisisaseriousmistake.Neverfora momentthinkthatyouareasinner.Youarethemostholyone,youaretheever-pureAtman.Sin cannottouchyou.Youareaboveviceandvirtue,DharmaandAdharma.PunyaandPapaaremental creationsonly.Sinsaremistakesonly.AnignorantJivacommitsthesemistakesduringthecourse ofhisjourneyinthisworldonaccountofAvidyaorignorance.Throughmistakeshegains experiencesandmarchesforwardinhispathofspirituality.Everymistakeisyourbestteacher.One hastoevolvethroughsinsandmistakes.Thesemistakesareinevitable.Somepeoplebecomeaprey tothoughtsofsin.Theyeverbrood:“Wearegreatsinners.Wehavecommittedmanycrimes.”This is a great blunder.
Wheneverthoughtsofthisnatureworryyou,youshouldthink:‘IamdoingJapaofOm. Thiswillburnalloldsinfulactions.Thiswillpurifymymind.IamdoingTapas,fastingandcharity. Theseareallgreatpurifiers.Iambecomingpurerandpurer.Nothingcanaffectmenow.Iamlike
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theeffulgentfire.Ihavebecomeaholyperson.’Assert,wheneversuchnegativethoughtsofsin trouble you: ‘I am the Nitya Suddha, ever-pure Atman.’
HearthewordsofassuranceofLordKrishnaintheGita:“Evenifthouartthemostsinfulof allsinners,yetshallthoucrossoverallsinbytheraftofwisdom.Astheburningfirereducesfuelto ashes,OArjuna,sodoththefireofwisdomreduceallactiontoashes.Verily,thereisnopurifierin thisworldlikewisdom;hethatisperfectedinYogafindsitintheSelfindueseason.”Ch.IV-36, 37, 38.
“EvenifthemostsinfulworshipsMewithundividedheart,hetoomustbeaccounted righteous,forhehathrightlyresolved.Speedilyhebecomethdutifulandgoethtoeternalpeace.O Kaunteya,knowthouforcertainthatMydevoteeperishethnever.TheywhotakerefugeinMe,O Partha,thoughofthewombofsin,women,Vaishyas,evenSudras,theyalsotreadthehighestpath. Howmuchmoreeasily,then,theholyBrahminsanddevotedroyalsaints(attainthegoal);having obtainedthisimpermanentandunhappyworld,dothouworshipMe.FixthymindonMe,be devotedtoMe,sacrificeuntoMe,bowdowntoMe,havingthusunitedthywholeselfinMe,taking Me as the supreme goal, thou shalt come to Me.” Ch. IX-30-34.
6. Secrets of Karma
Karmaisthesum-totalofworks—good,badandmixed—whichanindividualperforms duringhislife.Itisthecollectivetotalityofman’sactions.Itistheseactionsthatdeterminehis futureexistence.Thereisdoubleretributionorrewardforman’svirtuousactions.Hegetsagood birthwithsuitablesurroundings,environmentsandopportunitiesforhisgoodactions:thisisone reward.Anotherrewardisthathegetsaplaceintheabodeofheavenalso.Butafterthe consummationofhappinessheissuretobehurledbacktothisphysicalplane.LordKrishnasaysin the Gita:
“They,havingenjoyedthespaciousheavenworld,theirholinesswithered,comebackto thisworldofdeath.Followingthevirtuesenjoinedbythe three (Vedas)anddesiringobjectsof desires, they attain to the state of coming and going.”
ItisverydifficulttosaywhatKarmabringsforthaparticulardisease.IsitasingleKarmaor acombinationofseveralKarmasthatbringsepilepsy?Thesagesdeclarethatthetheftofagolden necklacebringsScrofulaintheneckinthenextbirth.Theysaythatleprosy,epilepsyandgulma (chronicgastriccatarrh)areduetoverybadKarmas.Itisalsodifficulttosaywhetherthisbodyis theresultantproductofasingleKarmaoramixtureofseveralKarmas.Generallyonestrongand powerfulKarmadeterminesthebirthofanindividualandkeepsupthecurrentoflifeofthat particularbirth.SomeminorKarmasmaybejoinedtothemaintrunkorthecentralthread.Learned personssaythatonewillhavetotakeseveralbirthssometimestoexhaustthefruitsofoneimportant virtuousKarma.ThesecretofKarmaisverymysterious.GodonlyknowsthembecauseHeisthe Law-giver.SometimeshighlyvirtuousandviciousKarmasbringforththeirfruitsintheverylife itself.
Itisimpossibleforamantoremainwithoutdoinganyactioneitherthroughtheorgansof action,feet,hand,etc.,orthroughthemind.EvenifhebecomesaSannyasinandretiresintothe
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caveintheHimalayashemustcontinueeating,drinking,answeringthecallsofnature,sleeping, etc.ThatisthereasonwhytheLordsaysintheGita:“Norcananyone,evenforaninstantremain reallyactionless;forhelplesslyiseveryonedriventoactionbythequalitiesbornofnature.”Ch. III-5.
Ifworkceasestoproducerebirth,literallynoonecanbefreed.Toavoidthisdifficulty knowledge is credited with powers of destroying Karmas. The Gita says:
Jnanagnih sarvakarmani bhasmasatkurute.
“The fire of wisdom reduces all actions to ashes.” Ch. IV-37.
Tosumupinanutshell:therearethreekindsofKarmas,viz.,theSanchitaoraccumulated ones,thePrarabdhaorthefructiferous,andtheAgamiorcurrentactions.Sanchitaareworkswhich havebeenaccumulatedinseveralpreviousbirths;Prarabdhaarethosewhichhavegiventhepresent lifeandhavealreadystartedtobearfruit;andAgamiaretheworkswhicharebeingdoneinthis presentlife.Theywillbringfruitsinafuturelife.TheSanchitaandAgamiaredestroyedbygetting BrahmaJnanaorknowledgeoftheSelforGod.ButthePrarabdhacanonlybeexhaustedby experiencingtheirfruitsinthepresentlife.Achildisbornblind,deafordumb—thisisdueto Prarabdha.Onemandiesattheageofninety,anotheratthirty-fiveandthethirdateighteen:thisis duetoPrarabdha.Jati(caste),longevityoflife,Bhoga(enjoyment),areallduetoPrarabdha.A virtuousmansuffers,heisstarving.Ascoundrelisinaprosperouscondition.Anagedmotherloses heronlysonwhowashersoleprop.Ayounggirlwhowasnewlymarriedlosesherhusband. Instanceslikethesecanbemultiplied adinfinitum. InallthesecasesPrarabdhaoperatesunerringly with scientific accuracy and precision.
SeehowPrarabdhaoperates.AladyfromPariscametomeforaninterview.Shesaidthat eversinceshelandedinIndiashewasquiteathomeinthecountry.Indiawasveryfamiliartoher. ShelikedIndiaandIndiansverymuch.Withinthreemonthssheforgotallaboutherparentsand nativeplace.ShelikedtheIndianwayofdressing.Soshechangedherdress.Shewantedto domicileinIndiaforthepracticeofYoga.Thisclearlyshowsthatinherpreviousbirthshewasborn inIndia.AnotherAmericanladylivedinLakshmanJhulanearRishikeshfifteenyearsago.She livedonBhiksha,ledthelifeofanasceticanddiedonthebanksoftheGanga.ThisisallPrarabdha. HindussaythatwhereverthereisAnna-Jala(foodanddrink)foraman,therehewillbedragged. You cannot remain in a place even for a second more, when the Anna-Jala is finished.
Thelastpowerfulthoughtthatoccupiesthemindofamaninhisdyingmomentdetermines the nature of his next birth. You will find in the Gita:
“Whosoeverattheendabandoneththebody,thinkinguponanybeing,tothatbeingonlyhe goeth, O Kaunteya, ever to that confirmed by nature.” Ch. VIII-6.
“Yam yam vaapi smaran bhavam tyajatyante kalevaram Tam tamevaiti Kaunteya sadaa tadbhavabhavitah.
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Ifthethoughtofteacomesinyourmindatthemomentofdeath,youmaybecomea managerofateaestateinthenextbirth,ifyouhaddonevirtuousactions,oryoumaybeborntodo hardlabourinateaestateifyouhaddoneanyevilactions.Adrunkardwillhavethoughtsofliquor whenheisdying.Alicentiousmanwillthinkofwomenonlywhenheisabouttoexpire.Isawa dyingmanwhohadthehabitofusingsnuff.Whenhewasinanunconsciousstateheusedtomove hisfingerstowardsthenoseeverynowandthenanddoimaginarysnuffing.Obviouslyhehad thoughtsofsnuff.Amedicalofficerofahospitalusedallsortsofabusivetermswhilehewasina dyingcondition.RajaJadaBharata,outofcompassionforadeertookgreatcareoftheanimal.He graduallydevelopedattachment.Theonethoughtofthedeeronlyoccupiedhismindwhenhewas abouttodie.Sohehadtotakethebirthofadeer.IneveryHinduhometheNamesofGod,suchas HariOm,Ram,RamNarayanandKrishnaarewhisperedintotheearofthedyingman.Theideais thatthedyingmanmayremembertheNameandformoftheLordandtherebyreachtheblissful abode.Ifamanleadsavirtuouslifeformanyyears,andifhedoesJapaandmeditationforalong time,thenonly,throughtheforceofhabithewillrememberGodandHisNameatthemomentof death.
HinduscripturessaythatamanmaybecomeaDevaorabeastorabirdorvegetableorstone accordingtohismeritordemerit.TheUpanishadsalsocorroboratethisstatement.Kapilaalso agreesonthispoint.ButBuddhismandsomeWesternphilosophersteach:‘Thereisnomore retrogressionforamanwhenoncehetakesahumanbirth.Thereisnonecessityforhimtobeborn asananimalforthesakeofdemerit.Hecanbepunishedinavarietyofwaysinthehumanbirth itself.’WhenamantakestheformofaDeva,allhumanSamskaras,habitsandtendencieswill remaindormant.Whenamantakestheformofadog,theanimal-tendencies,habitsandSamskaras onlywillmanifest.Humantendencieswillremainsuppressed.Somedogsgetroyaltreatmentinthe palacesofkings.Theymoveincars,eatgoodfoodandsleeponcushions.Thesearealldegenerated human beings.
Afterdeaththisphysicalbody,composedoffiveelements,iscastofflikeasloughorthe coilofasnake.TheinnerastralbodyorLingaSarira,whichconsistsofnineteenTattvas,viz.,five KarmaIndriyas,fiveJnanaIndriyas,fivePranas,mind,Buddhi,ChittaandAhamkara,goesto heaven,comesbacktothephysicalplane,putsonanotherphysicalbodyandreincarnates.Itisthis bodythatcontainstheimpressionsofKarmas.ThisbodyremainstillonegetsknowledgeoftheSelf andconsequentemancipation.Thenitdisintegratesandthecomponentsgetinvolvedintheocean of Tanmatras or Avyaktam.
Heavenandhellarementalcreationsonly.Itisthemindthatmakesaheavenofhellanda hellofheaven.TheyarePuranicconcepts.Foravedantinthereisneitherhellnorheaven.Whoisto suffer?TheAtmanisAkartaorNishkriya.TheAtmanisall-pervading.Itiseverfree(Nitya Mukta).
Worksareextinguishedeitherbyexpiatoryceremonies(Prayaschitta)orbytheknowledge of the Self or Brahman, or by the full fruition of their consequences.
SmritisdeclarethatsomesingleactionssuchasthemurderofaBrahmin,arethecausesof more than one new existence.
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7. Karma in the Jain Philosophy
KarmaintheJainphilosophyisdividedintoeightclasses:thosewhichactasanimpediment totheknowledgeoftruth;thosewhichactasanimpedimenttotherightinsightofvarioussorts; thosewhichgiveonepleasureandpain;andthosewhichproducebewilderment.Theotherfourare againdividedintootherclassessominutelythatastudentoftheJainKarmaphilosophycantrace anyeffecttoaparticularKarma.Personswhobyrightfaith,rightknowledge,rightconduct,destroy allKarmasandthusdevelopfullythenatureoftheirsoul,reachthehighestperfection,become divineandarecalledJainas.ThoseJainas,who,ineverystage,preachthelawandestablishthe order, are called Tirthankaras.
SubjecttothelawofKarmamanhastoworkouttheeffectofhispreviousactions.This Karmaisakindofforcewhichholdsthesoulinbondageandpreventsitknowingitselffully.There aremanyvarietiesofthisforce.ThebondageofKarmaarisesonaccountoftendencies,andthe mostpredominantofthesedeterminethetypeofthebodywhichthesoulwouldmakeforitselfinits futureincarnation.Thesum-totalofthesetendenciesiswhatiscalledcharacter,andthischaracter containsinitselfthewell-digestedandassimilatedexperienceoftheentirepastofthesoul.Now,if wewouldanalysetheideaoftendency,wewouldnotfailtoobservethatitisthemodificationofthe mindinparticularways.TheJainbooksteachthattheKarmicforceistheproductofakindof matter,theparticlesofwhichhavebecomecombinedwiththesoul.Thisexplainsthenatureofthe forcewhichpreventsthesoulfromrealisingitsownblissfulnature.Itisobviousthatallthatthe soulhastodoistogetridoftheparticlesofmatterwhichithasdrawntoitself.Assoonasthisis accomplishedthesoulisfreedfromallkindsofbondageandacquiresperfectknowledgeandbliss.
Karmaisanenergywhichanembodiedbeinggenerates—beitvital,mentalormoral—and whichkeepshiminthemundaneworld,theSamsara.Karma,inshort,isthewholeSamsaric make-upofanembodiedbeing.Itisperfectlydivestedoftheideaofsacrifice.Karmaswhichkeep theindividualinabackwardconditionareknownasPapa;thosewhichhelphiminadvancement arePunya.TheJainphilosophygivesadetailedenumerationofKarmas,andexplainshowtheyare attracted(Ashrava),howtheyareassimilatedwiththeindividual(Bandha),howtheirinflowcanbe stopped(Samvara),howtheycanbeentirelyworkedout(Nirjara),andwhattheultimatestateofthe perfectedindividualis(Moksha).Thisparticularbranchofphilosophy,therefore,includestopics likesensations,perceptions,consciousness,painsandpleasures,moralitiesoflife,moral depravities, building of the body and all factors of the individuality.
8. Purushartha Versus Prarabdha
Onephilosophersays:“ItisverydifficulttosayhowPurusharthabringsresultsandhowit operates.”Anotherphilosophersays:“Everythingisprearrangedinthegrandplanorgrandscheme. GodknowsthewholedetailsofevolutionofamanfromminerallifetillhebecomesaJivanmukta orliberatedsoul.InrealityallisPrarabdhaonly.WewillhavetopreachPurusharthajusttogivean
ThemanwhoadvocatesthetheoryofPurusharthasays:“AmIastrawtobetossedabout hitherandthither?IcanchangemyPrarabdha.IwillundoitbyVedanticpractice.Ihavefreewillof myown.Iwillmakeitpureandirresistible.Iwillworkoutmysalvation.Iwillbecomefree
impetus to the man to work in right earnest. Otherwise he will become slothful and dull.”
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myself.”Noonecanremainquietevenforasecond.Noonecanbecomeafatalist.Thereisanurge orstimulusfromwithintowork.ThatisthereasonwhytheGitasays:“Norcananyoneevenforan instantremainactionless;forhelplesslyiseveryonedriventoactionbythequalitiesbornof nature.”ThetheoryofPrarabdhacannotmakeanyoneafatalist.ForaBhaktaitisallPrarabdha only;forheisamanofself-surrender.HehastoglorifythepoweroftheLord.ForaVedantinitis allPurusharthaonly;forheisamanofself-reliance.Hehastoglorifythepowerofhisownstrong will (Atma Bala). Both are correct from their own viewpoints.
PrarabdhaisonlyPurusharthaofpreviousbirths.GodandPurusharthaaresynonymous terms.Theyaretwonamesforonething.Trialorluck,PurusharthaorPrarabdha,freewillor necessity—allthesearesynonymousterms.IfamansucceedsinhisattempthecallsitPurushartha. Hesays:“Ireallyexertedmuch.Ihavesucceeded.”Ifhefailsthesamemansays:“WhatcanIdo, myfriend?ItisallPrarabdha.WithoutHimnothingcanbedone.WithoutGodnotanatomcan move,noleafcanwaveintheair.”IntheMahabharatayouwillfindthatexertionandPrarabdha combinedbringaboutfruits.Ifyouareailing,youmustdoPurushartha.Youmusttakemedicine. You should leave the results to Prarabdha.
Throughoutthe YogaVasishtha, SriVasishthajirecommendsPurusharthaonlytoSriRama. ThroughPurusharthaMarkandeyaconquereddeath.Manisdoubtlessthemasterofhisdestiny. Whatisdestinyafterall?Itisone’sownmake-up.Youhavecreatedcertainthings.Youcandestroy themorundothemalso.Youarethinkinginonewaynow:“IamMr.SoandSo.IamaBrahmin.I amadoctor.Iamstout.Iamahouseholder.”ThisisPrarabdha.Youcanchangethisparticular modeofthinking.Think:“IamBrahman.Iamomnipotent.IamthewitnessorSakshi.IamGod.I amneitherthebodynorthemind.Iamtheall-pervadingTruthorpureconsciousness.”Thisis Purushartha.
9. Conduct
“Accordingasheactsandaccordingasheconductshimself,sowillhebe.”—Bri. Upanishad. Conduct is the cause of the quality of new birth.
TheUpanishadsdeclare:“Thosewhoseconducthasbeengoodwillquicklyattainsome goodbirth,thebirthofaBrahminoraKshatriyaoraVaishya,whenthefruitsoftheirgoodworks havebeenallexhaustedintheChandralokaorthesphereofthemoon.Butthosewhoseconducthas been evil will quickly attain an evil birth, the birth of a dog or hog.
InsomeplacesconductisspokenofnotasPurusharthabutasKarmanga.Inthiscaseit produces no separate result; what, if considered as Purushartha, it has a special result of its own.
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Chapter Six
GARLAND OF KARMA YOGA
1. The Four Paths
UnionwithGodisthegoalofthishumanlife.Itisthebe-allandend-allofourexistence.It isthe summumbonum oflife.ThiscanbeachievedbyfollowingthepathofBhaktiYoga,Raja Yoga, Jnana Yoga or Karma Yoga.
BhaktiYogaisthepathofdevotionorthepathofaffectionthatissuitableforpeopleof devotionaltemperament,inwhomthelove-elementpreponderates.WomenarefitforthisBhakti YogaMargaasaffectionpredominatesinthem.RajaYogaissuitedtomenofmystictemperament. SomearefondofacquiringSiddhis(powers).Theycantakeupthispath.Jnanaisthepathof Vedanta.Menofrationaltemperamentwithreasoningpower,strongindividualthinkingandbold reasoningcantakeupthispath.Thosewhohaveanactivetemperamentcanfollowthepathof Karma Yoga.
BhaktiYogaissuitableforthevastmajorityofdevotees.Generallythereisamixtureof devotionalandintellectualtemperamentsinallmen.Somearepurelydevotional.Somearepurely intellectual.OnecanrealisethroughselflessKarmaYogaalso.KarmaYogapurifiesthemind (ChittaSuddhi)andpreparestheaspirantforJnanaYoga.Peopleofactivetemperamentshouldtake upKarmaYoga.BhaktiisalsoclassifiedasmentalKarma.ItcomesunderKarmaYoga.RajaYoga isalsoaformofBhaktiYoga.InBhaktiYogathedevoteedoesabsoluteself-surrendertotheLord. ARajaYogihassubtleegoism.TheBhaktadependsupontheLord.Heisextremelyhumble.A RajaYogiexertsandasserts.HeisofSvatantratype(independent).BhaktiYogaandJnanaYoga arenotincompatibleslikeacidandalkali.Onecancombineone-pointeddevotionwithJnanaYoga. ThefruitofBhaktiYogaisJnana.Highestlove(ParaBhakti)andJnanaareone.Perfectknowledge is love. Perfect love is knowledge.
SriSankara,aKevalaAdvaitaJnani,wasagreatBhaktaofLordHari,HaraandDevi.Jnana DevofAlandi,Poona,agreatYogi,wasaBhaktaofLordKrishna.SriRamakrishnaParamahamsa worshippedKaliandgotJnanathroughSwamiTotapuri,hisAdvaitaGuru.LordGourangaof BengalwasagreatAdvaitaVedanticscholarandyethedancedinthestreetsandmarket-places singingtheNamesofHari.AppayaDikshita,afamousJnaniofAdaiyapalam,NorthArcotDistrict, the author of Siddhanta Lesha and various other Vedantic books, was a devotee of Lord Siva.
ItbehovesthereforethatBhakticanbecombinedwithmuchadvantagewithJnana.Raja Yogaaimsincontrollingallthought-wavesormentalmodifications.ThesecondSutrain Yoga Darshan of Patanjali Maharishi in the first chapter reads:
Yogas Chitta Vritti Nirodhah.
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“Yoga is the restraint of mental modifications.”
ThisisthedefinitionofRajaYogaaccordingtoPatanjaliMaharishi.SriJnanaDev, Goraknath,RajaBhartrihariandSadasivaBrahmanwereallRajaYogisofgreatreputeandglory.
Bhaktiisameanstotheend.Itgivespurityofmind.ItremovesVikshepa(tossingofthe mind)SakamyaBhakti(devotionwithexpectation)bringsSvargaandBrahmalokaforthedevotee (UttamalokaPrapti).NishkamyaBhakti(lovewithoutexpectationoffruits)bringsChittaSuddhi and through the purity of the mind the aspirant gets Jnana.
2. Live up to Your Ideal
Youshouldhaveyourownidealinlifeandshouldtryhardtoaccomplishtheideal.People varyintheircapacities,mentalandintellectualcalibre,andinphysicalandmentalstrengthtodo things.Therefore,differentpeopleshouldhavedifferentideals.Thenonlytheycanevolvequickly. Thenalonetheywillrealisesureandrapidprogress.Theidealofonemanwillnotsuitanotherman. Ifonekeepsanidealthathecannotrealise,anidealthatisbeyondhisreachandcapacity,hewillget disappointment. He will give up his effort and become Tamasic.
Youshouldhaveyourownideal.Youmayrealisetheidealthismomentoraftertenyears withfalteringsteps.Itdoesnotmattermuchhowlongittakes.Everymanshouldendeavourhis levelbesttoliveuptohisideal.Heshouldputhiswholeenergy,nerve-forceandwillinthe realisationofhisideal.Youcanchalkoutyourownidealaccordingtoyourownstandard.Ifyouare unabletodothis,haveyourguidetodoso,andhewillselectforyoutheidealthatissuitabletoyour capacity and standard.
Onemanmaysay:“Iwillteachthevillageboysandwillgivethemfreeeducation.Thisis myidealinlife.”Anothermaysay:“Iwillservesickpeopleandnursethemcarefully.Iwilljoinany Sevainstitutionandrenderfreeservicetilltheendofmylife.Serviceofthesickismyideal.”A thirdmanmaysay:“IwillbegfromdoortodoorandstartaKshettarforfeedingSadhusand Sannyasins.Thisismyideal.”Afourthmanmaysay:“MyidealisSelf-realisation.Iwillgoto Gangotriandliveinacaveanddointensemeditation.Thisismyideal.”Allarequitecorrect accordingtotheircapacityandstandard.Youmustgraduallybringtheidealtotherealisationof GodorBrahman.ThehighestidealisSelf-realisation.Service,worship,etc.,eventuallyresultin therealisationoftheinnerSelf.Theidealtohaveethicalperfectionisjustbelowtheidealof Self-realisation.ButthiswillleadtoSelf-realisation.Self-realisationisthegreatestidealinlife.Itis themostdifficultofallidealstofulfil.OnewhoattemptsSelf-realisationdoesthebestserviceto mankind.
Oneshouldnottreatamanwhohasalowideal,withcontempt.Hemaybeababy-soulwho isjustcrawlingonthemoralandspiritualpath.Yourdutyistohelphiminallpossiblewaysinthe realisationoraccomplishmentofhisideal.Youshouldgivehimallsortsofencouragementinhis sincere endeavour to live up to his own highest ideal.
Itisdeplorabletonotethatthevastmajorityofpersonshavenoidealatall.Eveneducated personsdonotcherishanyideal.Theyleadanaimlesslifeandthereforedrifthitherandthitherlike apieceofstraw.Theymakenoprogressinlife.Isthisnotaverysadplight?Highlylamentable indeed!Itisverydifficulttogetahumanbirthandyetpeopledonotrealisetheimportanceof
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keepingupanidealandlivinguptoit.Theidealof‘eat,drinkandbemerry’isadoptedbythe Epicureans,thegluttonsandrichpeople.Thisschoolofthoughthascountlessfollowersandthe numberisincreasingbyleapsandboundsdaily.ThisistheidealofVirochana.Thisistheidealof AsurasandRakshasas.Thisidealwillleadamantothedarkestregionsofmiseryandsorrow,the ‘eternallakeoffire’.Blessedisthemanwhokeepsupanidealandstruggleshardtoliveuptohis own ideal, for he will soon attain God-consciousness. Glory unto sincere struggling souls!
3. Karma Nishtha
TheseeroftheIsavasyaUpanishadprescribesinthefirstSlokathemethodtoenterinto JnanaNishtha.ThemeaningoftheSlokais:“Allthis,movableandimmovable,isindweltbythe Lord.Renouncethenamesandforms.RenouncethesensualpleasuresandenjoytheAtmicbliss. Donotcovetanybody’swealth.”ThisisthepathofNivrittiMargaforSannyasins.Inthesecond SlokaheprescribestheKarmaNishthaforhouseholders,whoarenotcompetenttofollowthepath of renunciation by taking Sannyasa.
Kurvanneveha karmani jijeevishechchatam samah Evam tvayi nanyathetosti na karma lipyate nare.
“Shouldonewishtoliveahundredyearsonthisearth,heshouldlivedoingKarma.While thus, as man you live, there is no way other than this by which Karma will not cling to you.”
TheNarayanaUpanishadsays:“Inthebeginningthesetworoadswerelaid—theroad throughKarmaandtheroadthroughSannyasa.Thelatterconsistsintherenunciationofthe threefold desire of wife, son and wealth. Of these, the road through Sannyasa is preferable.”
The Taittiriya Upanishad also says: “Renunciation (Nyasa) certainly is to be preferred.”
In the Gita also Sri Krishna mentions of Karma Nishtha and Jnana Nishtha:
Lokesmin dvividha nishtha pura prokta mayaanagha Jnanayogena sankhyaanaam karmayogena yoginaam.
“Inthisworldthereisatwofoldpath,asIhavebeforesaid,Osinlessone:thatofYogaby knowledge of the Sankhyas, and that of Yoga by action of the Yogis.”
Here Sankhya Yoga signifies Vedanta and not the philosophy of Kapila Muni.
BhagavanVyasa,aftermuchdiscussiontoldhissonhisfirmconviction:“Thesethenarethe tworoadsonwhichtheVedasarebased.Boththecourses—onewhichleadstoKarmaandtheother which draws away from Karma—have been explained, etc.”
Nishthameansperfectdevotionandstickingtoone’sideal.Thereisnowaveringor oscillationofthemindhere.TheYogiofKarmaNishthahasthefirm,unshakeableconvictionthat hisNishthawillleadhimtothegoalandattainmentofsupremebliss.HeplungeshimselfinKarma.
HeisabsorbedinKarma.RajaJanakahadhisNishthainKarmaYoga.SriMahatmaGandhijiwasa
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YogiofKarmaNishtha.Heneverdeviatedfromhisideal.HewasestablishedinhisNishtha. Nishthaisa sinequanon forsuccess.Thenonlyonecanapplyhisfullheart,mindandintellectto theworkonhand.FailureisduetolackofNishtha.Nishthadevelopswill-power.Nishthahelps quick growth and rapid evolution.
Nishtha removes the stumbling blocks on the path of realisation.
4. Transcend the Dvandvas
Miseryandhappiness,pleasureandpain,gainandloss,victoryanddefeat,lifeanddeath, goodandevilaretheobverseandreverseofthesamecoin.Evilcannotexistwithoutgood.Life cannotexistwithoutdeath.Theyarerelativeterms.Ignorantpeoplewantabsolutehappinessinthis world.Thisissimplyimpossibleandpuerile.Theywantlifewithoutdeath,happinesswithout misery,gainwithoutanyloss.Ifyoudonotwantdeath,giveuplifeinthesensualplane.Ifyoudo notwantpain,giveupsensualpleasure.Painandpleasure,lifeanddeatharelinkedtogether inseparably.Evilexiststoglorifygood.Toglorifylovethereistheexistenceofhatred.Falsehood existstoglorifytruth.Avagabondexiststoglorifyasaint.Aprostituteexiststoglorifyachaste Pativratawoman.Adrunkardexiststoglorifyateetotaller.Thisworldisaverybigandmarvellous museum.Ifsaints,honestpeopleandsobermenonlyexistinthisworld,itwilllooklikea prison-house.VarietyinmanifestationistheSvabhavaofPrakrititokeepupthecharmofthis world.TranscendthepairsofoppositesorDvandvasandrestinthenon-dualandabsolute Brahman. There alone you will find absolute good, absolute bliss and absolute knowledge.
5. Naishkarmya (Actionless State)
Simplysittingquietcannotmakeamanactionless(Naishkarmya).Hewillhaveathousand andoneSankalpasinthemind.Themindmustbecomeperfectlyquiet.Oneshouldbeabsolutely thoughtless. Then only does he gain freedom from action. I repeat again the words of the Gita:
“Norcananyone,evenforaninstant,remainreallyactionless;forhelplesslyiseveryone driven to action by the qualities born of nature.”
Thequalitiesforceamantodosomeactionorother.AgaintheGitasays:“Thereisnotan entity,eitheronearth,oragaininheavenamongtheshiningones,thatisliberatedfromthesethree qualitiesbornofmatter.”ThatYogiwhohastranscendedthethreequalitiesofRajas,Tamasand Sattva,andrestsintheSelfcanbereallyactionless.TheLordfurthersays:“Norindeedcan embodiedbeingscompletelyrelinquishaction.”Ch.XVIII-11.Ifanyonesitsquietbymerely controllingtheorgansofactionthroughthepracticeofHathaYoga,andifhismindconstantly dwellsontheobjectsofthesenses,heisnodoubtaperfecthypocrite.LordKrishnaextolstheman “who,controllingthesensesbythemind,OArjuna,withtheorgansofaction,withoutattachment performsYogabyaction,heisworthy.”Ch.III-7.InversethreeofthesamechapterHesays:
“Nobodycanattainperfection,i.e.,freedomfromactionanddevotioninthepathofJnanaYogaby mere renunciation, by merely abandoning action without acquiring Brahma Jnana.”
Ch. III-5
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6. Meditation and Action
ThatmanwhomeditatesinacaveintheHimalayasfindsitdifficulttoworkintheworld.He cannotmeditateintheupstairsofabuildingthatissituatedintheheartofacity.Thatmanwho worksintheworldfindsitequallydifficulttoremaininasolitaryplace.Bothhavenotgota balancedmind.Botharenotperfect.Bothhaveaonesideddevelopment.Themanwhocan meditateinasolitaryretreatforsixmonthsandwhocanworkintheworldforanothersixmonths whole-heartedly,isanidealYogioraperfectman.HeistheidealKarmaYogi.Heisreallyastrong man.Hehasintegraldevelopment.Nothingcanupsethismindevenwhenheisplacedunderany unfavourable conditions and bad environments.
IfonehaspractisedPratyaharaorabstractionofthesenseshecanwithdrawhismind,justas thetortoiseorsnailwithdrawsitsfeetunderneathitsshell.Nosoundcandisturbhismind.The firingofacannon,therollingsoundofmotor-lorriesandbullock-cartsinthestreetscannotmake anyimpressioninhismind.Heispracticallydeadtotheworld,butheisreallyverybusyinside.He canconvertabusycityintoabigforest.Butifamanhasnoabstractionorconcentrationhewillfind abigcityinthethickoftheforest.Aspirantsshouldwatchandtestthemindalways.Theyshouldtry tokeepthisperfectbalance.Realmeditationgivesimmenseinnerstrength.Ifonecannotrealise thisinnerpeaceandstrength,surelythereissomeerrorinSadhanaormeditation.Buildingcastles intheairorManorajya,TandraandAlasya,sleepystate,brooding,andothernegativestatesofthe mindshouldnotbemistakenforSamadhiormeditation.Untrained,inexperiencedaspirantsalways make mistakes and are deluded.
Amicroscopicminorityonlyarefitforfullanddeepmeditation.Thevastmajorityshould combinemeditationwithactioninthebeginning.Whentheyreallyadvanceinmeditation,theycan slowly give up action.
7. Kill Desire
Arjunasaid:“But,draggedonbywhatdoesamancommitsin,reluctantlyindeed,O Varshneya,asitwere,byforceconstrained?”TheBlessedLordsaid:“Itisdesire,itiswrath, begottenbythequalityofmobility,all-consumingandall-polluting—knowthouthisasourfoe hereonearth.Asaflameisenvelopedbysmoke,asamirrorbydust,asanembryoiswrappedby theamnion,sothisisenvelopedbyit.Envelopedisdivinewisdombythisconstantenemyofthe wiseintheformofdesire,whichisinsatiableasaflame.Thesenses,themindandthereasonare saidtobeitsseat;bythese,envelopingwisdom,itbewildersthedwellerinthebody.Therefore,O bestoftheBharatas,masteringfirstthesenses,dothouslaythisthingofsin,destructiveofwisdom andknowledge.Itissaidthatthesensesaregreat;greaterthanthesensesisthemind;greaterthan themindisreason;butthatwhichisgreaterthanreason,isHe.ThusunderstandingHimasgreater thanreason,restrainingtheselfbytheSelf,slaythou,Omighty-armed,theenemyintheformof desire, difficult to overcome.” Ch. III-36-43.
Desirescanneverbesatiatedorcooleddownbytheenjoymentofobjects.Butasfireblazes forththemorewhenfedwithbutterandwood,soitgrowsthemorewhenitfeedsonobjectsof enjoyment.
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Ifallthefoodsoftheearth,allthepreciousmetals,allanimals,andallbeautifulwomen weretopassintothepossessionofamandeludedbydesire,theywouldfailtogivehimsatisfaction.
RajaYayatisaid:“Oson,Ihaveenjoyedwithyouryouthtothefullextentofmydesiresand tothefulllimitofmypowersandaccordingtotheirseasons—butdesiresneverdie.Theyarenever satiatedbyindulgence.Byindulgencetheyflameuplikesacrificialfirewithgheepouredintoit.If onebecomesthesoleLordofalltheearthwithitspaddy,oats,gems,beastsandwomen,stillitwill notbeconsideredbyhimenough.Thereforethethirstforenjoymentshouldbeabandoned.The thirstforenjoymentwhichisdifficulttobecastoffbythewicked,whichdoesnotfailevenwiththe failing of life, is truly a fatal disease in man. To get rid of this thirst is real happiness.”
UnderstandthatdesirethatisbornofthequalityofRajasisman’senemyinthisSamsara. Therealenemyofthewholeworldisdesire.Itisfromthisdesirethatalltheevilsandmiseriescome tohumanbeings.Whendesiremanifests,itgoadsmantoactionandsohecommitssinsofvarious sorts.Whenaman’sdesireisnotgratified,whenonestandsinthewayofitsfulfilment,hebecomes angry.Thedesiregetstransmutedintoanger.Whenoneisundertheswayofanger,hewillcommit allsortsofsins.Heloseshismemory,intellectandunderstanding.Anangrymancommitsmurder. Hehimselfdoesnotknowwhatheisexactlydoing.Hebecomesveryemotionalandimpulsive.All evil actions and evil qualities proceed from anger.
Whendesiregetsholdofaman,ithidestheknowledgeofhistruenaturefromhim.Desire enshroudswisdom,justassmokeenshroudsfire.Hebecomesegoistic.Hegetsdeluded.He becomes a slave of passion and gets miseries of all sorts.
TheIndriyasorsensesbringthemanincontactwithexternalobjectsandthedesiresare therebycreated.Butthesensesarenotall-in-all.Ifthemindco-operateswiththeIndriyas,thenonly ismischiefwrought.MindismorepowerfulthantheIndriyas.Mindisthecommander.Reasonis morepowerfulthanthemind.Evenifthemindbringsamessageintothementalfactorybyits associationwiththeIndriyas,thepurereasoncanrejectitaltogether.Reasonismorepowerfulthan themind.BehindreasonistheSelfwhoisthedirectorandwitnessofreasonandwhoissuperiorto reason.Desireisofahighlycomplexandincomprehensiblenature.Therefore,itisverydifficultto beeradicatedorconquered.Butwiththehelpofpurereasonalldesirescanbeeventuallydestroyed. Thereisnodoubtofthis.ThenyouwillgetknowledgeoftheAtmanwhichbringsimmortality, supreme peace and eternal bliss.
8. Samucchaya Vaada
(The Doctrine of Karma and Jnana Combined)
ThecauseofhumansufferingisAvidyaorignorance.SriSankaraholdstheviewthatitis theknowledgeofBrahmanonlythatiscapableoferadicatingtheignoranceofhumanbeings. OthersholdtheviewthatthepursuitoftheknowledgeoftheSelfshouldbeaccompaniedbythe performanceofVedicandSmartarites.ThisviewisknownastheSamuchchayaVada,becausethe theoryentailsaconjunctionoftwomeansfortherealisationofoneend.Theybringtheillustration ofthebird.Justasabirdnecessarilyneedstwowingsforflyingupinthesky,sotheindividualsoul
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alsorequiresbothknowledgeandactiontoenablehimtoattainMokshaorthefinalbeatitudeand that neither the one nor the other is sufficient singly for that purpose.
Karmas,whentheyareperformedasIsvararpanawithoutexpectationoffruits,purifythe heart.TheypreparethegroundofAntahkaranaforthedawnofBrahmaJnana.SriSankarasaysin his AtmaBodha: “Karmicritualscannotdestroyignorance,becausetheyarenothostiletoeach other.Butknowledgecertainlydestroysignorance,aslightdestroysthethickestdarkness.When comparedwithothermeans,Jnana(knowledgeoftheSelf)istheonlydirectmeanstofreedom.As cookingisnotpossiblewithoutfire,soisemancipationnotpossiblewithoutBrahmaJnana.”Sri Sankara refutes the theory of Samuchchaya-Vada.
Neophytesandyoungmencanhaveworkandmeditationinthebeginningforsomeyears. Whentheyadvanceinmeditation,workmustbecompletelystopped.Itbecomesahindrance.That is the reason why the Gita says:
Arurukshor Muner Yogam Karma Karanam Uchyate, Yogarudhasya tasyaiva Shamah Karanam Uchyate.
“ForasagewhoisseekingYoga,actioniscalledthemeans;forthesamesagewhenheis enthroned in Yoga, serenity is called the means.” Ch. VI-3.
OnlythatadvancedYogiwhocanmeditateforhourstogethercanstopwork.Ifordinary studentsgiveupworktheywillbecomeTamasicandlazy.Ifyoudonotimproveinpure meditation,thencombineworkwithmeditation.Useyourcommonsensealways.Onecanreacha certainstageonlyinYoga,JnanaorBhaktiwhileheremainsintheworld.SeclusionandNivrittiare neededforhighestrealisation.Thefull-blownYogiorJnaniorBhaktashouldagaincomebackto the world to elevate other people, for the purpose of Lokasangraha (world-solidarity).
9. Sannyasins, Wake Up!
MerestudyofVichara-SagaraorPanchadasicannotbringintheexperienceofpure, Advaiticconsciousness.Vedanticgossipingandidle,drytalkontheBrahmaSutrasandthe Upanishadscannothelpamaninfeelingtheunityoronenessoflife.Thereisnohopeforthisman tofeeltheAdvaiticunityofconsciousness—SarvamKhalvidamBrahma—“Allthisindeedis Brahman,”unlesstheaspirantdestroysruthlesslyallsortsofGhrina,hatred,petty-mindedness, jealousy,envy,ideaofsuperiorityandallbarriersthatseparatemanfromman,byincessant, protractedserviceofhumanitywiththerightmentalattitudeordivineBhava.PracticalVedantais rareinthesedays.Thereareonlydrydiscussionsandmeaninglessfightsoverthenon-essentialsof various religions.
ThecentralteachingoftheGitaisSelf-realisation in and through theworld.Thesamething ispreachedbySriVasishthatoSriRama.Toservehumanity,Godinmanifestation,andtothinkof God,whilelivingintheworldamidstvariousactivitiesisfarsuperiortoacave-life.Selflessworkis Yoga.WorkisAtma-Pooja.ThereisnolossinNishkamyaKarma.Realspiritualprogressstartsin Nishkamya Karma Yoga.
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Justasamedicalstudentcannotunderstandpathology,diagnosisandmedicine,ifhe neglectstostudyphysiologyandmorphologyinthebeginning,soalsotheaspirantcannot understandandrealisethespiritandobjectofVedanta,ifheneglectstopractiseNishkamyaYoga toeradicatetheimpuritiesofhismind.PracticeofKarmaYogaeventuallyculminatesinthe realisation of Vedantic unity of Self.
Sarvam karmakhilam Partha jnane parisamapyate.
“Allactionsintheentirety,OPartha,culminateinwisdom,saysLordKrishnatoArjuna. ThereisnotevenaniotaofhopetorealisetheSelfwithoutself-purificationbyNishkamyaKarma Yoga.
Serveeveryonewithintenselove,withouttheideaofagency,withoutexpectationoffruits, rewardorevenappreciation.Utilisethisbody-machineinselflessworks.Feelthatyouareonly Nimitta(instrument)inthehandsofGod,oraSakshiofPrakriti’sactivities,whenyoudoKarma Yoga.WorshipGodinthepoorandthesick.Havenoattachmenttoanyplace,personorthing. Keepupthementalpoiseamidstthetoilandmoiloftheworldwithoutconsiderationsofsuccessor failure,gainorloss,victoryordefeat,respectordisrespect,pleasureorpain.Alwayshavea balancedmind.HavethemindfirmlyrootedintheSelfamidstallactivities.Thenyouwillbecome atrueKarmaYogi.Workelevates,whendoneintherightspirit.Evenifpeoplescoffatyou,revile, beat, kill or taunt you, always be indifferent. Be steady in your Sadhana.
ThisSadhanademandsconstantpractice,steadfastness,patience,perseveranceand endurance.PracticeofcombinedKarmaandJnanaYogaintheworldisfarmoredifficultthanthe practiceofpureJnanaYogainacaveofHimalayanretreats.TheformerYogiwillhaveno Vikshepaortossingofmind,whilethelatterwillbeeasilydisturbedbyalittlesoundorbustleofthe city.TokeepupmeditationwhileperformingactionsisadifferentkindofdifficultSadhana.The YogiwhokeepsupmeditationwhileperformingactionsisapowerfulYogiindeed.Hehasa different mind altogether.
PeopledonotwanttoremoveMala(impurities)byNishkamyaKarmaYoga.Theythink thatserviceandBhaktiarenothing.Theyatonceshavetheirheads,putoncolouredclothesand remaininacave,posingasgreatMunisorYogis.PeoplestudyafewbooksonVedantaandstyle themselvesasJivanmuktas.Thisisaseriousmistake.EvenifthereisonerealJivanmukta,heisa greatdynamicforcetoguidethewholeworld.SomeSannyasinsoftheold,orthodoxschoolthink thataJivanmuktaiswithoutpowers.AJivanmuktaisadynamicpersonalitywithfullpowers.He can change or alter the destiny of the whole world.
Thisisthedifferencebetweenaworldly-mindedmanandatrainedKarmaYogiora SannyasinwhoworksfortheLokasangrahaorupliftofhumanity.AKarmaYogioraSannyasin workswithAkartaandSakshiBhava,withoutattachmentorideaofagencyandwiththestrong NischayaordeterminationthattheworldisunrealandthattheworldisnothingbutAtmanor Brahman.Thisworkisnotworkatall.Thisis‘inactioninaction’.Thiswillnotbringbondage.This Jnanagniorfireofwisdomburnsallfruitsofaction.Aworldly-mindedmanworkswiththeideaof “Iamthedoer”andwithexpectationoffruits,andthinksthatthisworldisasolidreality.This brings on bondage.
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AlongstayincavesmakesamanTamasicandunfitforenergetic,activeserviceof humanity.Arecluseisafraidwhenheseesabigcrowdorabevyofladies.Alittlesoundthrowshim outofbalance.Arecluseinforestswillhavetotesthisreal,innerstrengthbyoccasionalvisitstothe plainsandserviceofhumanity.AproperunderstandingoftheMaya-Vadaisverynecessary.The presentdeplorableconditionofIndiaisduetolackofrightunderstandingofMaya-Vada.Ifsome occasionalbatchesofSannyasinscomeoutfromtheirretreatsandworkintheworldvigorouslyina systematicmanneraccordingtotheircapacity,temperamentandtaste,wewillindeedhaveanew and glorious India, full of new religious life with spiritual and moral upheaval.
Thisisadireneedofthepresenthour.Athoroughoverhaulingoftheorganisationofthis fourthorderoflife—Sannyasa—isanimperativenecessity.Meresocialserviceinsomeformor otherandalittleKathaorpreachinghereandtherewillnotbringaboutsatisfactoryresults.A drasticformofserviceisindispensablerequisite.HowactivewasSriSankarahimself,the propounderofMaya-Vada!Lookatthemagnanimousworkturnedoutbyhim!Hepreachedagainst selfishKarmasonly.Hewasnotagainstselflessactions.HehimselfwasawonderfulKarmayogi!
Letusallfollowinhisfootstepsandhisidealandremovethewrongimpressionsthatare formedinthemindsofourcountrymen.ItisonlySannyasinsboldwhohaveworkedwondersinthe past.Theycandowondersnowalso.Theyarewhole-timedfreemen.Theyarefullofenergy, concentration,strength,purityandcapacity.Theyhavespiritualandethicalpowers.Theycan undoubtedlythrillandelectrifythewholeworldinthetwinklingofaneye.Glory,glorytosuch exaltedSannyasins,childrenofSriSankaraandDattatreya,therealspiritualkingsandspiritual teachersofthethreeworlds!Maytheirblessingsbeuponusall!MaytheSannyasinsguideand enlightenthepeoplewhoaresunkhopelesslyanddeplorablyinthemireofSamsara!Maythe householdersgettheirspiritualinstructionswithfullBhavaandSraddhaandservetheSannyasins with great care and sincerity!
10. Practice of Brahmacharya
AsthepracticeofKarmaYogaisnotpossiblewithoutBrahmacharya,Ihavegivenherea shortdescriptionofthemethodsbywhichonecanbeestablishedinphysicalandmentalcelibacy.
OneofthestudentsofDhanvantariapproachedhisteacherafterfinishinghisfullcourseof Ayurvedaandaskedhim:“OBhagavan,kindlyletmeknowthesecretofhealthnow.”Dhanvantari replied:“ThisVeerya(seminalenergy)isverilyAtman.Thesecretofhealthliesinpreservationof thisvitalforce.Hewhowastesthisenergycannothavephysical,mental,moralandspiritual development.”
IftheVeeryaislost,Pranagetsunsteady.Pranaisagitated.Themanbecomesnervous. Thenthemindalsocannotworkproperly.Themanbecomesfickle-minded.Thereismental weakness.
AccordingtoAyurvedasemenisthelastDhatuthatisformedoutofMajjaormarrow.From foodchyle(Rasa)ismanufactured.Outofchylecomesblood(Rakta);outofbloodcomesflesh;out offleshcomesfat:outoffatcomesmarrow;outofmarrowcomessemen.Thesearetheseven Dhatus.TherearethreedivisionsineachDhatu.Semennourishesthephysicalbody,heartand
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intellect.Thatmanwhouseshisphysicalbodyonlybutkeepstheintellectandheartundeveloped cannotexpecttoattainperfectBrahmacharya.HecanhaveBrahmacharyaofthebodyonlybutnot ofthemindandheart.Thesementhatbelongstotheheartandmindwillcertainlyflowout.Ifan aspirantdoesregularprayer,Japaandmeditationonly,ifhedoesnotdeveloptheheartandifhe doesnotpractisephysicalexercise,hewillhavementalBrahmacharyaonly.Thatportionofthe semenwhichgoestonourishtheheartandbodywillflowout.ButanadvancedYogiwhodoes higher, deep meditation will have full Brahmacharya even if he does not take physical exercise.
TheignorantmanisaninstrumentinthehandsofhisSamskarasandKarmas.Heslowly gainsstrengthbyunderstandinghisrealessentialnature,bydoingspiritualSadhanaandby removing desires and egoism.
Thisworldisnothingbutsexandego.Egoisthechiefthing.Itisthebasis.Sexhangsonthe ego.IftheegoisdestroyedbyVicharaorenquiryof“WhoamI,”thesex-ideatakestoitsheelsby itself.Man,masterofhisdestiny,haslosthisdivinegloryandhasbecomeaslave,atool,inthe handsofsexandegoonaccountofignorance.SexandegoaretheproductsofAvidyaornescience. ThedawnofknowledgeoftheSelfannihilatesthesetwoenemiesoftheAtman,thetwodacoits who are plundering the helpless, ignorant, little, false Jiva, the illusory “I”.
IfthesexualenergyistransmutedintoOjasorspiritualenergybypurethoughts,itiscalled sex-sublimationinWesternpsychology.Justasmetalsandchemicalsarepurifiedbyheating,so alsothesexualenergyispurifiedandchangedintodivineenergybyspiritualSadhana,by entertainingsublime,soul-elevatingthoughtsoftheSelforAtman.InYogaheiscalledan OordhvaretainwhomtheseminalenergyhasflownupwardsintothebrainasOjasShakti.Thereis no possibility of the semen going downward through sexual excitement.
Thisprocessisextremelydifficult.ItdemandsconstantandprotractedSadhanaandperfect discipline.ThatYogiwhohasachievedperfectsublimationhasperfectcontroloverlust.Thereis nofearofhisdownfall.Heisperfectlysafe.Hecanembraceyoungwomen,andyethewillbe absolutelyfreefromanyimpurity.Thisstageisaveryhighstage.Averysmallminorityonlyhave attainedthissublimeexaltedstate.SriSankara,SriDattatreyaandJnanaDevofAlandihadreached this stage.
ThatYogiwhohasdisciplinedhimselfthroughceaselessandprotractedSadhana, continuousmeditation,PranayamaandAtmicVichara,thepracticeofSama,Dama,Yamaand Niyama,isalsosafe,althoughhehasnotattainedthestateofperfectsex-sublimation.Hewillhave noattractionforwomen.Hehasthinnedoutthemind.Themindisstarvedtodeath.Itcannotraise its hood. It cannot hiss.
ThatYogiorJnaniwhohasattainedthehighestNirvikalpaSamadhi,inwhomtheseedsof Samskarasarefried intoto canclaimtobeaperfectOordhvaretaoronewhohascomplete sex-sublimation.
Theprocessofsex-sublimationisverydifficultandyetitismostnecessaryfortheaspirant inthepathofspirituality.Itisthemostimportantqualificationfortheaspirant,eitherinthepathof
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KarmaYoga,Upasana,RajaYogaorVedanta.Youmustachievethisatanycost.Youwillsurely attempt this in some future birth. But why not now?
Brahmacharyaisafundamentalpre-requisiteforanaspirant.Ifonehasthisqualificationor merit, all other merits will cling to him. All divine qualities will come by themselves.
Thepracticeofcelibacyisnotattendedwithanydangeroranydiseasesoranyundesirable resultssuchasthevarioussortsof‘complex’whicharewronglyattributedbyWestern psychologists.Theyhaveawrong,ill-foundedimaginationthattheungratifiedsex-energyassumes thevariousformsof‘complex’indisguise,suchastouch-phobia,etc.Thecomplexisduetosome othercauses.Itisamorbidstateofmindduetoexcessivejealousy,hatred,anger,worryand depression brought about by various causes.
Onthecontrary,evenalittleself-restraintoralittlepracticeofcontinenceisanideal ‘pick-me-up’.Itgivesinnerstrengthandpeaceofmind.Itinvigoratesthemindandthenerves.It helpstoconservephysicalandmentalenergy.Itaugmentsmemory,will-forceandbrain-power.It bestowstremendousstrength,vigourandvitality.Itrenovatesthesystemorconstitution,rebuilds thecellsandtissues,helpsdigestionandgivespowertofacethedifficultiesinthedailybattleof life.Aperfectcelibatecanshaketheworld,canstoptheoceanwaveslikeLordJesus,canblowup mountains,cancommandNatureandthefiveelementslikeJnanaDev.Thereisnothinginthethree worlds that cannot be achieved by him. All Siddhis and Riddhis roll at his feet.
Itisquitepossibleforamantopractisecelibacywhileremainingintheworld,albeitthere arevarioussortsoftemptationsanddistractions.Manyhaveachievedthisintimesofyore.There aremanyevenatthepresenttimealso.Awelldisciplinedlife,studyofreligiousliterature, Satsanga,Japa,Dhyana,pureandmoderatediet,Pranayama,dailyintrospectionandenquiry, self-analysisandself-correction,practiceofYama,Niyama,physicalandmentalTapasand SadacharainaccordancewiththeteachingsoftheseventeenthchapteroftheGita—allwillpavea longwayintheattainmentofthisend.Peoplehaveanirregular,unrighteous,immoderate, irreligious,undisciplinedlife.Justastheelephantthrowssandonitshead,soalsotheythemselves bring difficulties and troubles on their own heads on account of their foolishness.
VarnashramaDharmasarepracticallyextinctnow.EveryoneisaVaishyaonlywithgreed fortheaccumulationofwealthbyhookorbycrook,bybegging,borrowingorstealing.Almostall BrahminsareVaishyasonly.ThereisnorealBrahminorKshatriyainthesedays.Allwantmoney anyhow.TheydonotattempttopractisetheDharmasoftheirorderoflife.Thisisthefundamental causeforthedownfallofman.Ifthehouseholderdischargesthedutiesofhisstageoflifestrictly,if heisanidealGrihasthathereisnonecessityfortakingSannyasa.Theswellingupinthenumberof Sannyasinsatthepresentmomentisduetothefailureofthehouseholdersinthedischargeoftheir duties.ThelifeofanidealhouseholderisasmuchdifficultandrigidasthatofanidealSannyasin. PravrittiMargaorthepathofKarmaYogaisasmuchdifficultandrigidasthatofNivrittiMargaor the path of renunciation.
Sex-sublimationiswithinyourreachifyouwishtoattainit.Thepathisquiteclear,straight andsmooth,ifyouunderstandit,andifyouapplyyourselfwithpatience,perseverance, determinationandstrongwill,ifyoupractisedisciplineoftheIndriyas,rightconduct,right
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thinking,rightacting,regularmeditation,auto-suggestionandenquiryof‘WhoamI’?TheAtman is Nirvikara. Feel this. Can there be any trace of lust or impurity in the eternal and pure Atman?
ThouartNitya,Suddha,Buddha,MuktaAtman(eternal,pure,perfect,all-wise,freeSelf). OsweetbelovedParamananda!Feelthis.Assertthisbirthright.Claimthishereditaryproperty.You canevenfightwiththat‘OldManoftheUpanishads’.Claimthisbirthrightamidsttypewriting, arrangingchapterofabookandothermultifariouswork.Thisisbetterthanthelifeinacave.Thisis dynamic, integral Yoga of Siva. This was the Yoga of Sri Sankara and Lord Buddha also.
Oordhvareta Yogi
Mind,PranaandVeerya(semen)areone.MindandPranahaveaffinityforeachotherlike milkandwater.Mind,PranaandVeeryaareunderoneSambandha(connectionorcircuit).Ifthe mindiswellcontrolled,PranaandVeeryaareautomaticallycontrolled.Hewhosuspendsor restrainsthebreath,restrainsalsotheworkingofthemindandthemovementofsemen.Again,if theVeeryaiscontrolled,andifitismadetoflowupwardsintothebrainbypurethoughts,through thepracticeofPranayamaandVipareetKaraniMudrassuchasSarvangasanaandSirshasana,the mind and Prana are automatically controlled.
Hewhohascontrolledthemindhascontrolledalsothebreath.Themindissetinmotionor renderedactivebytwothings,viz.,thevibrationofPranaandVasanas(subtledesires).Ifoneof thesetwodies,theotheralsodiesbyitself.Wherethemindisabsorbed,therethePranais restrained;andwherethePranaisfixed,therethemindisalsoabsorbed.MindandPranaare intimatecompanions,likemanandhisshadow.IfthemindandPranaarenotrestrained,allthe Indriyas, organs of sensation and action keep actively engaged in their respective functions.
AnAkhandaBrahmachariwhohasnotallowedevenadropofsementocomeoutfora periodoftwelveyears,willenterintoSamadhiwithoutanyeffort.Pranaandmindareunderhis perfectcontrol.Bala-Brahmacharyaisasynonymoustermforunbroken(Akhanda)Brahmacharya. AnAkhandaBrahmacharihasstrongDharanaShakti(powerofgrasping),retentivememory (SmritiSakti)andVicharaSakti(powerofenquiry).AnAkhandaBrahmacharineednotpractise reflection(Manana)andmeditation(Nididhyasana).EvenifhehearsoncetheMahavakyaorthe greatsentenceoftheUpanishads,hewillatonceachieveAtmaSakshatkaraorBrahmanubhava (Self-realisation).Hisintellectispureandhisunderstandingisextremelyclear.Therearesome AkhandaBrahmacharis,buttheyareveryrare.YoucanalsobecomeanAkhandaBrahmachariif youattemptitinrightearnest.Meremattedhair,applicationofashestotheforeheadandbody cannotmakeoneanAkhandaBrahmachari.TheBrahmachariwhohascontrolledthephysicalbody andphysicalIndriyasbutwhoconstantlydwellsonthoughtsofsexis,asIhavealreadypointedout, a confirmed hypocrite. He should never be trusted. He may become a menace at any time.
Youwillhavetobeverycarefulofreaction.TheIndriyasthatareunderrestraintforsome monthsorforoneortwoyearsbecomerebellious,ifyouarenotalwayscarefulandvigilant.They revoltanddragyououtwhenopportunitiesarise.SomepeoplewhoobserveBrahmacharyaforone ortwoyears,becomemorepassionateandwastetheenergyconsiderablyintheend.Somebecome incorrigible, immoral wrecks also.
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AccordingtoYogicscience,semen(SuklamorSukram)existsinasubtleformthroughout thewholebody.Itiswithdrawnandelaboratedintoagrossforminthesexorganunderthe influenceofthesexualwillandexcitement.TobeanOordhvaretaisnotmerelytopreventthe emissionofgrosssemenalreadyformed,buttopreventitsformationasgrossseedandabsorbitinto thegeneralsystem.ThebodyofamanwhoisatrueOordhvaretahasthescentofthelotus.Achaste maninwhomthegrosssemenisformed,may,ontheotherhand,havetheodourofagoat.The semendriesupinthosewhopractisePranayamaseriously.Thesemenenergyascendsuptothe brain. It is stored up as Ojas Sakti (spiritual energy) and comes back as Amrita or nectar.
Moreenergyiswastedduringcoition.Thewholenervoussystemisshakenoragitated duringtheact.Butitisnotsowhentheemissionoccursduringthestateofdream.Furthertheactual essencedoesnotcomeoutduringwet-dreams.Itisonlythewateryprostaticjuicewithalittle sementhatisdischargedduringnocturnalpollutions.Whennocturnalpollutionstakeplace,the mindwhichwasworkingintheinnerastralbodysuddenlyentersthephysicalbodyinanagitated condition. That is the reason why the emission takes place suddenly.
Theenergythatiswastedduringonesexualactistantamounttothephysicalenergythatis spentinphysicallabourfortendays,ormentalenergythatisutilisedinmentalworkforthreedays. Mark how precious is the vital fluid, semen!
GlorytothoseYogiswhohaveattainedOordhvaretaorfullsex-sublimationandwhorestin theirownSvaroopa!MayweallpractiseperfectcelibacythroughthepracticeofSama,Dama, discrimination,Vichara,Vairagya,Pranayama,Japa,DhyanaandAsanasandreachthegoaloflife! MaytheindwellerofourheartsgrantusspiritualstrengthtocontroltheIndriyasandthemind!May weallbecomefullOordhvaretaYogislikeSriSankara,SriJnanaDevandothersofyore!Maytheir blessings be upon us!
11. Glory of Brahmacharya
Therecannotbeanylanguagewithoutvowels.Youcannotdrawapicturewithoutacanvas orwall.Youcannotwriteanythingwithoutpaper.Evenso,youcannothavehealthandspirituallife withoutBrahmacharya.Itgivesmaterialprogressandpsychicadvancement.Brahmacharyaisthe basisforeternallife.ItisasubstratumforalifeintheAtman.Itistheshieldforwagingwaragainst theinternalAsuras—anger,lustandgreed.Itservesasagatewaytoblissbeyond.Itopensthedoor ofMoksha.Itcontributestoperennialjoy,uninterruptedandunalloyedbliss.EvenRishis,Devas, GandharvasandKinnarasserveatthefeetofatrueBrahmachari.EvenIsvaraappliestohis foreheadthedustofthefeetofagenuinecelibate.ItistheonlykeytoopentheSushumnaand awakentheKundalini.Itbringsglory,fame,virtueandPratishtha.EightSiddhisandnineRiddhis rollunderhisfeet.Theyareeverreadytoobeyhiscommand.TheLordofDeathfleesawayfrom him. Who can describe the magnanimity, glory and majesty of a true Brahmachari!
Pureair,purewater,wholesomefood,physicalexercise,outdoorgamesliketennis—all contributetothemaintenanceofgoodhealth,strengthandahighstandardofvigourandvitality. Thereareindeedmanywaystogainhealthandstrength.Thesewaysaredoubtlessindispensably requisite.ButBrahmacharyaisthemostimportantofall.Itisamaster-keytoopentherealmsof
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healthandhappiness.Itisthecornerstoneoftheedificeofblissandunalloyedfelicity.Itistheonly specific that keeps up true manliness.
Ojasisspiritualenergythatisstoredupinthebrain.Bysublimethoughts,meditation,Japa, worshipandPranayama,thesexualenergycanbetransmutedintoOjasSaktiandstoredupinthe brain. This energy can be utilised for divine contemplation and spiritual pursuits.
AngerandmuscularenergycanalsobetransmutedintoOjas.Amanwhohasagreatdealof Ojasinhisbraincanturnoutimmensementalwork.Heisveryintelligent.Hehasamagneticaura inhisfaceandlustrouseyes.Hecaninfluencethepeoplebyspeakingafewwords.Ashortspeech canproduceatremendousimpressiononthemindsofhearers.Hisspeechisthrilling.Hehasan awe-inspiringpersonality.SriSankara,anAkhandaBrahmachari,workedwondersthroughhis powerofOjas.HedidDig-Vijayaandheldcontroversiesandheateddebatesindifferentpartsof IndiawiththelearnedscholarsthroughhispowerofOjas.AYogialwaysdirectshisattentiontothe accumulation of this divine energy by unbroken chastity.
Haveyourealised,mydearfriends,theimportanceofBrahmacharya?Haveyou recognised,mydearbrothers,thetruesignificanceandgloryofBrahmacharya?Howcanyou expecttobestrongandhealthy,iftheenergythatisacquiredthroughvariousmeanswithgreat difficulty,iswasteddaily.Itisimpossibletobestrongandhealthyunlessmalesandfemales,boys and girls, try their level best to keep up Brahmacharya or the vow of celibacy.
What,then,isBrahmacharya?Brahmacharyaisabsolutefreedomfromsexualdesire.Heor shemustbefreefromthelustfullookeven.Thelookmustbeperfectlychaste,LordJesussays:“If youhavealustfullook,youhavealreadycommittedadulteryintheheart.”Oneshouldnoteven dreamoftouchingawomanwithlustfuldesire.ArealBrahmachariwillnotfeelanydifferencein touching a woman, a piece of paper or a block of wood.
Whatdoweseeinthesedays?Boysandgirls,menandwomen,aredrownedintheoceanof impurethoughts,lustfuldesiresandlittlesensualpleasures.Itishighlydeplorableindeed.Itis shockingtohearsomeofthestoriesofboys.Manycollegeboyshavepersonallycometomeand narratedtheirpitiablelives.Theirpowerofdiscrimination(Viveka)hasbeenlostowingtosexual excitement and lustful intoxication.
Whydoyoulosetheenergythatisgainedinmanyweeksandmonthsforthesakeofalittle momentary sensual pleasure?
Markcarefullytheevilafter-effectsthatfollowthelossofenergy!Thebodyandmind refusetoworkenergetically.Thereisphysicalandmentallethargy.Youexperiencemuch exhaustionandweakness.Youwillhavetotakerecoursetodrinkingmilk,toeatingfruits, aphrodisiacconfections,etc.tomakegoodthelossofenergy.Rememberthatthesethingscan neverrepairtheloss.Oncelostitislostforever.Youwillhavetodragonadreary,cheerless existence. Bodily and mental strength get diminished.
ThosewhohavelostmuchoftheirVeeryabecomeveryirritable.Theylosetheirbalanceof mindquickly.Littlethingsupsettheirminds.Thosewhohavenotobservedthevowofcelibacy
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becomeslavesofanger,jealousy,lazinessandfear.Ifyouhavenotgotyoursensesundercontrol, you venture to do foolish acts which even children will not dare to do.
InoldendaysboysinGurukulawerehealthyandstrong.Theyhadlonglife.Thereisnoreal ethicalcultureinmodernschoolsandcolleges.Thepresentsystemofeducationneedsadrasticand radicalchange.Moderncivilisationhasenfeebledourboysandgirls.Theyleadanartificiallife. Childrenbegetchildren.Thereisracialdegeneration.Thecinemaisacurse.Itexcitesthepassions andemotions.Itisthedutyoftheparentsandteacherstoexplaintoboystheimportanceof BrahmacharyaandtoinstructthemthevariousmethodsbywhichtheycanpreservetheVeerya,the soul-forceorAtmaSaktithatishiddeninthem.Silenttalkswithboys,lanterndemonstrations,etc., will help a long way in improving their condition.
12. Practical Instructions
AtrueBrahmacharionlycancultivateBhakti.AtrueBrahmacharionlycanpractiseYoga. AtrueBrahmacharionlycanacquireJnana.WithoutBrahmacharyanospiritualprogressis possible. Therefore I have given below practical methods to get success in Brahmacharya.
Wet-dreamsgenerallyoccurinthelastquarterofthenight.Thosewhoareinthehabitof gettingupfrombedbetween3and4a.m.anddoingJapa,PranayamaandDhyanacanneverfall victims to nocturnal pollutions.
Brahmacharisshouldentirelygiveupbetel-chewing,cigarettes,tobacco,snuff,teaand coffee.Tobaccoproducesnicotinepoisoning,tobaccoheart(irritableheart),nervousdiseasesand tobacco amblyopia (eye disease).
Thatmaninwhomthesex-ideaisdeep-rooted,canneverdreamofunderstandingVedanta and realising Brahman even within one hundred crores of births.
NaradasaysinhisBhaktiSutras:“These(sexual)propensities,thoughtheyatfirstarelike ripples,acquiretheproportionsofasea,onaccountofbadcompany.”—Sutra45.Thereforeshun evil company.
Lookingatawomanwillcreateadesiretotalktoher.Talkingwithawomanwillcreatea desiretotouchher.Eventuallyyouwillhaveanimpuremindandwillperishintheend.Therefore never look at a woman, never talk to a woman, O aspirants!
TherearetwotypesofBrahmacharis:theNaishthika,whoisacelibateallthroughouthis life,andtheUpakurvana,whowillbecomeaGrihasthaorhouseholderafterthecompletionofhis religious study.
ThereisnopanaceamorepotentthanBrahmacharyatoeradicatethisterrible malady—lust—ofignorantpersonsandtomaketheaspirantswell-establishedinBrahman (Brahma Sthiti).
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Ifyougetwet-dreams,haveaplunge-bathinthemorning.DotwentyPranayamas.Repeat theGayatriMantra108times.Praytothesun:“Osun!Letmyloststrengthberestored—Punar Mametu Indriyam.
Personsotherthanhouseholdersshouldforbeartolookat,touch,converseandcutjokes with women. They should avoid seeing the pairing of animals.”—Bhagavata.
NaradasaysinhisSutras:“Donotlistentotalksaboutwomen,richmen,atheistsand enemies.”Thereisgreattruthinhiswiseutterances.Talksaboutwomenwillstiruppassions.Talks about rich men will stir the mind to luxurious living. The mind has a great tendency to imitate.
DearShyama!YouareNaishthikaBrahmachari,onewhohastakenthevowofcelibacyin thought,wordanddeedthroughoutthelife.Now,eventhesunwilltremblebeforeyou,becausehe isafraidofbeingpiercedbyyouthroughyourpowerofBrahmacharya.YouarethegloriousSunof suns now.
Theflyrunstowardsthefireorlampthinkingthatitisaflowerandgetsburntup.Evenso, thepassionatemanrunstowardsafalsebeautifulformthinkingthathecangetrealhappiness,and gets himself burnt up in the fire of lust.
Adeerisentrappedthroughsound;anelephantthroughtouch;aflythroughform;afish throughtaste;abeethroughsmell.WhensuchisthepowerofasingleIndriya,whattospeakofthe combined effects of the five Indriyas of men?
Howdifficultitistocontrolaservantofthehouse!Howmuchmoredifficultitwillbeto controloneIndriya!HowstillmoredifficultitwillbetocontrolthefiveIndriyas!ThatYogiwho hascontroloftheIndriyas(Jitendriya)isamightypotentateonearth.TheblissofIndraand ChakravartiisnothingwhencomparedtothatofaJitendriyaYogi.Mysilentadorationtosucha Yogi!
Evenamongelectronstherearebachelorelectronsandmarriedelectrons.Marriedelectrons manifestinpairs.Bachelorelectronsexistsingly.Itisthesebachelorelectronsonlythatcreate magneticelectricforce.ThepowerofBrahmacharyaisseeneveninelectrons.Friends,willyou learnsomelessonsfromtheseelectrons?WillyoupractiseBrahmacharyaanddeveloppowerand spiritual force? Nature is your best teacher and spiritual guide.
Whatisthestateofyourmindwhenyouattendaballornautchparty,orwhenyoureadthe ‘MysteriesoftheCourtofLondon’?WhatisthestateofyourmindwhenyouattendtheSatsangof SwamiJayendrapurijiMaharajatBenaresonthebankofGanges,orwhenyoustudythe soul-elevatingclassicalUpanishads?Compareandcontrastyourmentalstate.Remember,friend, thatthereisnothingsoutterlyruinoustothesoulasevilcompany.Oneshouldnoteventalkof storiesofwomen,theluxuriouswaysofrichpersons,richfoods,vehicles,politics,silkenclothing, flowers,scents,etc.Becausethemindgetseasilyexciteditwillbegintoimitatethewaysof luxurious persons. Desires will crop in. Attachments will also come in.
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Immoralsongsproduceaverybad,deepimpressioninthemind.Aspirantsshouldrunaway from places where vicious songs are sung.
Obscenepictures,vulgarwords,novelswhichdealwithlove-stories,excitepassionand produceignoble,mean,undesirablesentimentsintheheart.Onthecontrary,thesightofagood pictureofLordKrishnaorLordRamaorLordJesusorLordBuddhaandthehearingofthesublime songsofSurdas,TulasidasandTyagarajainducenoblesentiments,thrillandproducetearsofjoy andPremandelevatethemindtoBhavaSamadhiinstantaneously.Doyouseeclearlythe difference now?
Thereisnotmuchdifferenceinsexbetweenaboyandagirlwhentheyareveryyoung. Whentheyattainpuberty,thereisdrasticchange.Feelings,gestures,body,gait,talk,looks, movements,voicequalitiesanddemeanourchangealtogether.Thoughaladyappearstobegentle andsoft,yetshebecomesrude,roughanddistinctlymasculinewhenshebecomesangry.The femininegracevanishes,whensheisundertheinfluenceofwrath,indignationandfury.Haveyou everseenladiesfightinginthestreets?Ladiesaremorejealousthanmen.TheyhavemoreMoha. Theyareeighttimesmorepassionatethanmen.Ladieshavemorepowerofendurance.Theyare moreemotional.Malesaremorerational.Thoughfemalesaremorepassionate,yettheyhavemore powerofrestraintthanmales.Afterenticingmen,theykeepquiet.Therealculpritismanonly.He isaggressive.Itishewhotastesthe‘forbiddenfruit’first.‘Forbiddenfruit’isreallyknowledgeof goodandevilandrightandwrong.LadiescanhaveDarshanofGodeasily,iftheyturntheirminds tothespiritualpath,astheelementofloveispredominantinthem.SnehaVrittiismoredeveloped in them.
YourmotiveinlearningtheVajroliMudramustbepure.Youmusthavetheoneideaof gettingSelf-realisationthroughabsoluteBrahmacharya.Havesex-sublimation.Youmustnot misusethepowergainedthroughYogicKriya.Analyseandscrutiniseyourmotivethoroughly. ThereareverymanytemptationsanddangersontheYogicpath.Beware,mychildPrem!Iagain and again warn you.
IntheHanumanGhat,Benares,twogirlswereinadrowningcondition.Twoyoungmen jumpedimmediatelyintotheGangaandsavedthegirls.Onemanaskedoneofthegirlstomarry him.Theothermansaid:‘Ihavedonemyduty.Godgavemeanopportunitytoserveandimprove myself’.HehadChittaSuddhi.Theexternalactionwasthesame(theactofsavingthelife),butthe motive was different in the two persons. The fruit must also be different.
Angerisnothingbutamodificationofpassionorlust,likecurdfrommilk.Ifpassionisnot gratified,andifanyonestandsinthewayofitsfulfilment,thepassionatemanissuretobecome indignantandfurious.Infatuationordelusion,confusionofmemory,lossofreason,etc.,followin thewakeandheperishes.Whenamanisfurious,nothingintheworldcanstophisanger.Hewill speak anything and do anything. He becomes uncontrollable.
Readthehistoryofcrimes,robbery,rape,kidnapping,assaultsandmurdersthatcomeupfor trialbeforetheSessionCourts.Lustisattherootofallthis.Itmaybelustformoneyorlustfor carnalpleasures.Thefightbeginswithafewhotwordsandendswithlathicharges,stabbingand murder.Whenthemanbecomesfurious,heloseshisreasonandpowerofjudgment.Hedoesnot
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knowwhatheisreallydoing.ABengaleeusedoneword‘Sala’or‘Badmash’inangeragainsta Sikh,whenhewascrossingtheGangainaboat.TheSikhbecameveryfurious,caughtholdofthe neckoftheBengaleeandthrewhimintotheGanga.TheBengaleewasdrowned.Howmentally weakwasthatSikh,thoughhewasphysicallystrong.Alittlesound,asinglewordupsethismind andthrewhimoutofbalance.Hebecameaslaveofanger.HadhepossessedVivekaandVichara, hewouldnothavedonethisrash,brutalaction.Justastheimpuritiesofmountain-mineralsare burntthoroughlybytheblower,sothestainscommittedbytheIndriyasareburntbycontrollingthe Prana. Therefore practise Pranayama regularly. It is a great purifier.
13. Importance of Brahmacharya
Mydearbrothers,thevitalenergy,theVeerya,whichsupportsyourlife,whichisthePrana ofPranas,whichshinesinoursparklingeyes,whichbeamsinyourshiningcheeks,isagreat treasure.Itisthequintessenceofblood.Onedropofsemenismanufacturedoutoffortydropsof blood. Mark here how valuable this fluid is!
Brahmacharyaisthebasisforacquiringimmortality.Brahmacharyabringsmaterial progressandpsychicadvancement.ItisthesubstratumforalifeofpeaceintheAtman.Itisapotent weaponforwagingwaragainsttheinternalAsuras,viz.,Kama,Krodha,Lobha,etc.Itcontributes toperennialjoyuninterruptedandundecayingbliss.Itgivestremendousenergy,clearbrain, giganticwill-power,boldunderstanding,retentivememoryandgoodVicharaSakti.Through Brahmacharya alone can you get physical, mental and spiritual advancement in life.
Modern Education
IfyoucomparethepresentsystemofeducationwithourancientGurukulasystem,thereisa widegulfbetweenthetwosystems.EverystudentintheGurukulahadperfectmoraltraining.This wasthepredominatingfeatureofourancientculture.Everystudentpossessedhumility, self-restraint,obedience,spiritofserviceandself-sacrifice,gooddemeanour,politeness,courteous nature and, last but not least, a desire for acquiring Atma Jnana.
Inthepresentsystem,themoralsideofeducationisabsolutelyignored.Thecollege studentsofthepresent-daydonotpossessanyvirtuesatall.Self-controlisathingunknownto them.Luxuriouslivingandself-indulgencebeginfromtheirveryboyhood.Arrogance, impertinenceanddisobediencearedeep-rootedinthem.Theyhavebecomeconfirmedatheistsand rankmaterialists.TheyhavenoknowledgeofBrahmacharyaandself-control.Fashionabledress, undesirablefood,badcompany,frequentattendanceattheatresandcinemas,haverenderedthem weakandpassionate.TheHealthOfficersofCalcuttareportedthat75percentofstudentsare unhealthyinCalcuttaandDacca.TheHealthOfficersofBombayreportedthat90percentof studentsareunhealthyinKarachiandabout15percentaresufferingfromvenerealdiseasesin Bombay.IthasindeedbeendetectedthatthehealthofstudentshasdeterioratedthroughoutIndia. Moreover,thevicesandbadpracticeswhichareruiningtheirhealthareontheincreaseamong students.Thereisnoethicalcultureinmodernschoolsandcolleges.Moderneducationtendsto develop the intellect only.
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Duty of Teachers
Agreatandonerousdutyrestsupontheteachersandprofessorsofschoolsintrainingthe studentsinthepathofSadachara(rightconduct)andinmouldingtheircharacterproperly.They themselvesshouldbestrictlymoralandpure.Theyshouldbeendowedwithethicalperfection. Otherwiseitwillbeliketheblindleadingtheblind.Beforetakingtotheprofessionofateacher, everyteachershouldfeelthehighresponsibilityofhispositionintheeducationalline.Mere intellectualachievementintheartofdeliveringdrylecturesalonewillnotsuffice.Thisalonewill not adorn a professor.
Thefuturedestinyoftheworldrestsentirelyinthelapoftheteachersandthestudents.Ifthe teacherstraintheirstudentsintherightdirection,inthepathofrighteousness,theworldwillbe filledwithgoodcitizens,YogisandJivanmuktaswhowillradiatelight,peace,blissandjoy everywhere.
Oteachersandprofessors!Wakeupnow.TrainthestudentsinthepathofBrahmacharya, righteousnessandmorality.MakethemtrueBrahmacharis.Donotneglectthisdivinework.You aremorallyresponsibleforthisoneroustask.ThisisyourYoga.YoucanhaveSelf-realisationif you take up this work in right earnest. Be true and sincere. Open your eyes now.
BlessedishewhotrulyendeavourstomakehisstudentstrueBrahmacharis.Twiceblessed ishewhotriestobecomearealBrahmachari.MaytheblessingsofLordKrishnabeuponthem! Glory to the teachers, professors and students!
14. Fashion: A Terrible Curse
ThissubjectisnotforeigntoKarmaYoga.Onlyhewhowearssimpledress,whoisfree fromthisterriblescourgeoffashioncandoKarmaYoga.Oneshouldbefullyawareofthe disastrous effects of fashion. Hence I have introduced this article here.
Peoplearedyingafterfashion.Menandwomenhavebecomeabsoluteslavesoffashion.If thereisaslighterrorinthecuttingofagownoruniform,therearedamage-suitsincourtsinLondon andParisagainsttailors.EvenLahoreandRawalpindihavebecomefashion-consciousnowadays. Youcanseethemultifariousfashionsintheevening.Fashionconsistsinhalf-nudity.Theywillcall thisscientific,hygienicventilationoftheexposedparts.Halfthechest,half-armsandhalf-legs mustbeexposed.Thisisfashion.Theyhavefullcontroloftheirhairstyles.ThisistheirSiddhior psychicpower.Theycancutitanddressitinanywaytheylikeinahair-dressingsaloon.Fashion increases and excites passion.
EvenapoorwomanatLahorepaysfiverupeesformakingasingleordinaryfrock.She neverthinksabithowherhusbandwillbeabletomanageallthesethings.Poorhusband,aslaveof passion,amiserablesoul,borrowssomethinghereandthere,takesbribesinvariouswaysand pleaseshiswifeanyhowwithanoutwardsmileandaninwardburningresentment.Hekillshis conscience,destroyshisintellectandwalksself-deludedinthisworld,andgetscarbunclesand pyorrhoeaasaresultofhisbadactions.Hecrieswhenheisintrouble:“Iamagreatsinner.Icannot
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bearthispain.Ihavedonemanybadactionsinmypreviousbirth.OLord!Forgive,saveme.”But he never tries a bit to improve his lot in this birth.
Thewholeworldcanbeclothedoutofthecuttingsofthevain,fashionablepeople.Moneyis wastedenormouslyonfashion.Manwants,afterall,verylittleonthisearth—apairofordinary clothes,fourslicesofbreadandatumblerofcoldwater.Ifthismoneythatiswastedonfashionis utilisedinvirtuousactions,incharityandserviceofsociety,manwillbetransmutedintoDivinity. Hewillbeintheenjoymentofeternalpeaceandbliss.Whatdoyouseeinsteadinfashionable people?Restlessness,anxiety,worry,fear,depressionandpallorofface.Theymaybedressedin silkengownsordinnersuitsinup-to-datefashionandstylewithstiffdoublecollartiesandbows, butyouseeintheirfacescheerlessnessandugliness.Thecankerofworry,greed,passionandhatred has eaten the very core of their hearts.
IfyouaskaBaronofEnglandtoremovehisbootsandhatwhenheisabouttoenteraHindu temple,hefeelshehaslostallpersonality.Lookatthevanityofanegoisticman!Asmallpieceof leather,acardboardcoveredwithaclothmakeupamightyBaron;minusthesehedwindlesintoan airynothing.Thereisnospiritorstrengthinhim.Thepulsefailsatthewrist.Hecannottalknow withthesameforce.Theworldisfullofpeoplewithasmallheartandlittleunderstanding.They thinkthatturbansandfashionablelong-coats,hatsandbootsconstituteabigman.Areallybigman is one who is simple and free from egoism and Raga Dvesha (likes and dislikes).
Whydoladiesandmenputonfashionabledress?Theywanttoappearasimportantpeople intheeyesofothers.Theythinktheywillgetrespectandhonourbyputtingonfashionabledress. Thewifewantstoappearbeautifulintheeyesofherhusband.Shewantstoattracthim.The husbandputsonfashionabledresstoattracthiswife.Thesisterofill-famewantstogetmore customersbyputtingonfashionabledress.Thisisalldelusion.Canafashionabledressgivereal beauty?Thisisallartificialdecoration.Itistemporary,false,decaying,glitteringbeauty!Ifyou possessdivinevirtuessuchasmercy,sympathy,love,devotionandforbearance,youwillbe respected and really honoured. This will give everlasting beauty even though one is clad in rags.
Fashionisaterriblecurse.Itisadreadfulenemyofpeace.Itinfusesevilthoughts,lust, greedanddevilishtendencies.Itfillsthemindwithworldlytaints.Itbegetspoverty.Fashionhas madeyouabeggarofbeggars.Annihilatethisdesireforfashiontotheveryroot.Wearsimple clothing.Havesublimethinking.Donotkeepcompanywithfashionablepeople.Rememberthose saintswholeadasimplelifeandthoselivingtodaywhoareverysimple.Simplicitywillcause piety.Itwillinfusedivinethoughts.Youwillbefreefromworryandunnecessarythoughts.You can devote more time to divine contemplation and spiritual pursuits.
ASattvicmanorwomanisreallybeautiful.Heorshedoesnotrequireanyartificial decorationwithgoldpins,withnose-screwsorwithanyornamentorfashionabledress.Millionsof people are attracted unconsciously towards them, even when they are in very poor dress.
HowsimplewasMahatmaGandhiinhisdress!Hehadaloinclothonly.Howsimplewas RamanaMaharishi?HehadaKowpeenonly.AloinclothandaKowpeenweretheirpersonal effects.Theydidnotwantsuit-casesortrunkstocarrytheirdress.Theywereasfreeasabird.
AvadhootaslikeKrishnashramofGangotri,BrahmendraSaraswatiofSendamangalam,Salem,
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SouthIndia,havenotevenaKowpeen.Theyareabsolutelynude.Theyarenowinthesamestateas they were when they were born.
Thisbodyislikeabigwoundorulcerwithvariousfilthydischarges.Ithastobebandaged simplywithanypieceofcloth.Silken,lacedbordersandfrillsarenotnecessary.Itistheheightof follytodecoratethisfilthyperishablecompoundoffleshandbonewithartisticborders.Haveyou realisedyourfoolishnessnow?Standup.Giveupfashionnow.Takeavow.Givemeadefinite promise that you will use simple clothing from this very second.
Youcamenaked.Youwillgonaked.Yoursilkenwaist-threadandupper-clothevenwillbe snatchedfortheuseofyourgrandchildren,whenyouareonthedeathbed.Whythendoyoumake theseceaselessselfisheffortsforearningmoneyandpreparingfashionabledress?Realiseyour folly. Learn to discriminate. Get wisdom of the Self and rest in everlasting peace.
Ofashionableman!Ofashionablewoman!OyeslayersoftheinnerAtman!Whydoyou wasteyourtime,energyandlifeinvanity,inrunningafterfashionabledress.Thisishighly preposterous.Thebeautyofbeauties,theundecayingsourceofbeauty,theeverlastingbeautyis evershininginthechambersofyourheart.Thewholebeautyofthisworldisamereshadowor reflectionofthatfountain-headofbeauty.Purifyyourheart.Controlyourmindandthesenses.Sit inaroomandmeditateonthisBeautyofbeauties,yourimmortalFriend,theAtmanorthehighest Self.RealisethisSelf.Thenaloneareyoureallybeautiful.Thenandthenaloneareyoureally happy. Then and then alone are you really rich. Then and then alone are you really a big man.
15. Control of Smoking Habit
HewhosmokesisunfitforthepracticeofKarmaYoga.Hebecomesdullwhenhecannot getawhiffofsmoke.Hecannotworkintheabsenceofcigarettes.Hewasteshismoneythatcanbe verywellutilisedintheserviceofothers.AKarmaYogishouldbestrictlyfreefromtheevilhabit of smoking.
Smokingisanevilhabit.Smokersbringalittlebitofphilosophyandmedicalopinionin supportoftheirprinciples.Theysay:“Smokingkeepsmybowelsfree.Igetagoodmotioninthe morning.Itisveryexhilaratingtothelungs,brainandtheheart.WhenIsitformeditationaftera smoke,Imeditatebetter.WhyshouldIgiveitup?”Verysoundphilosophyindeed!Theybringin ingeniousargumentstosupporttheirevilhabit.Theycannotgetridofthisevilhabit.Theyare heavysmokerswhocanfinishapacketofcigaretteswithinafewhours.Thishabitstartsfromearly boyhood.Alittleboyremovesacigarettefromhiselderbrother’spocketandtriesafirstsmoke.He getsalittleticklingofnervesandhencehecontinuesstealingdaily.Aftersometimehearrivesata stagewhenhefindsitextremelyhardtomanagewithafewcigarettes.Hebeginstostealmoneyto getapacketindependently.Thefather,brothersandsistersareallheavysmokers.Theyarethe Gurusfortheselittleboysforinitiationinsmoking.Whatanastystateofaffairs!Horribleindeedis the sight!
Theparentsarewhollyandsolelyresponsiblefortheevilconductoftheirsonsand daughters.Anyintoxicantbreedsabadhabitsoonandthemanfindsitdifficulttogiveupthehabit. Hefallsapreytosmoking.Mayahavocsthroughhabits.Thisisthesecretofherworkings.Youwill
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notgetaniotaofbenefitfromsmoking.Pray,giveupthiswrong,foolishimagination.Moneyis simplywasted.Smokingcausesirritableheart,“tobaccoheart”andamplyopiaandotherdeadly diseasesoftheeyes,andnicotinepoisoningofthesystem.Variousnervousdiseasesandimpotence also develop.
Short-sightedness,palpitationoftheheart,irregularactionoftheheart,anginapectoris(a painfuldiseaseoftheheart),gastriccatarrh,throattroubles,inflammationofthetrachea,tremors, muscularweakness,etc.,havebeentracedtosmokingandtheconsequentnicotinepoisoning. Thereiscumulativeeffectofnicotinefromprotractedsmoking.Thenicotineaccumulatesinthe systembytheadditionofslowdosesandproducesdeleteriouseffectsontheconstitutionand different organs.
Thecorrectionofanyevilhabitisverysimple.Anadvocatewasaterriblesmokerfora periodoffifteenyears.Withonestrongandpowerfulwillheabandoneditentirely.Feelstrongly firstthatyoushouldgiveupthatevilhabitimmediately.Thinkstronglyoftheadvantagesof sobrietyandtemperance.Thenyouhavealreadyattainedsuccess.Willstrongly:“Iwillgiveupthis intolerablehabitthisverysecond.”Youwillsucceed.Givingupanybadhabitatonceisbetter.The habitofslowlygivingitupbygradualreductiongenerallydoesnotturnouttobeproductiveof goodresults.Bewareofrecurrences.Turnyourfaceresolutelywhenalittletemptationtriesto reappear.Keepthemindfullyoccupiedinyourwork.Bealwaysbusy.Entertainastrongdesire:“I mustbecomeagreatmanpresently.”Allthesehabitswilltaketotheirheels.Feelstrongly:“Imust becomeaspiritualman.”Allthesehabitswillflyaway.Useyoursubconsciousmindforthe eradicationofyourhabits.Itisyourintimatebosomfriendwithwhomyoushouldkeep companionshipatalltimes.Itwillmakemattersallright.Establishnewandhealthyhabits. Developyourwillalso.GiveupbadcompanyandalwaysenjoySatsangaorthecompanyoflearned SadhusandMahatmas.Theirstrongcurrentswilloverhaulyourevilhabits.Prayer,Japaand meditationwillalsohelpintheeradicationofthisevilhabit.Thereisnothingimpossibleunderthe sun. Where there is a will there is a way.
16. Meat-Eating
Meatisnotatallnecessaryforthekeepingupofhealth.Meat-eatingishighlydeleteriousto health.Itbringsahostofailmentssuchastapeworm,albuminuriaandotherdiseasesofthekidneys. Afterall,manwantsverylittleonthisearth.Afewslicesofbreadandalittledhalwillquitesuffice tokeepuphishealth,vigourandvitality.Killingofanimalsforfoodisagreatsin.Insteadofkilling theegoismandtheideaof“mineness”,ignorantpeoplekillinnocentanimalsunderthepretextof sacrificetothegoddess.Butitisreallytosatisfytheirtongueandpalate.Horrible!Mostinhuman! Ahimsaisthegreatestofallvirtues. AhimsaParamoDharmah. Ahimsaisthefirstvirtuethata spiritualaspirantshouldpossess.Weshouldhavereverenceforlife.LordJesussays:“Blessedare themerciful,fortheyshallobtainmercy.”LordJesusandMahavirashoutedatthetopoftheir voice:“Regardeverylivingbeingasthyselfandharmnoone”.ThelawofKarmaisinexorable, unrelentingandimmutable.Thepainyouinflictuponanotherwillrebounduponyouandthe happiness you radiate to another will come back to you, adding to your happiness.
Dr.J.Oldfield,seniorphysician,LadyMargaretHospital,writes:“Today,thereisthe chemicalfactinthehandsofall,whichnonecangainsay,thattheproductsofthevegetable
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kingdomcontainallthatisnecessaryforthefullestsustenanceofhumanlife.Fleshisunnatural food,andthereforetendstocreatefunctionaldisturbances.Themannerinwhichitistakenin moderncivilisation,itisinfectedwithsuchterriblediseases(readilycommunicabletoman)as cancer,consumption,fever,intestinalworms,etc.,toanenormousextent.Thereislittleneedfor wonderthatflesh-eatingisoneofthemostseriouscausesofthediseasesthatcarryoffninety-nine out of every hundred people that are born.”
Meat-eatingandalcoholismarecloselyallied.Thecravingforliquordiesanaturaldeath whenthemeatdietiswithdrawn.Thequestionofbirth-controlbecomesverydifficultinthecaseof thosewhotakemeatdiet.Tothemmind-controlisabsolutelyimpossible.Markhowthe meat-eatingtigerisferocious,andthecowandelephant,whichliveongrass,aremildandpeaceful! Meathasadirectevilinfluenceinthecompartmentsofthebrain.Thefirststepinspiritual advancementisthegivingupofmeatdiet.Thedivinelightwillnotdescendifthestomachisloaded withmeatdiet.Inlargemeat-eatingcountriescancermortalityisveryhigh.Vegetarianskeepup soundhealthtilloldage.EvenintheWestinthehospitals,doctorsarenowputtingpatientsona vegetable diet. They convalesce very quickly.
Pythagoras,theGreciansagepreached:“Donotkillorinjureanycreature.”Hecondemned meatdietassinfulfood!Justhearwhathesays“Beware,Omortals,ofdefilingyourbodieswith sinfulfood!Therearecereals,therearefruits,bendingtheirbranchesdownbytheirweight,and luxuriousgrapesonthevines.Therearesweetvegetablesandherbswhichtheflamecanrender palatableandmellow.Norareyoudeniedmilk,orhoney,fragrantofthearomaofthethymaflower. Thebountifulearthoffersyouanabundanceofpurefoodandprovidesformealsobtainablewithout slaughter and bloodshed.”
Ifyouwanttostoptakingmutton,fish,etc.,justseewithyourowneyesthepitiable, strugglingconditionofsheepatthetimeofkilling.Nowmercyandsympathywillariseinyour heart.Thenyouwilldeterminetogiveupmeat-eating.Ifyoufailinthisattempt,changeyour environmentandliveinavegetarianhotelwhereyoucannotgetfleshandmoveinthatsociety wherethereisonlyvegetariandiet.Alwaysthinkoftheevilsofflesh-eatingandthebenefitsofa vegetablediet.Ifthisalsocannotgiveyousufficientstrengthtostopthishabit,gotoa slaughter-houseandbutcher’sshopandpersonallyseethedisgustingrottenmuscles,intestines, kidneysandotherpartsoftheanimalwhichemitbadsmell.ThiswillsurelyinduceVairagyainyou and a strong disgust and hatred for meat-eating.
17. Gambling
Gamblingisanotherdreadfulcurse.ItisagreatfriendofSatanoranti-God.ItisMaya’s greatweapon.Ithasbrokentheheartsofmany.Ittantalises,temptsanddeludes.Alittlegaininthe firstbettingitchesthenervesofthegamblersandforcesthemtobetalargesum.Eventuallythey loseeverythingandreturnhomewithblackorweepingfaces.Manbecomesbankruptbygambling. Heweepsbitterly.Yethewillnotleaveit.Mayahavocsthroughwronghabits,wrongthinking, wrongSamskarasandthroughbadcompany,gambling,cinema,drinking,smokingand meat-eating.Theintellectbecomescloudedandblunt.Reasonanddiscriminationfail.Theintellect becomesperverted.Anenormousamountofmoneyiswasteduselesslyingamblinganddrinking.
Novirtuewilldwellintheheartofamanwhogambles.GamblingisanetspreadbyMayatoentrap
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thebewilderedsouls.Thereisnoevilgreaterthangambling.Allvicesclingtoagambler.Noreal gainwillcometoagambler.Heisalwaysdrownedinsorrow.Hedragsacheerlesslifefromdayto day. Card-play and horse-racing are modifications of gambling only.
Oman!Itisverydifficulttogetahumanbirth.LifeismeantforGod-realisation.Perennial joyandeternalblissareinGod.Donotwastethispreciouslifeindrinking,gambling,smokingand meat-eating.WhatwillyousaytotheGodofDeathatthetimeofyourdeath?Noonewillhelpyou. Youwillcarryyourownthoughtsandactions.Giveupgambling,meat-eating,drinking,cinema andsmokingfromthisverysecond.Givemeadefinitepromisenow.Iamyourfriendand well-wisher.Wakeupnow.Openyoureyes.Becomeavirtuousman.Dogoodactions.SingHari’s Name.God’sNameisapotentantidoteforallevilhabits.Studyreligiousbooks.Seekthecompany ofsagesanddevotees.Allevilhabitswillbeeradicated.Serve.Love.Give.Purify.Concentrate. Meditate.Realisethisverysecond.Timeisthemostpreciousthingintheworld.Ignorantpeople wastetheirwholetimeinplayingcardsandingambling.Whatahorriblestateofaffairs!Highly deplorable!HowpowerfulisAvidyaorignorance!Peoplearelamentablysunkinthemireof darkness!Pitiablespecimensofhumanity!SlayersofAtman!MayLordKrishnaswami, Antaryami,theIndwellerofyourheart,giveyoustrengthtoovercomealltheseevilhabits!MayHis blessing be upon you all!
Chapter Seven
KARMA YOGA IN THE GITA
1. The Wheel of the Universe
Thisworldisaction-boundexceptinthecaseofactionforthesakeofsacrifice(Yajna).If peopledoactionsforthesakeoftheLord,thentheyarenotbound.TheLordofcreationcreated humanbeingsalongwithsacrifices.Hesaid:“Bythisshallyepropagate;bethistoyouthegiverof desires.”JustasonecangetanyobjectfromKamadhenu,thecowofIndra,soalsoyoucanget anythingbyperformingsacrifice.Bythissacrificeyounourishorpropitiatethegods,suchasIndra, Varuna,etc.Youwillhaveplentyofcropsandfood.ThisismutualserviceofmenandDevas. EventuallyyouwillobtainSreyasorsupremegood,theattainmentofknowledgeofBrahman.The sacrificewillpurifyyourheart.TheDevaswillconferallenjoyments,cattle,woman,childrenand estatewhentheyarepleasedwithyoursacrifices.Hewhoenjoyswhatisgivenbythegodswithout returningthemanything,withoutdischargingthedebtduetothegods,hewhofeedshisownbody and organs without propitiating the gods, is a thief indeed, a robber of the property of the gods.
Therighteouswhoeattheremnantofthesacrifice,arefreedfromallsins;buttheunholy menwhocookfortheirownsake,verilyeatsin.TheremnantofthesacrificeisAmritaorambrosia. Itisnectar.Thosewhoeattheremnantofthesacrificeafterperformingthemtothegods,arefreed fromallsinscommittedatthefiveplacesofslaughterofanimatebeings—thefire-place,the water-jar,thepestalandmortar,thegrindstone,andthebroom.Smallcreaturesareunconsciously killedatthesefiveplaces.ThatisthereasonwhythePanchaMahaYajnasorthefivedaily sacrifices are prescribed for householders to wash off these sins.
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The five daily sacrifices are:
1. Deva Yajna—offering sacrifice to the gods.
2. Brahma Yajna—Teaching and reciting the scriptures.
3. Pitru Yajna—Tarpan or offering libation of water to the manes or forefathers.
4. Manushya Yajna—feeding the poor or the hungry and the guests.
5. Bhuta Yajna—feeding birds, animals and fish.
TheperformanceoftheBhutaYajnaaimsatthedevelopmentofmercyandrealisingthe unityoflifeandconsciousness.IthelpstheperformertoseeandfeeltheoneSatchidanandainall, andallintheOne.ItbringsinAdvaiticrealisationofonenessorunityoridentityintheend.Ifone doesthisYajnawithPrem,ShraddhaandBhava,hewillhavethesameexperiencewhichan AdvaitaVedantinhasthroughSravana,MananaandNididhyasana.LookatthebeautyoftheHindu scripturesandtheteachingsoftheHinduRishisandsages!Theyprescribevariousmethodsformen ofvariouscalibreandcapacity.EverymancanhaveSelf-realisationinhisownstationoflifeby discharginghisdailyduties.Evenascavenger,cobblerorwashermancanattainthehighestgoodor God-consciousness by discharging his duties in an unselfish manner.
“Fromfoodcreaturesbecome;fromrainistheproductionoffood;rainproceedethfrom sacrifice.Sacrificearisethoutofaction.KnowthouthatfromBrahmaactiongroweth,andBrahma fromtheImperishablecometh.Thereforetheall-permeating,theeternal,iseverpresentin sacrifice.” Gita—Ch. III-14, 15.
Manusays:“Theofferinggivenintothefirereachesthesun;fromthesuncomeththerain; from rain cometh food; and from this food all creatures.” Manu Smriti—III-76.
TheLordofthisworldisatthebackofallactivities.WithoutHimevenanatomorleaf cannotmoveevenafractionofaninch.Heisthetrueactor.Theindividualsaresimplythemediaof this activity.
ApurvaorAdrishtaisanunseenorhiddenpowerinactionwhichgivesfruits.Itistheresult oftheactivities.Itisanunseenformwhichanactionassumesbetweenthetimeofitsperformance andthetimewhenitsresultsbecomemanifested.Itistheconnectinglinkbetweenthecauseand effect.
Ifamandoesnotfollowthewheeloftheuniversethusrevolving,ifheleadsasensuallifeof absoluteselfishness,heissimplywastinghislife.Heiscommittinggreatsinindeed.Thebasic foundationoftheworld-orderismutualityandhealthyco-operation.Nooneshoulddisturbits equilibriumandinterferewithitsworking.Manisnotbroughtheretoamasswealthbyillegal means for himself and his children.
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Heshouldnotremainanidler.Heshouldnotactselfishly.Heshouldnotrefusetowork.He mustperformhisallottedwork.ThiswholeworldisabigfactoryofGod.Themainwheelrevolves. Leatherbeltsareattachedtootherwheelsandmachines.Eachsmallpartormachinedoesitsown allottedwork.ManmustdothePanchaMahaYajnasdaily.HemustdoSandhya,Nityaand NaimittikaKarmas.Hemustserveothers.Heispartofthecycleandmustperformhisassignedtask liketheotherparts.Ifhefailsinthedischargeofhisduties,andleadsasensuallife,heisamere burdenonearth.Itisbetterifsuchamangivesuphisphysicalbodyandcreatesavoidforthebetter filling of air.
AJnaniwhorestsinhisownSvarup,whorejoicesintheSelfwithin,whoissatisfiedinhis Self,andwhoisalsocontentedintheSelf,hasnothingtodo.Heisnotboundtodoanythingtokeep upthewheeloftheworld.HeisanAptaKama,oneinwhomalldesireshavebeengratified.Hehas doneeverything.Hehasobtainedeverything.Forhimthereisnointerestwhatsoeverinwhatis done or what is not done, nor does any object of his depend on any being.
NoPratyavayaDoshawillaffecthimfromhisinaction.Hehasnothingtogainbyaction.He hasnoparticularobjectinview.Heneednotdependuponanybody.Heisquiteindependent.He neednotexert,becausehehasnothingtogain.KarmaYogaisnotmeantfortheknoweroftheSelf. Thoughhedoesnotworkorservesocietyphysically,hedoeshelptheworldmentallyand spiritually.VyavaharafortheJnanidependspurelyuponhisPrarabdha.Onemaydoagreatdealof Vyavaharainsociety,anothermayremainquietinacave.ThequietJnaniisanembodimentof Vedicteachings.HisverylifeisalivingassuranceforothersforGod-realisation.Aspirantsdraw inspirationfromhim.Hispowerfulspiritualvibrationspurifytheworldandelevateothers.Those whoarethirstyafterdivineknowledgearebathedbythemagneticcurrentsofasilentJnani.His powerfulthoughtstravelalongdistanceandpenetrateintothecornersofthedifferentpartsofthe world.PrakritiwillcertainlyutilisethemeritsandattainmentsofthesilentJnani.Justasthesweet fragranceofthejasmineiswaftedintheair,soalsothefameoftheJnanispreadsfarandwide,and peopleresorttohisabode.Theygetinstructionsfromhim.Thisismoresolidwork.Realaspirants arebenefited.Curiosity-mongerscanhavenoaccesstohim.Theydonotwantthesehigherspiritual teachings.InfactitisthissilentJnaniwhodoesmoresubstantialworkthantheplatformlecturers. Psychologistsandoccultistscanverywellunderstandthetruthofthisstatement.Workersinthe politicalandsocialfields,whosemindsaresaturatedwithKarmicSamskarasandtendencies cannotcomprehendtheveracityofthisstatement.SriAurobindo,whowasonceagreatKarma Yogin,hasshuthimselfupinaroomforthelasttwenty-twoyears.Hehasbecomenowaglorious Yogi.Hedoeshelptheworldmorenowwithhissupra-mentalvibrationsanddivineexperiences. HetrainsaspirantsintheAshram.Someoftheaspirantswhoaredevelopedwilltakeuphiswork and disseminate divine knowledge.
ConstantlyperformactionwhichisdutyforthesakeofIsvarawithoutattachment.Youwill attainMokshathroughattainingChittaSuddhiorpurityofmind.Purifytheinnermotivewhich directsyouractivity.Removeselfishness.Thenyouwillbeabletoworkforthewell-beingofthe world(Lokasangraha).Thewiseshouldsetanexampletothemasses.Theyshouldworkforthe upliftoftheworld.JanakaandothersverilyaimedatMokshabydoingselflessanddisinterested works.Manisacreatureofimitation.Hetriestofollowtheexampleofhissuperiors.Whatsoevera greatmandoes,thatothermenalsodo.Thestandardofrightandwronghesetsupbyhisown conduct, by that the common masses go.
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ThoughyouareaYogioraJnani,donotunsettlethemindsoftheignorantpeoplewhoare attachedtoaction.Dotheactionsdiligentlywhichtheignoranthavetodoandmakethemdothose actions.Glorifyaction.Makeallactionveryattractive.Thewiseshouldnotdisturbunknowing persons of petty understanding.
LordKrishnasaystoArjuna:“Allactionsarewroughtbythequalitiesofnatureonly.The self,deludedbyegoism,thinketh:‘Iamthedoer.’Buthe,Omighty-armed,whoknoweththe essenceofthedivisionsofthequalitiesandfunctions,holdingthat‘thequalitiesmoveamidstthe qualities’,isnotattachedtothefunctionsofthequalities.Themanofperfectknowledgeshouldnot unsettlethefoolishwhoseknowledgeisimperfect.SurrenderingallactionstoMe,withthy thoughtsrestinginthesupremeSelf,freedfromhopeandegoism,andofmentalfevercured, engage in battle.” Ch. III-27, 28, 29 and 30.
“Thereisnothinginthethreeworlds,OPartha,thatshouldbedonebyMe,noranything unattainedthatmightbeattained;yetImingleinaction.ForifIminglednoteverinaction, unwearied,menallaroundwouldfollowMypath,OsonofPritha.Theworldwouldfallintoruinif Ididnotperformaction.Ishouldbetheauthorofconfusionofcastes,andshoulddestroythese creatures.Astheignorantactfromattachmenttoaction,OBharata,soshouldthewiseactwithout attachment,desiringthewelfareoftheworld.Letnowisemanunsettlethemindsoftheignorant attachedtoaction;butactinginharmonywithMe,lethimrenderallactionattractive.”Ch.III-22to 26.
2. Scope for Personal Exertion
IntheGitayouwillfind:“Eventhemanofknowledgeactsinconformitywithhisown nature; beings follow nature; what shall restraint avail.” Ch. III-33.
ThemeaningofthisSlokaismisunderstoodbymanypeople.Manyhavebecomefatalists. Theyleadalifeofinertia.Theysay:“Whatistheuseofourexertion?Natureisall-in-all.Wecannot goagainstnature?Natureisirresistible.Alllivingbeingsfollowtheirownnature.Thereis influenceofman’snatureonhisconduct.Whatcancoercionandinhibitiondo?Letusnotexert ourselves.” This is a sad mistake. It is a lamentable misapprehension.
ThereisaclearsolutionforthisinthenextSloka34.Slokas33and34shouldgotogether. Thenthemeaningisquiteclear.EventhemanofknowledgeoraJnanibehavesaccordingtohis ownnature.Itneedsnosayingthatamanofignoranceactsaccordingtohisownnature,becausehe doesnotknowhowtocontrolit.Ifeveryindividualbehavesaccordingtohisownnatureonly,if thereisnonewhohasnonatureofhisown,thenthereisnoscopeforindividualexertion (Purushartha).InthatcasetheteachingsoftheSastraswhichinspirepeopletorightexertionwould be quite purposeless.
InthenextverseLordKrishnaasksArjunatodoPurushartha,togoaboveRagaDvesha,the twocurrentsofattractionandrepulsion.“Affectionandaversionfortheobjectsofthesensesabide inthesenses;letnonecomeunderthedominionofthesetwo;theyarethedestroyersofthepath.”
Ch.III-34.IftheaspiranthascontrolledthesetwoVrittis,hehasalreadyconqueredNature,hehas becomethelordofNature.HecancommandNature.Naturehasbecomehisobedientservant.
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NatureoperatesthroughthesetwoVrittis.WhatyoucalltheuniverseisonlyRagaDvesha.Thereis noworldforthatJnaniorYogiwhohassubduedthesetwoVrittis.Thereisnoworldapartfrom thesetwoVrittis.ManisboundorattachedtosensualobjectsthroughtheVritti,Raga.Whenhe developsVairagya,Ragaisannihilated.AnignorantmanisaslaveofthesetwoVrittisandsoheis tossedabouthitherandthitherlikeastrawinthisoceanofSamsara.PatanjaliMaharishiprescribes easydefinitemethodsinhisRajaYogaphilosophytocontrolthesetwoVrittis.Hisdefinitionof Yoga is:
Yogah Chitta Vritti Nirodhah
“Yoga is control or restraint of the modifications of the Chitta.”
HealsoprescribesPurusharthatoextirpateVrittisandcontrolnatureandtoattainKaivalya Mokshaorindependence.Hedoesnotsay:“Natureisverypowerful,keepquietandbecomeaslave ofnature.WhatistheuseofyourstruggleandSadhana?”HisYogaisanexactscience.He prescribesdefinite,positive,accurateandeffectivemethodstocontrolnature.Hesays:“Controlthe VrittisandthenrestinyourownSvarupa(essence).Thewholenatureisunderyourcontrol.” Vasishtha also asks Sri Rama to do Purushartha.
ThroughRagaamanlovesanobject;throughDveshahedislikesanobject.Ifanyonerises abovetheswayoflikesanddislikes,loveandhatred,affectionandaversion,heisnolongersubject tohisnature.HecanunderstandtheteachingsoftheSastras.Hismindispure.Ifhebecomesa victimofthesetwocurrents,hismindbecomesimpure.Hecannotunderstandthesignificanceof theSastras.Heneglectshisownduties.Hebeginstodothedutiesofothersashismindisinastate ofconfusionandbewilderment.RagaDveshaaregreatobstaclesinthespiritualpath.Theyarethe adversariesofamanoraspirant.Theyarelikerobbersonthehighway.IfVivekaandVichara (discriminationandenquiryofthenatureoftheAtman)dawnintheaspirant,RagaDveshawilltake to their heels.
Oman!LearnpracticallessonsfromNature.ThemangotreedoesPurushartha.Itgives shadetothewearytravelleranddeliciousfruittotheproprietor.Thejasmineemanatessweet fragrancetoall.Theantsarebusywithcollectinggrainsinsummer.Theyenjoythegrainintheir holesduringtherainyseasonandinwinter.Thebeescollecthoneyvigorouslyfromtheflowersand getintoxicatedwithjoydrinkinghoney.Theriverssupplygoodsparklingwatertopeople.Thesun givesenergyandwarmthtoplantsandhumanbeingsandconvertssaltishwatersoftheseainto gooddrinkablewater.Thesandaltreesendsoutfragranceinalldirections.Themusk-deergives musk.Theearthsuppliesgrains,gold,iron,lead,vegetablesandothernecessitiestoman.The parentsprescribePurusharthatotheirchildren.Theteachersaskthestudent:“Studywell,havea goodcharacter.Passinyourexaminationandgetagoodjob.Docharity,controlthesensesand
YouwillfindintheGita:“Butthedisciplinedself,movingamongsense-objectswithsenses freefromattractionandrepulsion,masteredbytheself,goethtopeace.”Ch.II-64.Thedifficulty thatyouencounteredinSloka33isnowobviated.DoPurusharthanow.RemoveRagaDveshaand restinpeace.ThenNaturebecomesyourobedientservant.YouarethemasterorlordofNature.Do
become a good man.”
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Sadhana.Practise!Practise!Realise!Realise!Thisisyourhighestduty.Youhavetakenthisbody to achieve this end!
3. Prakriti Does Everything
Allactionsaredonebythequalitiesofnatureonly.Hewhosemindisdeludedbyegoism thinks:‘Iamthedoer’.Thisisthecauseofbondage.TheGunasonlydoallactions.Theignorant manidentifieshimselfthroughtheforceofAvidyawithhisbody,mindandIndriyaswhicharethe productsoreffectsofthethreeGunas—Sattva,RajasandTamas.Nowcomesthetrouble.Ifhe thinks:‘Iamthedoer’,hehastoenjoythegoodandbadfruitsofhisactions.Heisbroughtagain and again to this Mrityuloka.
HewhoseesthatPrakritiperformsallactionsandthattheSelfisactionless,reallysees.The wisemanwhoknowstheessenceofthedivisionsofthequalitiesandfunctions,holdingthat“the qualitiesmoveamidstthequalities”isnotattached.Heseparateshimselffromthebody,mindand organs.HestandsasawitnessoftheseUpadhisandtheirfunctionsbyidentifyinghimselfwiththe pureinnerSelforAtman.Hesays:“Seeing,hearing,touching,speaking,giving,grasping,opening andclosingtheeyes,arefunctionsoftheIndriyas.Ihavenothingtodo.TheyaretheDharmasofthe senses.Iamdistinctfromthesenses.Thesensesmoveamongthesenses.IamNirlipta.Iam Asanga.”ThisistheDrishti(vision)orNischaya(determination)ofaJnani.Heescapesfromthe bondage of Karmas. He is freed from the wheel of birth and death.
4. Action and Inaction
LordKrishnasays:“Whatisaction,whatisinaction?Eventhewisearehereinperplexed.I willdeclaretotheetheactionbyknowingwhichthoushaltbefreedfromevil.Itisneedfulto discriminateunlawfulaction,todiscriminateinaction—thepathofactionismysterious.Hewho seethinactioninactionandactionininaction,heiswiseamongmen,heisharmonious,evenwhile performing all action.” Gita: Ch. III-16, 17.
Peoplegenerallythinkthatactionmeansmovementofthebody,andinactionmeansthe absenceofit,tositquiet.SriSankarawrites:“Hewhoseesinactioninaction,i.e.,hewhohasthe rightknowledgethataction,whichiscommonlysupposedbyalltopertaintotheSelf,doesnot reallybelongtotheSelf,justasmotiondoesnotreallypertaintothetrees(ontheshoreoftheriver) whichappear(toamanonboardtheship)tomoveintheoppositedirection,andwhoseesactionin inaction,i.e.,hewhoknowsthateveninactionisaction,—for,inactionisbutacessationofbodily andmentalactivities,andlikeactionitisfalselyattributedtotheSelfandcausesthefeelingof egoismasexpressedinthewords“quietanddoingnothing,Isithappy”—hewhocanrealisethe natureofactionandinactionasnowexplainediswiseamongmen:“HeisadevoutYogin,heisthe performer of actions, he is released from evil and has achieved all.”
LordKrishnasays:“Havingabandonedattachmenttothefruitofaction,alwayscontent, nowhereseekingrefuge,heisnotdoinganything,althoughdoingactions.Hopingfornaught,his mindandselfcontrolled,havingabandonedallgreed,performingactionbythebodyalonehedoth notcommitsin.Contentwithwhatsoeverheobtainethwithouteffort,freefromthepairsof opposites,withoutenvy,balancedinsuccessandfailure,thoughactingheisnotbound.Ofonewith
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attachmentdead,harmoniousandwithhisthoughtscontrolledinwisdom,hisworksbeingall sacrifices,allactionsmeltaway.TheEternaltheoblation,theEternaltheclarifiedbutter,are offeredintheEternalfirebytheEternal;untotheEternalverilyshallhego,who,inhisaction, meditatethwhollyupontheEternal.HewhohathrenouncedactionbyYoga,whohathrentasunder doubtsbywisdom,whoisruledbytheSelf,actionsdonotbind,OArjuna!”Gita:Ch.IV-20to24, 41.
Whenamanregardstheactionasifitwereforhim,hehas‘action-mentality’,andwhenhe treats of it as God-ordained and for God, he being just a spectator, he has ‘inaction-mentality’.
IfanactionisdonewithNishkamyaBhavaasIsvararpana,thenitisnoactionatall.Itis ‘inaction in action’.
IfyouidentityyourselfwithBrahmanandstandasawitnessoftheactivitiesofPrakritiand itseffects,mind,Indriyasandbody,youwillrealise‘inactioninaction’.BrahmanisNishkriya, Akarta, Niravayava. But he is the primum mobile. He gives a push and Prakriti moves and acts.
HegazesandPrakritimovesandacts.WithoutHispresencePrakriticannotdoanything. ThereforeitisBrahmanonlywhoreallydoesallactions.Thisis‘actionininaction’astaughtinthe Gita.
5. Action and Actor
“Actionperformedasduty,withoutattachment,withoutloveorhate,withoutdesirefor fruit,iscalledpure(Sattvic).Butthatactionthatisdonebyonelongingforpleasures,oragainwith egoism,orwithmucheffort,isdeclaredtobepassionate(Rajasic).Theactionperformedunder delusionwithoutregardtothecapacityandconsequences,lossandinjurytoothers,isdeclaredtobe dark (Tamasic).” Gita: Ch. XVIII-23, 24, 25.
“Freefromattachment,notegoistic,enduedwithfirmnessandenthusiasm,unaffectedin successandfailure,thatactoriscalledpure(Sattvic).Passionateanddesiringtoattainthefruitof actions,greedycruel,impure,movedbyjoyandsorrow,suchanactorissaidtobepassionate (Rajasic).Fickle,cheating,vulgar,stubborn,malicious,indolent,despondentandprocrastinating, such an actor is said to be dark (Tamasic).” Gita: Ch. XVIII-26 to 28.
6. Self-Surrender
“Whateverthoudoest,whateverthoueatest,whateverthousacrificest,whateverthou givest, whatever thou doest of austerity, do thou that as an offering unto Me.” Ch. IX-27.
“OnMefixthymind,bedevotedtoMe,prostratethyselfbeforeMe;harmonisedthusinthe Self, thou shalt come unto Me, having Me as thy supreme goal.” Ch. IX-34.
TheideasthatarecontainedinSloka34ofchapterninearerepeatedinSloka65ofchapter eighteen.ButthereisthewordofassurancegivenbyLordKrishnatoArjuna:“IpledgetheeMy truth;thouartdeartoMe.”TheLordfurthersays:“Abandoningallduties,comeuntoMealonefor
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shelter,sorrownot,Iwillliberatetheefromallsins.FleeuntoHimforshelter,OBharata;byHis Grace thou shalt obtain supreme peace, the everlasting dwelling place.” Ch. XVIlI-66, 62.
“ForasagewhoisseekingYoga,actioniscalledthemeans,forthesamesage,whenheis enthronedinYoga,serenityiscalledthemeans.Whenamanfeelethnoattachmenteitherforthe objectsofthesensesorforactions,renouncingallformativewill,thenheissaidtobeenthronedin Yoga.” Ch. VI-3 and 4.
“ThereforeatalltimesthinkuponMeonly,andfight.WithmindandreasonsetonMe, without doubt, thou shalt come unto Me.” Ch. VIII-7.
“HewhodoethactionsforMe,whosesupremegoodIam,Mydevoteefreedfrom attachment, without hatred of any being, he cometh unto Me, O Pandava.” Ch. XI-55.
“Restrainingandsubduingthesenses,regardingeverythingequally,inthewelfareofall rejoicing,thesealsocometoMe.Ifalsothouartnotequaltoconstantpractice,beintentinMy service; performing all action for My sake, thou shalt attain perfection. Ch. XII-4 and 10.
“Hewhoisfreefromtheegoisticnotion,whosereasonisnotaffected,thoughheslayeth thesemen,heslayethnot,norishebound.Thougheverperformingallactions,takerefugeinMe; byMyGracethouobtaineththeeternalindestructibleabode.RenouncingmentallyallworksinMe, intentonMe,resortingtotheYogaofdiscrimination,havethoughtonMe.TheLorddwellethinthe heartsofallbeings,OArjuna,andbyHisillusivepower,causethallbeingstorevolve,asthough mounted on a potter’s wheel.” Ch. XVIII-17, 56, 57, 61.
7. Karma Yoga Better than Renunciation
ArjunasaidtoLordKrishna:“OKrishna,Thoupraisethrenunciationofactionsandthen alsoYoga(ofactionorNishkamyaKarmaYoga).Ofthetwowhichisbetter?Thattellme conclusively.”TheLordsaid:“RenunciationandYogabyactionbothleadtothehighestbliss;of thetwo,Yogabyactionisverilybetterthanrenunciationofaction.ANityaSannyasinorperpetual asceticisonewhoneitherhatesnordesires,onewhoisfreefromthepairsofopposites.Children, notsages,speakoftheSankhya(JnanaYoga)andYoga(KarmaYoga)asdifferent;hewhoisduly establishedinoneobtaineththefruitsofboth.Thatabodewhichisgainedbythosepractising Sankhya is reached by the Yogis also.”
“HeseethwhoseeththattheSankhyaandYogaareone.ButwithoutYoga,O mighty-armed,renunciationishardtoattainto;theYoga-harmonisedMuniswiftlygoethtothe Eternal.HewhoisharmonisedbyYoga,theself-purified,self-ruled,withsensessubdued,whose selfistheselfofallbeings,althoughacting,heisnotaffected.Hewhoacteth,placingallactionsin theEternal,abandoningallkindsofattachment,isunaffectedbysinasalotusleafbythedropsof water.Yogis,havingabandonedallattachment,performactionbythebody,bythemind,bythe reason and even by the senses, only for the purification of the self.”
“Theharmonisedman,havingabandonedthefruitsofaction,attainethtotheeternalpeace; thenonharmonised,impelledbydesire,attachedtofruit,isbound.Mentallyremovingallactions,
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KARMA YOGA IN THE GITA
thesovereigndwellerinthebodyrestethserenelyinthenine-gatedcity,neitheractingnorcausing toact.TheLordoftheworldproducethnottheideaofagency,noractions,northeuniontogetherof actionanditsfruit;naturehowever,manifesteth.TheLordacceptethneithertheevil-doingnoryet thewell-doingofany.Wisdomisenvelopedbyignorance;therewithmortalsaredeluded.”Ch.V-1 to 16.
ArjunasaidtoLordKrishna:“Idesiretoknowseverallytheessenceofrenunciation,O Hrishikesha, and of relinquishment, O Kesinishudana.”
TheBlessedLordsaid:“Sageshaveknownasrenunciationastherenouncingofworkswith desire;therelinquishingofthefruitofallactionsiscalledrelinquishmentbythewise.‘Action shouldberelinquishedasanevil’,declaresomethoughtfulmen.‘Actsofsacrifice,giftand austerityshouldnotberelinquished’,sayothers.HearMyconclusionsastothatrelinquishment,O bestoftheBharatas,sincerelinquishment,Otigerofmen,hasbeenexplainedasthreefold.Actsof sacrifice,giftandausterityshouldnotberelinquished,butshouldbeperformed;sacrifice,giftand alsoausterityarethepurifiersoftheintelligent.Buteventheseactionsshouldbedoneleavingaside attachmentandfruit,OPartha;thatisMycertainandbestbelief.Verilyrenunciationofactionsthat areprescribedisnotproper,therelinquishmentthereoffromdelusionissaidtobeofdarkness.He whorelinquishethanactionfromfearofphysicalsuffering,sayingthatitispainful,thus performingapassionaterelinquishment,obtainethnotthefruitofrelinquishment.Hewho performethaprescribedaction,saying:‘Itoughttobedone,’OArjuna,relinquishingattachment andalsoitsfruit,thatrelinquishmentisregardedaspure.Therelinquisher,pervadedbypurity, intelligenceandwithdoubtscutaway,hatethnotunpleasurableactionnorisattachedto pleasurable.Norindeedcanembodiedbeingscompletelyrelinquishaction;verilyhewho relinquisheththefruitofactionheissaidtobearelinquisher.Good,evilandmixed—threefoldis thefruitofactionhereafterforthenon-relinquisher;butthereisnoneeverfortherenouncer.”Ch. XVIII-1 to 12.
Chapter Eight
INSPIRING STORIES
InMylapore,Madras,therelivedabouttwothousandyearsagoabornSiddhaandbornpoet bythenameofValluvar,or,asheismorecommonlyknown,Tiruvalluvar.Heisregardedasan AvataraofBrahma.HemarriedVasukiandledthelifeofahouseholdertoshowpeoplethewayof leadingadivinelife,alifeofpurityandsanctity,whilelivingintheworld.Allhiswisesayingsand teachingsarenowinbook-formandisknownas Tirukural. Thesesayingsandteachingsarein couplets. Here are some of them:
Justasthealphabet‘A’isthebeginningofallletters,soalsoGodisthebeginningforthis universe.
1. Tiruvalluvar
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Learn the Sastras completely and then act according to their injunctions.
TheAnichaflowerwillfadebysmellingbutguestsaremoresensitiveifthehoststurntheir faces a bit.
Death is like sleeping in the burial ground, birth is like waking in the morning.
Thesecoupletsare1330innumber.TheycontaintheessenceoftheVedas,theUpanishads andthesixDarshanas.TirukuralisregardedasauniversalBible.ItisanotherGita,KoranorZend Avesta.
SomeaspirantsrepairedtoTiruvalluvarandenquired:“Osage,whichAshramaoflifeis better—GrihasthaorSannyasa?”Thesagedidnotgiveanyanswer.Hesimplykeptquiet.He wantedtoteachthemthegloryofGrihasthaAshramabyexample.Hiswifewasanideal,chasteand devotedladywhowouldneverdisobeyhisorders,butwouldimplicitlycarrythemout.Once Tiruvalluvarwastakingcoldriceinthemorning.Hesaidtoher:“OVasuki,thericeisveryhot, bringafantocoolit.”Shewasatthetimedrawingwaterfromthewellwhenhecalledher.Sheat oncelefttheropeandrantohimwithafantocooldowntherice.Shedidnotsaytoherhusband: “Howcancoolricebehot?Whydoyouwantafannow?”Shesimplyobeyedhiscommands.The vesselthatcontainedwaterwashanginghalfwayinthewellfearfulofherPativrataDharmaSakti. TheaspirantsnoticedthisstrangephenomenonandthenobleconductofVasuki,andwerestruck with amazement.
Onanotheroccasion,Valluvarcalledhiswifeat1p.m.andsaid:“Bringalamp immediately,OVasuki.Iamstitchingapieceofcloth.Icannotseetheeyeoftheneedle.Icannot passthethreadproperly.”Shedidnotsay:“Itisbroaddaylightnow.Whydoyouwantalamp?You canseetheneedleproperly.”Butsheimplicitlyobeyedhisword.Theaspirantsweremuchinspired bytheideallifeofsageTiruvalluvarandtheexaltedconductofhiswife.Theydidnotspeakaword tothesaint.Theyquietlylefttheplacewithprofoundsatisfaction.Theyweredeeplyimpressedby thepracticalandexemplarylifeledbythesageandhiswife.Theylearntalessonthatthelifeofan idealhouseholderisinnowayinferiortothatofanidealSannyasinwhoistreadingthepathof Nivritti and austerity in the Himalayan caves, and that each is great in his own place.
Dearreader!CanyoufindasingledevotedwifelikeVasukiinthesedaysofmodern civilisationandscientificadvancement?Ifthehusbandsofthepresent-daybehavelike Tiruvalluvar,thewiveswillsay:“Myhusbandhasbecomesenseless.Hewantstofanthericewhen itiscold.Hewantsalightwhenthereisbroaddaylight.”Thewiveswillrebuketheirhusbandsand fight with them. They will seek separation.
Thathousewhereinthewifeservesthehusbandwithsinceredevotionandobserves PativrataDharma,isheavenonearth.Thathousewhereinthewifefightswiththehusbandand disobeyshisorders,isaveritablehellonearth.LadieswhopractisePativrataDharmaneednotgoto temples.TheyneednotpractiseanyVrataorpenance.Serviceofhusbandbecomesworship.They canrealiseGodthroughserviceoftheirhusbands.Husbandsalsoshouldbeidealpersonswith noblequalities.HusbandsaretheGurusfortheirwives.Wivesneednotgetanyinitiationfromany Acharya. Glory to such exalted ladies who practise Pativrata Dharma!
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2. Story of a Bania
ABaniaonceapproachedaSadhuforinitiation.TheSadhusaid:“IwillinitiateyouwhenI meetyounexttime.”TheBaniapressedtheSadhuagainandagainonseveraldaysforquick initiation.TheSadhutotallydeclined.HereturnedtotheBaniaafteracoupleofyears.Heplacedin hisBhiksha-bowlsomemud,hair,urineandexcretaandapproachedtheBaniaforalms.TheBania broughtnicesweet-meats,Kheer,Halwa,etc.,fortheSadhu.Hepreparednicedishesashethought hewouldbeinitiatedthistimebytheSadhu.TheSadhusaidtotheBania:“Puteverythinginmy bowl.”
TheBaniasaid:“HowcanIplacethem,Swamiji,inthisdirtybowl.Kindlycleanthebowl and bring it to me. I will place all the preparations in it.”
TheSadhureplied:“WhensuchisthecasewiththisbowlhowcanIplacethepureLordin yourheartwhichisfilledwithvariousimpuritieslikelust,anger,pride,greed,etc.HowcanI initiate you now, when your mind is very dirty like this bowl?”
TheBaniagotvexedandwentawayinshame.Hepurifiedhimselfthroughcharityand selflessserviceandgothimselfinitiatedbythesameSadhuaftersometime.Theground(mind) mustbepreparedfirst.WhydoyoubothermuchaboutUpadesha?Purifyyourself,andgetthe moral qualifications, Brahmacharya, etc. The initiation will come by itself.
3. Raja Gopichand
Minavaty,motherofRajaGopichand,gavefourinstructionstoherson:1.Eatnectar-food. 2.Sleeponabedofflowers(PushpaShayana).3.Livewithintheironfort4.Enjoywiththemost beautiful woman (Param Sundari).
TheAdhyatmicmeaningoresotericsignificanceoftheseinstructionsisthis.1.Whenyou arereallyhungry,eatyourfood.Itwillbedigestedwell.Itwillbepalatablelikenectar.Hungeris thebestsauce.2.Whenyoubecomereallysleepy,liedown;youwillgetsoundsleepeventhough youliedownonabedofstones.3.LiveinthecompanyofdispassionateYogis,Sannyasinsand Mahatmas.Thisistheironfort.Notemptationswillallureyou.4.Meditateandraisethe Brahmakara-Vritti and enjoy with Brahman. This is enjoyment with the most beautiful woman.
4. Story of a Pandit
OncealearnedKhatha-Sastri,aBrahminPanditandaChandalawerecrossingtheriver RaviinaboatinLahore.Theboatcapsizedowingtothefiercewind.BoththePanditandthe outcastewereabouttobedrowned.Theyweredrinkingwateragainandagain.Thearrogantand audaciousPandittoldtheChandala:“Donotdrinkthesamewaterfromtheuppersurfaceofthe riverwhichIamdrinking.Youarepollutingme,OChandala!Drinkonlythewaterfromthelower portionoftheriver.”Lookatthepetty-mindednessofthelearnedPandit!TheChandalaisatthe pointofdeath.HislifeistremblinginthebalanceandyetthePanditseessomuchdifferenceand entertainstheideaofBrahmin-superiority!DoyouthinkthattheBrahminPanditwillfeelhis onenesswithallevenaftermillionsofbirths?WhatistheearthlyuseofhisKhatha-Sastra,learning
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andknowledge?FieonthosemiserablewretchedBrahminPanditswhoarepetty-mindedand narrow-hearted! Glory to large-hearted Pandits!
5. The Jolly Ant
Onceanantthatwaslivinginamountainofsugarmetanotherantlivinginamountainof saltandasked:“Hallo,mydearfriend!Howdoyoudo?”Itreplied:“Iamnotasjollyasyouare.My mouthisalwayssaltishasIamlivinginamountainofsalt.”Thejollyantsaid:“Comealongnowto myabode.Ishallmakeyoujolly.Iliveinahugemountainofsugar.Ishallmakeyourtongue alwayssweet.”Theunhappyantfollowedthejollyanttothemountainofsugarandlivedtherefora week.Thejollyantaskedhisfriend:“Howdoyoufarenow,myamiablecomrade.Itreplied:“Still thesameasmylot,mygoodfriend.“Washyourmouthwellwiththissaccharinesolution.Rubyour tonguewellwiththissugarsoap.Yourtongueneedsgoodbrushingup.Youwerelivingforseveral yearsinamountainofsalt.”Itfollowedtheinstructionsofthejollyant.Fromtheeighthdayits mouth became sweet. It also became very jolly.
Someaspirantskeepwithinthemselvessomehiddensubtledesires,greed,Mohaandpride. TheseDoshasclingtotheirmindsjustastheoldsaltdungtothetongueofthemiserableant.They complainliketheantofthesaltmountain:“Wehavenospiritualprogress.Wehaveno Self-realisation. We are not enjoying spiritual bliss.”
RubyourmindandtheheartwiththesoapofJapaandselflessservice.Eradicateallthe desires and impurities of the mind. You will enjoy the supreme bliss of Paramatman.
6. Raja Janaka
RajaJanakaoncecommandedaBrahminwhocommittedaseriouscrimetoleavehis dominionatonce.TheBrahminsaid:“ORajan,kindlytellmetheextentofyourdominion.ThenI willleaveyourstateandsettledowninthedominionofanotherRajan”.Janakadidnotsayanything inreply.Hesobbedheavily.Hereflectedseriously.Thenheswoonedsuddenly.Hecamebackto hissensesafterfifteenminutes.Hethensaid:“Ihaveinheritedthestateofmyfather.Itisundermy control,butnothingbelongstomeexclusively.Icannotfindmyexclusivedominionanywhere,not eveninMithilaandinmyownprogeny.Nowrealwisdomhasdawnedinme.Iamnowunderthe impressionthateitherIhavenodominionatallorallismydominion.Eitherthisbodyisnotmineor thewholeworldismine,andsimilarlythatofotherstoo.Obestofthetwice-born!Thisismyfirm conviction. Stay in my dominion as long as you like and enjoy.”
TheBrahminasked:“Oking!Whathasmadeyouregardthiskingdomasnotyoursorallas yours?Howhaveyourenouncedthefeelingof‘mine-ness’inthiskingdomofyourancestors, whichyouareruling?”Janakareplied:“Everythingisperishableonthephysicalplane.Lifeis evanescent.Everythingpassesaway.IcouldlaymyfingeronnothingwhichIcouldcallasmine.I rememberedtheVedictext:‘Itwasanybody’sproperty.’IreflectedinthismannerandsoIhave givenuptheideaof‘mine-ness’.HearkencarefullynowastohowIseemydominioneverywhere.I havenodesirefortheobjectsthatgivegoodsmell:soIhaveconqueredtheearth.Ihavenodesire fortastythings,beautifulforms,softcushionsorbeds,ormusic:thereforeIhaveconqueredwater,
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STORIES
fire,airandether.Idonotdesireanythingforthemind,itisthereforeundermyperfectcontrol.Ido actions for the Devas, ancestors, for all beings and for those who come to my door.”
ThentheBrahminsmiledandsaid:“Oking!IamDharmaindisguise.Ihavecometolearn somethingaboutyou.Youaretheonlypersontoturnthiswheel,thenameofwhichisBrahman,the spokeofwhichisreason,whichneverturnsbackandwhichiskepttoitscoursebythequalityof goodness as its circumference.” (Anugita: Ch. 17).
7. An Ideal Karma-Jnana-Yogi
ASadhuwenttothecourtofRajaJanakaandobservedallhismanifoldactivities.Hethen thoughtwithinhimself:‘HowcanwecallRajaJanakaaJnani?Howcanwetakehimforaspiritual man?Heisonlyaworldlyman.Heisentrappedinsomanyworldlymatters.Hetalksonworldly topics.’RajaJanaka,throughhisDivyaDrishtioreyeofintuition,understoodthementalityofthe Sadhu.
CallingtheSadhutohisside,Janakasaid:“Youseemtobeaculprit.Youareunfittowear thegarbofasaint.YouarenotthinkingofGod.Thenatureoffaultfindingisdeeplyingrainedin you. I have decided to give you capital punishment. You will be hanged within a week.
ThekingorderedhisservantstogivetheSadhuvegetableswithoutsalt,sweetmeatswith chillies,anddeliciousKheerandalmondsandraisinswithtamarinddaily.TheSadhuwasterribly alarmed.Hespentsleeplessnights.Hebecameverynervous.Healwaysthoughtofthegallows.He dreamt daily that his neck was being tied with a rope. He became very thin and pale.
RajaJanakasentaservanttocalltheSadhuontheseventhdayforexecution.TheSadhu wasunabletostandbeforetheking.Hetrembledandfellonthegroundsenseless.Hecamebackto consciousnessaftertenminuteswhenJanakaofferedhimsomefruitsandacupofmilkwithsalt. The Sadhu drank it. But his mind was on the gallows.
Thesage-kingthensaid:“Lookhere,OSadhu!Howdoyoulikethetasteofthemilknow? Wasitgood?Didthemilkcontainsufficientsugar?Howdidyourelishthefoodthesesevendays?”
TheSadhureplied:“ORajah,Ididnotfeelanytasteinthefoodorinthemilkthatyouofferedme justnow.Mymindisonlythegallowsallthetime.Iseeonlygallowseverywhere.Ihavebecomea preytothethoughtofthegallows.Ididnotknowwhetherthevegetablesorsoupcontainedsaltor sugar.”RajaJanakasaid:“OSadhu,justasyourmindisalwaysonthegallows,soalsomymindis alwaysfixedonBrahmanthroughmyintensepracticeofNididhyasan,althoughIengagemyselfin varioussortsofworldlyactivities.ThoughIaminthisworld,Iamoutoftheworldalways.Doyou understandmymentalstate?Infuturedonotlooktothefaultsofothers.Mindyourownbusiness always.Looktothegoodpointsofothers.Glorifyothers.Dointensemeditation.Realise.Workfor the world unattached like myself. Now you can go.”
TheSadhuwasverymuchpleasedwiththeking.Henowrealisedhisfollyandthetrueglory ofKingJanaka.HeunderstoodfullythatJanakawasawonderfulBrahma-Nishthaandhadperfect balanceofmindamidstmultifariousactivities.Heprostratedbeforehimagainandagainandtook
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leave.ThenhedidintenseSadhana,realisedtheSelfandfollowedtheexampleofRajaJanakain doing service to the world.
RajaJanakawasafull-blownJnanithoughheworkedintheworld.HisJnanawastested.He wasintheDurbarhallwhenamessengerbroughtthenewsthattherewasfireinthecity.Janaka said:“Mywealthisunlimited,andyetIhavenothing.EvenifthewholeofMithilaisburnt,yet nothing is lost to me.”
ThenameofRajaJanakaisalwaysassociatedwithKarmaYogaandKarmaNishtha.Inthe GitaalsoLordKrishnaspeakstoArjuna:‘Janakaandothersindeedattainedperfectionbyaction; then,havinganeyetothewelfareoftheworldalso,thoushouldstperformaction.Whateveragreat mandoeth,thatothermenalsodo;thestandardhesettethup,bythatthepeoplego.Therefore, withoutattachment,constantlyperformactionwhichisduty,forbyperformingactionwithout attachment, man verily reacheth the Supreme.’ Ch. III- 19, 20, 21.
ItisverydifficulttofindoutthestateofaJnanibyhisexternalactions.Jnanaispurelya mentalstate.Itisaninternalcondition.AJnanionlycanunderstandanotherJnani.AtmaJnanais imperishableandinexhaustiblewealth.Thewealthofthethreeworldsisnothing,Isaynothing, whencomparedtothepricelesstreasuresoftheAtman.ThatisthereasonwhyJanakawasnotatall affectedbythedestructionofthecityofMithila.HestoodadamantineontherockofAtmaJnana.
8. Highest Self-Sacrifice
KingYudhisthiraperformedagreatsacrifice(Yajna)afterthebattleofKurukshetrawas over.Hegaveveryrichpresentstothepriestsandtothepoor.Allweregreatlyastonishedatthe grandeurofthismagnanimoussacrifice.Theyexclaimedwithgreatjoy:“Wehaveneverseenin ourlifetimesuchasplendidsacrifice.TherehadneverbeensuchagloriousYajnaintheannalsof theworld’shistory.GlorytoKingYudhisthira!GlorytoArjuna!GlorytothePandavasand Draupadi!”
Asmallmongooseappearedonthescene.Halfofhisbodywasgoldenandtheotherhalf wasbrown.HerolledonthegroundwheretheYajnawasperformed.Hethenexclaimedwith sorrow:“ThisisnoYajnaatall.Whydoyoupraisethissacrificeinsuchglowingterms?Youareall hypocritesandliars.”Thepeoplereplied:“What!Yousillymongoose!Haveyounotrealisedthe gloryofthisMahaYajna?Thousandsofpoorpeoplehavebecomeveryrich.Millionsofpeople havebeensumptuouslyfed.Jewelsandclotheshavebeendistributedinabundance.Theworldhas neverwitnessedsuchwonderfulsacrifice.Gettheegone,Omiserablewretch,Ofoolish mongoose!”
Themongoosereplied:“Mydearsirs,donotbeannoyedwithmeunnecessarily.Justhear mywordswithpatience.TherewasapoorBrahmininasmallvillage.Helivedinasmallhutwith hiswife,sonanddaughter-in-law.Therewasagreatfamine.Thewholefamilysufferedformonths. Theywerestarvingfordaystogether.Onedaythepoormanbroughtsomericeanddhal.Whenthey werereadytotaketheirmeals,theyheardavoiceattheirdoor.TheBrahminopenedthedoorand foundaguest.Hesaid:‘Ovenerableguest,comeinside.Takeyourseatandyourfood.’Hegavehis portionofthefoodtotheguest.Theguestsaid:‘Sir,myhungerisnotsatisfied.Iamstarvingforthe
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lastfifteendays.’Thewifesaidtoherhusband:‘Mylord,hereismyshare.Kindlygivehimthis portionoffood.IamthyArdhangini.Itismydutytosharewithyouthewealandwoeoflife.The SastrasandSmritisdeclarelikethisemphatically.’Theguestatethisportionalso,butstillhis hungerwasnotappeased.Thesonsaid:‘Dearfather,Imustdomydutytoyou,otherwisepeople willcriticiseme.Imustpleaseyouinthefulfilmentofyourholywish.Givehimmysharealso.’ Theguestatethisandyetheremainedunsatisfied.Thewifeofthesonsaid:‘Ovenerable father-in-law,youhaveallperformedthegreatestself-sacrifice.ImustalsojoininthisYajna. Kindlygivehimmyportiontoo.’Theguestatethisportionandwasfullysatisfied.Hethenblessed thepoorBrahminandhisfamilyanddepartedingreatjoy.Thesefourpersonsdiedofstarvationthe sameday.Afewgrainsofricewerefoundontheground.Irolledmyselfonthoseparticles.Halfof mybodybecamegolden.SincethenIhavebeentravellingallovertheworldtofindoutanother Yajnalikethat.NowherehaveIfoundone.NowherehaveIbeenabletoconverttheotherhalfof mybodyintogold.ThissacrificeofYudhisthirahasnotturnedtheotherhalfofthebodyintogold. ThatisthereasonwhyIsaythatthisisnosacrificeatall.Haveyouunderstoodmypointwell.Do notbecomeangry.Truthcanneverhurtthefeelingofothers.”Thepriestsandotherswhoenjoyed theYajnaofRajaYudhisthirawereputtoshame.Theyhungdowntheirheadsinshame.They realised now what true sacrifice was, that it should be free from pride and vanity.
MarkherethegloryofthepoorBrahminandhisremarkablespiritofself-sacrifice!Hewas anidealhouseholder.HewasanidealKarmaYogi.HereachedthesamestateofKaivalyaasthatof a Brahma Jnani or a Raja Yogi. May you all shine as this poor Brahmin!
9. Story of a Bird
Fourtravellershadtotaketheirrestonenightunderabigtree.Itwaswinter.Sotheystarted afiretowarmthemselves.Abirdlivedinthetreewithitswifeandchildren.Thelittlebirdlooked downandsawthetravellers.Itsaidtoitswife:“Mydear,whatshallwedonow?Therearesome guestsinourhouse.Theyarehungry.Wemustentertainthemanyhow.Wearehouseholdersand shouldshowhospitality.Wehavenothingtoofferthem.Iwilloffermybodytothem.”Itdropped itself into the fire below and got roasted.
Thewifeofthebirdwitnessedthenobleactionofthehusband.Itthoughtwithinitself: ‘Therearefourguests.Thefleshofonebirdisnotsufficientforallofthem.Letmealsodosome sacrificeinthefulfilmentofthepureSankalpaofmyhusband.Thedutyofthewifeistoserveand please the husband at all times.’ It also plunged itself into the fire and soon perished.
Thefivelittleonessaid:“Stillthefoodisnotsufficientforourfourguests.Ourparentshave donetheirdutywell.Weshouldkeepupthenameofourworthyparents.Theyhavedonegreat sacrifice;weshouldalsocontributesomethingtowardsthisAtithiYajna.”Theyalsofellintothe fire and were burnt to death.
Thefourtravellerswerestruckwithutteramazementwhentheywitnessedthedeedsofthe little birds. They did not eat the flesh. They remained without food.
Markherethespiritofself-sacrificeoftheselittlebirds!Drawinspirationbyremembering theideallifeledbythem.AKarmaYogiorahouseholdershouldpossessthevirtueofself-sacrifice
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toaremarkabledegree.Heshouldbepreparedtogiveupthebodyatanytimetoanoblecause.That KarmaYogiorhouseholderwhosacrificeshisbodyforanoblecausereachesthesamegoalthatis attainedbyaRajaYogithroughAsamprajnataSamadhi,orbyaHathaYogithroughawakeningof theKundaliniandtakingittoSahasrara,orbyaVedantinthroughSravana,Mananaand Nididhyasana.Nopain,nogain.Greatnesscannotbeachievedwithoutsacrificebothinthe physical and spiritual planes.
APPENDIX
Special Instructions For Karma Yogis
1. See God in every face, in everything.
2.RepeatmentallyorsilentlyorwiththebreaththeNameoftheLord,suchas‘HariOm’, ‘SriRam’oryourownIshtaMantraorGuruMantra,evenwhileyouworkintheoffice.Astrong habit of repetition of the Mantra will soon be formed.
3.Giveupmeat,hotcurries,onionsandgarlic.TakeSattvicfoodslikemilk,fruits,bread, pulsesandvegetables,etc.Eatsimplefood.Wearsimpleclothing.Practisecelibacyormoderation.
4.FeelthatGodistheinnerRulerwhomanipulatesyourmind,bodyandtheIndriyas. Thereforegiveupthethought:‘Iamthedoer’.Feel:‘IamNimittaoraninstrumentinHishands. God works through my hands, eats through my mouth and sees through my eyes.’
5.Donotexpectanyfruitforyouractions,notevenapprobation,thanks,gratitude, appreciation, applause, return of salute or smile, etc.
6.Offerallactions,theirfruit,body,mind,theIndriyasandthesoulasflowersatthe Lotus-feet of the Lord.
7.Never,neversay:‘Ihavehelpedthatman.’Feelandthink:‘Thatmangavemean opportunitytoserve.Thispieceofservicehashelpedmetopurifymymind.Iamextremely grateful to him.’
8.FeelthattheworldisamanifestationofGod. HarirevaJagatJagadevaHarih.Sarvam Vishnumayam Jagat. Serve with Narayana Bhava. Feel that you are serving God in all beings.
9.DisciplinetheIndriyas.Controlthem.Developalertness,decision,discrimination, mercy,tolerance,forgiveness,discernment,patience,cosmicloveandequalvision.Havea balanced mind. Be calm, cool and serene always.
10. Combine Bhakti or Jnana with Karma Yoga.
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11.Servepoor,sickpeople.ThereisnoYajnathatisgreaterthanthis.Serveeveryonewith Bhava,PremandfullShraddha.ServetheLordinall.Serveyourcountryandsociety.Serveyour parents,brothersandsisters,theSadhus,Sannyasins,Bhaktas,Mahatmasandyourspiritual teacherswithdevotionandafullheart.Shampoothelegsofsickpeople.Feelthatyouaretouching thebodyoftheLord(Virat).FeelthattheenergyofHiranyagarbha(cosmicenergy)isflowing through your hands. Tap the very source, the storehouse of cosmic energy.
12.Begoodanddogood.Becomeanembodimentofgoodness.Keepthebodystrongand healthy. Note in your spiritual diary the number of good and evil actions that you do daily.
You cannot gather what you have not sown.
As you have planted the tree, so will it grow. IX-40.
Success in every undertaking depends on destiny and man combined.
The acts of destiny are out of control of man.
Think not of destiny but act thyself. VII-205.
Whateverworkamandoes,whateverhismotive,ofthattherewardheshouldgetina corresponding body. XII-81.
Letallmenreflectwithcareandattention,thepassageofthesoulthroughdiverseformsof Brahma,Devas,men,beasts,plantsandstones,inaccordancewiththeirgoodandevildeeds,and also let them apply their minds to virtue only. XIII-22, 42, 86.
Spiritual Diary
Prepareasimilarstatementofdailyspiritualdiaryasshowninthefollowingtableevery monthandverifywhetheryouareprogressingornot.Ifyouwantquickspiritualprogress,you shouldneverneglecttorecordeverythinginyourdiary.Tochangetheworldlynatureitneeds rigorousSadhana.Apartfromthesequestionsyoumustalsomentionthefollowingintheremarks column:
Manu Smriti
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Questions
