Practice of Karma Yoga - Swami Sivananda

PRACTICE OF
KARMA YOGA

By

SRI SWAMI SIVANANDA

Sri Swami Sivananda
Founder of
The Divine Life Society

SERVE, LOVE, GIVE,
PURIFY, MEDITATE,
REALIZE
So Says
Sri Swami Sivananda

A DIVINE LIFE SOCIETY PUBLICATION
Sixth Edition: 1995
(4,000 Copies)

World Wide Web (WWW) Edition: 2001
WWW site: http://www.SivanandaDlshq.org/

This WWW reprint is for free distribution

The Divine Life Trust Society

ISBN 81-7052-014-2

Published By
THE DIVINE LIFE SOCIETY
P.O. SHIVANANDANAGAR249 192
Distt. Tehri-Garhwal, Uttaranchal,
Himalayas, India.

OM
Dedicated to all selfless, motiveless,
disinterested workers of the world who are
struggling hard to get knowledge of the
Self by purifying their minds, by getting
Chitta Suddhi through Nishkama
Karma Yoga
OM

PUBLISHERS NOTE
The nectar-like teachings of His Holiness Sri Swami Sivananda Saraswati, the
incomparable saint of the Himalayas, famous in song and legend, are too well-known to the
intelligent public as well as totheearnest aspirant of knowledgeDivine. Their aimandobject is
nothingbut emancipationfromthewheel of birthsanddeathsthroughabsorptionof theJivawith
the supreme Soul. Now, this emancipation can be had only through right knowledge.
ItisanundisputedfactthatitisalmostaHerculeantaskfor themaninthestreet, blindedas
heisbyworldlydesiresof diversekinds, toforgehiswaytorealisationof God. Not onlyisit his
short-sightednessthatstandsinthewaybutinnumerableotherdifficultiesandobstacleshamperthe
progress onward towards the goal. He is utterly helpless until someone who has successfully
troddenthepath, comestohisaidor rescue, takeshimby thehand, leadshimsafely throughthe
inextricable traps and pitfalls of worldly temptation and desires, and finally brings himto his
destinationwhichisthecrowninggloryof thebe-all andend-all of life, whereall sufferingceases
andall questcomestoanend. Thisrealisationisnothingbuttheknowingof theself asthereal Self,
the one without a second.
Thisvolumeis, asthetitlewill show, abookthathasbeencarefullypreparedfor thebenefit
of those who are intricately placed in life that they cannot tread the path of renunciation or
Sannyasa. Certainly, unless one cleanses the augean stables of his mind and expurgates all
impurities through selfless and disinterested service while living amid the toil and moil of the
world, hewill findhimself inafoolsparadise, whenheputsonthesecondorange-colouredgarbto
followthepathof renunciation. SoonehastodoKarmaYogafirst ceaselesslyanduntiringly, and
developall noblequalities suchascosmic love, endurance, nobility andBrahmacharya, andthus
equip himself for the great ensuing battle royal, and finally come out the victor.
The present work, Practice of Karma Yoga, coming as it does, fromthe inspired and
enlightenedpenof Swami Sivanandaji, is, asusual, asafeandsoundguidetoreachthegoal inview
of theaspirant. Thosewho havehadthegoodfortuneto knowof Sri Swami Sivanandaji andhis
writingsfromthebiggest volumetothesixteen-pagepamphlet distributedfreetothosewhoask
andthosewhodonotaskwill agreewithushowinfalliblehiswritingsare, howsimpleandlucid
isthelanguageheemploysinorderthatwhathewritesmaybeaccessiblenotonlytotheuniversity
graduate, but also to himor her who has aworkingknowledgeof English, andhowsincereand
earnest theauthor is inhis unquenchablethirst to beevenaparticle of serviceto his brethren.
Pregnant withthemagnetismof aJ ivanmuktaor liberatedsage, they cannot but uplift theseeker
after Truth to ineffable heights of spiritual glory, bliss and peace.
THE DIVINE LIFE SOCIETY
iv
PREFACE
There are altogether eight chapters in this book. The first chapter treats of the Yoga of
service. Suchinterestingandimportantsubjectsaswhatispoisedreason, howtofindoutrightand
wrong action, what is Nishkamya Karma Yoga, the qualifications of a Karma Yogi, work is
worship, the Yoga of equanimity, etc., are dealt with lucidly. The articles entitled Health and
Yoga andSecretof KarmaYoga areof vital importanceandinterest. Oneshouldneverforgetthe
ideathatworkisworshipof God. If oneremembersthisfact, all workwill befoundveryinteresting.
Theterms menial service, this work is bad, that work is good, will beobliteratedfromthe
mind. Youwill findthat all work, whendonewiththeright mental attitudeor Bhava, will elevate
your mind.
Thesecondchapter deals withuniversal laws. A knowledgeof theselaws of Naturewill
helptheyoungaspiranttoturnoutmoreefficientandsolidworkwithinashortspaceof time; itwill
infusediscrimination and force himto do virtuous actions, always taking care to avoid all evil
actions. Hewill clearlyunderstandthat thereisperfect order intheuniverseineverything. Evena
rank materialist will beinducedto realisetheglory of theLord, theLaw-giver, whois hiddenin
these names and forms.
The third chapter deals with what is known as Svadharma. The practice of Svadharma
bringsoneMokshaandexaltation. A finedescriptionof thethreeGunasor qualitiesof Natureand
their operationisgivenhere. Anunderstandingof theseGunaswill beof inestimablevaluetothe
practitioner of KarmaYoga. HecandevelopSattvic virtues anderadicateRajas andTamas. The
articleInstructions for Aspirants contains many valuablepractical hints. Every aspirant should
study theseinstructions very carefully daily in themorning beforehestarts his work. This will
enablehimtoequiphimself for theensuingbattleof dailylife. Hewill indeedbebetter armedwith
wisdom, spiritual forceanddiscrimination; hecantherebywardoff verymanyobstaclesthatstand
in the way of his daily work.
Thoughmanfeels heis weak andhelpless at times, heis inreality themaster of his own
destiny. Hecancounteract dark forcesof evil tendenciesandcancommandNaturethroughright
exertion or Purushartha. The subject is dealt with in the fourth chapter.
KarmaandReincarnation isthetitleof thefifthchapter. Herethereisadescriptionof the
various kinds of Karmas. I wouldlikeyouto understandthat sinis nothingbut amistakeonly.
There is no such thing as horrible crime or heinous sin in the light of knowledge or higher
philosophy. Many people worry themselves that they have committed serious crimes and
consequentlybecomepreytothehauntingthoughtsof theso-calledsin. Oneshouldnever say: I
amagreatsinner.Onthecontraryheshouldassert: I ameternallythepureAtman.Purityisyour
birthright. InessencethouartthemostsacredAtman. Feel this, feel this!Thearticleonthedoctrine
of reincarnationcontainsconvincing, cogent, logical, forcibleandsoundargumentsinsupport of
rebirth.
Inthesixthchapter I havestatedthatneophytesshouldcombineactionandmeditationand
that thosewhocanmeditatefor twenty-four hoursarevery, veryrare, andthat suchpeopleshould
taketoexclusivemeditationinthesolitarycavesof theHimalayanjungles. I havemadeasincere
v
andwhole-heartedappeal towhole-timedSannyasinstoorganisetheir order of lifeandstartdoing
serviceto thecountry invarious forms according to thetemperament, tasteandcapacity of the
individual. Thisisthedireneedof thepresent hour. Not very longagoMahatmaGandhi himself
onceappealedtotheSannyasinsat Hardwar inthisregardandPandit Jawaharlal Nehru, thethen
President of the Indian National Congress addressed a mammoth meeting of Sadhus and
Sannyasinslastyearatthesameplaceandinasimilarstrain. Asnoreal servicecanbedonewithout
Brahmacharya, I have added a small article on this subject towards the end of the chapter.
Theseventh chapter is allotted to KarmaYoga in the Gita. The articles Prakriti does
Everything, Action and Inaction, Scope for Personal Exertion, Action and Actor,
Self-surrender, and Karma Yoga is better than Renunciation of Action, make the chapter
complete. I wantmyreaderstoreadthischapter over andover andunderstandthefull significance
of Karma Yoga.
Theeighth chapter makes thebook really useful. You havesomevery illuminating and
inspiringstorieswhichhavebeenchosenwithcareandaddedinthehopethat thebook will beof
practical utilitytothereaders. Thesestoriesinculcatetheprinciplesof self-sacrificeandpresentto
the householders some really elevating and inspiring ideals.
As themaintenanceof thespiritual diary is nowheremoreneeded than when practising
KarmaYoga, I haveaddedabrief noteonhowsuchadiaryshouldbemaintained, togetherwiththe
table which has also been appended therewith.
I appeal withfoldedhandstothereadersof thisbooktostartpractisingKarmaYogainright
earnest after digestingandassimilatingthetruths andideals that areinculcatedherein. May the
indweller of our hearts, theomniscient, omnipotent andomnipresent Isvaragrant youall strength,
peace, spiritual power, discrimination, alertness, far-sightedness to practiseKarmaYogaandto
realisethegrandtruthsof theUpanishadsaftergettingChittaSuddhi throughincessantanduntiring
selfless service, is the humble and earnest prayer of thy sevak and comrade.
Sivananda
ONLY GOD I SAW
When I surveyed from Ananda Kutir, Rishikesh,
By the side of the Tehri Hills, only God I saw.
In the Ganges and the Kailas peak,
In the famous Chakra Tirtha of Naimisar also, only God I saw.
In the Dedhichi Kand of Misrik,
In the sacred Triveni of Prayag Raj too, only God I saw.
In the Maya Kund of Rishikesh and
In the springs of Badri, Yamunotri and Gauri-Kund to boot, only God I saw.
In tribulation and in grief, in joy and in glee,
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In sickness and in sorrow, only God I saw.
In birds and dogs, in stones and trees,
In flowers and fruits, in the sun, moon and stars, only God I saw.
In the rosy cheeks of Kashmiri ladies,
In the ugly faces of African negroes, only God I saw.
In filth and scents, in poison and dainties,
In the market and in society, only God I saw.
In trains and cars, in aeroplanes and steamers,
In J utkas and dandies, in tumtums and landan, only God I saw.
I talked to the flowers, they smiled and nodded,
I conversed with the running brooks, they verily responded, only God I saw.
In prayer and fasting, in praise and meditation,
In J apa and Asana, in Tratak and concentration, only God I saw.
In Pranayama and Nauli, in Bhasti and Neti,
In Dhouti and Vajroli, in Bhastrika and Kundalini, only God I saw.
In Brahmakara Vritti and Vedantic Nididhyasana,
In Atmic Vichara and Atmic Chintana, only God I saw.
In Kirtan and Nama Smaran, in Sravana and Vandana,
In Archana and Padasevana, in Dasya and Atmanivedana, only God I saw.
Like camphor I was melting in His fire of knowledge,
Amidst the flames outflashing, only God I saw.
My Prana entered the Brahmarandhra at the Moordha,
Then I looked with Gods eyes, only God I saw.
I passed away into nothingness, I vanished,
And lo, I was the all-living, only God I saw.
I enjoyed the Divine Aisvarya, all Gods Vibhutis,
I had Visvaroopa Darshan, the Cosmic Consciousness, only God I saw.
Glory, glory unto the Lord, hail! hail! hail! O sweet Ram.
Let me sing once more Thy NameRam Ram Ram, Om, Om, Om, only God I saw.
vii
UNIVERSAL PRAYER
OLord! I do want to serve the world disinterestedly and practise Nishkama Karma Yoga to
get Chitta Suddhi. I am sometimes perplexed, agitated and depressed. I am in a dilemma. I do not
knowwhat to do. I have no clear idea of right and wrong. I have no knowledge of the Sastras and the
Smritis. I do not know Sanskrit, Laghu nor Sidhanta Kaumudi. I have no training to hear Thy shrill
inner voice.
This world is full of apparent contradictions, paradoxes and puzzles, peculiar troubles and
difficulties. This world is peculiar. Thou hast given me a peculiar mind with peculiar habits. Nay,
this world is full of temptations. I have no strength to resist temptations, public opinions, criticisms,
oppressions, pressures and even assaults. I am not able to please anybody to the fullest extent.
Enemies do crop up, though I keep quiet, though I do not interfere with anybody.
O sweet adorable One! Give me strength to control the restless turbulent Indriyas and the
mind that ever wanders. Stand behind me always and guide me in every inch of my action. Give me
good Preranas (thoughts). Give me Chitta Suddhi. Give me a calm, pure and balanced mind. O
Lord, give me light, knowledge and purity. Om. Om. Om.
SIVA MANASA POOJA
Sri Sankaracharya
Mental Worship Of Siva
1. O Lord! Thou ocean of mercy, O Pasupati! Do accept these offerings conceived in my
mind, viz., a Simhasana adorned with precious rubies, a pleasant cool bath, a splendid garment
adorned with various gems, sandal-paste scented with musk, a garland made up of jasmine,
Champaka flowers and Bilva leaves, incense and light.
2. O Lord! Kindly accept ghee, kheer, the fivefold food; plantain mixed with milk and curd,
sherbert, various kinds of vegetables, palatable water, a brilliant piece of camphor and betelall
these food-offerings placed in a golden vessel which is bedecked with nine kinds of precious jewels
which are conceived in my mind out of devotion to Thee.
3. The umbrella, two Chamaras, a fan and a clean mirror, the music of the flute, the
kettledrum, the Mridanga and the horn, singing and dancing, prostrations of the eight limbs of the
body, various hymns and prayersall these which I have thought of in my mind, I duly offer to
Thee. Do accept my worship, O my Lord!
4. Thou art the Atman, Buddhi is Thy consort Parvathy (who is born of the mountain), the
Pranas Thy attendants, this body Thy temple, the action of sensual enjoyments Thy worship, deep
viii
sleep is the remaining in Samadhi, walking by my feet is perambulation around Thee, all my
speeches are Thy praises, whatever actions I perform are Thy worship, O Sambho?
5. O Lord! Forgive all the sins that are committed by the hands and feet or the tongue
(speech) and the body, or the ears and eyes, or the mind, whether Vihita (lawful) or Avihita
(forbidden). Glory be unto Thee, Thou ocean of mercy! Glory be unto Thee, O Mahadeva (God of
gods)! O Sambho (bestower of happiness).
INTRODUCTION
It must berememberedthat Karma, Bhakti, YogaandJnanadonot mutuallyexcludeeach
other. KarmaYogaleads toBhakti Yogawhichinits turnleadstoRajaYoga. RajaYogabrings
Jnana. ParaBhakti isJnanaonly. Bhakti, itmust beborneinmind, isnotdivorcedfromJnana. On
thecontrary, J nanaintensifiesBhakti. Karmapurifiestheheart. Bhakti removesthetossingof the
mind. Raja Yoga steadies the mind and destroys Sankalpas. Every Yoga is a fulfilment of the
precedingone. Bhakti isthefulfilmentof Karma, Yoga(i.e., RajaYoga) of Bhakti andKarma, and
Jnana of all the preceding three.
Thepracticeof KarmaYogaprepares theaspirant for thereceptionof knowledgeof the
Self. It makeshimaproper Adhikari (aspirant) for thestudyof Vedanta. Ignorant peoplejumpat
oncetoJnanaYoga, without firsthavingapreliminarytraininginKarmaYoga. Thatisthereason
why they fail miserably to realise the Truth. The impurities lurk in the fourfold mind
(Antahkarana). Themindisfilledwithlikesanddislikes, jealousy, etc. Theyonlytalkof Brahman.
Theyindulgeinall sortsof uselesscontroversies, vaindebatesanddry, endlessdiscussions. Their
philosophy is only ontheir lips. Inother words, they arelip-Vedantins. What is really wantedis
practical Vedanta through ceaseless, selfless service.
Workforthesakeof theworkwithoutanymotiveisall verywell inwords. Butwhenone
comes to thepractical field, when oneendeavours to put it into actual practice, hewill haveto
encounter countlessdifficultiesateverystep. A J nani alonecandoabsolutelyunselfish, motiveless
action. A Sannyasinonlywhohasrenouncedtheworldcandoselflessdeeds. A householdersmind
issaturatedwithmanydesires. Heexpectsfruitsforeveryaction. Butgraduallyhetoocanweanthe
mindfromexpectationof rewards. Itisall aquestionof disciplineof themind. Byandbyhisselfish
naturewill bedestroyed. Hewill understandthegloryof NishkamyaKarmaYoga. Thenhewill be
ableto do works without any motives, without expectation of fruits of action. Of course, it is a
question of time. One must be patient and persevering.
Two things areindispensably requisiteinthepracticeof KarmaYoga. TheKarmaYogi
shouldhavenon-attachmenttothefruitsof actions. Hewill havetodedicatehisactionsatthealtar
of God with the feeling of Isvararpana. Non-attachment brings freedomfromsorrow and fear.
Non-attachment makes aman absolutely boldand fearless. Whenhededicates his actionat the
Lotus Feet of theLordhedevelops devotionto Godandapproaches Himnearer andnearer. He
gradually feelsthat Godworks directly throughhisIndriyasor instruments. Hefeelsnostrainor
ix
burden in the discharge of his works now. He is quite at ease. The heavy load which he felt
previously on account of false notion has vanished out of sight now.
Thedoctrineof Karmaformsanintegral partof Vedanta. Itexpoundstheriddleof lifeand
theriddleof theuniverse. Itbringssolace, satisfactionandcomforttooneandall. Itisaself evident
truth. FortunatelytheWesternershavealsobegunnowtoacknowledgeitsimportanceandveracity.
EventheAmericans havefull belief inthis doctrine. Every sensiblemanwill haveto accept it.
Thereisnoother waytounderstandthemysteryof actions. Asyousow, soshall youreap holds
goodnot only inthephysical planebut alsointhemoral worldas well. Everythought andevery
deedof yoursgeneratesinyoucertaintendencieswhichwill affectyour lifehereinandhereafter. If
youdogoodKarmasinaselflessspirit, youwill soar hightotheregionsof blissandpeace. Karma
is thelowest runginthespiritual ladder. But it lifts us uptoineffable, magnanimous heights. Its
glory is too great to bedescribed. It destroys pride, selfishness andTamas. It brings wonderful
results. It helps growth and also evolution.
Freedomismansbirthright. FreedomisSatchidananda. Freedomisimmortality. Freedom
ispeace, knowledgeandbliss. Consciously or unconsciously, knowingly or unknowingly, all are
attemptingfor thisfreedom. Nationsarefightinginthebattlefieldfor freedom. A robber robsfor
gettingfreedomfromwant, buthismovementmaybecrookedandcircuitous. Everymovementof
your foot is towards God and freedom.
You may reach the same goal by different paths. J ust as you can reach Mt. Kailas by
different pathssuchasviaBadri Narayanor Almoraor Gangotri or Ladhak, soalsoyoucanreach
the goal of life by different paths, viz., the path of works (Karma Yoga), love (Bhakti Yoga),
psychic control (RajaYoga) or self-analysis andknowledge(J nanaYoga). J ust as youcanreach
Calcuttabytrain, car, steamer or aeroplane, soalsoyoucanreachthegoal of lifeor your spiritual
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.
However menapproachMe, evensodoI welcomethem, for thepathmentakefromevery
side, is Mine, O Partha. Chapter IV-11.
Thefour divisionsarenot hardandfast. Therearenomarkeddemarcationlinesamongthe
fourpaths. Theyarenotcutanddried. Thesepathsaremadeinaccordancewiththetemperamentor
tendency that is predominant intheindividual. Onepathdoes not excludetheother. Thepathof
actionissuitablefor amanof Karmictendency. Thepathof loveisadaptedfor amanof emotional
temperament. The path of Raja Yoga is fitted for a man of mystic temperament. The path of
Vedantaor J nanaYogais suitablefor aman of will or reason. Eachpathblends into theother.
Ultimatelyall thesepathsconvergeandbecomeone. ItisverydifficulttosaywhereRajaYogaends
andJ nanaYogabegins. All aspirantsof different pathsmeet onacommonplatformor junctionin
the long run.
A KarmaYogi doesself-sacrificetokill hislittleself. A Bhaktapractisesself-surrender to
destroyhisegoism. A Jnani practisesself-denial. Themethodsaredifferent butall want todestroy
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this little, self-arrogatingI whichistheroot causeof humansuffering. Whenthis is done, 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, I givetheYogaof DiscriminationbywhichtheycomeuntoMe.
Inchapter eighteenLordKrishnasays: BydevotionheknowsMeinessence, whoandwhatI am;
havingthusknownMeinessenceheforthwithenterethintotheSupreme. Karma, loveandYoga
arethemeanstoanend. J nanaistheend. Justasriversjointhesea, soalsoKarma, loveandYoga
join the ocean of J nana.
KarmaYogapreparesthemindfor thereceptionof lightorknowledge. Itexpandstheheart
andbreaks all barriers that standintheway of unity or oneness. Bhakti andmeditationarealso
mental Karmas. There cannot be J nana without Yoga. The fruit of Bhakti is Jnana. Have you
understood now the nature of the four Yogas and their inter-relations?
Everyactionisamixtureof goodandevil. Therecanbeneither anabsolutelygoodaction
nor anabsolutelybadactioninthisworld. Thisphysical universeisarelativeplane. If youdosome
actionit will dosomegoodinonecorner andsomeevil inanother corner. Youmusttrytodosuch
actionsthat canbringmaximumgoodandminimumof evil. Goodwork will producegoodeffect
andevil workwill causebadeffect. Butif youknowthesecretof work, thetechniqueof Karma, you
will beabsolutelyfreefromthebondageof Karma. That secret istoworkwithout anyattachment
and egoism. Thecentral teaching of theGitais non-attachment to action. LordKrishnasays to
Arjunainemphatic terms: OArjuna, work incessantly. Your duty istowork always. But donot
expectfruits. Thelotof thatmanwhoexpectsfruitsispitiableindeed!Heisthemostmiserableman
in this world.
Youcannotremovecompletelyall theevilsfromthisworld. Justasingoutandrheumatism
thepainandswellingshiftfromonejointtoanother, justasinpyaemiaanddiabetesor carbuncleif
oneboil is curedanother crops upinanother place, soalsoif oneevil is eradicatedinoneplace,
another evil manifestsinanother place. Social workerspitythelot of youngwidowsandtrytodo
widow-marriages. They think that they are doing good to the country. But another evil crops
updifficulty comes infor themarryingof other girls. They remainunmarried. This is another
evil. Social workerstrytoendprostitution. Thisislaudablework. But aspassionisverypowerful
anduncontrollable, thosewhocannot affordtomarry, begintomolest andoutragefamilywomen
secretly. Even legislation cannot stop this evil. Clandestine prostitution takes place vigorously.
Thisworldisverycrooked. Itislikethetail of adog. Trytostraightenthetail of adog. Assoonas
youtakeaway your hands, it will againbecomecrooked. Sois this world. SomanyAvataras, so
many Yogis, Acharyas, saints and prophets have come into this world and preached. Still it is
crooked, it isinthesamestate. Therefore, donot bother yourself muchinreformingthiscrooked
world. Thiscannever bedone. Reformyourself first. Thenthewholeworldcanbereformed. How
canyouhelptheworldwhenyouareyourself weakandignorant?Itwill belikeablindmanleading
another blind man. Both must fall into a deep abyss.
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Thegreatesthelpor servicethatyoucandototheworldisimpartingof knowledgeof God.
Spiritual helpisthehighest helpyoucanrender tomankind. Theroot causeof humansufferingis
Avidyaor ignorance. If youcanremovethis ignorancein men, thenonly can they beeternally
happy. That sagewhotriestoremovetheignoranceisthehighest benefactor of theworld. If you
removethehunger of manby givingfood, it is only temporary physical help. It is removal of a
physical want for threehours. Thenthehunger manifests. Themanremainsinthesamemiserable
state. Buildingof hospitals, rest-housesandchoultries for thedistributionof freefood, distribution
of clothes, etc. arenotthehighestkindof help. Miseriesarenoteradicated. Theworldwill continue
toremaininamiserablestateevenif youbuildmanymillionsof hospitalsandfeeding-places. Get
Brahma Jnana or divine knowledge, and distributethis knowledge everywhere and remove the
ignorance in men. Then only will all kinds of miseries, tribulations and evils be completely
eradicated.
Themanwhoservestheworldreallyserveshimself. Thatmanwhohelpsothersreallyhelps
himself. This is another important point. Generally worldly-minded people are puffed up with
egoismwhentheyrender somehelptoothers. Theyarefilledwithpride. Thisworlddoesnotwant
thehelpof anybody. 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.
Painis thebest teacher inthis world. Manlearns very useful lessons daily throughpain,
suffering, poverty, privationandsickness. It istheeye-opener. It isablessingindisguise. It isthe
sweet messenger fromGod. Kunti Devi said: OLordKrishna! Let mealways remember Thee.
Give me always pain. I may forget Thee if I get pleasure. Bhaktas rejoice in suffering. They
welcome pain always. Stoics also do the same.
Paincorrects, educates anddisciplines thesoul. It infuses mercy intheheart. It develops
power of enduranceandpatience. It softensthehardheart. It developsthewill-power. It fillsthe
heartwithsympathy. Itmakestheproudmanhumble. Itpurifiestheheart. Justastheironisshaped
intheanvil by heating, so also mans character is mouldedby blows, knocks andpains. Just as
impuregoldturnsout tobepurebymeltingit inthecrucibleseveral times, soalsomanbecomes
pure by being burnt in the furnace of pain.
Philosophy aims at finding out thecausefor this pain and tries to eradicatethepain by
prescribingsuitableremedies. It ischill penurythatturnsthemindof amantowardsGod. Knocks
andblows of aseveretypeweanthemindof amanfromsensual objects andturnit towards the
spiritual path. Painandpoverty, evil andmiserymouldthecharacter of amanmorethanpleasure
andwealth. Povertyhasitsownadvantages. Censureandblowsarebetter teachersthanpraiseand
honour. Pain is a better teacher than pleasure. Poverty is better teacher than wealth. Pain and
povertydevelopenduranceinman. Sri Sankara, thegreatest philosopher andgeniustheworldhas
ever producedwas borninavery poor family. LordJ esus was bornthesonof acarpenter. Poor
peopleexert toachievegreatness, whereasthesonsof richpeopleleadalifeof luxuryandinertia.
Theyarehappy-go-lucky. Several knocksimmediatelyproduceVivekaandVairagya, changethe
angle of vision and raise up the spiritual fire that lies within.
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The impressions of small and big actions coalesce together and formtendencies. The
tendenciesdevelopintocharacter. Character produceswill. If amanhasastrongcharacter, hehasa
strongwill. Karmaproducescharacter andcharacter inturnproduceswill. Peopleof giganticwill
havedevelopeditthroughKarmadoneincountlessbirths. Itisnotinonebirththatamandevelops
amightywill. Hedoesvariousgoodactionsinseveral births. Thepotenciesof theseactionscollect
together andinonebirththestrugglingmanburstsout asagiant likeBuddha, J esusandSankara.
No action goes in vain. Nothing is lost. Patient, indefatigable effort is needed.
Ignorant peoplefoolishlyimaginethatknowledgecomesfromwithout. It isasadmistake.
All knowledgecomes fromwithin. This external universeis nothing. It is ameredot or dropin
infinity. Itislikethefootprintof acalf. ItismereSpandabhasa or merevibrationinonecorner of
Brahman where there is Maya. What you get fromoutside is a simple suggestion or external
stimulus. Thewholemagazineof knowledgeis withintheAtmanor theSelf. TheAtmanis the
storehouse or Bhandara of knowledge. This external suggestion strikes against the source and
causesignition. Thereflashesoutknowledge. All SadhanaandYogicpracticesaimatremovingthe
veil only. Whentheveil isremoved, whenthecurtaindrops, whenthesheathsaretornasunder, the
Sadhakashinesindivineglory. Hegetsknowledgeof theSelf. Thewholemysteriesof Kaivalya,
thewholeknowledgeof theAtmanarerevealedliketheAmalakafruit inthehand. Unfortunately
forus, thepresentsystemof educationinIndiathickenstheveil of ignoranceandstiffenstheego.
Peoplehavevariousmotiveswhentheywork. Somework insocietyfor gettingnameand
fame. Some work for getting money. Some work for getting power. Some work for getting
enjoyment inheaven. Somebuildtemples withtheideathat their sins will bewashedoff. Some
performcertainYajnasfor gettingason. Somedigtankswiththemotivethat their nameswill be
rememberedevenaftertheydie. Somemakebeautiful gardensfortheuseof thepublicwiththeidea
thattheywill enjoysuchlovelygardensinSvarga. Somedocharitywiththemotivethattheywill be
born as rich landlords in the next birth.
Hewhodoesselflessservicewithout expectationof fruitsof anykindbecomesapowerful
Yogi. A KarmaYogi knowsthesecret of work. Hedoesnot allowanyenergytobeunnecessarily
frittered away. He conserves and regulates energy. He knows the science of self-restraint. He
utilises theenergy for goodpurposesthat canbringmaximumgoodtoagreat number of people.
Thisisskill inactionwhichtheGitaspeaksof inchapter two. Hedevelopsastrongwill andstrong
character. Oneshouldhavepatience. Thenonlywill herealiseimmensebenefits. Generallypeople
areimpatientandtheyexpectSiddhisafter doingalittleselflessservice. Thereal KarmaYogi who
serves peoplewithhumility andBhavabecomes thereal ruler of theworld. Heis honouredand
respected by all. Honour comes by itself. There is a hidden power in selfless service.
TheKarmaYogi realisesfor himself theAtmaJnanainthecourseof time. Gita: Chapter
IV-38.
TheKarmaYogi, havingabandonedthefruit of action, obtains eternal peaceor release
whichcomes of wisdom, while, hewho, beingpromptedby desire, is attachedtothem, becomes
bound. Gita: Chapter V-12.
xiii
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. Yogaof Service . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
3. WhatIsKarma? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
4. RightandWrongAction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
5. NishkamyaKarmaYoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
6. KarmaYoga: A MeanstoKnowledge. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
7. Qualificationsof aKarmaYogi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
8. WorkIsWorship. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
9. Yogaof Equanimity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
10. PoisedReason. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
11. WorkwithoutanyMotive. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
12. NoLossinKarmaYoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
13. HealthandYoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
14. Secretof KarmaYoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18
Chapter Two
UNIVERSAL LAWS
1. Lawof Karma . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
2. Lawof Causation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
3. Lawof ActionandReaction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26
4. Lawof Compensation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
5. Lawof Retribution. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
6. Lawof Resistance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
Chapter Three
SVADHARMA
1. WhatIsSvadharma? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
2. Dutiesof Man . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 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. Philosophyof RightandWrong . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
3. AsYouSowSoShall YouReap . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56
4. ManCanOutgrowEnvironments . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58
5. ManIstheMasterof HisDestiny. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59
6. FreeWill VersusFatalism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61
Chapter Five
KARMA AND REINCARNATION
1. Karma . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63
2. Doctrineof Reincarnation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66
3. Lawful andForbiddenActions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69
4. ThreeKindsof Karma . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
5. SinIsaMistakeOnly. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
6. Secretsof Karma. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
7. KarmaintheJainPhilosophy. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76
8. PurusharthaVersusPrarabdha . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76
9. Conduct . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77
Chapter Six
GARLAND OF KARMA YOGA
1. TheFourPaths . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78
2. LiveuptoYourIdeal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79
3. KarmaNishtha. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80
4. TranscendtheDvandvas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81
5. Naishkarmya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81
6. MeditationandAction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82
7. Kill Desire . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82
8. SamucchayaVaada. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83
9. Sannyasins, WakeUp! . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84
10. Practiceof Brahmacharya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86
11. Gloryof Brahmacharya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
12. Practical Instructions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92
13. Importanceof Brahmacharya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95
14. Fashion: A TerribleCurse. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96
15. Control of SmokingHabit. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98
16. Meat-Eating. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
17. Gambling . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100
Chapter Seven
KARMA YOGA IN THE GITA
1. TheWheel of theUniverse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101
2. ScopeforPersonal Exertion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104
3. Prakriti DoesEverything . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
xv
4. ActionandInaction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
5. ActionandActor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107
6. Self-Surrender . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107
7. KarmaYogaBetterthanRenunciation . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
Chapter Eight
INSPIRING STORIES
1. Tiruvalluvar. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109
2. Storyof aBania. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111
3. RajaGopichand. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111
4. Storyof aPandit. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111
5. TheJollyAnt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112
6. RajaJanaka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112
7. AnIdeal Karma-J nana-Yogi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113
8. HighestSelf-Sacrifice. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114
9. Storyof aBird. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115
APPENDIX
Special InstructionsForKarmaYogis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116
ManuSmriti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
Spiritual Diary. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117
xvi
Chapter One
YOGA OF SERVICE
1. Who Is God?
GodisSatchidananda(existence-absolute, knowledge-absoluteandbliss-absolute). Godis
Truth. God is the Light of lights. God is all-pervading intelligence or consciousness. God is
all-pervadingpower thatgovernsthisuniverseandkeepsitinperfectorder. Heistheinner ruler of
thisbodyandmind(Antaryamin). Heisomnipotent, omniscient andomnipresent. Hehasthesix
attributesof Jnana(wisdom), Vairagya(dispassion), Bala(strength), Aisvarya(Siddhisor powers),
Sri (wealth) and Kirti (fame). Hence He is called Bhagavan.
Heexistsinthepast, presentandfuture. Heisunchangingamidstthechangingphenomena.
Heis permanent amidst theimpermanent, andimperishableamidst theperishablethings of this
world. HeisNitya, Sasvata, Avinasi, AvyayaandAkshara. Hehascreatedthisworldthroughthe
three GunasSattva, Rajas and Tamasfor His own Lila. He has Maya under His control.
HeisSvatantraor independent. HehasSatkamaandSatsankalpa. Hedispensesthefruitsof
actions of theJ ivas. Heis all-merciful. Hequenches thethirst of theJivas intheformof iceand
succulentfruits. ItisthroughHispower thatyousee, hearandtalk. Whatever youhear isGod. God
works through your hands and eats through your mouth. On account of sheer ignorance and
Abhimana you have totally forgotten Him.
NityaSukhaandParamaSanti canbehadonly inGod. That is thereasonwhy sensible,
intelligent aspirants attempt to have God-realisation. God-realisation can bring an end to the
ever-revolving wheel of births and deaths and bestow supreme and everlasting happiness on
mankind. Thisworldisreallyalong, longdream. It isindeedajuggleryof Maya. Thefivesenses
delude you at every moment. Open your eyes, O Prem! Learn to discriminate. Understand His
mysteries. Feel His presenceeverywhereas well as His nearness. Believeme, Hedwells inthe
chambersof yourownheart. HeisthesilentSakshi of yourmind. HeistheSutradharaor theholder
of thestringof your Prana. Heis thewombof this worldandtheVedas. Heis theprompter of
Sankalpa. SearchHiminsideyour heart andobtainHisGrace. Thenaloneyouhavelivedyour life
well. Thenaloneyouareaman. Thenaloneyouaretrulywise. Quick, quick, thereisnotamoment
to waste, not aminuteto delay. Nowis thetimeor never will it come. Utiliseevery moment in
spiritual Sadhana.
2. Yoga of Service
What is theobject of Sevaor service? Why doyouservethepoor andtheneedy andthe
sufferinghumanityatlarge?Whydoyouservesocietyandthecountry?Yes, bydoingserviceyou
purify your heart. Egoism, hatred, jealousy, theideaof superiority and all thekindred negative
qualitieswill vanish. Humility, purelove, sympathy, toleranceandmercywill bedeveloped. The
senseof separatenesswill beannihilated. Selfishnesswill beeradicated. Youwill get abroadand
liberal outlook on life. You will begin to feel oneness and unity. Eventually you will obtain
1
knowledgeof theSelf. Youwill realiseOneinallandall inOne. Youwill feel unboundedjoy.
What issocietyafter all?It isnothingbutacollectionof unitsor individuals. Theworldisnothing
butamanifestationof God. Serviceof humanityandthecountryis, infact, nothingshortof service
of God. Service is worship. But one should serve with Bhava. Then alone he can have quick
realisation and purification of the heart.
Thesenseof separatenessisacolossal fetter. Kill thissenseof separatenessthroughBrahma
Bhavana, by developingAdvaitic unity of consciousness andby means of selfless service. This
sense of separateness is an illusion created by ignorance or Maya.
Developkeenenthusiasmfor disinterested, selflessservice. Bekindtoall. Loveall. Serve
all. Be tolerant and generous towards all. Serve the Lord in all. That is the way to reach the goal.
Just asamother whohaslost ninechildrenlovestheonlysurvivingsonsodearly, soalso
youwill havetodevelopboundlesslovefor all beings. Thisisthefirst andforemost qualification
for anaspirant. Theastral body of onewho has this boundless lovewill shinewithmagnificent
brilliance and lustre. There will be a glow of ineffable splendour.
Hewhoignoreshisownpleasuresandcomfortsandtriestohelpothersalwaysisreallyan
advanced student in the path of spirituality. He carries the master-key to unlock the realms of
spiritual bliss.
Youmust beabletothink quicklyandact promptly withunerringprecisionandprofound
concentration in times of emergencies. You must take care to see that you are not rash and
impetuous. You must be cool and collected.
Many aspirants of thepresent-day prefer to do somepleasant work, somewriting, some
collection of flowers for Puja, arranging books in the library, some typewriting, some kind of
supervisionand management work, etc. They dislikeworks suchas drawing water and hewing
wood, cleaningdirtyutensils, washingclothes, sweeping, cooking, cleaningbedpansandnursing
thesick. Theyconsider theseworksasmenial. Theyhavenot triedtounderstandthereal spirit of
KarmaYogaandVedanta. They areyet Babus. Theyneedrigorousdisciplineandtraining. I will
put theseBabu-aspirantstocarryingthemotion-bucketsof thesick for ayear, washingplatesfor
another year, andsweepingtheroomandwashingtheclothesof thesickthethirdyear. Thenalone
they will become real aspirants. Then alone they will be ready for the commencement of
meditation.
If anAshramisnot properlyconducted, thekitchenbecomesafightingcentre. Thewhole
Mayaisinthekitchen. Aspirantsbegintofight there. Oneaspirantsays: I didnotgetanygheeor
vegetablestoday.Anotheraspirantsays: Thedal soupwasverywatery. Viswaranjanaddedplain
Gangawatertothesoup. Hedislikesme.Butif thereisareallydevelopedKarmaYogi totrainthe
young students, the real Advaita Vedanta begins in the kitchen of an Ashramand ends in the
VasishthaGuhaof theHimalayas. A kitchenisthebest traininggroundor school for developing
tolerance, endurance, forbearance, mercy, sympathy, love, adaptability, and the spirit of real
servicefor purifyingonesheart andfor realisingtheonenessof life. Everyaspirant shouldknow
how to cook well.
2
YOGA OF SERVICE
If oneliveswithhisGuru, hemustbepreparedtodowillinglyanyworkassignedtohim. If
youcreateinterestinworkwhichthemindrevoltsagainst, youlaterliketodoanykindof work. By
so doing, you will undoubtedly develop your will-power.
Balance of mind brings about real lasting happiness to a disciplined man. It is not a
commoditywhichcanbepurchasedonthemarket. Itisindeedararegiftwhichcanonlybeattained
byprotractedselflessservicewithAtmaBhava, equal vision, controlledIndriyasandself-restraint,
by developing virtues such as adaptability, broad and generous tolerance and a high degree of
endurance, serenity, calmness, control of temper and by removing anxieties, worries, fear and
depressionbyspiritual Sadhanaandmeditation. Itisserenityandbalanceof mindthatcangivereal,
eternal happiness to man. Thewealthof thethreeworlds is nothingwhencomparedto thebliss
enjoyedbythat great soul whohasserenityandabalancedmind. Now, tell mehonestly, whereis
bliss?Whoisagreatman?Isitinawealthykingwithanunbalancedandunbridledmind, livingina
palace, orinapoorsaintwithamagnificentcalmandbalancedmindandlivinginagrasshutonthe
banks of the sacred Ganga?
If youwant to serveanother mantruly, youshouldtry to pleasehiminall respects. You
shouldnotdoanythingthatpleasesyouonly. Youshoulddosuchactionsascanbringhimimmense
happiness. Thiswill constitutereal service. But generallyunder thecamouflageof servingothers,
peopletrytopleasethemselvesonly. Thisisaseriousmistake. Hewhogivesthehandleof asharp
knifetoanother tohold, holdingthesharpbladehimself doesreal service. A real Sevakrejoicesin
suffering. He takes on his shoulders the most responsible, difficult and the most arduous and
uninterestingof worksandkillshisownlittleself justtopleaseothers. Hewillinglyundergoespain
and suffering in order to serve and please others.
Tostopthebreathbymeansof Kumbhakafor twohours, totwirl thebeadsfor twenty-four
hours, tositinSamadhi forfortydaysinanundergroundcellarwithoutfoodbycuttingthefrenulum
linguae of thetongueandpractisingKhechari Mudra, tostandupononeleginthescorchingheatof
thesummer sun, todoTratakaonthesunatmidday, tochantOm, Om, Ominsilentandsequestered
jungles, to shed an ocean of tears while doing Sankirtanall these are of no avail unless one
combinesburningloveforHiminall beingsandafieryspiritof serviceinservingHiminall beings.
Aspirantsof thepresent-dayaresadlylackinginthesetwoindispensablequalifications. Andthatis
theroot causewhytheydonot makeanyheadwayat all intheir meditationinsolitude. Theyhave
not preparedtheground, I meantheAntahkarana, byprotractedpracticeof loveandserviceinthe
beginning. I haveseenseveral Bhaktasinall myexperiencesof lifeinthislineBhaktaswhowear
half adozenrosariesaroundtheirnecksandwrists, andmutterHare Rama Hare Krishna dayinand
dayout withalongJ apaMalaintheir hands. TheseBhaktaswill never approachasick maneven
whenheisinadyingconditionandgivehimadropof water or milk, andask: Whatdoyouwant,
brother? HowcanI serveyou? Out of curiositythey will bejust lookingat himfromadistance.
Canyoucall thesepeopletrueVaishnavitesor Bhaktas?Cantherebeaniotaof real benefitintheir
meditationorBhajan?A J indaNarayana(livingNarayana) intheformof asickpatientisinadying
state. Theyhavenotgotthehearttogoandservehimor eventospeakafewkindandencouraging
wordsatacritical juncture, whenhislifeistremblinginthebalance! Howcantheyexpecttohave
Darshanof that all-merciful Hari when they havehearts madeof flint? Howcan they hopefor
God-realisationwhenthey havenot theeyes to seeGodinall beings andthespirit of serviceto
serve Him in all these forms?
3
PRACTICE OF KARMA YOGA
That man who has knowledge and devotion can alone do really efficient service to the
countryandthepeople. J nanaandBhakti mustbetherockbottombasisof KarmaYoga. J nanacan
be combined with Karma Yoga, or Bhakti Yoga can be combined with Karma Yoga in the
beginningwithmuchadvantage. TheJ nana-Karma-Yogi thinksandfeelsthatheisservinghisown
Atman andrealises Advaitic consciousness. TheBhakti-Karma-Yogi thinks andfeels that heis
serving his Lord in all, his own Ishtamand realises God-consciousness andhas Darshan of his
Beloved. Merephilanthropical work out of sympathywithout devotionandknowledgeisnothing
morethansocial scavenging. It isnot Yogaor worship. It isonalower plane. It cannot elevatea
manmuch. Theprogress isdull andslow, if progressyoucancall it. Remember, it is themental
attitude or Bhava that does immense good.
A KarmaYogi who does all work intheformof worshipof Godinthebeginning, who
surrendershisbody, mind, soul andall hisactionsasflowersor offeringsat theLotusFeet of the
Lord, who is ever absorbed in the Lord by constant thought of God, loses himself in
God-consciousnessbytotal self-surrender. HegetsabsorbedinGod. Hiswill becomesonewiththe
CosmicWill. Thatishislastandadvancedstage. Herealisesthatwhatever isgoingonintheworld
isbut theLilaof theLordor divinesporting. Herealisesthetruthof theutterancesintheBrahma
Sutras: Lokavattu lila kaivalyam. HefeelsthatheisonewiththeLordandthatheisapartner inHis
Lila. HelivesforHimonly. HelivesinHimonly. Histhoughtsandactionsarenowof GodHimself.
Theveil has dropped. Thesenseof separateness has beentotally annihilated. Henowenjoys the
Divine Aishvarya.
A doctor whoworksinthehospital shouldthinkthatall patientsaremanifestationsof God.
Heshouldthinkthat thebodyisthemovingtempleof Godandthat thehospital isabigtempleor
Brindavanor Ayodhya. Heshouldthink: I amdoingall myactionstopleasetheLordandnot to
please my superiors. He should think that God is the inner ruler (Antaryamin), that He alone
manipulatesall hisorgansfrombehind, andthatHeisthewire-puller of thebody. Heshouldthink
that He works to carry out the Divine Will in the grand plan or scheme of things. He should
consecrateall hisactionsatHisFeet, whether theybegoodor bad. Heshouldthensay: Om Tat Sat
Krishnarpanamastu or Om Tat Sat Brahmarpanamastu intheendandat night whenheretiresto
bed. ThisisJnanagni or thefireof wisdomor thefireof devotionthat destroysthefruit of action,
bringsaboutChittaSuddhi, knowledgeof theSelf andfinal emancipation. Heshouldnever dream
even: I havedonesuchmeritoriousacts. I will getanexaltedplaceinSvarga, etc. I will bebornin
thenextbirthasarichman.Bymeansof constantpracticeof thisnaturehewill slowlygetmental
non-attachment towardswork. A lady, whenshedoesher householdduties, shouldalsoentertain
theabovemental attitude. Inthismanner all actionscanbespiritualised. All actionswill become
worshipof theLord. A mancanrealiseGodheadinwhatever situationhemaybeplacedinlife, if
only he works with this right mental attitude.
Maythegreat Lord, theFlute-Bearer of Brindavan, thelover of Radha, thejoyof Devaki,
grant usright belief, SuddhaPrem, right mental attitudeandinner spiritual strengthtodoselfless
service to the world, and to realise Godhead even while remaining in the world, by doing
NishkamyaKarmaYogawithNarayanaBhava, byrememberingHimat all timesandbyoffering
all actions, body, mindandthesoul at HisLotusFeet! Maytheblessingsof SivaandHari beupon
us all!
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YOGA OF SERVICE
3. What Is Karma?
Karmameans work or action. Accordingto Rishi J aimini, rituals likeAgnihotra, Yajnas,
etc., aretermedKarmas. ThereisahiddenpowerinKarmatermedAdrishta, whichbringsinfruits
of Karmasfortheindividual. Karmaisall inall forJ aimini. Karmaiseverythingforastudentof the
Mimamsic school of thought. J aimini is the founder of Poorva Mimamsa. He was a student of
Maharishi Vyasa, thefounder of UttaraMimamsaor Vedanta. TheMimamsaschool denies the
existenceof Ishvara, whoawardsthefruitsof works. AccordingtotheGita, anyactionisaKarma.
Charity, sacrifice and Tapas are all Karmas. In a philosophical sense, even breathing, seeing,
hearing, tasting, feeling, smelling, walking, talking, etc., are all Karmas. Thinking is the real
Karma. Raga-dvesha (likes and dislikes) constitute real Karma.
4. Right and Wrong Action
Have right thinking. Use your reason and commonsense. Follow the injunctions of the
Sastras. ConsulttheCodeof Manuor YajnavalkyaSmriti whenever youhavedoubts. Youwill be
abletofindoutwhetheryouaredoingrightorwrongaction. If yousay: Sastrasarecountless. They
areliketheocean. I canhardlyunderstandthetruthsthat areinculcatedthere. I cannot fathomout
andgaugetheirdepths. Therearecontradictions. I ampuzzledandbewildered,thenstrictlyfollow
thewordsof aGuruinwhomyoucanplaceabsolutefaithandconfidence. Thethirdwayistohave
fearof God. Consultyourconscience. Theshrill, innervoicecanguideyou. Assoonasyouhearthe
voice, do not delay even for amoment. Start the action diligently without consulting anybody.
Practisetohear theinner voiceinthemorningat4a.m. If therearefear, shame, doubt, prickingof
the conscience, and uneasiness of mind, know that you are doing wrong. If there are joy,
exhilaration and satisfaction, understand that you are doing a right action.
5. Nishkamya Karma Yoga
Inthepracticeof NishkamyaKarmaYoga, thereisnolossof effort. Thereisnoharm. There
isnotransgressionalso. Evenalittleof thisknowledge, evenalittlepracticecanprotect youfrom
greatfearof birthanddeathwithitsconcomitantevils. Youwill doubtlessreapthefruitsinthispath
of Karma Yoga, viz., J nana. There is no uncertainty here. Matter is indestructible. Energy is
indestructible. Even a little practice with the right mental attitude will purify the Chitta. The
Samskaras of virtuous actions areimbeddedintheChitta. They arealso indestructible. They are
real, valuableassetsfor you. Theywill prevent youfromdoingwrongactions. Theywill goadyou
todoselflessactions. Theywill pushyouontothegoal. Selflessworkswill preparethegroundof
Antahkaranafor thereceptionof theseedof Jnana. Thepathof KarmaYogaeventuallyleadstothe
attainment of infinite bliss of the Self.
Work unselfishly with disinterestedspirit. Always scrutiniseyour motives. Your motive
shouldbepure. Thefruitsof actionsvaryaccordingtothemotive. Listentothisstory: InHanuman
Ghattwogirlswereinadrowningcondition. TwoyoungmenjumpedimmediatelyintotheGanga
andrescuedthem. Onemanaskedthegirl tomarryhim. Theother mansaid: I havedonemyduty.
Godgavemeanopportunity to serveandimprovemyself. HehadChittaSuddhi. Theexternal
actionis thesame(theact of savingthelife) but themotiveis different. Thefruits also must be
different. Never carefor thefruitsof your actions. But donot becomeavictimof slothor inertia.
5
Pour forthall your energies intheserviceof humanity, country, etc. Plungeyourself inselfless
service.
Fixyour mindattheLotusFeetof theLord. Givethehandstowork. Evenwhenyouwork,
work likethetypist or theharmoniumplayer who types or plays whiletalking to you, likethe
womanwhoknitsandtalksatthesametime. LetyourmindbeeverattachedtotheLotusFeetof the
Lordwhileyourhandsareatwork. Themindof thegirl whohasthewater-potonherhead, isonthe
pot eventhoughshetalksandjokeswithher comradeswhilewalkingalongtheroad. Youwill be
abletodotwothingsatatimebypractice. Themanual workwill becomeautomatic, mechanical or
instinctive. Youwill havetwominds. A portionof themindwill beat work, whiletherest of the
mindwill beintheserviceof theLord, inmeditation, inJapa. RepeattheNameof theLordwhileat
workalso. Ashtavadhanisdoeightthingsatatime. Theyplayatcards, movethemaninChaturanga
play(chess), dictatesomepassagestoathirdman, talktoafourthinorder andcontinuation, andso
on. Thisisaquestionof trainingof themind. Evenso, youcansotrainthemindthat it canwork
withthehands andcanremember Godat thesametime. This is KarmaYogaandBhakti Yoga
combined.
Lord Krishna says:
Tasmat sarveshu kaleshu mamanusmara yudhya cha;
Mayyarpitamanobuddhir mamevaishyaisyasamsayam.
Thereforeat all timesthink uponMeandfight withmindandreasonset onMe, without
doubt thou shalt come unto Me. Gita: Chapter VIII-7.
Though the cow grazes in the pasture having been separated fromthe calf, her mind is
alwaysfixedonthecalf only. SimilarlyyoushouldfixthemindonGodwhenyoudoJapa, likethe
cow, andgiveyour handstowork, whichisonlyworshipof theLord. Renounceall attachment. Be
balancedinsuccessor failure, gainor loss, victoryor defeat, pleasureor pain. Trainanddiscipline
your mindcautiously. Thisisyour master-keytoopenthedoorsof therealmsof bliss. Thisisthe
secret of Karma Yoga. This is the secret of success in Yoga. Here is also another interesting
illustration. Themindof theAyahisalwaysonher ownchildthoughshefondlesandcaressesthe
childof thezamindar for thetimebeing. Themindof theChoranari is always onher paramour
thoughsheisbusydoingher householddutiesat her home. Evenso, fixthemindattheLotusFeet
of theLordandgivethehandstoworldlyactivities. YoucanrealiseGodevenwhileremainingin
theworldif youadoptthismethod. YouneednotretiretoHimalayancavesandforests. Thatisthe
reasonwhyLordKrishnasays: RenunciationandYogaof actionbothleadtothehighest bliss; of
the two, Yoga of action is verily better than renunciation of action. Gita: Chapter V-2.
If youcareforthefruitsof actionsyouwill becaughtupinthewheel of birthanddeath. You
cannot expect to attain immortality immediately or the final beatitude.
Mind is so framed that it cannot work without expectation of fruits or anticipation of
rewardsfor actions. If yousmilewhenyoumeet your friend, youdoexpect asmileinreturnfrom
him. If yougiveacupof water tosomebody, youdoexpect somethinginreturnfromhim. If you
saluteyour friendonMountRoad, youexpecthimtosaluteyouinreturn. Thisistheinbornnature
6
YOGA OF SERVICE
of worldly-mindedpeople. Youwill havetotrainthemindtoworkdisinterestedly. Youwill haveto
tamethemindcautiously. Youwill haveto disciplinethemindwithpatienceandperseverance.
Worldly-minded people cannot understand the spirit of Nishkamya service as their minds are
chargedor saturatedwithimpurities. Do servicefor sometime. Thenyouwill graspthespirit of
NishkamyaKarmaYoga. Inthebeginningall your actionsmaybeselfish. Butif youworkhardin
thefieldof KarmaYogafor twoyears, fiveof your actionswill beunselfishandninety-fivewill be
selfish. Scrutiniseyour motives, purifythemandtryhard. After someyearsof incessant struggle,
fiftyactionswill becomeunselfish. A goodtimewill comewhenall your actions, hundredpercent,
will bepurelyunselfish. Youwill becomeaperfect KarmaYogi likeRajaJanaka. Thetimeisnot
veryfar if youkeepuptheideal beforeyoudailyandstrugglehardtoreachtheideal, andif youare
sincere and earnest in your purpose.
Themindisfilledwithpurity(Sattva) if youworkwithoutexpectationof fruits, if youwork
for thesakeof God, if youregardwork as worshipor Pujaof Narayana, if youdedicateall your
actionstoGodasIsvararpana. Feel andthink that youbreathe, liveandworkfor Godaloneevery
secondof your life, andthat, without Him, lifeisabsolutelyuseless. Feel thepangsof separation
while at work if you forget Him even for a fraction of a second.
6. Karma Yoga: A Means to Knowledge
Thepracticeof NishkamyaKarmaYogadestroyssinsandimpuritiesof themindandcauses
Chitta Suddhi or purity of the Antahkarana. Knowledge of the Self dawns in a pure mind.
Knowledgeof theSelf istheonlydirectmeanstofreedom. Ascookingisnotpossiblewithout fire
so is emancipationnot possiblewithout knowledgeof theSelf. Karmacannot destroy ignorance
becausethey arenot hostile to each other. But knowledgecertainly destroys ignoranceas light
destroys the thickest darkness.
Youwill findintheMahabharata: Knowledgespringsinmenonthedestructionof sinful
Karma when the self is seen in the Self, as in a clear mirror. Santi Parva: 204-8.
InthefollowingpassagesKarmaYogaispointedoutasameanstotheattainmentof Atma
Jnana:
The Brahmanas seek to know this (Atman) by the study of the Vedas, by Yajna or
worship. Brih. Upanishad: 4-5-22.
But without Yoga, O mighty-armed, renunciation is hard to obtain. Gita: Chapter V-6.
Having abandoned attachment, Yogins performaction for the purification of the self.
Gita: Chapter V-11.
Sacrifice, gift and also austerity are the purifiers of the wise. Gita: Chapter XVIII-5.
7
7. Qualifications of a Karma Yogi
A KarmaYogi shouldbeabsolutelyfreefromlust, greed, anger andegoism. Evenif there
aretracesof theseDoshas, heshouldtrytoremovethem. Heshouldnotexpectanykindof fruitsfor
his actions hereinandhereafter. Heshouldnot haveany desirefor nameandfame, approbation,
appreciation, thirst for applause, admirationandgratitude. Hemust haveaspotlesscharacter. He
shouldtrytopossessthisgradually. Heshouldbehumbleandfreefromhatred, jealousy, harshness,
etc. Heshouldalwaysspeaksweet words. Howcanaproudandjealousman, whoexpectsrespect
andhonour fromothers, serveothers?Heshouldbeabsolutelyfearless. A timidmanisabsolutely
unfit for KarmaYoga. Heisfit toassist hiswifeincleaningutensilsinthekitcheninthemorning
and in washing her clothes in the evening.
A KarmaYogi shouldhaveanamiable, loving, sociablenature. Heshouldbeabletomove
and mix with everybody without distinction of caste, creed or colour. He should have perfect
adaptability, mercyandcosmiclove. Heshouldbesympatheticandtolerant. Heshouldbeableto
adjusthimself tothehabitsandwaysof others. Heshouldhaveanall-embracingandall-inclusive
heart. Heshouldalwayshaveacool andbalancedmind. Heshouldhavepresenceof mindalso. He
shouldhaveequal vision. Heshouldrejoiceinthewelfareof others. A manwhoiseasilyirritated
andwhocanbeeasilyoffendedover triflingthingsisabsolutelyunfitfor thepathof KarmaYoga.
Heshouldhaveall theorgansunder perfectcontrol. Heshouldleadaverysimplelife. If heleadsa
lifeof luxury, if hewantseverythingfor himself, howcanhesharehispossessionswithothers?He
shouldburnhisselfishnesstotheveryroot. Letmeremindyouoncemoreof thewordsof theGita:
Samniyamyendriyagramam sarvatra samabuddhayah
Te prapnuvanti mameva sarvabhutahite rataah.
Restrainingandsubduingthesenses, regardingeverythingequally, inthewelfareof all
rejoicing, these also come to Me. Gita: Chapter XII-4.
A KarmaYogi shouldhaveasound, healthy andstrongphysical body. Howcanheserve
othersif hehasapoor physiqueandadilapidatedframe?Heshouldtakegreatcareof thebody, but
heshouldnot havetheleast Mohaor attachment for it. Heshouldnever say: Thisbodyismine.
Eventhejackalsandfishclaim: Thisbodyisours.Heshouldbeever readytosacrificehisbody
for anoblecause. Heshoulddoregular Pranayama, physical exerciseandAsanastokeepupahigh
standard of health. He should take good, nourishing and substantial food.
Heshouldbear insult, disrespect, dishonour, harshwords, censure, infamy, disgrace, heat
andcold, andthepainof diseases. Heshouldhavepower of endurance. Heshouldhaveabsolute
faithinhimself, inGod, inthescripturesandinthewordsof hisGuru. Suchamanonlycanbecome
agoodKarmaYogi. Suchamanonlycandoreal anduseful servicetothecountryandtosuffering
humanity. It isalwaysdifficult to findanideal Adhikari. Evenif youpossess afewof theabove
qualifications, theotherqualificationswill cometoyoubythemselves, whenyouearnestlyworkin
thefieldof KarmaYoga. You need not bediscouraged. Plungeyourself in theserviceof God.
Forget the body. March boldly in the field with Premand Shraddha. Blow the bugle with the
feeling: I must becomea trueKarma Yogi now. All virtues will cling to you by themselves.
Apply yourself diligently right now fromthis very second. Become an ideal Karma Yogi like
8
YOGA OF SERVICE
Janaka or Buddha. May God bless you with inner strength, faith, virtues and the spirit of
self-sacrifice.
Starttheworkevenwithalittlecapital of somelove, mercyandsympathy. Enterthefieldat
once. Youwill drawinspirationfromtheleadersinthefield. Theastral or invisiblehelpers, Nitya
Siddhas, Amara-Purushasandyour colleagueswill pushyouon. After sometime, youwill become
a wonderful Karma Yogi. Fearlessness, humility and all other virtues will shine in you by
themselves now.
8. Work Is Worship
Workisworship. Workismeditation. Serveall withintenselovewithoutanyideaof agency
andwithoutexpectationof fruitsor reward. Youwill realiseGod. Serviceof humanityisserviceof
God.
Work elevates when done in theright spirit without attachment or egoism. If you are a
Bhakta(devotee), feel youareaNimittaor instrumentinthehandsof God. If youadoptthepathof
Jnana, feel that you area silent Sakshi (witness) and that Prakriti does everything. All work is
sacred. Thereisnomenial workfromthehighestview-point(fromtheview-pointof theAbsolute,
fromtheview-pointof KarmaYoga). Evenscavengering, whendonewiththerightmental attitude
as described above, will become a Yogic activity for God-realisation.
Itisselfishnessthathasdeplorablycontractedyour heart. Selfishnessisthebaneof human
life. Selfishness clouds the understanding. Selfishness is petty-mindedness. Bhoga (sensual
enjoyment) increasesselfishnessandselfishPravritti. Itistherootcauseof humansufferings. 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.
TheLorddwellethintheheartsof all beings, OArjuna, andbyHisillusivepower, causes
all beings to revolve as though mounted on a potters wheel. Gita: Chapter XVIII-61.
Thespiritof servicemustbedeeplyingrainedinyour verybones, cells, tissuesandnerves.
Therewardisinvaluable. Practiseandfeel thecosmicexpansionandinfiniteAnanda(bliss). Tall
talkandidlegossipingwill not do, mydear friends. Evinceintensezeal andenthusiasmfor work.
Be fiery in the spirit of service.
HaveNishthawithGodandChestawithhandsliketheBahurupi whohasNishthaof amale
andChestaof afemale. Youwill beabletodotwothingsatatimethroughgradual practice. Repeat
theNameof theLord whileat work. KarmaYogais generally combined withBhakti Yoga. A
KarmaYogi offers to theLordas anoblation(IsvaraPranidhana) whatever hedoes throughthe
Karma Indriyas (organs of action).
9
A KarmaYogi doesnot expect evenareturnof love, appreciation, gratitudeor admiration
from the people whom he is serving.
Inthebeginning, all your Karmas may not beof thepureNishkamyatype. Somemay be
Sakamya(withexpectation). SomemaybeNishkamya. Youmust beveryvigilant inscrutinising
your motivesduringaction. Youmust beever introspective. By andby, whentheheart becomes
purer and purer through constant work, your actions will be perfectly disinterested and selfless.
In the mind there are three Doshas, viz., Mala (impurities like lust, wrath, greed, etc.),
Vikshepa (tossing of the mind), and Avarana (veil of ignorance). Mala is removed through
NishkamyaKarmaYoga; Vikshepaby means of Upasana(worship); and Avaranaby means of
study of VedanticliteratureandJ nana. KarmaYogagivesChittaSuddhi. It purifiestheheart and
prepares the mind for the dawn of knowledge (Jnana Udaya).
OnlyhewhohasreducedhiswantsandcontrolledhisIndriyascandoKarmaYoga. How
canamanof luxury, withhisIndriyasrevolting, serveothers?Hewantseverythingforhimself, and
wantstoexploit anddomineer over others. Another qualificationisthat hemust haveabalanced
mind. Hemust befreefromRaga-Dvesha(likesanddislikes) also. Anactionwhichisordained,
donebyonewhoisundesirousof fruit, devoidof attachment, without loveor hatethat iscalled
pure. Gita: Chapter XVIII-23.
Youmustlearnthesecretof renunciationortheabandonmentof thefruitsof action. Longis
thelesson, toilsomethepractice. Youhaveto combineenergy inwork, withindifferenceto the
result of the work.
Kill ambition, kill desire of life, kill desire for comfort. Work as those work who are
ambitious. Respect life as those do who desire it. Be happy as those who live for happiness.
Thereconcilementof theseoppositesisthesecretof renunciation. All whoseekpower, life
of comfort, performactionswithaviewtoobtainingandenjoyingthesefruits, andtheydirecttheir
activities to this end. The fruit is the motive for exertion and the longing of it inspires the effort.
Aspirantsmustworkasenergeticallyasthechildrenof thisworld, buttheymustsubstitutea
new motive; they work that the divine law may be fulfilled, that the divine purpose may be
promoted, thattheWill of Godmaybecarriedoutineverydirection. Thisisthenewmotiveanditis
oneof theall-compellingforces; theyworkfor Godalone. ThusactingtheycreatenoKarma-bond
for it is desire that binds.
Now, theattainmentof renunciationisdifficultandrequiresprolongedandpatientpractice.
Theprobationer will beginbytryingtobecarelessof theresultsbrought tohimpersonallybyhis
actions; hewill trytodohisverybestandthenridhimself of all feelingastothereactiononhimself,
takingequallywhatevercomes. If successfollows, hewill checkthefeelingof elation; if failure, he
will not permit depression to master him. Persistently he will repeat his efforts, until by slow
degreeshefindsthatheisbeginningtocarelittleforretards(orfalls) whilehehaslostnowhitof his
energyandpainstakinginhisactions. Hewill not seekexternal activities, but will dohisbestwith
10
YOGA OF SERVICE
everydutythatcomesinhiswayandwill begintoshowthebalancedstateof mindwhichmarksthe
crowning strength and detachment of the soul.
Hewill hastentheattainment of thesethroughacool estimationof thevalueof theearths
so-calledprices, andwill meditateontheir transitorynature, theanxietyandunrestof thosewhose
heartsarefixedonthem, andtheemptinessof themwhenfinallygraspedandheld, thesatietythat
followscloseontheheelsof possession. Theintellectual appreciationof themwill cometohishelp
indisappointmentandrestrainhiminsuccess, andsoaidhimingivingmoreequilibrium. Hereisa
field of daily effort which will demand his energies for years.
Theprobationer must remember that muchof his work consists inpractisingtheprecepts
laid down by all earnest religionists.
9. Yoga of Equanimity
Worldly people are generally elated by success and depressed by failure. Elation and
depressionaretheattributesof themind. If youwanttobecomeareal KarmaYogi intherightsense
of theterm, you will haveto keep abalanced mind at all times, inall conditions andunder all
circumstances. Thisisnodoubt very difficult. But youwill havetodoit anyhow. Thenonlywill
youhavepeaceof mindandreal lastinghappiness. HewhokeepsabalancedmindisaJnani. Karma
Yogapreparesthemindfor theattainmentof J nana. Thatisthebeautyof KarmaYoga. Thatisthe
secret and essence of Karma Yoga.
Theremustnotbetheleastattachmenttoanykindof work. Youmustbereadytoleaveany
workatanytime. Theremaybeadivinecall uponyoufor certainwork. Youwill havetotakeitup
atoncewithoutgrumbling, whatever maythenatureof theworkbe, whether youarewillingor not.
Youwill havetostopit also, if conditionsandcircumstancesdemandyoutodoso. ThisisYoga.
There is no attachment to the work here.
Manypeoplegetattachedtothework. Theylikesomekindof workandtheytakeinterestin
it. Theydislikesomeother kindof work. Theyareunwillingtoleaveitalso, if conditionswantitto
bestopped. Theytakeundueresponsibilityontheir shoulders, pineandlabour under care, worries
andanxieties. ThisisnotYogaatall, becausethereisattachmenttotheworkowingtothequalityof
Rajas. Worldlypeoplealwaysworkwithattachment. Hencetheysuffer. If thereisadivinecall, you
maystart aworld-widemovement. Youmust bepreparedtostopit at anytimeif Godwills, even
thoughyoudonotgetanysuccesshere. Itisnotyourlookouttogetsuccessorfailure. Simplyobey
thedivinecall and act likeasoldier on the battlefield. There is great joy in such kind of work
because there is no personal element here.
KeepthereasonrootedintheSelf. Haveapoisedmindamidst thechanges of theworld.
Workfor thefulfilmentof purposesdivine. Donotexpectanyfruit. DoeverythingasIsvararpana.
Workfor thewelfareof theworldinunisonwiththeDivineWill. Allowthedivineenergytowork
unhamperedthroughyourinstruments. Themomentyouregoismcomesin, therewill beimmediate
blockingof thefreeflowof thedivineenergy. Makeyour Indriyasperfectinstrumentsfor HisLila.
Keepthebody-flutehollowbyemptyingitof youregoism. ThentheFlute-Bearerof Brindavanwill
playfreelythroughthisbody-flute. Hewill workthroughyour instruments. Thenyouwill feel the
11
lightness of thework. Youwill feel that Godworks throughyou. Youwill bewashedof all the
responsibilities. Youwill beasfreeasabird. Youwill feel thatyouarequiteachangedbeing. Your
egoismwill trytore-enter. Becareful. Beonthealert. Bygradual practiceandpurificationof the
mindyouwill becomeanexpert inKarmaYoga. All your actionswill beperfect andselfless. All
actions will eventually culminate in J nana. 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.
Perform action, O Dhananjaya, dwelling in union with the Divine, renouncing
attachments, andbalancedevenlyinsuccessandfailure; equilibriumisYoga.Gita: ChapterII-48.
Youwill havetoleaveevensuchsubtleattachmentas: MayGodbepleased.Workmerely
forthesakeof theLord. Theneveneating, walking, talking, sleeping, breathingandansweringcalls
of naturewill becomeYogic activity. Work becomes worship. This is thegreat secret. Youwill
havetolearnitbygradual practiceinthefieldof KarmaYoga. Youwill havetospiritualiseall your
actions. Youwill havetotransmuteall your actionsintoYogabypractice. Meretheorisingwill not
do. Understandthesecretsof KarmaYoga. Workunselfishly. BecomeatrueKarmaYogi andenjoy
the infinite bliss of the Atman.
Merit anddemerit, PunyaandPapa, do not affect that KarmaYogi who has evenness or
equanimityof mind, for heexultsnotoverthegoodfruitof theonenor worriesover thebadfruitof
theother. Hehasequanimityof mindinsuccessandfailure. HismindisalwaysrestinginGodall
thewhile. Workswhichareof abindingnaturelosethatcharacter whenperformedwithabalanced
mind. TheKarmaYogi hasnoattachmenttosensual objects. Hehaspurifiedhismindbyconstant
selfless service. Hehas givenupall ideaof agency. Hetreats thebody as aninstrument of God,
giventohimforthefulfilmentof Hispurpose. Heattributesall activitiestotheDivineActorwithin.
HewhoisestablishedintheYogaof equanimitybecomesanexpertinthescienceof KarmaYoga.
That is the reason why Lord Krishna says:
Buddhiyukto jaha teeha ubhe sukritadushkrite,
Tasmat yogaya yujyasva yogah karmasu kausalam.
Unitedtothepurereason, oneabandonethherebothgoodandevil deeds: thereforecleave
thou to Yoga; Yoga is skill in action. Gita: Chapter II-50.
TheKarmaYogi whopossessesevennessof mindcastsoff thefruitsof actions. Heescapes
fromgood and bad births. Clinging to fruit only is the cause of rebirth. When all actions are
performedforGodssakeinfulfilmentof Hispurposewithoutdesireforfruit, theKarmaYogi gets
illumination. Heshakes off thebondageof birth. Heattains knowledgeof Brahmanandthrough
Brahma Jnana, liberation or Moksha. In the Gita you will find:
Karmajam buddhiyukta hi phalam tyaktva manishinah,
Janmabandhavinirmuktah padam gachchantyanamayam.
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YOGA OF SERVICE
The sages, united to the pure reason, renounce the fruit which action yieldeth, and,
liberated from the bonds of birth, they go to the blissful seat. Gita: Chapter II-51.
10. Poised Reason
Actionswhichareof abindingnaturelosethatnaturewhenyoudothemwithequanimityor
evennessof mindthroughthehelpof purereason, whichhaslost all attachmenttosensual objects
and which is resting in the Self. You will have to cultivate and develop this pure reason and
equanimity of mind. Godhas giventhismarvellous machinetomanfor serviceof humanity and
therebyattaininganimmortal life. If heusesthisbodyfor satisfactionof pettydesiresandselfish
ends, hebecomes anobject of pity andcondemnation. Heis caught upinthewheel of birthand
death. RestthemindintheSelf or Isvarawhenyouperformanyaction. Hewhohasdevelopedpure
poisedreasonandwhoisrestingintheSelf, isquiteawarethat all actionsaredonebytheDivine
Actorwithin(Antaryamin). HeisperfectlyconsciousthatGodreallyoperatesinthisbody-machine
andmovesthismachine. ThisYogi of equanimityor evennessof mindnowunderstandsfullythe
fundamental principles that governall bodily actions. Heperforms all actions for Gods sakein
fulfilment of His purpose without desire for fruit and eventually attains the everlasting peace.
11. Work without any Motive
Mangenerally plans toget thefruits of his works beforehestarts any kindof work. The
mindissoframedthat itcannot thinkof anykindof workwithoutremunerationor reward. Thisis
duetoRajas. HumanSvabhavaisalwayslikethis. Whendiscriminationdawns, whenthemindis
filledwithsomemoreSattvaor purity, thisnaturechangesslowly. Thespiritof selflessnessslowly
creepsin. Thequalityof Rajascreatesselfishnessandattachment. A selfishmanhasnolargeheart.
Hehasnoideal. Heispetty-minded. Hismindisfull of greed. Healwayscalculates. Hecannotdo
anyserviceinamagnanimousmanner. Hewill say: I will get somuchmoney. I mustputforthso
muchworkonly.Hewill weightheworkandmoneyinabalance. Hecannotdoalittlemorework.
Hewill beeverwatchingthetimeforstoppinghiswork. Heismercenary. Heishiredformoney. He
isactuatedbythehopeof reward. Heisgreedyof gain. Selflessserviceisunknowntohim. Hehas
noideaof God. Hehasnoglimpseof Truth. Hecannotimagineof anexpanded, selflesslife. Hehas
got into a narrow, circumscribed circle or groove. He dwells within this small grove. His love
extends to his own body, his wife and children. That is all. Generosity is unknown to him.
If youexpect fruits for your actions, youwill haveto comeback into thisworldto enjoy
such fruits. You will have to take birth again. A Nishkamya Karma Yogi says: Do all works
withoutexpectationof fruits. Thiswill produceChittaSuddhi. Thenyouwill getknowledgeof the
Self. Youwill getMokshaor eternal bliss, peaceandimmortality.Thisishisdoctrine. Thatisthe
reason why Lord Krishna says to Arjuna:
Karmanyevaadhikaraste ma phaleshu kadachana
Ma karmaphalaheturbhurma te sangostvakarmani.
Thybusinessiswiththeactiononly, never withitsfruits; solet not thefruitsof actionbe
thy motive, nor be thou to inaction attached. Gita: Chapter II-47.
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Goddispensesthefruitsof actionsaccordingtothemotive. If themotiveispure, youwill
getDivineGraceandpurity. If themotiveisimpure, youwill getrebirthinthisMrityulokatoreap
the fruits of your actions. Again you will do virtuous and vicious actions through the force of
Raga-Dvesha. You will be entrapped in the never-ending wheel of birth and death.
Butyoushouldnotremaininastateof inertiaalso(Akarmani) thinkingthatyouwill notget
thefruitsif youworkselflessly. Youmustnotsay: Whatistheuseof myworknow?I cannotget
any fruits. I will keepquiet. Thisis also bad. Youwill becomeTamasic anddull. Therewill be
mental inactivity. Youwill getpurityof mindif youworkinthespiritof NishkamyaKarmaYoga.
Thisisaverygreat rewardfor your actions. Youcannotimaginetheexaltedconditionof amanof
puremind. Hehasunboundedpeace, strengthandjoy. HeisveryneartoGod. HeisdeartoGod. He
will soonreceivethedivinelight. Work without anysort of motiveandfeel itseffects, purityand
inner strength. What anexpandedheart youwill have! Indescribable! Practise, feel andenjoythis
state.
12. No Loss in Karma Yoga
YoudonotloseanythinginKarmaYoga. Evenif youdoalittleservicetothecountryor to
thesocietyor topoor sick people, it bringsitsownadvantagesandbenefits. It purifiesyour heart
and prepares the Antahkarana for the reception of knowledge of Atman. The Samskaras or
impressionsof thesegoodactionsareindeliblyimbeddedinyour subconsciousmind. Theforceof
theseSamskaraswill againpropel youtodosomemoregoodactions. Sympathy, love, thespiritof
patriotism and service will be developed. Nothing is lost when the candle burns.
Inagricultureyoumaymanureandploughtheland. Your effortswill berenderedfutileif
you do not get rain in the year. This is not the case in Nishkamya Karma Yoga. There is no
uncertainty hereregardingtheresult of anyeffort. Further thereisnot theleast chanceof getting
harmedbypractisingthisKarmaYoga. If thedoctorisinjudicious, if headministersthemedicinein
over-dosage, someharmwill certainlyresult. Thisisnot thecaseinthepracticeof KarmaYoga.
Evenif youdoalittleservice, evenif youpractisealittleNishkamyaKarmaYogainanyform, it
will saveyoufromgreatfear, fromthefear of Samsaraandof birthanddeathwithitsconcomitant
evils. That is the reason why Lord Krishna says to Arjuna:
Nehaabhikramanaasosti pratyavaayo na vidvate
Svalpamapyasya dharmasya trayate mahato bhayat.
Thereis nolossof effort here, thereisnoharm. Evenalittleof thisservicedeliversone
from great fear. Gita: Chapter II-40.
Thepathof KarmaYoga, whicheventuallyleadstotheattainmentof theinfiniteblissof the
Self, cannot be futile.
Ignorantpeoplesaythatonecannotworkwithoutanymotive. Itisagreatpitythattheyhave
not understoodtheessenceandtruthof KarmaYoga. Their minds aresaturatedwithall sorts of
fantastic desires andselfishness, andas aresult, their minds arevery impureandclouded. They
cannot grasptheunderlyingtruthof KarmaYoga. They judgeothers fromtheir ownstandpoint.
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YOGA OF SERVICE
Selflessnessisathingunknowntothem. Their mindsandbrainsarerenderedcallousandsothey
cannot vibrateproperlytounderstandwhatamotivelessactionis. Passionatehouseholderscannot
dream of doing any work without expecting some gain for themselves and their families.
Whenthethoughtof doinggoodbecomespartandparcel of amansverybeing, hewill not
entertainany motiveat all. Hetakes immensedelight inservingothers, indoinggoodto others.
Thereisapeculiar joyandAnandainthepracticeof vigorousKarmaYoga. TheKarmaYogi gets
inner spiritual strength and power by performing motiveless and selfless actions.
Heshouldunderstandthesecretof KarmaYoga. Heshouldplungehimself inselflesswork.
Hemust work incessantly. Hemust nursepeoplewithAtmaBhava. Hemust servesociety ina
varietyof ways. Graduallyhewill understandthegloryandsplendour of unselfishwork. Hewill
becomeachangedbeingwithdivineeffulgenceandsweet Yogic fragrance. Many of hisactions
maybeselfishinthebeginningof hisYogiccareer. Itdoesnotmatter. Heshouldnotbediscouraged
onthisscore. But, slowlywhenhegrowsinpurity, someof hisactionswill turnouttobeunselfish.
Inthelongrunall hisactionswill beunselfish. Heshouldpatientlyworkwithindefatigableenergy.
Hehastodestroyhisoldmindof selfishnessandbuildanewmindof selflessness. Thisisdoubtless
uphill work. This demands struggle and constant effort with asinine patience and iron
determination. Selfless work elevatesandbringsfreedom. Selfishwork retards spiritual progress
andfastensonemorechaintoyourfeet. If youfinditdifficulttoworkwithoutanymotive, haveone
strongmotivefor freedomwhenyouwork. Thiswill notbindyou. Thiswill destroyall other lower
selfishmotivesandwill eventuallydiebyitself, justasthestickusedinburningadeadbodyburns
thedead body and is itself consumed in theend. Thejoy of adeveloped Karma Yogi is really
unbounded. Words cannot adequately describe his exalted state and inward happiness.
Look at thestupendous andmagnanimous work turnedout by LordBuddha, Sri Sankara
andother KarmaYogis of yore. Their names arehandeddownfromposterity to posterity. Their
namesarestill remembered. Thewholeworldworshipsthemwithreverence. Canyouattributean
iotaor grainof selfishmotivetotheir actions? They livedfor doingservicetoothers. They were
examples of absolute self-abnegation.
Expand. Purifyyour heart. Liveinthetruespiritof KarmaYoga. Liveeverysecondfor the
realisationof theideal andgoal of life. Thenandthenalonewill yourealisethetruegloryof Karma
Yoga. Keep before you the examples of thegreat Karma Yogis who served mankind and thus
radiated peace, bliss and wisdom unto all.
13. Health and Yoga
Whatishealth?Itisastateof equilibriumof thethreehumoursof thebody, viz., Vata, Pitta
and Kapha (wind, bile and phlegm), wherein the mind and all the organs of the body work in
harmonyandconcord, andthemanenjoyspeaceandhappiness, andperformshisdutiesof lifewith
comfortandease. Itisthatconditioninwhichmanhasagooddigestionandagoodappetite, normal
breathingandpulse, agoodquantityandqualityof blood, strongnervesandacalmmind, asound
mindinasoundbody, afreemovementof bowels, normal stateof urine, rosycheeks, shiningface
andsparklingeyes. Itisthatstateinwhichamanjumps, sings, smiles, laughs, whistlesandmoves
15
about hither andthither withjoy andecstasy. It is that conditioninwhichhecanthink properly,
speak properly and act with alacrity, nimbleness and vigilance.
Thisdesirablestateiscovetedbyall. A lifewithgoodhealthisagreatblessingindeed. What
istheearthly useof wealthandpossession, if amancannot eat well onaccount of diseaseof his
stomach, if hecannot walk onaccount of rheumatismor paralysis, if hecannot seethebeautiful
scenery, of natureonaccountof cataractoranydefectivevision, if hecannotcopulateonaccountof
impotency. A great thinker says: Givemehealthandaday: I will makethepompof emperors
ridiculous. Lifewithout goodhealthisamiserablecondition, evenif oneistheLordof thewhole
earth.
Manenjoysgoodhealthonaccountof goodKarmasdoneinhispreviousbirth. Hewhohas
donemeritoriousservicesinhispreviousincarnation, hewhohassharedwhat hehadwithothers,
hewhohashelpedthepoorandtheneedy, hewhohasdoneworship, meditation, YogicKriyasand
Pranayama in his previous birth, enjoys sound health in this birth. The law of causation is
inexorable and unrelenting.
What isthegreatest thingthat amancanachieveinthisworld? It isSelf-realisation. What
aretheadvantages or benefits of Self-realisation? Why shouldweattempt Self-realisationat all?
The attainment of Atma J nana or realisation of the identity of the Jiva (individual soul) and
Brahman(supremesoul) canaloneput anendtothewheel of birthanddeathwithitsconcomitant
evilsof disease, oldage, pain, suffering, worriesandvariousother sortsof trouble. ItisAtmaJ nana
alonethatcangiveyouunalloyedeternal bliss, supremepeace, highestknowledgeandimmortality.
Thenextquestionis, whyshouldwehavegoodhealth?Weshouldhavegoodhealthinorder
that we may achieve the four kinds of PurusharthaDharma, Artha, Kama and Moksha
(righteousness, wealth, desires andliberation). If youdovirtuous deeds, youwill get wealthand
youcangratifyyour worldlydesires. Thenyoucanattempt realisationof theSelf. Without good
health you cannot achieve anything.
Without goodhealthyoucannot performanyserviceof NishkamyaKarmaYoga. Without
goodhealthyoucannot doAsanasandPranayama. That isthereasonwhyscripturesdeclarethat
this body is a boat to cross the ocean of Samsara, an instrument for doing virtuous deeds and
attaining Moksha. That is the reason why, in Charaka Samhita you will find: Dharmartha
Kamamokshanam Arogyam moolam uttamamhealth is the best thing in this world.
AnaspirantshouldbefreefromAdhi andVyadhi (diseasesof themindandthebody), if he
wants todo KarmaYogaandattainknowledgeof theSelf. Accordingto thescienceof Yogaall
physical diseasestaketheir origininthediseasesof themind, fromanunhealthystateof mind. The
Western psychologists also corroborate this fact. They say that the diseases of the body are
attributabletohatred, anger, worry, depression, etc., whichcorrodethemindandreactonthebody
and bring about various physical diseases by destroying the cells of the body.
A studentof KarmaYogashouldhaveanelementaryknowledgeof RajaYoga, psychology,
Ayurveda, physiology, family medicine, hygiene, SankhyaandVedanta. Thenhewill beableto
turnout morereal workeasily. Hecanhaveaknowledgeof thelawsof themind, alsothenature,
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YOGA OF SERVICE
habitsandwaysof themind. Hewill beinapositiontokeepacalmandhealthymindalways. No
onecanworksmoothlywitharuffledmind. A ruffledminddisturbsthethreehumoursof thebody
andbringsdiseasesinitsturn. Thisisthetheoryof Ayurvedawhichquitetallieswiththetheoryof
RajaYogaandthetheoryof Westernpsychologists. Hecanhaveanunderstandingof thelawsof
theuniverseandtheoperationof theworldbyhavingaknowledgeof theSankhyaphilosophyof
KapilaMuni. Anelementary knowledgeof astrology is of immensevalue. Thevarious Ritus or
seasonsarebroughtaboutbythemovementof theearthroundthesun. Theatmosphericconditions
affectthebodyof man. Theplanetshaveaninfluenceonthemindandbodyof aman. Theyexercise
benignor malevolentinfluenceonhiminaccordancewiththeir positioninthevarioushouses. He
who has some knowledge of astrology can ward off the evil effects of unfavourable planets.
Ateverysecondvariouskindsof vibrationsfromthevariouskindsof objectsof thephysical
universeoutsideenter themindof amanandproducevariousinfluences. Thebodyispart of the
universe. Soisthemind. What iscalledworldisonlymind. Themindof amanisaffectedbythe
thoughts andopinions of others. Thereis pressureof thought fromoutside. All peopleentertain
personal thoughtsandtheKarmaYogi shouldhaveimmensestrengthtoact against theseoutside
thoughts. He should havecourage. Heshould have patience and perseverance. Even if he fails
twenty times heshouldstick to his work withdeterminationandleech-liketenacity, adamantine
will andasininepatience. Thenonlywill hehaveperfectsuccessintheend. Hewill comeoutof the
field with spiritual laurels, Atmic victory and Atmic Svarajya.
Studyof Sankhyaphilosophywill giveyouaknowledgeof thecreationof theuniverse, how
themind is formed, howtheorgans of actionand sensation areformed, what areTanmatras or
rudimentary root elements, what isMahat-tattva, what isPurushaandPrakriti, what arethethree
Gunas, howtheyoperateandinfluenceaman, howtheyaffectthehealthandmentalityof amanand
howtoget knowledgeof thePurusha. SankhyaandYogaof Patanjali arecomplimentary. Vedanta
is only an amplification and fulfilment of Sankhya.
Goodphysical healthcanbeachievedandalsomaintainedbyobservingrigidlythelawsof
health and the rules of hygiene, by taking wholesome, light, substantial, easily digestible,
nutritious, blandfoodor Sattvic diet, andby inhalingpureair, by regular exercise, by daily cold
bath, byobservingmoderationineating, drinking, sexual intercourse, etc. Goodmental healthcan
beattainedandmaintainedbyJ apa, meditation, Brahmacharya, practiceof YamaandNiyamaand
right conduct, right thinking, right speakingandright action, AtmaVichara, changeof thought,
relaxationof mindbydwellingthemindonpleasantthoughts, mental recreationandthepracticeof
cheerfulness.
May we all work unselfishly with perfect harmony and healthy co-operation for the
well-beingof theworldandfor ourownuplift!Mayour limbsandorgansgrowstrongandhealthy!
May weliveto thenormal lengthof our earthly daysahundredyearsdoingselfless service,
studying the Vedas and developing all Sattvic virtues! May we shine with the knowledge of
Brahman, radiating joy, peace, bliss and knowledge to the different corners of the world!
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14. Secret of Karma Yoga
Attachmentisthefirstchildof Maya. ThiswholeLilaof theLordiskeptupbytheforceof
attachment. A sobermanjusttastesasmall pegof champagnewhenheiscaughtupinevil company
andhebecomesaninveteratedrunkardthroughattachmenttoliquor. A teetotallerjusttakesawhiff
of gold-flakeandbecomesaterriblesmokerinashorttimethroughattachment. Thereisinthemind
agummysubstancewhichislikeamixtureof castor oil, glue, mucilage, gum-arabic, glutenpaste,
honey, glycerine, jack-fruitjuiceandall other pastysubstancesof thisworld. Themindisglued, as
it were, to the objects with this mixture. Therefore the attachment is very strong.
Manalways thirsts for possessionof objects, wifeandcattle. This possessionof objects
surely brings selfishness. Selfishness causes attachment. Wherever thereis attachment thereare
AhamtaandMamataI-ness andmine-ness. ThewholeMayaicChakrahasbeguntorevolve.
Themanhasbecomeaslavenow. Strongironchainsarefastenedtohishands, kneesandlegs. He
hasentangledhimself likeaspider or thesilk-worm. Thisishisownself-createdtroublethrough
attachment.
Never say: My wife, my son, my house. Attachment is the root cause of the whole
miseries and troubles of this world. Disciplinethemind carefully. Theoldhabits will creep in.
Destroy themto thevery root. Leadalifeof non-attachment. This is themaster-key to openthe
realmsof Brahmicbliss. Butworkincessantlywithoutanyattachment, withoutidentification. Then
alone can you have real happiness. You will feel that you are a different being. Karma Yoga
elevates amanto sublime, magnanimous heights. Oneshould work patiently. No meditationor
Samadhi ispossiblewithoutapreliminarytraininginKarmaYoga. Toworkwithoutattachmentis
doubtlessadifficult task. Itisuphill work. Butit becomeseasyandpleasant for amanof patience
anddetermination. Youwill havetodoit at anycost, if youwant final beatitudeandimmortality.
Everybodywill doit, thoughnotnow, after takingfivehundredbirths. Butthequestionis, whynot
now? Cut short thecycleandenjoy thesupremeblissright nowinthisverysecond, inthisbirth.
That is wisdom.
Do youexpect anythingfromyour small son, if youdo somethingfor him? Inasimilar
manner youwill havetoworkfor othersalsowithoutexpectinganything. Youwill havetoexpand
yourheartandthinkthatthiswholeworldisyourownSelf. Itgivesyoualittlepaininthebeginning
becauseyouhavenever workedupto this timeinthis lineof selfless anddisinterestedservice.
Whenyouhavetastedabitof theBlissof KarmaYoga, youcannever leaveit. Theforceof Karma
Yogawill induceyoutoworkmoreandmorewithgreatzeal andenthusiasm. Youwill begintofeel
thatthisworldisamanifestationof God. Youwill gainimmenseinner strengthandpurityof heart.
Yourheartwill befilledwithmercy, sympathyandpurelove. Yourspiritof self-sacrificewill grow
ad infinitum. Selfishnessof all sortswill beannihilated. Thosewhoworkinthepublicfieldfor the
welfare of the country and suffering humanity can realise the truth of this statement.
Non-attachmentisdispassionor indifferencetothesensual enjoyments. Non-attachmentis
Ihamutrarthaphala-bhogaviragaindifference to sensual pleasures of all kinds, herein and
hereafter, whichisoneof theitemsinSadhanaChatushtaya, or thefour meansof salvationfor the
aspirantonthepathof JnanaYogaor Vedanta. Itispurelyamental state. Thebindinglinkisreally
inthemind. AhamtaandMamataarethetwopoisonousfangsof themind-serpent. Extract these
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YOGA OF SERVICE
twoteethandtheserpent-mindistamed. Therecanbenobondage. It isthemindthat createsthe
ideas of I-ness andmine-ness. It is themindthat linkstheJivaandthemanthinks: I amthe
body.Itisthemindthatcausesattachmenttowife, sonandproperty. If thebindinglinkinthemind
isdestroyed, youcanremainwherever youlike. Youcanroamabout peacefullyinanypart of the
world unattached, like water on the lotus-leaf. Nothing can bind you. The whole mischief is
wrought by the mind. A man may rule a vast dominion and yet he can be unattached. Queen
Chudalai andRajaJanakahadnotabitof attachmentfor theirwealthandestate. Janakasaid: Even
if thewholeof Mithilaisburnt, nothingof minewill belost. Look at theexaltedmental stateof
Janaka! HewasrestinginhisownSvaroopaor essential nature. Hehadnotabitof attachment. The
mental stateof Chudalai alsowasthesameasthat of J anaka. ThoughSikhidhvaja; thehusbandof
Chudalai, lived in the forest with a piece of Kowpeen and a Kamandalu, his mind was full of
attachment. HewasattachedtohisbodyandhisKamandalu. A manmaybeintenselyattachedtoa
small pieceof Kowpeenor astickor asmall tumbler or tohisbody, althoughhehaslefthisfamily
andproperty. At thetimeof deaththemental picturesof atumbler or stick only will cometohis
mind. J adaBharatawasattachedtothedeer, andthethoughtof thedeeronlycametohismindatthe
time of his death and he had to take the birth of a deer. Such is the power of attachment.
Worldlypeoplegenerallyjudgethestateof dispassionof aSadhufromexternal conditions.
If aSadhuhasoneKowpeenandalongbeardandmattedhair, heisregardedasafirst-classVirakta
Mahatma. This man may fight with another Sadhu for his share when a pilgrimdistributes an
eight-anna piece to them. His mind may be full of passion and attachment. Householders are
deceived. Somehypocrites put on an external showof Vairagyajust to collect money secretly.
Mattedhair is ingeniously gluedto thehead. Thereareexperts inBenares who do this for two
rupees. Householdersshouldbeverycautiousandshouldnot beledawaybytheexternal physical
nudity of someSadhus. What is wantedis mental nudity. Themindmust becompletely shaved.
Then only can there be real non-attachment.
Themental stateof non-attachmenttothefruitsof workscanbeachievedbytwoways. The
studentof VedantaorJnanaYogadevelopsSakshi Bhavathroughdiscriminationandself-analysis.
Hesays: I amthesilent witnessof themental modificationsandtheworksdonebythedifferent
organs of the body. I amdistinct fromthe body, organs, mind and Prana. The Prakriti does
everything. TheGunasoperate. TheSvabhavafunctions. TheIndriyasdotheirrespectiveDharmas.
Everything is the Dharma of the mind. I have nothing to do. I aman Udaseena. I amquite
indifferent. I ammereTatastha. I donotwantanyfruits. ThisworldisAnityaandMithya. Thereis
no real happiness in this world. There are countless Doshas in worldly life. There is supreme,
eternal, infinitebliss intheAtmanwithin. Inreality I amSatchidanandaAtman. I will utilisethe
Indriyas, mind, Prana and body as my instruments for the well-being of the world, for
Lokasangraha. ThiswholeworldismyownAtman. Itismybody. Thiswholeuniverseismyhome.
The Atman is Nishkriya, Akarta, Niravayava and Avyavahara. He does constant Vichara and
reflectioninthismannerandgetshimself establishedinhisownSvarupa. Heburnstheresultsof his
actions in the fire of wisdom by reflecting in the above manner.
A Bhaktadoesself-surrender anddedicatesall hisactionsat theLotusFeet of theLordas
Isvararpana unto Him. He says: I aman instrument in the hands of my Beloved. I have no
individual will. I amThinemy Lord. All is Thine. Thy will bedone. Thouart everything. Thou
doesteverything. EvenanatomcannotmovewithoutThee. Evenaleaf cannotmovewithoutThee.
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Thouworkest throughall myorgans. Thouspeakestthroughmymouth. I offer toTheewhatever I
door eat. I offer toTheemyTapasandeverything. Thoucanst dowhatever Thoulikest. I livefor
Thee alone. I work for Thee alone. I cannot live without Thee even for a second.
Workcannot bringmiserybut it istheattachment andidentificationtoworkthat bringsin
all sorts of worries, troubles and unhappiness. Understand thesecret of Karma Yogaand work
without attachment andidentificationandyouwill soonattainGod-consciousness. ThisisJnana.
This is J nanagni (fire of wisdom) which burns all the fruits of actions.
Chapter Two
UNIVERSAL LAWS
1. Law of Karma
Every man should have a comprehensive understanding of Natures laws, and their
operations. Thenhecanpull oninthisworldsmoothlyandhappily. Hecanutilisethehelpingforces
toservehisendsinthebestpossiblemanner. Hecanneutralisethehostileforcestoservehisendsin
thebest possiblemanner. Hecan neutralisethehostileor antagonistic currents. Just as thefish
swims against thecurrent, so also hewill beableto go against thehostilecurrents by adjusting
himself properlyandsafeguardinghimself throughsuitableprecautionarymethods. Otherwisehe
becomes a slave. He is tossed about hither and thither helplessly by various currents. Various
hostileforcesdraghimindifferent corners. Hedriftslikeawoodenplank inariver. Heisalways
very miserableandunhappy althoughheis wealthy andpossesses everythingthat theworldcan
offer.
Thecaptainof asteamer whohasamarinerscompass, whohasknowledgeof thesea, the
routesandtheoceanic currentscansail smoothly. Otherwisehissteamer will drift hereandthere
helplesslyandbewreckedbybeingdashedagainstsomeice-bergsorrocks. Likewise, awisesailor
intheoceanof thislife, whohasadetailedknowledgeof thelaws of KarmaandNaturecansail
smoothlyandreachthegoal of lifepositively. Understandingthelawsof Nature, youcanmouldor
shapeyour character inanywayyoulike. Asamanthinkethsohebecometh isoneof thegreat
laws of Nature. Think youarepure, pureyouwill become. Think youarenoble, nobleyouwill
become. Think youareaman, manyouwill become. Think youareBrahman, Brahmanyouwill
become.
Becomeanembodiment of goodnature. Dogoodactionsalways. Serve, love, give. Make
others happy. Live to serve others. Then you will reap happiness. You will get favourable
circumstancesor opportunitiesandenvironments. If youhurtothers, if youdoscandal-mongering,
mischief-mongering, backbiting, talebearing, if youexploit others, if youacquiretheproperty of
othersbyfoul means, if youdoanyactionsthatcangivepaintoothers, youwill reappain. Youwill
getunfavourablecircumstances, conditionsandenvironments. Thisisthelawof Nature. Justasyou
can build your good or bad character by sublime or basethinking, so also you can shapeyour
favourableorunfavourablecircumstancesbydoinggoodorbadactions. A manof discriminationis
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YOGA OF SERVICE
alwayscareful, vigilantandcircumspect. Healwayswatcheshisthoughtscarefully. Heintrospects.
Heknows exactly what is goingoninhis mental factory, what Vritti or Gunais prevailingat a
particular time. Henever allowsanyevil thoughttothegatesof hismental factory. Heatoncenips
them in the bud.
Whenthemindraisesitshoodof Vritti, hetakestherodof Vivekaandstrikesat thehood.
Just asthesoldier killshisenemiesonebyonewithhisswordwhentheyenter thefort, soalsothe
manof discriminationkillstheevil thoughtwithhisswordof Vivekawhenittriestoenterthefortof
themind. Thushebuildsanoblecharacter. Heiscareful inhisspeech. Hespeakslittle. Hespeaks
sweet lovingwords. Henever uttersanykindof harshwordsthat canaffect thefeelingsof others.
HepractisesMauna(vowof silence). Hedevelopspatience, mercyanduniversal love. Hespeaks
thetruth. Thusheputsacheck ontheVak Indriyaandtheimpulsesof speech. Heusesmeasured
words. Hewritesmeasuredlines. Thisproducesadeepandprofoundimpressiononthemindsof
thepeople. HepractisesAhimsaandBrahmacharyainthought, wordanddeed. HepractisesSaucha
andArjava(straightforwardness). Hetries to keepbalanceof mindandto bealways happy and
cheerful. HekeepsupSuddhaBhava. Hetriesthethreekindsof Tapas(physical, verbal andmental)
and controls his actions. He cannot do any action that is evil.
Hewhospreadshappinesswill alwaysgetsuchfavourablecircumstancesascanbringhim
happiness. Hewho spreads painto others will, doubtless, get suchunfavourablecircumstances,
accordingtothelawof Natureas canbringhimmisery andpain. Thereforemancreates hisown
character and circumstances. Badcharacter can betransmuted into good character by means of
goodthoughts, andunfavourablecircumstancescanbechangedintofavourablecircumstancesby
doinggoodactions. ORam!Youmustunderstandthelawsof Natureandbecomewiseandhappy.
Your births and environments are determined according to the nature of your desires.
Prarabdhaplacesyouinsuchsuitableenvironmentsasarefavourablefor thegratificationof your
desires. Themanisdraggedtoplaceswherehecangethisobjectsof desire. A manmaybebornin
IndiaasapoorBrahmininonebirth. If hedesirestobecomeamulti-millionaire, hemaygethisnext
birthintheUnitedStatesof America. Supposethereis apoor intelligent boy inIndia. Hehas an
intensedesiretogotoEnglandfor hisI. C. S. examination. Hisdesiretogointhisbirthcannot be
fulfilled. SupposealsothatthereisarichladyinEnglandwhohasnosonandhasintensedesireto
get anintelligent one. Thepoor boy may get his next birthinLondonas thesonof therichlady
accordingto thelawof coincidence. Hewill thus havehis oldstrongdesiregratifiednow. God
gives suitablesurroundings accordingto thenatureof thedesireof theman for his growth and
evolution.
Supposeashepherdboygaveatumbler of water toarichmantodrink whenhewasvery
thirstyandwhenhecouldnotgetanywater inathickjungle. Thisboymaygethisnextbirthasthe
sonof thisrichmanfor thislittlegoodactionthat hehaddone. Buthemaybeignorantbecausehe
was a shepherd boy in his previous birth. According to the nature of desire the man gets
environments. Thedesiredragshimtosuchplaceswherethedesiredobjectscanbeobtained. This
isthelawof Nature. Entertainholydesires. Youwill beplacedinholysurroundingsasUttarakashi,
Himalayas and Benares, where you can performTapas, Sadhana and meditation amidst holy
personsandcanhaveSelf-realisation. Entertainunholydesiresyouwill beplacedinplaceslike
ParisandHollywoodwhereyoucanhavecinemas, restaurants, ballrooms, etc. It isleft toyouto
21
selectthedesires, either holyor unholy. If youwant tomoveasaman-beast inthestreetsof Paris,
selecttheunholydesire. If youwanttoshineindivinegloryandmoveasaman-god, selecttheholy
desire.
Dr. M. H. Syed, M.A., Ph.D., D.Litt. writesintheHindu Mind: Thereisnothingwhichhas
wrought so much havoc in the practical lifeof the Hindus as the misconception of theLawof
Karmathe eternal law of cause and effectthat works with unerring precision in all the
departmentsof humanlife. Itissaidthatitisagloomydoctrineandthatittendstoparalysehuman
effort, and closes the spring of all right action. In popular language this doctrine means
predestination, pureandsimple. Itisbelievedthatamanisacreatureof hispastactionsandthatall
his present lifewithits activities, joys, sorrows, painandpleasure, success andfailure, gainand
loss, arepredeterminedbyhispastdoingsover whichhehasnocontrol, andthereforeheshouldbe
utterly resigned and waste no time in improving his or his neighbours lot.
Thereisonlyanelementof truthinthisattitude. Inotherwords, itisonlyhalf atruththatis
understood and followed. Unless thewholetruth is grasped with regardto this doctrine, it will
alwaysproveasourceof confusionandcauseagreatdeal of harm. If Indianpeoplearetorisefrom
their present stateof degradationandshakeoff thefetters of their thraldom, it is timethat they
clearlytriedtounderstandthetruemeaningandphilosophyof actionsandthereignof theLawof
Karma, by which the whole human race has to evolve.
It is truethat amans present abilities are thedirect outcome of his own thoughts and
actionsinthepast: hiscogitableendowments, hisphysical heredity, hismoral andmental instincts
andcapacitiesaretheresultsof hisownthoughtsandfeelingsof hispreviousbirths. A farmer reaps
richharvestsonlywhenhelaboursinhisfieldforalongtime. Unlesshecarestotill theground, sow
theseed, water andmanureit, hewouldnot beinapositiontoenjoythefruit of histoil. What he
sowstodayhewill reaptomorrow. Thisisanimmutablelawandholdsgoodineverythingwithout
exception. Tosaythatonescapacityforfresheffortandnewlinesof actionisparalysedordoomed
by ones past doings is as futileandgroundless as to say that becauseonesowedyesterday, one
cannotsowfreshseedsinnewgroundstoday. Thefactof thematteristhatfree-will isneverchoked
andstifledbyanypastaction. Theonlythingisthatamancannotachievewhathewantsall atonce,
andwithoutdelay. Thegoodlawpayseverypersonaccordingtohisneedandinduetime. Thelaw
runs its owncourse. Theresults of past actions, thoughts andfeelings appear to us as effects of
causeswesetupfromourownfreechoice. Similarly, weareequallyfreeandunfetteredtochoosea
lineof action which is sureto bring its fruit in due time. A man is bound by thepast debts he
incurredor contractshemade. Assoonashepaysuphisliabilitiesheisoncemorefreetochoose
whether heshouldincur freshdebtor not. Over theinevitablehehasnocontrol andif thelawisto
bejustified, heshouldhavenoreasontocomplainagainstit. Itisalwaysopentohimtomouldthe
Karmawhichisinthecourseof making, inanywayhelikes. Under thesecurityof thechangeless
lawof causeandeffect amancanserenelyproceedtoachieveanythinghedesirestoaccomplish.
Sooner or later heissuretosucceedinhiswell-directedefforts. InNaturenothingislost. Again, as
Bacon said: Nature is conquered by obedience. By Nature he meant natural laws.
If onceweunderstandthelawthatguidesour lifeandaction, weshall beabletoactinsuch
a manner as to make this law our ally and helpmate rather than our adversary. So long as the
22
UNIVERSAL LAWS
conditionslaiddownbythelawaremeticulouslyfulfilledandobserved, wehavefullestcertaintyof
our success in any direction.
Thethreeaspectsof theLawof Karmashouldbegraspedclearly. ThefirstistheSanchita
Karma, thesumtotal andstorehouseof all our actions, goodor bad, intheinnumerablepast lives
thatwehaveleftbehindorfromthetimewebegantodiscriminaterightfromwrongandthusstarted
acting on our own responsibility and with our own initiative. The whole of it is recorded and
preserved: howcould it be otherwise when we live under the reign of an immutablelaw? The
secondisPrarabdhatheinevitableKarmathat portionof our Karmawhichisassignedtousto
beworkedout inasinglelifeinrelationto menandthings wemet andexperiencedinprevious
lives. Thisisalsocalledripe Karma, becauseitisadebtwhichisoverdueanditistimethatitshould
bepaidintheformof sorrowandsuffering, gainandloss, totheuttermostfarthing, whetherwelike
itor not. Thethirdformisthatof Kriyamana, thatKarmawhichisinthecourseof making. Itisthis
whichpreservesour freewill withcertainlimitationsandensuresour futuresuccess. Becauseman
ismadeinGodsimageandsharesdivinelife, heisfreetoactinanywayhelikes. Byvirtueof the
same principle, whatever he intensely desires he is sure to accomplish in the course of time.
Performthou right action, for action is superior to inaction and in inaction even the
maintenance of thy body would be impossible. So says the Blessed Lord Sri Krishna.
Whatever is true in the case of an individual is also true in the case of a nation, for
individuals make a nation. As in small, so in great, says ancient Hermes.
ThecollectiveKarmaof araceor anationisasmuchafactinNatureasanindividual one.
ThesameprinciplesunderlyingtheKarmiclawsapply, withoutmuchwidedifference, tonational
andcollectiveKarma. Nations riseandfall, empires flourishandaredismemberedonthesame
ground. The wise heads in a nation should not neglect the dominating sway of this law.
Inthemidstof anational calamityitiswell torememberthatnothingcancometouswhich
wehavenotdeserved. Wemaynotbeabletoseetheimmediatecauseof thecatastrophe, butitdoes
not follow that it took place without sufficient cause.
During the last thousand years and more many heart-rending and humiliating events
occurredonthesoil of Mother India, devastatingthewholeland, robbingher sonsof their precious
jewels and even more precious lives.
Theincidentsof our owntimesaretoofreshinour memoriestoneedanyrepetition. Have
thesesoul-scorchingincidentsandcataclysmstakenplacewithoutanyrhymeor reason?No: there
isnothingthatcanhappentousbeyondthescopeof thegoodandutterlyjustlaws. Inourignorance
wemaynotbeabletotracetheimmediatecausewithcertainty, definitenessandaccuracy, butthis
muchiscertainbeyondtheleastshadowof doubt, thatnothingunmeritedcanhappentousortoour
country.
Our ownapathy, indifference, lackof patriotism, communal andcastedissensions, mutual
hatred, suspicion and strife, have been the main cause of our present and past degradation.
23
AsourcollectiveKarmabroughtonusthewrathof divinejusticeandfitretributionclosely
followedinthewakeof ourevil deeds, andwedeservedlysufferedandpaidforthemheavily, sowe
canagainexertour collectivewill intherightdirectionandlearntobewiseandcircumspectinthe
light of our past bitter experienceandhumiliation. Inthecourseof time, weshall againseethe
eclipse of downfall, servitude and thraldom, and we shall once more be free and great as our
forefathers were.
2. Law of Causation
All the phenomena of Nature are governed by one important law, the universal law of
causation, whichisalsoknownbythename, theLawof Karma. Thelawof causationisauniversal
lawthatkeepsuptheinner harmonyandthelogical order of theuniverse. Mansdeedsareasmuch
subjecttothislawastheeventsandoccurrencesinthisphysical plane. KarmaisaSanskrittermthat
comes fromtheroot Kri, meaningto act, andsignifies actionor deed. Any physical or mental
actionisKarma. ThoughtisalsoKarma. ReactionthatfollowsanactionisKarma. Karmaisabroad
term. Attraction, repulsion, gravitation, breathing, talking, walking, seeing, hearing, eating, feeling,
willing, desiring, thinkingall the actions of the body, mind and senses are Karma. Karma
includes both cause and effect.
All other lawsof Naturearesubordinatetothis fundamental law. Thesunshines, thefire
burns, theriver flows, thewindblows, thetreeblossomsandbearsfruit, themindthinks, feelsand
wills, thebrainandthevariousorgansliketheheart, lungs, spleenandkidneyswork inharmony
andinstrictobediencetothisgrandlawof causeandeffect. Thisgrandlawoperateseverywhereon
thephysical andmental planes. Nophenomenoncanescapefromtheoperationof thismightylaw.
Theseedhasitscauseinthetreeanditself becomesinturnthecauseof atree. Thegrown-up
fatherprocreatesason, andthesoninturnbecomesafather. Thecauseisfoundintheeffectandthe
effectisfoundinthecause. Theeffectissimilartothecause. Thisistheuniversal chainof causeand
effectwhichhasnoend. Nolinkinthechainisnecessary. Thisworldrunsonthisfundamental, vital
law. This law is inexorable and immutable.
Scientists arecarefully observingthephenomenaof Natureandaretryingto findout the
exact causesof all that takeplaceinNature. Theastronomer sitsinhisobservatorywithhislong,
powerful telescopeandwatchestheheavenlymap, andstudiesthestarsandplanetsverycarefully.
Hetriestofindouttheexactcausesthatbringaboutthephenomena. Thereflectivephilosophersits
inacontemplativemoodandtries tofindout thecauseof this world, thecauseof thepains and
miseries of this Samsara and the cause of the phenomena of this birth and death.
Noeventcanoccur withouthavingapositive, definitecauseatthebackof it. Thebreaking
out of war, theriseof acomet, theoccurrenceof anearthquakeor avolcanic eruption, thunder,
lightning, floods, diseasesof thebody, fortune, misfortuneall havedefinitecausesbehindthem.
If youdevelopacarbuncleor getafractureof thelegor arm, thisisobviouslyduetosome
badKarmainyourpreviousbirth. ThebadKarmawasthecauseandthecarbuncleorfractureisthe
effect. If yougetsomefortuneinthisbirth, thecauseissomegoodactionthatyoumusthavedonein
your previous birth.
24
UNIVERSAL LAWS
Thereisnosuchthingasachanceor accident. Thecauseishiddenor unknown, if youare
not ableto trace out the causefor theparticular accident. This law of causeand effect is quite
mysterious. ThatisthereasonwhyLordKrishnasays: Gahana karmano gatihmysteriousisthe
pathof action. If your finitemindisnotabletofindoutthecauseinanaccidentor other incident, it
does not mean that there is no cause behind such occurrences.
All thephysical andmental forcesinNatureobeythisgrandlawof causeandeffect. The
lawandtheLaw-giver areone. ThelawandGodareone. Natureandher lawsareone. Thelawsof
gravitation, cohesion, adhesion, attractionandrepulsion, thelawof likeanddislikeonthephysical
plane, thelawsof relativityandcontiguity, thelawof associationonthemental plane, all operatein
strict accordance with this law of cause and effect. Fromthe vibration of an electron to the
revolutionof amightyplanet, fromthefallingof amangotothegroundtothepowerful willingof a
Yogi, fromthemotionof arunner inathleticstothemovement of radio-wavesinthesubtleether,
fromthetransmittingof atelegraphic messageto thetelepathic communicationof aYogi inthe
thought-worldeveryevent istheeffect of someinvisibleforcethat worksinhappyconcordand
harmony with the law of cause and effect.
A closestudy of this lawgives encouragement to themanwho has lost hope, andto the
desperateandailing. Destiny is createdby mans thoughts, habits andcharacter. Thereis every
chanceof hiscorrectionandimprovement bychanginghisthoughtsandhishabits. Thescoundrel
can becomeasaint, theprostitutecan becomeachastelady, abeggar can becomeaking. This
mightylawprovidesfor all this. TheLawof Karmaonlycanexplainbeautifullytheinequalitiesof
thisworld, suchaswhyonemanisrichwhileanother ispoor, whyoneiswickedwhileanother isa
saint, oneis very dull whileanother isagenius or aversatileprodigy, oneisborndecrepit while
another isstrongandhealthy, etc. Howcanyouexplaintheseinequalities?Itisall Karma. Godcan
never be unjust or partial.
Thisworldisarelativeplane. Itcontainsgood, evil, andamixtureof goodandevil. Thatis
the reason why Lord Krishna says in the Gita:
Anishtamishtam misram cha trividham karmanah phalam.
Good, evil andmixedthreefoldisthefruit of actionhereafter for thenon-relinquisher.
Chapter: XVIII- 12.
Therecanbeneither absolutegoodnor absoluteevil inthis world. That whichgives you
comfortandpleasure, thatwhichisbeneficial toyou, totheworldandyourneighbour, isgood. That
whichgivesyoudiscomfort, uneasiness, painandmisery, that whichisnot beneficial totheworld
andtoyourneighbour, isevil. Thatwhichgivesmiseryandpaintosome, andpleasuretoothers, isa
mixture of good and evil.
Everyactionthatyoudoproducesatwofoldeffect. Itproducesanimpressioninyour mind
and when you die you carry the Samskara in the Karmashaya or receptacle of works in your
subconsciousmind. Itproducesanimpressionontheworldor Akasicrecords. Anyactionisbound
toreactuponyouwithequal forceandeffect. If youhurtanotherman, youreallyhurtyourself. This
wrongactionisboundtoreact uponandinjureyou. It will bringmiseryandpain. If youdosome
25
goodtoanotherman, youarereallyhelpingyourself. Youarereallydoinggoodtoyourself because
thereisnothingbuttheSelf. Thisvirtuousactionwill reactuponyouwithequal forceandeffect. It
will bringyoujoyandhappiness. That isthereasonwhysagesandRishis, prophetsandmoralists
harpontheonenote: Lovethy neighbour as thyself. Never hurt thefeelings of others. Ahimsa
Paramo Dharmahnoninjuryisthehighest virtue. Dogoodtoall. Doasyouwouldbedoneby.
Hewho has rightly understoodthis law, cannever do any harmto anybody. Hewill becomean
embodiment of goodness.
If youdo awrong actionagainst an individual, it disturbs thewholeatmosphere. If you
entertainanevil thoughtitpollutesthewholethought-world. Thatisthereasonwhyoccultistssay:
Cultivate good thoughts. Eradicateevil thoughts. Every thought has acausebehind it. Every
action, everythought, however trivial andinsignificant itmaybe, affectsthewholeworlddirectly
orindirectly. Thatnoblesoul whoalwaysdoesgoodtotheworldandentertainssublimethoughts, is
a blessing to the world at large. He purifies the whole world.
Supposefor amomentyouwritesomesensational articleinsomenewspaper. Itarousesthe
emotions andsentiments of thereaders. They beginto do somethingagainst theGovernment. A
serious riot nowensues. Policeforcesarebrought in. Many peopleareshot. Many newrules are
framed to check and repress the riots. The parents of those who were killed suffer. This riot
produces aneffect ontheminds of thepeopleof other parts of theworldalso. Infact thewhole
worldisaffectedbyasingleevent. A singlesensational articlehaswroughtsuchdisastrousresults.
Oneeventmaybebothacauseandeffectatthesametime. Theendlesschainof causeandeffectis
kept up all throughout. You cannot say that this link is useless or unnecessary.
Youhavenowacomprehensiveunderstandingof thisgrandlawof causeandeffect. You
canchangeyour thoughtsandhabitsandmouldanewcharacter. Youcanbecomearighteousman
andasaint bydoingvirtuousactionsandentertainingnobleanddivinethoughts. Whenyouattain
knowledgeof Self, whenyouannihilatethislittlemind, whenyoutranscendthethreeGunasand
thethreeAvasthas, youcanrestinyour ownSvarup. Youcanbecomeidentical withtheLaw-giver
andthenthelawof causeandeffect will not operateonyou. Youcanconquer Nature. May that
invisible Law-giver, Brahman, guide you in the attainment of final beatitude of life!
3. Law of Action and Reaction
Thegrandlawof causationincludesthelawof actionandreaction, thelawof compensation
andthelawof retribution. All theselawscomeunder onegeneral, all-embracingheadingDoctrine
of Karma. If thereisanaction, theremustbeareaction. Thereactionwill beof equal forceandof a
similar nature. TherecentGreatWarhasbroughtoutastrongreaction. Thereisdepressionintrade.
Thereisnopeaceinthecountry. Peoplearenothappy. Themoneymarketistight. Manyliveshave
been lost. The death of a just king brings immediate, strong reaction. Every thought, desire,
imagination and sentiment causes reaction. Virtue brings its own reward; vice brings its own
punishment. This is theworkingof thelawof reaction. If I radiatejoy to others, if I relievethe
sufferingsof others, I will doubtlessget joy. Thisisthelawof reaction. If I hurt another man, if I
cause misery and pain to another, I will in turn get misery and pain. God neither punishes the
wickednor rewardsthevirtuous. Itistheir ownKarmasthatbringrewardandpunishment. Itisthe
law of action and reaction that brings the fruits. No one is to be blamed. The law operates
26
UNIVERSAL LAWS
everywhere with unceasing precision and scientific accuracy. The law of action and reaction
operates both in the physical and mental planes.
A tennisball strikesthegroundandrisesupwithequal force. Thisisthelawof actionand
reaction. If I strikeagainst apillow, thepillowisboundtoreact uponmewithequal force. Thisis
thelawof actionandreaction. If I speaksweetlovingwordstoanyone, themanreturnsthefeeling
of love and speaks sweet words to me also. This is the law of action and reaction.
Whydoesamanbehaveinarudemanner?Whyisanother mancourteous, civil andpolite?
Whydoesonemanpossessgoodmoral character?Whydoesanother possessevil character?Why
doesonemanpossessgoodhealth, strengthandvitality?Whyisanothermansicklyandmiserable?
Whyisonejoyful andcheerful whileanotherisdepressedandcheerless?Thesethingscanbeeasily
explainedbythelawof actionandreaction. Nobodyistobeblamed. ItisourownKarmathatbrings
joy, misery, pleasure, pain, gain, loss, successanddefeat. Everyoneof usisgovernedbythelawof
actionandreaction. Thecharacter of anindividual issubjecttothelawof actionandreaction. Each
character or personalityisthetotal resultor collectivetotalityof previousmental action. Thoughts
change, habitschange, characteralsochanges. Ourpresentcharacteristheoutcomeof ourpast, and
our futurewill beshapedbyour presentacts. Mancreateshisowncharacter anddestiny. Hecando
and undo his thoughts, habits, character and destiny. The law of action and reaction operates
everywhere.
Hewho thoroughly understands this grand lawof actionand reaction will never do any
wrongaction, becauseheknows that it will react uponhimand bringmisery andpain. Hewill
alwaysbedoingvirtuousactionsastheywill bringpeace, joy, strengthandunalloyedfelicity. Dear
friends! Understandthislaw. Never violateit. Actaccordingtothelawandrest inpeace. Maythat
silent Law-giver who is hiding Himself behind these names and forms guide you in all your
thoughts, speech, and actions! Glory to the law and the Law-giver!
4. Law of Compensation
Thelawof compensationoperateseverywhereinNaturesphenomena. Theseedbreaksand
abigtreeappearsfromtheseed. Thetreecomesout inaccordancewiththelawof compensation.
Fuel burnsandisdestroyed. But thereisheat inaccordancewiththelawof compensation. Many
articlesarecookedinthefireonaccount of theheat. If thereisextremeheat inBezwada, thereis
extremecoldinMt. Kailasor Uttarakasi intheHimalayas. Thisisthelawof compensation. If there
aretenscoundrelsinaplace, therearetwoSattvicsoulstobringcompensation. If thereisflood-tide
atPuri, thereisanebb-tideatWaltair. Thisisthelawof compensation. If thereisdayinIndiathere
isnightinAmerica. Peacefollowsawar andviceversa. Waterbecomessteamandthesteammakes
the engine move. The sulphuric acid in a jar of a battery is consumed but there is electricity
producedinthebulb. Youget light. This is thelawof compensation. Thelawof compensation
operates in the mental plane also.
Every effect has a cause. Every consequence has an antecedent. There must be perfect
balance between the cause and effect, between the antecedent and consequence. The law of
compensation keeps up the balance, and establishes peace, concord, equilibrium, harmony and
justiceinNature. Thinkdeeply. Reflectandcogitate. Youwill noticethatthislawof compensation
27
isoperatingbeautifullyeverywhereinthephenomenaof Nature. Itisinexorableandrelentless. No
onecandefythisimmutableandirresistiblelaw. If youdoanevil act, youwill reapabadfruit in
compensation.
Sometimesamancomplains: Godisunjust. I havealwaysbeenatruthful man. I never do
any wrongto anybody. I amalways servinghumanity. Yet I havethis terribledisease, asthma.
This is incorrect and unreasonable. You will haveto connect the effect with thecause always.
Whatever yousuffer frommayappear tobeunjust. Youmaythinkthatyoudonotdeserveitatall.
Butif youtrytofindoutthecauseof thissuffering, youwill doubtlessfindthatitisperfectlyright
andajustcompensation. Thenyouwill havesatisfaction. Justtryinafewcases. Thenyouwill have
no roomfor complaint or lamentation. Youwill understandthebeautiful workingof thelawof
compensation. Theaffairsof our livesaresoveryintricateandcomplicatedthatwefinditdifficult
totracethecauseof thepresentsuffering. Thoughwearenotabletotracethecause, thoughweare
notabletounderstandtheworkingof thelaw, yetthecauseisthere. Our intellectissofeeblethatit
is not able to grasp the antecedent or cause of a suffering or event.
A manmayreapthefruitof compensationforhisactioneitherinthislifeorinthenext. If we
denypre-existenceandrebirthandtakeintoconsiderationthat lifebeginswiththisbirthonlyand
ends completely with the death of the body and there is nothing more, then it will be no
compensationfor thevirtuousmanwhohasdonenobleactions andfor thewickedmanwhohas
donecrimes. Thechainof causeandeffect, antecedent andconsequence, will bebrokenabruptly.
Therewill beterribleinjusticeeverywhere. Thiscannotbe. If youconnectyourpresentlifewiththe
pastandthefuturelives, andthenjudgethepresentlifefromthestandpointof eternal life, thenthere
will be perfect justice. Then there will be perfect compensation.
Your present life has direct connection with the past and the future. There is perfect
continuityof lifeall throughout, thoughyoutakeseveral bodies. Thereisonecommonthreadthat
runs through the whole soul-life of countless births. The life of the individual soul (Jivatma)
consistsof countlessearthlylives. Thereisintimateconnectionbetweenthepast, presentandfuture
andthelawof compensationoperates withperfect justiceandharmony. Thephysical body may
changebuttheeventsandthelawof compensationcontinueall throughout. Justasthedailylifeof a
manhasconnectionwiththelifeof yesterdayandthelifeof tomorrow, soalsooneperiodof earthly
lifehasintimatebearingwiththepreviousandfuturelives. Thenonlywill therebeperfect justice
and compensation.
If youtakeanindividual lifeasanisolatedevent that beginswiththebirthof thephysical
body and terminates with its death, you cannot find any correct explanation or solution for the
affairsof life. Youwill begropingindarknessanddespair. If thevirtuousmanwhohasnot done
any evil act inthisbirthsuffers, thisisduetosomewrongact that hemayhavecommittedinhis
previousbirth. Hewill havehiscompensationinhisnext birth. If thewickedmanwhodailydoes
manyevil actionsapparentlyenjoysinthisbirth, thisisduetosomegoodKarmahemusthavedone
inhispreviousbirth. Hewill havecompensationinhisnextbirth. Hewill reapthefruitsof hisevil
actionsinhisnextbirth. Hewill suffer inthenextbirth. Thelawof compensationisinexorableand
relentless.
28
UNIVERSAL LAWS
Yourpresentlifeisnothingwhencomparedwiththewholesoul-life. Itismomentary. Itisa
merefragment. Whenever youwanttofindoutthecauseor antecedentfor anything, youwill have
togodeepintotheaffairsof theeternal soul-life. Thenalonewill therebeperfectbalancebetween
thecauseandtheeffect, betweentheantecedent andconsequence. Youwill havetojudgefroma
broadviewof theeternal soul-life. Thelawof compensationembracesawiderangeof thewhole
soul-life. Life does not end with the disintegration of this physical body alone. There is
reincarnation. There have been countless previous lives also. You will have to take into
considerationthewidestviewof thelifeof thesoul. Thenthelineisquiteclear. Thenyouwill finda
perfect, satisfactorysolutionfor all theintricateandcomplicatedaffairsof life. Thentherewill be
no room for grumbling or lamentation or misapprehension.
5. Law of Retribution
Every wrong action or crime brings its own punishment, in accordance with the lawof
retribution. Thelawof causation, thelawof actionandreaction, thelawof compensationandthe
lawof retributionall theseoperatetogether. Hewhorobsanothermanrobshimself. Hewhohurts
another manhurts himself first. Hewho cheats another cheats himself first. Every wrongaction
causespunishment first intheinner natureor soul andexternallyincircumstancesintheformof
pain, misery, loss, failure, misfortune, disease, etc.
Manisignorant. Heisswayedbyimpulses, wrath, passion, attachment, prideandrepulsion.
Hedoesvarioussortsof wickedactions. Hisintellectbecomesperverted. Heloseshismemory. His
understandinggetscloudedbyselfishnessandgreed. Hedoesnot knowwhat heisexactlydoing.
Later on he repents. Discipline of the Indriyas is necessary. He should remember the law of
causation, thelawof actionandreaction, andthelawof retributionat everystep, at everymoment
of his dailylife. Heshouldcontrol hisemotionsandimpulsesthroughthepracticeof Pranayama
and meditation. Then only will he not do any wrong action.
RememberthatGodisneitherpartial norunjust. Yousufferonaccountof your ownwicked
actions. Sowtheseedswhichwill bringpleasant fruitsandwhichwill makeyouhappyhereinand
hereafter. Do not sow the seeds which will bring unpleasant fruits and which will make you
miserableandunhappyinthislifeor hereafter. Becautiousindoingyourdailyduties. Watchevery
thought, wordandaction. Go to theroot andpurify thethoughts first. Prayer, J apa, meditation,
studyof philosophical books, purefood, VicharaandSatsangawill purifyyour mindanderadicate
ignobleandwickedthoughts. Observethevowof silence, youwill thenbeableto control your
speech. PractiseYamaandNiyama, Ahimsa, Satyam, Asteyam, BrahmacharyaandAparigraha.
DevelopSattvic qualities. Slowly eradicatenegativequalities. By thesepractices youwill not be
abletodoanywrongaction. Theforceof Sattvichabitswill goadyouontodovirtuousactionsonly.
OrthodoxChristiansandtheologiansbelievethatGodsettlesandfixesthedestinyof aman
beforehisbirth. Thisisnotlogical andtenable. Thehypothesisfallstothegroundonaccountof its
unsoundnature. Manbecomes likeapieceof strawthat is tossedabout hither andthither inthe
wind. Hehas noindependenceandfreedom. This makes Godpartial, unjust andwhimsical. The
moral responsibility andliberty of amanaredestroyed. Themanbecomes likeaprisoner whose
handsandlegsaretiedwithchains. WhyshouldGodmakeonehappyandanother unhappy?IsHe
sowhimsical andeccentric? Why shouldoneget HisGracebeforeheisborn? Ishesobiased? If
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God is all-merciful why can He not make all equally noble, virtuous, happy, good, moral and
spiritual? Why is one born blind? Why should a sinner be responsible for his actions? Is he
pre-ordainedto sin? Why shouldhesuffer owingto thewhimof suchaCreator? Questions like
theseremainapuzzleif youacceptthetheoryof pre-ordinationandGrace. Thedoctrineof Karma
alonewill givesatisfaction. Itissound. Itappealstoreason. Itthrowsafloodof dearlight. Everyone
reaps thefruits of his own actions. Man can do and undo his destiny by his own thoughts and
character. Heisafreeagent. Hemay beabadmaninthis birth, but hecanchangehis thoughts,
habits, tendenciesandcharacter andcanbecomeagoodmanor asaintinthenextbirth. Hehasfree
will. Hecanchoosebetweentwoalternativesateverystep. Thetheoryof preordinationandGrace
cannot be accepted. It falls to the ground as it is unsound and untenable.
Thedoctrineof Karmaonly canexplainthemysterious problemof goodandevil inthis
world. Thedoctrineof Karmaonlycanbringsolace, contentment andstrengthtotheafflictedand
thedesperate. Itsolvesour difficultiesandproblemsof life. Itgivesencouragementtothehopeless
andtheforlorn. It pushesamantoright thinking, right speechandright action. Itbringsabrilliant
future for that man who lives according to this universal law. If all peopleunderstand this law
correctlyanddischargetheir dailydutiescarefullytheywouldrisetosublimeheightsintheladder
of spirituality. Theywill bemoral andvirtuousandhaveahappy, peaceful andcontentedlife. They
canbear theburdenof Samsarawithpatience, enduranceandstrengthof mind. Therewill not be
any roomfor complaint whenthey seeinequalities inbirth, fortune, intelligenceandcapacities.
Therewill beheavenonearth. All will rejoiceeveninsuffering. Greed, jealousy, hatred, anger and
passionwill vanish. Virtuewill reignsupremeeverywhere. Wewill haveagloriousSatyayuganow
withpeaceandplentyeverywhere. Blessedisthemanwhounderstandsandlivesinthelaw, for he
will soon attain God-consciousness and become onewith the Law-giver. Then the law will no
longer operate on him.
6. Law of Resistance
If you eat a mango, if you do any kind of work, it produces an impression in the
subconsciousmindor Chitta. ThisimpressioniscalledSamskaraor tendency. Whatever yousee,
hear, feel, smell or tastecauses Samskaras. Theacts of breathing, thinking, feeling, andwilling
produce impressions. These impressions are indestructible. They can only be fried in toto by
AsamprajnataSamadhi. Manisabundleof Samskaras. Mindisabundleof impressions. Itisthese
Samskarasthatbringamanagainandagaintothisphysical plane. Theyarethecausefor rebirths.
These Samskaras assume the form of very big waves through memory, internal or external
stimulus. Thesum-total of theseimpressionsconstitutesthecharacter of aman. If youdovirtuous
actions, theChittawill containgoodimpressionsandyouwill possessagoodcharacter. If youdo
evil deeds there will be evil impressions in the subconscious mind, and you will have a bad
character. GoodSamskarasforceamantodogoodactionsandviceversa. If youhaveagreatasset
of good Samskaras, you will not do any evil action at all. You will have an established good
character. Mara or Satan can have no influence upon you.
ActionsproduceSamskarasorimpressionsorpotencies. Theimpressionscoalescetogether
throughrepetitionandformhabits. Tendenciesdevelopintohabitsandcharacter. Thesum-total of
thetendenciesof amanishischaracter. Karmasmanufacturecharacter andcharacter manufactures
will. If the character is pure and strong, the will also will be pure and strong, and vice versa.
30
UNIVERSAL LAWS
Itissaidthathabitissecondnature. I alwayssaythathabitisall nature. Control of habitsis
control of nature. Old, evil habitscanbechangedintohealthyanddesirablehabitsthroughtheforce
of thepureirresistiblewill. A weak, impotent manis aslaveof habits. Healways imagines that
habitsareinnateandthattheycannotbechangedinoneslifetime. Thisisamistake. If youwantto
changetheold, morbidevil habits andestablishnew, healthy andgoodhabits, youwill haveto
strugglehard. Theoldhabits will try to return, resist, persist andrecur. Internal fight will go on
betweentheoldandnewSamskaras, betweenoldandnewhabits. Youwill havetobeveryvigilant,
careful andcircumspect. Youwill havetobeonthealert likeasoldier whoisonpatrol duty at a
magazineinamilitarycantonment. Theoldhabitassertsitself andsays: Ofriend! Yougavemea
seatinyour bodyandmindfor twentylongyears. Youenjoyedseveral thingsthroughme. Whydo
youtrytodrivemeoff now?Youareverycruel. I haveeveryright andprivilegefromNature, my
kindmother, toremainhere. Mayaworksthroughmeonly. Theentireworldrunsthroughhabits
only. Manclingstotea, coffee, alcohol, tobacco, smoking, cinema, novels, gamblingandplaying
cardsthroughtheforceof habits. Thewholeworldwill dwindleintoairynothingbut for me. The
Lilaof theLordwill stophaditnotbeenfor mypresenceinyour system. I will notleavemyseatin
your body. Thisisthelawof resistance. If themanwhoisattemptingtoeradicateanevil habit is
careless, theoldhabit will recur again. Inthebeginningit mayrecur lessfrequentlyandlast for a
longtime. Or it mayrecur lessfrequentlyandlast for ashort time. But youwill gainstrengthand
gradually it will perish altogether and the new good habits will gain supremacy eventually.
If anewhealthy habit is introducedevenonceandif youmakeevenasingleattempt in
plantinganewgoodhabit, thegoodhabitwill growgradually. Itwill alsoassertitself togainaseat
inthebodyandmind. Itwill workitself till itgetsperfectsuccessanddefeatstheold, morbidhabit.
Thisisalsoanother lawof Nature. ThereisalwaysadoublelifeinNature, theAsuricandDaivic.
Thefight betweentheAsurasandtheDevasis alwaysgoingoninthebodyandthemind. If you
strugglevery hard, thenewgood habits will establish themselves quickly. You will haverapid
progressinthespiritual path. Thepure, strong, irresistiblewill isboundtosucceedultimately. Itcan
do anything. Its powers are ineffable and wonderful.
Chapter Three
SVADHARMA
1. What Is Svadharma?
There is no proper equivalent in English for theSanskrit termDharma. It is generally
renderedasduty, righteousness. Any actionthat is best calculatedtobringSreyas(liberation)
andAbhyudaya(exaltation) isDharma. Thatwhichbringswell-beingtohumanbeingsisDharma.
ThewordDharmacomesfromtherootDhri whichmeanstosupport or toholdon. Thatwhich
upholds is Dharma. By Dharmapeopleareupheld. As it supports andholds together it is called
Dharma. Thatwhichsecurespreservationof beingisDharma. Svadharma meansonesownduty
inaccordancewiththeVarnashramaor casteandorder of lifewhicharefoundedaccordingtothe
Gunas or qualities born of the nature of man.
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God, religionandDharmaareinseparable. Manevolves throughthepracticeof Dharma
accordingtohiscasteandorder of life, andeventuallyattainsSelf-realisation, theultimategoal of
life, which brings infinite bliss, supreme peace, unbroken joy, highest knowledge, eternal
satisfaction and immortality.
Themarkof DharmaisAchara(goodconduct). Acharaisthemarkof thegood. Higherthan
all theteachings, isAchara. FromAchara, Dharmaisborn; andDharmaenhanceslife. ByAchara
manattainsfame, power andstrengthhereandhereafter. Acharaisthehighest Dharma. Acharais
the root of all Tapas.
Dharmatops the list of thefour Purusharthas, viz., Dharma, Artha, Kama and Moksha.
Dharma gives wealth, satisfaction of desires and liberation in the end.
TheBrahmanawasBrahmasmouth; theRajanyawasmadeHistwoarms; Histwothighs
the Vaishya; the Sudra was born of His two feet. The four castes are Brahmana, Kshatriya,
VaishyaandSudra. Self-restraint, serenity, patience, austerity, purity, belief inGod, forgiveness,
self-sacrifice, uprighteousness, truthfulness, wisdom, teaching and studying the Vedas, doing
sacrifices, andalsoguidingothersinofferingsacrificesandgiftsandreceivinggiftsarethedutiesof
a Brahmana born of his own nature.
Courage, generosity, vigour, prowess, splendour, firmness, dexterity, not fleeing from
battle, thenatureof aruler, protectionof thepeople, gifts, doingsacrificesandstudyof theVedas
are the duties of a Kshatriya born of his own nature.
Ploughing, protectionof cattle, trade, charity, doingsacrifice, studyof theVedas, 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.
Muchof theevil has grownthroughmenof onecastegrasping at thework of theother
castes, and thinking more of the rights his caste gives him than of the duties it imposes.
TheBrahmanaandKshatriyahaveclaimedtheir privilegesardentlyandhaveshrunkfrom
theheavy burdenbelongingtotheir castes. Naturally their attitudehas provokedopposition, and
antagonismhas replaced mutual goodwill and service. Consequently castehas becomeasocial
bitterness, insteadof beingaframeworkmaintainingall inhappyorder. If peopleof differentcastes
practise their Dharmas, caste confusion will pass away and abundant peace and joy will prevail.
The Ashramas or stages in life are four, viz., Brahmacharya, the stage of studentship,
Garhasthya, thestageof householdership, Vanaprastha, thestageof forest-dwellingor seclusion,
andSannyasa, theorder of total renunciation. Eachorder of lifehasitsownduties. Innoneof these
stagesmustamangraspatthespecial dutiesof theother three. Atthepresentmomentitisdifficult
tomaintainor observetheexact detailsof theancient rules, as theconditionshavechangedvery
much. But, if wecanhaveaclear ideaof thefundamental dutiesof each, weshall still beableto
shape the life to a regulated course of development and steady growth.
32
SVADHARMA
Thelifeof thestudentstartswiththeUpanayanaceremony, hissecondbirth. Youwill find
intheManuSmriti: Let thestudent ever engageinthestudyof theVedasandindoingserviceto
hispreceptor. Letthestudentrefrainfromwine, meat, perfumes, tastydishes, garlands, companyof
women, andfrominjurytosentient creatures. Let himgiveuplust, anger, greed, dancing, singing
and playing on musical instruments, dice play, gossip, slander and untruth.
Let the student always sleep alone and let himnot waste his seed; he who fromlust
destroyeth his seed, destroyeth his vow. He should develop the spirit of service, humility and
obedience. He should mould his character properly. He should be chaste in thought, word and
deed.
Thencomesthestageof thehouseholder. Thestudent, after finishinghisdutiesentersthe
orderof Garhasthya, whenheisreadytotakeupthedutiesandresponsibilitiesof thehouseholders
life. Of all Ashramas, thatof thehouseholder isthehighest, asitverilysupportstheother three. As
all the streams and rivers flow to rest in the ocean, so all the Ashramas flow to rest in the
householder. This is the field for developing various virtues such as mercy, love, generosity,
patience, tolerance, purity, prudenceandright judgment. It is highly lamentableto notethat the
grandeur, solemnityanddignityof thisstageof lifeislostnowowingtotheconfusionof itsduties
withthoseof thestudent, causedbythemodernevil of child-marriage. Thereisnoideal inthelifeof
thehouseholder. That isthereasonwhythenumber of Sannyasinsisnowincreasing. Thecentral
teachingof theGitaandYogaVasishthaisthat Self-realisationshouldbeattainedinandthrough
the world.
Letmeremindyouof oneimportantteachingof theGitawhichwill giveyoupeaceof mind
and bliss: Better ones own duty, though destitute of merit, than the duty of another well
discharged. Better death in the discharge of ones duty; the duty of another is full of danger.
Thereisanother importantpoint. Youwill clearlyunderstandthattheright performanceof
theduties of any stationinlifewithout attachment will bringSelf-realisationandliberation. J ust
hear the following anecdote of a pious woman and a butcher with rapt attention:
A Sannyasinretiredinto aforest to practiseYoga. Heremainedinacavefor aperiodof
twelveyears. HepractisedPranayama, Khechari MudraandvariousYogicKriyas. Hedeveloped
somepowersthroughthesepractices. Onedayhewassittingunder theshadeof atree. A cranewas
perchedupononeof thebranchesof thetree. It passedexcretaontheheadof theSannyasin. The
Sannyasinbecameenraged. Heglaredat thecrane. SomeYogic fireat onceemanatedfromthe
crown of his head and burnt the crane to ashes immediately. The Sannyasin rejoiced at the
marvellous power he possessed.
Henowwentintothecityforprocuringhisusual alms. HecalledoutNarayanaHari atthe
door of ahouseholder. Theladyof thehousewasengagedinnursingher sick husband. Shewasa
verychastewomanwhowasverymuchdevotedtoher husband. SheobservedPativrataDharma.
Sheansweredfromwithintheroom: OBhikshu, kindlywaitabit.TheSannyasinwasverymuch
annoyed. Hereflected: Lookatthearrogantnatureof thislady. Shehasaskedmetowait. Sheisnot
awareof my Yogic powers. Whilehewas thinkingthus thelady said: OBhikshu! Thereis no
crane here. Do not think too much of yourself. Do not be puffed up with your Siddhis. The
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Sannyasinstoodinutteramazement. Hehadtowaitquietly. Atlasttheladycameoutsidewithalms
fortheSannyasin. TheSannyasinprostratedatherfeetandasked: ODevi, howdidyoumanageto
readmy thoughts? Thelady replied: OSwamiji! I do not knowanythingof Pranayamaor any
kindof YogicKriya. I madeyouwaitbecauseI wasbusyattendinguponmysickhusband. I aman
ignorant woman. I amsincerely devoted to my husband. I regard himas my Guru and God. I
worshiphim. I donot gototemples. I donot repeat Mantras. I servemyhusbanddayandnight. I
obey his words implicitly. I shampoo his feet. I walk in the footsteps of Savitri, Nalayani and
Anasuya. I sleepafter hehas slept. I get upinthemorningbeforehearises. Heis my all-in-all.
Throughsuchservice, devotionanddutytomyhusbandI havereceivedillumination. I haveapure
heart. I couldreadyour thoughts. Thisisthesecretof myAbhyasa. If youwanttolearnmore, goto
abutcher whosellsmeat inthebigmarket. Hewill teachyousomethingof absorbinginterest and
importance. You will be highly delighted indeed. You will be immensely benefited.
TheSannyasinwentstraighttothetownwherethebutcher wasliving. Hecamedirecttothe
marketandfoundthebutcher choppingmeat. TheSannyasinthoughtwithinhimself: OmyLord!
IsthisthemanfromwhomI amgoingtolearnsomethinginterestinganduseful? Heis thedevil
incarnate. Heisaruffian. Thebutcher readthethoughtsof theSannyasinandsaid: OSwamiji!
Didthat lady sendyou? Kindlytakeyour seat here. I shall attendonyoupresently. Thebutcher
finishedhisbusinesswithcustomersandthenaskedtheSannyasintofollowhimtohishouse. He
askedtheSwami to wait outsideandwent in. Heattendedto his oldfather andmother. Hegave
themabathanddranktheir Charanamrita. Hefedthemnicelyandputthemtobed. Hethencameto
the Sannyasin and said: O Swamiji, I amat thy feet now. Kindly order me any service. The
Sannyasinaskedhimsomequestions onVedanta. Thebutcher gavehimbeautiful, soul-stirring
repliesconcerningtheAtman, thenatureof freedom, Sadhana, thestateof aJ ivanmukta, etc. The
Sannyasin was astonished. Many of his doubts were cleared. He was highly pleased with the
butcher. Heaskedhim: Howisit that youaredoingthisdirtywork? Howdidyoumanagetoget
suchexaltedknowledge? Thebutcher replied: Swamiji, youaremistaken. No duty or work is
impureor degrading. Everyworkisworshipof God. I domydutywell without anyattachment or
motive. I servemyparentsdayandnight. TheyaremyGodonearth. I worshipthemdaily. I donot
knowanyYogicpractice. I amnot alearnedman. I dischargemydutiessatisfactorily. Thisismy
religion. This is my Yoga. I obtained illumination, perfection, purity and freedomthrough the
dischargeof mydutiesasahouseholder andthroughtheserviceof myparents. Thisisthesecretof
my Yoga and Self-realisation.
Anignorant worldly-mindedmansays: I havetodomyduties. I havetoeducatemyfour
sonsandthreedaughters. I havetopleasemyemployer. I haveheavydutiesintheoffice. I haveto
remitmoneytomywidowedsister. I havealargefamily. I havesixbrothersandfivesisters. Where
isthetimefor doingSandhyaandJapaandthestudyof religiousbooks? Thereisnotimeevento
breathe. I havenoleisure. EvenduringholidaysI havetowork. I bringofficepaperstomyhome
and work at night till eleven. I do not want Sannyasa or any Yoga. The office work and the
maintenance of my family is itself Yoga.
Doyoucall thisduty? It ismereslavery. It isbondage. Themanisafraidof hissuperior at
everymoment. Eveninhisdreamshemeetshisoffice-matesandtheemployer, andpostsfiguresin
theledger. Thisisnotsenseof duty. Themancannotprayevenfor asecond. Hehasnotimetoread
asingleSlokaof theGita. Thereisnot asinglethought of Godeveninamonth. Hetakestea, eats
34
SVADHARMA
food, sitsat thetabletowrite, sleepsandprocreates. Theentirelifepassesawaylikethis. Thisis
selfishwork. Thisisnotduty. Thisisworkforgainandsatisfactionof thelowerappetite. Anything
doneunder compulsionandexpectationis not duty. Youmust not interpret slavery asduty. You
must not takeselfishworksthat aredonethroughattachment, greedandpassionasduty. Youwill
be doing great injustice. This is self-created drudgery.
A clerkor anofficer earnsmoneybytakingbribesandwhenhisconscienceprickshim, he
feedssomeBrahminsandsays: I havedoneagreat dutytoday. I havefedfifteenBrahminswith
Dakshina of four annas each. This is his idea of duty. He further adds: Why should I take
SannyasaandpractiseYoga?I will earnlotsof moneyanddocharity. Thisisthebestkindof life.
Poor deluded soul! May God give him good understanding!
Ahimsa Paramo Dharmah cannot bestrictlypractisedbyhouseholders. It canbepractised
by Sannyasins whotreadthepathof Nivritti Marga. They will havetopractiseit. If avagabond
entersthehouseandtriestomolestalady, ahouseholder cannotkeepquiet. Hewill notsay: I will
notresistevil now.Hewill immediatelytakeaclubandgivethemanagoodthrashing. Supposea
ladyisindanger. Someonewantstomurder her totakeawayher jewels. Sheseekstheshelter of a
young, strongmanfor protection. It isthedutyof thisyoungmantoresist evil anddefendher by
attackingthiscruel man. Hecannotsaynow: Non-injuryisthehighestvirtue. Itishisdutytosave
the life of the lady by resisting evil. Otherwise he fails in his duty.
Moralityanddutyvaryaccordingtocircumstances. Toresistevil becomesthedutyof aman
incertaincircumstances. Thekingshouldalwaysraisehisrodof chastisement tokeeppeaceand
order inhiscountry. Hecannotsay: I will notresistevil. AhimsaParamoDharma.Hewill fail in
thedischargeof hisdutyif hedoesnotpunishthewicked, andhiscountrywill beinastateof utter
chaos. Tohangamurderer or adacoitisAhimsafor aking. HimsaandAhimsaarerelativeterms.
Tokill amanwhoistakingawaythelivesof manyisAhimsa. Haveyouunderstoodthesecret of
Ahimsa now? A real Sannyasin should not defend himself even when his life is in danger. A
Sannyasinisonewhohasnobodyandwhoidentifieshimself withtheAtman. Toshoot adogor a
horsethat is sufferingfromacuteagony that cannot bealleviated, is Ahimsafor aEuropean. He
wants to free the dog from pain. His motive is good.
LordKrishnasaysintheGita: Better onesownduty, thoughdestituteof merits, thanthe
well-executeddutyof another. Hewhodoeththedutylaiddownbyhisownnatureincurrethnotsin.
Congenital duty, Osonof Kunti, thoughdefective, ought not tobeabandoned. All undertakings,
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.
Abandoningall duties, cometoMealonefor shelter, sorrownot, I will liberatetheefrom
all sins. Ch. XVIII-66.
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IntheprevioustwoSlokasHeasksArjunatoabandonall duties. Isthiscontradiction?Isthe
Lordblowinghot andcoldwiththesamebreath?No. Thisisnot contradiction. Arjunasaystothe
Lord: Myheartisweigheddownwiththevoiceof faintness, mymindisconfusedastoduty. I ask
Theewhichmaybebetterthattell medecisively. I amThydisciple, supplianttoThee; teachme.
Ch. II-7. Lord Krishna gives the reply in Sloka 66 of Ch. XVIII.
Whatistherightsignificanceof thewordsSarvaDharmanall duties?Somepeoplesay:
GiveuptheDharmasof theIndriyas. Howcouldthisbe? EvenaJivanmuktasees, eats, walks,
answers thecalls of nature. Accordingto Sri Sankarait means: Bothrighteous andunrighteous
deeds, renouncing all works. According to Ramanuja it means: Desire for fruit in action and
attachment theretoandactor-mentalityinaction. Actionsshouldbeperformedwithout attachment
to actionor its fruits. They shouldbededicatedto theSupremeby removingtheideaof agency
therein. According to Madhva it means: Fruit of actionrenunciation of fruit in action.
Accordingto Tilak it means: Various duties likethoseof non-violence, truth, serviceof parents
andpreceptors, sacrifice, charity, renunciation, etc. ThepassagemeansthatArjunaistoavoidthe
tangleof thesedutiesandtakerefugeintheSupreme. Inother words, whatever actionsonehasto
perform, according to ones disposition and innate tendency, he may do, taking refuge in the
Supreme. Krishna gives a command to Arjuna, an assurance and a consolation.
Sloka66isthemost important verseintheGita. If onecanliveinthespirit of thisSloka
alone he can have Sreyas or highest bliss. Vedantins explain this Sloka as follows: Give up
Jiva-bhavanaandtakeupBrahma-bhavanabymeditatingonAhamBrahma Asmi Mahavakya. You
will have liberation or Mukti. All sins will be destroyed.
I wish to point out to you that morality and duty are relativeterms. They are changing
according to thestateof life, stage of mental growth and evolution of the individual, time and
circumstances, andthecountryinwhichonelives. Toeatmeat inKashmir isperfectlymoral for a
Bengali Brahmin. Intheeyes of aMadrasi Brahminthis is highly immoral. To havefour wives
(polygamy) isperfectlymoral foraMuslimor aChina-man, butfor aHinduthisishighlyimmoral.
A gentlemanoraladycanhavedivorceof hiswifeorherhusbandveryeasilyintheWest. Marriage
isacontractintheWest, whereasinIndiaitisasacramentor holyactthatisdonebeforethesacred
fire. Divorceisquitemoral intheWest, but it ishighlyimmoral intheEast. For anAryaSamajist
widow-marriage is quite moral; for a Sanatanist it is highly immoral. Poliandry (one woman
marrying several husbands, the opposite of polygamy) is quite moral in Tibet, but it is highly
immoral intheeyesof peopleof other countries. It isperfectly moral for aSikhtodrink, but it is
immoral for himtosmoke. Peopleof coldcountriesrequiremeatandalittleliquor tokeepupheat
andhelpdigestion. A soldier needsmeattokeepuphisstrengthandmartial spirit. A Brahminor a
Sannyasinwants vegetablefood, milk andfruits to helphis meditation and keep up his Sattvic
mental attitude. Rishi Visvamitrahadtoeatprohibitedmeatwhenhislifewasinjeopardy. Morality
changeswhenoneslifeisatstake(Apat-Dharma). Ignorantpeoplehateotherswhentheyseethem
doing something that they themselves are not doing. A Madrasi vegetarian Brahmin hates
fish-eatingBengali Brahmin. Thisisasadmistake. Thisretardshisspiritual progress. A Madrasi is
horrified when he sees a Hindustani eating with both his hands fromthe same plate with his
children.
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SVADHARMA
Similarly the idea of duty also varies among people of different countries. An African
Negrocannot doAgnihotrainhishot countryinsummer. A Kashmir Pundit cannot takemorning
bathinwinter inhisplace. Thedutyof oneclassof peoplecannot bethedutyof another classof
people. Theduty of amanof onestageof lifecannot betheduty of amanof another stage. The
duties of a Brahmin, Vaishya, Kshatriya and Sudra, the duties of a Brahmachari, householder,
forest-dweller andaSannyasin, arequitedifferent. A Brahmincannot dothedutyof asoldier. To
kill anenemyinthebattlefieldisthedutyof asoldier or Kshatriya. TopractiseAhimsainthought,
word and deed is theduty of a Sannyasin and a Brahmin. Man evolves quickly by performing
rigidly his duties allotted to his station in life.
Nectarssons! Childrenof immortality! Shakeoff all weaknesses. Standupandgirdyour
loins. Do your Svadharma satisfactorily in accordance with your caste or stage in life. Evolve
quicklyinspirituality. Eternal bliss, supremepeace, infiniteknowledgeandsatisfactioncanbehad
intheAtmanonly. Practiceof Svadharmawill surelyleadtotheattainmentof God-consciousness.
Thereisnohappinessinfiniteobjects. TheInfinitealoneisbliss. UnderstandtheTruththroughthe
practiceof your Svadharma. Thisworldisunreal. Itislikeamirage. Thesensesandminddeceive
you at every moment. Wake up! Open your eyes and learn to discriminate. Do not trust your
Indriyas. They areyour enemies. It is very difficult toget thishumanbirth. Lifeis short, timeis
fleeting. Thosewhoclingtounreal thingsof thisworldareverilycommittingsuicide. Strugglehard
to practiseyour Svadharma. Keeptheideal beforeyour eyes always. Haveaprogrammeof life.
Attempttorealisetheideal. SticktoSvadharmawithleech-liketenacityandattainsuccess. Practise
itandrealisethestateof Satchidanandarightnowinthisverysecond. Maytheblessingsof theLord
be upon you all! May joy, bliss, immortality, peace and poise abide with you for ever!
2. Duties of Man
Manhascertainimportant dutiesandresponsibilitiesinlife. Hehastoevolvemorallyand
spirituallybyperformingthesedutiesintheright manner. Hehastoact andliveaccordingtothe
lawof God. Hehastofindouttherulesof conductandthemeasureof hisresponsibilities. Hemust
haveathoroughknowledgeof themoral codeof Manuor Yajnavalkyaandmust act accordingto
the rules laid down therein. Then only can he be rightly called a man.
Manhasdutiestowardsparents, childrenandother familymembers. Hehasdutiestowards
societyandthecountry. Hehasdutiesof theVarnashrama. Hehasdutiestohisownself, and, last
but not theleast, hehas important duties towards God. Hemust fulfil all theseduties of his life.
Then only he can find progress in his life. Then only will he enjoy real peace of mind.
Hemustservehisparentswhohavegivenhimthisphysical bodywithgreat Shraddhaand
Bhava. IntheTaittiriyaUpanishadyouwill find: Matrudevo bhava, pitrudevo bhava. Theparents
shouldbeworshippedasvisiblerepresentativesof Godonearth. Sri AshutoshMukerji of Calcutta,
late Vice-Chancellor of the Calcutta University used to worship his mother and drink her
Charanamrita daily before going to his office. Modern educated people do not pay any proper
regardtotheir parents. If thefather isuneducatedandif thesonisanEngland-trainedman, hewill
saythathisfatherisaservantof thehousewhenanybodyputsthequestion: Whoisthisoldman?
37
He must train his children in the proper manner. He must give themgood education in
Sanskrit, Englishandintechnical subjects. Hemust traintheminthepathof spiritualityfromthe
verychildhood. Hemustbedevotedtohiswifewhoishispartner inlife, andwhooccupiestheleft
half of hisbody(Ardhangini). Noreligiousriteisvalidwithouther presence. Hemustregardheras
areal helper inthepathof spirituality. Assoonasasonisbornshebecomeshismother. TheSrutis
declare: Atma vai jaayate putrahthe soul is born as a son. He must give up all ideas of
relationshipaswifeassoonasasonisborn. Hemustgiveupsexual intercourse. Bothshouldleada
spiritual life. Thehusbandshouldnot regardhis wifeas amachinefor procreationonly. Thereis
somehigher spiritual purpose. Shehas to helpthehusbandinhis spiritual evolution. Shehas to
attend to his wants. She has to serve him nicely in all possible ways.
Manmustservesocietyaccordingtohistemperament, tasteandcapacity. Thiswill helpin
thepurificationof his mind. Hemust servewithNishkamyaBhavaas anhonorary member. He
should not get any remuneration. He must develop the spirit of patriotism. He must serve the
country. Service of the country is service of Mother Kali. It is pure Mother-worship.
He must performthe duties of his Varnashrama. A Brahmin should observe serenity,
self-restraint, austerity, purity, forgiveness, uprightness, wisdom, knowledgeandbelief inGod. A
Kshatriyashould manifest prowess, splendour, firmness, dexterity, bravery, generosity, and the
natureof aruler. TheVaishyashouldengageinagriculture, tradeandprotectionof cattle. Sudras
should serve the other three castes.
A Brahmachari shouldstudyreligiousbookstill hereachestheageof twenty-five. If hehas
takenthevowof lifelongcelibacy, if hewantstobecomeaNaishthikaBrahmachari, heneednot
enter thestageof ahouseholder. Heshouldhavereal lastingdispassionanddiscrimination. Then
only will he be really benefited. He can devote his whole life to spiritual pursuits.
If aBrahmachari doesnot want totakeupthecourseof lifelongcelibacy, hecanbecomea
householder. He can marry after finishing his education. He can visit his wife occasionally for
bringing progeny to keep up the line and not for sensual gratification. He will be styled as a
Brahmachari, if he strictly adheres to the above rule. After he has finished the stage of a
householder andafter fixinguphissoninaproper position, hecanbecomeaVanaprasthaeither
aloneor withhis wife. Heshouldnot remaininthehousetill theendof life. Hewill behaving
variousanxietiesandMohafor childrenif heremainsinthehouse. If hefindsitdifficulttoleavehe
canremaininacottageoutsidethehouse. If hefindsthisalsodifficult, hecanremainupstairsorina
solitary roomandcanhaveinterviewwiththevisitors andmembers of thehouseintheevening
between4and5. If aVanaprasthawants to takeSannyasa, hecando so. Vanaprasthais only a
preparatory steptoSannyasa. Theglory andfreedomof aSannyasincanhardly bedescribed. A
Sannyasinonlycancut off all sortsof attachments. Otherwisesomesort of subtleconnectionwill
always remain. Whenonceonetakes Sannyasa, hebecomes adeadmantothefamily members.
Otherwisetheyalwaysthinkof gettingsomethingfromhim. Thesubtleattachmentinthemindstill
remainsinbothparties. Thisisquitesufficienttobringonebacktothewheel of birthanddeath. The
verycolourof theorangerobegivesstrengthandpurity. I donotbelievethosepeoplewhosay: We
havegivencolouringtoour hearts. Thisistimidityandhypocrisy. Therearestill Moha, Ragaand
Vasanas lurkinginthem. If thereis internal change, theexternal changeis boundto come. I do
admitthateradicationof egoism, SankalpasandAshrama-Bhedaisabsolutelynecessary. Whythen
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SVADHARMA
didSri SankaraandSri RamakrishnatakeSannyasa? What is thenecessity for this order at all?
Sannyasa has got its own advantages.
Lord Krishnasays in theGita: Thefour castes wereemanated by Me, by the different
distributionof qualitiesandactions; knowMetobetheauthor of them, thoughtheactionlessand
inexhaustible. Ch. IV-13. Throughout theworldthis classificationof casteexists. Thecatholic
priestsandthereverendclergymenrepresenttheBrahmins. Theydomeditationandpreaching. The
soldiers of the West are the Kshatriyas of Rajputana. The business people in the West are the
Vaishyas. Thosewhodomenial servicearetheSudras. Thisclassificationisbasedaccordingtothe
qualityof man. ThosewhoareSattvicareBrahmins: thosewhoareRajasicareKshatriyas; those
who are Tamasic are the Sudras. This classification is according to Gunas and Karma.
I shall speakawordonconscience. Somepeoplesay: Wecanfindoutgoodandevil, right
andwrong, byconsultingour conscienceonly. Noindividual will beabletodothisbyconsulting
his conscienceonly. It may givesomeclueandhelp. Conscienceis not aninfallibleguide. The
conscienceof amanchangesaccordingtohisexperiencesandeducation. Conscienceisonesown
intellectual conviction. Theconscienceof theindividual speaksinaccordancewithhistendencies,
habits, passions, inclinations, capacity and education. The conscience of a savage speaks a
languageentirelydifferent fromthat of acivilisedEuropean. Theconscienceof anAfricanNegro
speaksalanguageentirelydifferentfromthatof anethicallydevelopedYogi of India. Askaclerkin
theCollectorate: Whatareyour duties? Hewill say: I mustearnmoneytosupportmyfamilyand
parents. I must not injureothers. I must readRamayana. Hehasnoideaof thelawsof Nature. He
will submithimself blindlytothelawswhatevertheymaybe. If youaskhim: Whatareyour duties
to thecountry andhumanity? What is right andwrong? What is goodandevil? hewill simply
blink. Ask any car-driver: What isyour duty? Hewill say: AnyhowI must earnRs. 20daily. I
havetopurchasetengallonsof petrol, tires, tubesandcrudeoil. Thetiresareverycostly. I havesix
daughtersandfivesons. I mustprotectthem. If youaskhimanythingaboutGod, virtues, Moksha,
bondageandfreedom, right andwrong, hewill bebewildered. Why istheresomuchdivergence
betweenthepromptingsof conscienceof twopersonsof thesamecaste, religionor creed?Whydo
wefindtendifferentconvictionsamongtenpersonsof thesamedistrictandsamecommunity?The
voiceof consciencealoneisnot sufficient toguidemaninunderstandingof thelawsof God, right
andwrong, goodandevil andother dutiesof life. TheSastrasandrealisedpersons(Apta-vakyam)
onlycantrulyguideamaninthedischargeof hisdutiesinanefficient manner. That isthereason
why Lord Krishna emphatically declares: He who, having cast aside the ordinances of the
scriptures followeththepromptings of desire, attainethnot to perfection, nor happiness, nor the
highestgoal. Thereforeletthescripturesbethyauthorityindeterminingwhat oughttobedone, or
what ought not tobedone. Knowingwhat hast beendeclaredbytheordinancesof thescriptures,
thou oughtest to work in this world. Ch. XVI-23, 24.
3. The Three Gunas
A clear understandingof thethreeGunasandtheir operationsisverynecessaryfor aKarma
Yogi. Hewho has knowledgeof thethreeGunas cando his work inabetter andmoreefficient
manner.
39
Prakriti iscomposedof thethreeGunasor forces, namely, Sattva, RajasandTamas. Sattva
isharmonyor light or wisdomor equilibriumor goodness. Rajasispassionor motionor activity.
Tamasisinertiaorinactionordarkness. DuringCosmicPralayathesethreeGunasexistinastateof
equilibrium. DuringSrishti or projectionavibrationarisesandthethreequalitiesaremanifestedin
thephysical universe. ThethreequalitiesbringbondagetotheJ ivaor theindividual soul. Though
Sattvais adesirablequality, yet it also binds aman. It is agoldenfetter. Rajas is thesourceof
attachment and thirst for life. It causes attachment to action. Tamas binds man to heedlessness
(Pramada), laziness (Alasya) and sleep (Nidra).
Thesethreequalities areinseparable. Nooneisabsolutely Rajasic or Sattvic or Tamasic.
SometimesSattvaprevailsinman. Heiscalmandserene. Hesitsquietlyandentertainssublime,
soul-elevating thoughts. Hestudies religious scriptures. Hetalks on divinetopics. When Sattva
prevails, theother twoqualitiesareoverpoweredfor thetimebeing. Atother timesRajasprevails.
Hedoesaction. Hemovesabout. Heplans, schemes, speculates. Hecravesfor power, wealthand
action. WhenRajas prevails, SattvaandTamas areoverpoweredfor thetimebeing. Sometimes
Tamasprevailsandthemanbecomesslothful. Hefeelslazy, indolent andlethargic. Heisdull and
feels sleepy. When Tamas prevails, Sattva and Rajas are overpowered for the time being.
InsomepeopleSattvaispredominant; inothersRajasispredominant; andinsomeothers
Tamasispredominant. Whenthewisdom-lightstreamsforthfromall thegatesof thebody, thenit
maybeknownthatSattvaisincreasing. Greed, outgoingenergy, undertakingof action, restlessness
and desirethese are born of the increase of Rajas. Darkness, delusion, stagnation,
heedlessnessthesearebornof theincreaseof inertia. If Sattvaispredominantatthetimeof ones
death, thenhegoestothespotlessworldof sages. If Rajasispredominantatthetimeof onesdeath,
he will doubtless be born among those that are attached to action. If one dies when Tamas is
predominant, he will be born in the womb of the senseless.
Thefruitof aSattvicactionisharmoniousandspotless; thefruitof aRajasicactionispain,
andof aTamasicactionisignorance. ThosewhoareestablishedinSattvariseupwards. TheRajasic
peopleoccupy amiddleplaceandtheTamasic peoplego downwards, shroudedinthevilest of
qualities.
IntenseRajastakesaSattvicturn. A manwhoisimmersedindeepRajaswill taketoNivritti
Margaor thepathof renunciation. Hewill, asisthelaw, befedupwithactivities. IntheGitayou
will find:
Arurukshormuneryogam karma karanam uchyate,
Yogarudhasya tasyaiva shamah karanamuchyate.
For a sage who is seeking Yoga, action is called the means; for the same sage when
enthroned in Yoga, serenity is called the means. Ch. VI-3.
It is impossibletoriseor jumptoSattvaall of asuddenfromTamas. Oneshouldconvert
Tamasintofull Rajasfirst. ThenhecanreachSattva. Sattvaisintenseactivity. Justasthewheel of
anengineappearstoremainstationarywhenitmovesveryswiftly, soalsoaSattvicmanappearsto
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SVADHARMA
be calmthrough his self-restraint or control. A Sattvic man is most active. He can turn out
tremendous work within the twinkling of an eye. He has full concentration.
Prakriti does all action. It is the Gunas that operate. Owing to ignorance the body is
mistakenfor theSelf. Egoismof manassertsateverystep, nay, ateverysecond. Justasthemotion
of thecloudsisfalselyattributedtothesun, soalsothemovementsof thebodyandtheIndriyasare
falsely attributed to the Self. The Self is always silent and is the witness of all actions. He is
Nishkriya or Akarta. You will find in the Gita:
All actionsarewrought bythequalitiesbornof natureonly. Theself, deludedbyegoism,
thinketh: I amthedoer. Buthe, Omighty-armed, whoknoweththeessenceof thedivisionsof the
qualities andfunctions, holdingthat thequalities moveamidthequalities, is not attached. Ch.
III-27, 28.
I do not do anything should think the harmonised one, who knoweth the essence of
things. Seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, giving,
grasping, openingandclosingtheeyes, heholdeth: Thesenses moveamongtheobjects of the
senses. Ch. V-8, 9.
TheLordof theworldproducethnottheideasof agency, nor actions, noruniontogetherof
actions and their fruit; nature, however, manifesteth: Ch. V-14.
Hewhoseekeththat Prakriti, verilyperformethall actions, andthat theSelf isactionless,
he seeth. Ch. XIII-29.
When theseer perceiveth no agent other than the qualities and knoweth That which is
higher than the qualities, he entereth into My nature. Ch. XIV-19.
Themindandthefiveorgansof knowledge, viz., ear, skin, eye, tongueandnose, areformed
outof theSattvicportionof theTanmatrasorrudimentsof matter. ThePranasandthefiveorgansof
action, viz., tongue, hands, feet, genitals and anus are formed out of theRajasic portion of the
Tanmatras. This physical body is formed out of the Tamasic portion of the Tanmatras.
By meditationonthesignificanceof theaboveSlokas of theGita, onecantranscendthe
threeGunas. TheAtmanor BrahmanisbeyondthethreeGunas(Trigunatita). Oneshouldincrease
his Sattva Guna by development of virtuous qualities, by taking Sattvic food, doing charity,
practisingausterities, doingJapaandmeditation, controllingtheIndriyas, andstudyingreligious
books. Then he should go beyond Sattva Guna also by identifying himself with the Atman or
Sakshi, and practising Brahma Abhyasa or Atma-Chintana or Nididhyasana.
Whenthedweller inthebodyhascrossedthesethreequalitieswhenceall bodieshavebeen
produced, liberated frombirth, death, old age, diseases and sorrow, he drinketh the nectar of
immortality. HewhohascrossedthethreequalitieshasthefollowingsignsasdescribedintheGita:
Hewho hatethnot radiancenor outgoingenergy, nor evendelusionwhenpresent, nor longeth
after themwhenabsent; hewho, seatedasaneutral, isunshakenbythequalities; whosaying: The
qualitiesrevolve, standethapart, immovable; balancedinpleasureandpain, self-reliant, towhoma
41
lumpof earth, arock andgoldarealike; thesametolovedandunloved, firm, thesameincensure
and praise, the same in honour and ignominy, the same to friend and foe, abandoning all
undertakingsheissaidtohavecrossedover thequalities. AndhewhoservethMeexclusivelyby
theYogaof Devotion, he, crossingbeyondqualities, isfittobecometheEternal.Ch. XIV-22, 26.
4. Karma Indriyas
A descriptionof theseorgans will not beout of placehere. A KarmaYogi shouldhavea
detailed knowledge of the nature and workings of these Indriyas. Vak (organ of speech), Pani
(hands), Pada (feet), Upashtam(organ of generation) and Payu or Guda (anus, the organ of
excretion) arethefiveorgansof action. Thereal Indriyasareintheastral body(Linga-Sarira). They
arevery subtle(Sukshma): They havecorrespondingcentres or counterparts inthebrain(nerve
centres). What you see outsidemouth, hands, feet, organ of reproduction and anus are mere
Bahya-Karanasorexternal instruments. TheKarmaIndriyasarelocatedinthePranamayaKoshaor
vital sheathof theastral body. TheKarmaIndriyasarethefivesoldiers. Thecommander-in-chief is
themind. Themindextractsworkfromthesesoldierswhenit desirestoget sensual objectsfor its
gratification. Mindalsoworksinunisonwiththesefiveorgans. Mindistheleader or thebigdacoit.
Thesefiveorgansarehisassistants. TheseKarmaIndriyasexecutethecommandsof their leader
(mind) immediately. The Karma Indriyas cannot work independently without the healthy and
willingco-operationof themind. Itisthemindthatreallyworksthroughtheseorgans. Itisthemind
that really plans, schemes and suggests in all activities. During sleep these Indriyas get Laya
(involution) inthemindtemporarily. DuringSamadhi orthesuperconsciousstatetheyareabsorbed
in the mind.
TheKarmaIndriyasarebornof theRajasicportionof theTanmatras. Theyaremovedby
Prana. Without the Prana, they cannot move even a fraction of an inch. The J ivatma or the
individual soul, areflectionof Chaitanyainthemind-mirrorisaconstantcompanionof themind. It
is he who reaps the fruits of actions, pleasure or pain.
Youwill findintheGita: Thesefivecauses, Omighty-armed, learnof Measdeclaredin
theSankhyasystem, for theaccomplishmentof all actions. Thebody, theactor, thevariousorgans,
the diverse kinds of energies and the presiding deities, also, the fifthwhatever action a man
performethby his body, mindandspeech, whether right or thereverse, thesefivearethecause
thereof. Ch. XVIII-13, 14, 15.
That being so, he verily, who owing to untrained reason looketh on his Self, which is
isolated, as the actor, he of perverted intelligence seeth not. Ch. XVIII-16.
Hewhoisfreefromtheegoisticnotion, whosereasonisnotaffectedthoughheslaythese
people, heslayethnot, nor ishebound, saystheLord. KrishnaisknownasaNityaBrahmachari
thoughHelivedwithSri Radha, Rukmini, Satyabhama, etc., andhadchildren. Hewasfullyresting
inHisownSvarupaNirgunaBrahman. LordKrishnaseparatedHimself fromthebody, mindand
Indriyas and identified Himself with Satchidananda Svarupa. So He was called a Nitya
Brahmachari. Durvasaatealargequantityof foodatafeastandproclaimedtohisdisciples: I have
eatennothing. I amNityaUpavasi. Tell thistotheRiver Yamuna, shewill givewaytoyouall. You
cancrosstheriver withoutaboat.Tiruvalluvar, asageof SouthIndiagavethesameinstructionsto
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SVADHARMA
hiswifetocrossariverasDurvasadid. Shewasquiteastonishedtoseethattherivergavewaywhen
she uttered the words of her husband. The state of J nanis is indescribable and incomprehensible.
Thepresidingdeityof theVak IndriyaisAgni; that of thehandisIndra; that of thefeet is
Upendra or Vishnu; that of Upastham is Prajapata; and that of Payu or anus is Mrityu.
You will find again in the Gita: Knowledge, the knowable and the knower formthe
threefoldimpulsetoaction; theorgan, theactionandtheactor formthethreefoldconstituentsof
action. Ch. XVIII-18.
Youwill findinNyayaphilosophythetermsJnana, IcchaandPrayatna. J nanaisknowledge
of objects. Icchais desire. Prayatnais effort to obtainthedesiredobjects. At first theJivaor the
individual soul hasknowledgeof theobjects. Thenadesirearisesinthemindtogetpossessionof
theobjectsfor hisenjoyment. Thenheapplieshimself diligentlyandexertstoobtaintheseobjects.
Desireisthemotiveforcethatmovesthemindtoaction. Manmusesor thinksof theobjectsof the
senses. Thenhedevelopsattachmenttothem. Fromattachmenttherespringsdesire. Thoughtisthe
fuel. Desireisthefire. If youcanstoptheSankalpas, thefireof desirewill beextinguishedbyitself,
just as a lamp is extinguished when the supply of ghee or oil is withdrawn.
Thereisatfirstattractionforobjects. Thencomesattachment. Evenif theattractiondies, the
longing (Kamana or Spriha) or hankering for the object will continue to remain. This is
Trishna-tantuor thethreadof hankering. Thenthereisthepreferencefor objects. Thisisstill more
difficulttobeeradicated. Destroyattachmentfirst. Thenthelongingandpreferencewill slowlydie.
Therearethreekindsof impulses, viz., theimpulseof thinking, theimpulseof speechand
theimpulseof action. A KarmaYogi shouldnot beimpulsive. Hemust not becarriedaway by
emotions. He must calmthe surging, bubbling emotions and the impulses. He must purify the
emotions. Thenhecanturnout real solidwork. Hemust destroy all unnecessary, uselessor vain
thoughts. Thiswill addtohis reserveenergy. This will conservehis energy. Energy is wastedin
useless thinking.
Energyisalsowastedinidletalkingandworldlygossiping. A KarmaYogi shouldobserve
MaunaorsilencefortwohoursdailyandforsixhoursonSundaysandholidays. Maunawill destroy
impulses of speech. Hewho observes Maunacanusemeasuredwords duringspeaking. Hecan
control anger andfalsehood. Hewill bepeaceful. Hewill haveastrongwill. Therearepeoplewho
talk likeamachineat atremendous speed, without afull stop. Thegreatest punishment for such
peopleistoputtheminsilenceforthreedays. Theywill beinagreatfix. Hewhotalksmuch, thinks
littleanddoeslittle. Heisaveryrestlessman. Theorganof speechbringsgreatdistractionof mind.
Control of speechreallymeansthecontrol of themind. Thereisasharpswordinthetongue. One
harshwordor amildrebukebreaks alongstandingfriendshipandresults infightingandactual
bloodshed. The restlessness of the world is due to too much talking, gossiping, backbiting and
scandal mongering. Ladies are more talkative. They disturb the peaceful atmosphere of their
homes. If all people of the world practise Mauna for two hours daily this will undoubtedly
contribute to the peace of the world to a considerable degree.
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5. The Pseudo Karma Yogi
A man puts on Khaddar clothes and dons a Khaddar cap. He will not have any of the
qualifications or attributes of the man who has introduced Khaddar. He will not follow his
instructionseven. Hemaynot havetheleast tingeof self-sacrifice. Hemayhaveabigalmirahof
mill-madeclothes. Hemaydoalittlecharityandfeedsomepoor peoplejust for thesakeof name
and fame. He himself will write to the papers about his charitable act in the name of a
correspondent. He may donate a small sumto a public cause. He will eagerly watch in the
newspapers whether his nameis publishedor not. Hewill berestless till hesees his nameinthe
papers. Suchamaniscalledapseudo-KarmaYogi. Theworldaboundsnowinsuchsortof Karma
Yogis.
A landlordoramoney-lendersucksthebloodof poorpeasantsandbuildsapalace. Hegives
adonationof several thousandsof poundstoaHinduuniversityoutof hisreservefundof ahundred
thousand. Hebuildsatemplefor afewthousandsandputshisnameonthemarbleslabinfront of
thetempleinboldletters. Thisis not KarmaYoga. This is pompous advertisement for acquiring
nameandfame. Ontheother handanordinarylabourerwhoearnsafewshillingsatthesweatof his
browmay offer his money incharity by feedingafewstarvingor sick people, andmay himself
starve on that day. This is real self-sacrifice. This is real Karma Yoga.
Inoldendays, MadurainSouthIndiawasruledbyPandiankings. Oneof thePandiankings
spent twolacs of rupeesindoingUtsavaof LordSomaSundareshvar inacertainyear. Hehada
great deal of egoor Abhimana. Hethought withinhimself: I amagreat devoteeof LordSiva. I
havespent alargesumof moneyintheworshipof theLord. Thousandsof Brahmins, Sadhusand
thepoor havebeenfed. I havegivenrichpresentstoBrahminPandits. Thereisnokingwhoisso
piousasmyself.LordSivaappearedinhisdreamthatnightandsaid: Oking! Donotbeproudof
your piety, devotionandcharity. I amnot pleasedwithyouinany way. Wherever thereis pride,
there cannot be any real devotion and holiness. J ust go and see My humble devotee, the
wood-cutter, who lives inasmall hut onthebanks of theVaighai, andwho offers to Mealittle
Kheer madeof brokenriceandalittleblacksugar onMondays. Learnfromhimwhatreal devotion
is. Thekingwasgreatlyvexed. Thenext morningheproceededtoseethewood-cutter inhishut.
Heaskedthewood-cutter: HowdoyouworshipLordSiva?Themanrepliedinameekvoice: O
king! I earntwoannasaday. I spendoneannafor myfood, distributeninepiesincharityandsave
threepiesdaily. EveryMondayI preparealittleKheer withsomebrokenriceandblacksugar and
offer it toLordSiva. Whenever I cut wood, I alwaysrepeat Siva, Siva, Siva. I alwaysremember
Him. This is my devotion to the Lord. I do not know anything else.
Thekingwasverymuchpleasedwiththehumility, simplicity, lovingnature, devotionand
purityof thewood-cutter. Heerectedasmall buildingfor himandmadearrangementsfor hisfood
till theendof his life. Helearnt many practical lessons fromhis lifeandinturnbecameareal,
humble devotee of Lord Siva. He destroyed his pride, vanity and egoism.
LordJ esussays: Your lefthandshouldnotknowwhattherighthanddoes. Bemeekwhen
youserve. Dieunknown. Let nobodyknowyour name. But work andserveothers. Donot expect
approbation and applause. Then only real fragrance of your soul will come out.
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SVADHARMA
Dear friendswhotreadthepathof KarmaYoga! Besincereat heart. Donot runafter the
shadowytoysof nameandfame. Nameandfameareillusory. Theyaremerevibrationsintheair.
Nobody canearnaneverlastingnameinthis Mayaic plane. Does anybody remember Sri Vyasa,
Vasishtha, Vikramaditya, Yajnavalkya, VamaDevandJ adaBharatanow? Manygreat soulshave
comeandgone. Atthepresenttimethenamesof oneortwopolitical leadersareremembered. After
afewyearstheirnamesalsowill disappear. Treatnameandfameasoffal, poisonorvomitedmatter.
Thisworldisunreal. Carenotfor littleperishablethings. Carefor theeverlastingRealityonly. Do
constantselflessservicesilentlywiththoughtsof GodandBhavawithin, andrealisetheindwelling
presence. Become a true Karma Yogi.
6. Mithyachara
Merephysical control of theorgansof action(KarmaIndriyassuchasspeech, hands, feet,
genitalsandanus) will notdo. Youmustnotthink of theobjectsof thesenses. If youobservefasting
duringEkadasi daystopropitiateLordHari, andif your mindconstantlythinksof variouskindsof
deliciousfood, youwill not getthebenefitsof fasting. Youwill beregardedasaself-deludedman
or hypocrite, i.e., amanof sinful conduct(Mithyachara). ThatisthereasonwhyLordKrishnasays
in the Gita:
Karmendriyani samyamya ya aste manasa smaran,
Indriyarthan vimudhatma mithyacharah sa uchyate.
Whositteth, controllingtheorgansof action, butdwellinginhismindontheobjectsof the
senses, that bewildered man is called a hypocrite. Ch. III-6.
Theactionsof themindarethereal actions. Thoughtisthereal action. Youmustutilisethe
energythat isconservedbythecontrol of organsfor higher purposesat thealtar of God. Thiswill
constituteYoga. Thatpassionatemanwhovisitshislegal wifefrequentlyismoreimmoral thanthe
manwho occasionally goes to thehouseof ill-fame. That manwho constantly dwells onsexual
thoughts is highly immoral even though heobserves physical Brahmacharyaby controlling the
body. Heistheworstman. Itisthethoughtthatswaysthebody. LordKrishnasaystoArjuna: But
who, controlling the senses (of knowledge) by the mind, O Arjuna, with the organs of action,
without attachment performs Yoga by action, he is worthy. Ch. III-7.
ThentheLordpraisesactionandfurther addsthat onecannot keepupevenhishealthif he
remains inactive. So Hesays: Performthen, right action, for actionis superior to inaction, and
even the very maintenance of the body would not be possible by inaction. Ch. III-8.
Itisalsowrongtothinkthatactionsleadtobondage, andthat theyshouldnot, thereforebe
performed. KarmaYogais performanceof actionwithSankhyaunderstandingor poisedreason
that is not affected by loss or gain, success or failure. LordKrishnagives valuabledirection to
Arjunaintheperformanceof action. 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
theaffairsof otherpeopleandhypocrisyareall obstaclestothepracticeof meditation. Subtleforms
of theseVrittislurk inthemind. They operateas oceanic undercurrents. Under pressureof Yoga
andmeditationvariouskindsof impuritiesinthemindcomeout, justasthedirtof aroomthathas
beenshutupfor sixmonths, comesoutwhenyoucarefullysweep. Aspirantsshouldintrospectand
watchtheir minds. Theyshouldremovetheir weaknessesonebyonebyapplyingsuitableeffective
methods. Prideisinveterate. Itsbranchesramifyinall directionsintheregionsof theRajasicmind.
Againandagainitmanifestsalthoughthewavesubsidestemporarilyforsometime. Itassertswhen
opportunities arise.
If theaspirant hasthenatureof beingoffendedeasilyover triflingthings, hecannot make
any progress inmeditation. Heshouldcultivateanamiable, lovingnatureandadaptability. Then
thisbadqualitywill disappear. Someaspirantseasilygetoffendedif their badqualitiesanddefects
arepointedout. Theybecomeindignantandbegintofightwiththemanwhopointsoutthedefects.
Theythinkthatthemanisconcoctingthemoutof jealousyandhatred. Thisisbad. Otherpeoplecan
veryeasilyfindoutour defects. A manwhohasnolifeof introspection, whosemindisof outgoing
tendencies(BahirmukhaVritti) cannotfindouthisownmistakes. Theself-conceitactsasaveil and
blursthemental vision. If anaspirantwantstogrowhemustadmithisdefectsif theyarepointedout
byothers. Hemusttryhislevel besttoeradicatethemandmustthankthemanwhopointsthemout.
Then only can he grow in spirituality and meditation.
It becomes adifficult task to eradicatetheself-assertivenature. Every manhas built his
personality fromAnadi Kala(beginningless time). Hehas also givenalongropeto theRajasic
mindtohaveitsownways. Thispersonalityhasgrownverystrong. Itbecomesdifficulttobendthis
personalityandmakeitpliableandelastic. Themanof self-assertivenaturewantstodominateover
others. Hedoesnotwanttohear theopinionsandargumentsof others, eventhoughtheyarelogical
andreasonable. Hehasapair of jaundicedeyeswithTimiraalso. Hewill say: Whatever I sayis
correct. Whatever I doiscorrect. Theactionsandviewsof othersareincorrect. I aminfallible.He
will never admit his mistakes. Hewill try his level best to support his ownwhimsical views by
crookedargumentsandreasonings. If argumentsfail hewill taketovituperationandhandtohand
fight also. If peoplefail toshowrespect andhonour tohimheisthrownintoastateof fury. Heis
immensely pleasedwhensomeonebeginstoflatter him. Hewill tell anynumber of liestojustify
himself. Self-justificationgoeshandinhandwiththeself-assertivenature. Thisisaverydangerous
habit. Hecannever growinspirituality andmeditationsolongashehastheself-assertivenature
withthehabit of self-justification. Theself-assertivemanshouldchangehis mental attitude. He
must developthehabit of lookingat matters fromtheviewpoint of others. Hemust haveanew
visionof righteousnessandtruthfulness. Anaspirant shouldtreat respect andhonour asoffal and
poison, and censure and insult as ornaments and as nectar.
Man finds it difficult to adjust to the ways and habits of others. His mind is filled with
prejudiceof caste, creedandcolour. Heisquiteintolerant. Hethinksthat hisviews, opinionsand
ways of living are right and that the views of others are incorrect. The faultfinding nature is
ingrainedinhim. Hejumpsat oncetofindfaultsinothers. Hehasmorbideyes. Hecannot seethe
goodinothers. Hecannotappreciatethemeritoriousactionsof others. Hetalksof hisownabilities
46
SVADHARMA
andactions. That isthereasonwhyhefightswithpeopleall aroundandcannot keepupfriendship
withothersfor alongtime. Aspirantsdonotmakeprogressinthepathbecausetheytoohavethese
defectstoagreatdegree. Theyshoulderadicatethembydevelopingtolerance, pureloveandother
Sattvic qualities.
Introspect. Look within. Try to removeall your defects. This is real Sadhana. This is the
mostdifficultSadhana. Youwill havetodoitatanycost. Mereintellectual developmentisnothing.
It is easy. Sit in the Central Library at Baroda or in the Calcutta Library for six years with a
dictionaryatyourside, youcandevelopyour intellect. Buttheformer needsagreatdeal of struggle
for manyyears. Manyoldvicioushabitswill havetoberent asunder. Therearemanyfamousand
learnedSannyasinsandPanditswhocandeliverlecturesforaweekononeSlokaof theGitaandthe
Upanishads. Theycommandrespect andyettheyaredislikedbythepublicbecausetheystill have
great defects. They have not done any drastic Sadhana to remove their defects. They have
developed only their intellect to a high degree. What a great pity!
The old Samskaras of vanity, cunningness, crookedness, arrogance, petty-mindedness,
fighting nature, pride, self-esteemor thinking too much of ones self, speaking ill of others,
belittling others, may bestill lurking in your mind. You cannot shine unless you remove them
thoroughly. Successinmeditationisnotpossiblewithouteradicationof theseundesirablenegative
qualities of the lower nature.
Those who engage themselves frequently in hot debates, vain discussions, wrangling,
lingual warfareandintellectual gymnasticscauseseriousdamagetotheastral body. Muchenergyis
wasted. Hostility is theresult. Timeis wasted. Theastral body gets actually inflamedby heated
discussions. Anopensoreisformedintheastral body. Thebloodbecomeshot. Itbubbleslikemilk
over thefire. Ignorant peoplehavenoideaof thedisastrouseffectscausedbyunnecessaryheated
discussions and vain argumentation. Those who have the habit of arguing unnecessarily and
enteringintovaindiscussionscannot expect tomakeaniotaof progressinthespiritual path. They
mustentirelygiveuparguinganddiscussions. Theyshoulddestroytheimpulsesof arguingthrough
careful introspection.
Youhaveheardseveral eloquentlecturesdeliveredbylearnedSannyasins. Youhaveheard
Kathas, discoursesandexpositionof theGita, theRamayanaandtheUpanishads. Youhaveheard
several valuable moral and spiritual instructions. But you have not at all endeavoured to put
anythingintoseriousearnestpracticeandtodoprotractedsolidSadhana. Mereintellectual assentto
religiousideas, alittleclosingof theeyesinthemorningandatnightjusttodeceiveoneself andthe
Indweller, alittleendeavour tostick tothedailyspiritual routineandtodevelopsomevirtuesina
half-hearted careless manner, some mild effort to carry out the instructions of your spiritual
preceptor perfunctorily, will not suffice. This kindof mentality shouldbeentirely givenup. An
aspirant shouldfollowtheinstructionsof hisGuruandtheteachings of thescripturestothevery
letter. Noleniency shouldbeallowedtothemind. Therecanbenohalf measures inthespiritual
path. Youcannot say: I will seeto themlater on. I candevotemoretimewhenI retire. I have
followed theinstructions as far as possible or moreor less. This moreor less and as far as
possible businessisdisastroustoanaspirant. Thereisneither exceptiontothegeneral rule nor
allowingmargin nor anydiscount inthepracticeof spiritual instructions. Exact, implicit, strict
obedience to the instructions is expected of you.
47
Donot makethoughtlessremarks. Donot speakevenasingleidleword. Giveupidletalk,
longtalk, bigtalk andloosetalk. Becomesilent. Donot assert for rightsinthis physical, illusory
plane. Donotfightforrights. Thinkmoreaboutyourdutiesandlessaboutyourrights. Assertingfor
rights comesout of Rajasic egoism. Theserightsareworthless. It is wastingof timeandenergy.
Assertyour birthrightof God-consciousness. ThouartBrahmanassertthisreal birthright. Then
you are a wise man.
If you are endowed with good character, mercy, Brahmacharya, truthfulness, purelove,
toleranceandserenity, thesequalitieswill morethancounterbalancemanyevil qualitiesyoumay
possess. Intimetocometheevil qualitiesalsowill vanishif youarecareful andif youfocusyour
attention on them.
If youremaininthecompanyof adevelopedsaint, youwill beimmenselybenefitedbyhis
magnetic auraandspiritual currents. Hiscompany will belikeafortressfor you. Youwill not be
affectedby evil influences. Thereisnofear of adownfall. Youcanhaverapidspiritual progress.
Thecompanyof asaint hastensremarkablythegrowthof Sattvicvirtuesintheaspirant andgives
himstrength to awakenthedormant powers and to eradicateundesirablenegativequalities and
variousdefects. Youngaspirantsshouldremaininthecompanyof their Gurusor saintstill theyare
firmly moulded or established in the spiritual path and in deep meditation. In thesedays many
youngaspirantswander aimlessly fromplacetoplaceanddonot want tohear theinstructionsof
their teachers or experienced saints. Hencethey do not makeany progress in spirituality. They
remainasburdensonsociety. Theyhavenotelevatedthemselves. Theyareof nousetoothersalso.
They are free gentlemen at large!
A senseof humourisararegiftof nature. Ithelpstheaspirantsintheirmarchonthespiritual
path. It removesdepression. It keepsonecheerful. It bringsjoy andmirthtoothersalso. But you
mustnotcutsuchjokesaswouldwoundthefeelingsof others. Thehumorousremarksmusteducate
andcorrectothers. Theyshouldservethepurposeof spiritual teachings. Oneshouldlaughinamild
anddelicatemanner. Sillygiggling, guffaworboisterous, indecentandunrefinedlaughterinarude
manner should be completely avoided. They prevent the spiritual progress of the aspirant and
destroyserenityof themindandseriousmagnanimousattitude. Thesagesmilesthroughtheeyes. It
is grand and thrilling. Only intelligent aspirants can understand this. Do not be childish and silly.
Evenslightannoyanceandirritabilityaffectsthemindandtheastral body. Aspirantsshould
notallowtheseevil Vrittistomanifestinthemind-lake. Theymayburstoutasbigwavesof angerat
anymoment, if youarecarelessandweak. Theyshouldbenippedinthebudthroughthepracticeof
forgiveness, love and sympathy for others. There should not be the least disturbance in the
mind-lake. It should be calm and perfectly serene. Then only will meditation be possible.
Justasaturbulenthorsecarriesawaytherider alongwithhim, soalsotheemotionof anger
carriesawaythelittleJivawhohasnoself-control. Hebecomesahelplessvictimof emotion. Justas
acapablerider controlsthehorsesandreachesthedestinationsafely, soalsoamanof self-restraint
controls the emotion of anger, enjoys peace and reaches the goal of life.
A terriblefitof anger shattersthephysical nervoussystemandproducesadeepandlasting
impressionontheinner astral body. Darkarrowsshootfromtheastral body. Thegermsthat cause
48
SVADHARMA
anepidemicof Spanishflumaydie, butthewaveof influenzastill continuesinvariouspartsfor a
longtime. Evenso, thoughtheeffect of afit of anger in themind subsides in ashort time, the
vibrationor wavecontinuestoexistfor daysandweekstogether intheLingaSariraor astral body.
Slightunpleasantfeelingthatlastsinthemindfor fiveminutesmayproducevibrationsintheastral
bodyfortwoorthreedays. A terriblefitof wrathwill producedeepinflammationof theastral body.
It will take several months for the healing of the ulcer. Have you realised now the disastrous
consequencesof anger?Donotbecomeavictimof thisterriblemalady. Control itbythepracticeof
mercy, love, sympathy, Vichara and tolerance.
Worry, depression, unholythoughts, anger andhatredproduceakindof crustor darklayer
onthesurfaceof themindorastral body. Thiscrustor rustor dirtpreventsthebeneficial influences
togetentryinsideandallowstheevil forceorlowerinfluencestooperate. Worrydoesgreatharmto
theastral bodyandthemind. Energyiswastedbytheworry-habit. Nothingisgainedbyworrying. It
causes inflammationof theastral body anddrains thevitality of man. It shouldbeeradicatedby
vigilant introspection and by keeping the mind fully occupied.
Donotrelaxyour efforts. Keepthedivineflameburningsteadily. Youarenearingthegoal
now. Thylight hascomenow. ThereisBrahmicaurainyour face. Youhavecrossedmanypeaks
andinsurmountablesummitsinthespiritual pathbydintof your untiringandpatientSadhana. Itis
highly creditable. Youhavemaderemarkableprogress indeed! I amhighly pleasedwithyou, O
Svaroopananda! You havestill to ascend onemorepeak andgo throughonenarrowpass. This
demandsstill morepatienteffortsandstrength. Youwill havetomelttheSattvicegoismalso. You
will have to transcend the blissful state of Savikalpa Samadhi also. You can do it. I amquite
confident.
Haveastrongdeterminationandstrongwill. Donotthinkof returninghomeafter takingup
Nivritti Marga. Look beforeyouleap. Havecourage, fixityof mindandadefinitepurposeinlife.
Benot wavering. Areyouready to giveupall possessions, includingyour body andlife? Then
alonecometome. ThenalonetaketoNivritti MargaandembraceSannyasa. Think twicebefore
youcometodefiniteconclusions. Thisisnot arosypathasyoumaythink. It isfull of thorns. It is
beset with countless trials and difficulties. Be humble, patient and persevering. Never care for
Siddhisor quick awakeningof theKundalini. I shall serveyou. Benot troubled. Benot anxious. I
amyourservantalways. Benoble-minded. Mereemotional bubblingwill nothelpyoumuch. Some
young men have returned to their homes. There are many difficulties in this path. A man of
patience, perseveranceandironwill alonecantreadthispath. This pathcanmakeyouaKingof
kings. Thispathiseasyfor amanof determination, patience, endurance, self-sacrifice, dispassion,
discrimination and strong will.
ThosewhowanttotaketoseclusionandNivritti MargashouldobserveMauna, non-mixing
and discipline of the Indriyas, mind and body while living in the world. They should train
themselves to a hard, laborious life, coarse food, sleeping on the ground or on a hard mattress
without pillows, walking bare-footed and refraining to use umbrellas. Then they can bear the
rigorousausteritiesof anasceticslife. Theyshouldgiveuptimidityandshynessingettingalms.
ThosewhowanttohaveanindependentlivingshouldbringRs. 1,600. Thiswill fetchaninterestof
Rs. 5monthly. Times havechanged now. It is difficult to get Bhiksha. Thereis acry for work
everywhere. Sannyasinsshouldkeepmoneynowforthemaintenanceof Sannyasaitself. Theymust
49
have economical independence. Then only can they get along smoothly with their spiritual
Sadhana.
Bycontinence, devotiontotheGuruandsteadypractice, successinYogacomesafteralong
time. The aspirant should always be patient in his efforts.
AspirantswhotaketoNivritti Margagenerallybecomelazyafter sometime, astheydonot
knowhowtoutilisetheir mental energy, astheydonotkeepdailyroutine, andastheydonotfollow
theinstructionsof thepreceptors. Theyget Vairagya, but theyhavenoexperienceinthespiritual
line. They donot makeany progress intheend. Intenseandconstant meditationis necessary for
entering into Samadhi.
If theYogicstudent whopractisesmeditationisgloomy, depressedandweak, surelythere
is someerror inhis meditation. Meditationmakes onestrong, cheerful andhealthy. If aspirants
themselvesaregloomyandpeevishhowaretheygoingtoimpartjoy, peaceandstrengthtoothers!
Master everystepinYoga. Graduallyascendthesuccessivestagesboldly andcheerfully.
Do not takeahigher stepbeforeyoucompletely master thelower one. This is theroyal roadto
perfect meditation and Samadhi.
Thestudentandtheteachershouldlivetogetherasfatheranddevotedsonorashusbandand
wifewithextremesincerityanddevotion. Aspirantsmusthaveaneagerreceptiveattitudetoimbibe
theteachingsof themaster. Thenonlywill theybespirituallybenefited, otherwisethereisnot the
leasthopeof spiritual lifeandspiritual progressof theaspirantandcompleteregenerationof hisold
Asuric life.
It is a great pity that the present systemof education in India is not favourable for the
spiritual growth of a Sadhaka. The minds of students are saturated with materialistic poison.
Aspirantsof thepresentdayhavenot anyideaof thetruerelationshipof astudentandaGuru. It is
not liketherelationshipof astudent andateacher or professor inschools andcolleges. Spiritual
relationshipisquitedifferent. It entails completededication. It isvery sacred. It ispurely divine.
Turnthepagesof theUpanishads. Indaysof yoreBrahmacharinsusedtoapproachtheir teachers
with profound humility, sincerity and Bhava with sacred sticks (Samiths) in their hands.
Have you fully determined with an iron will to stick to this line at any cost? Are you
preparedto sacrificethis body andlifeinthecauseof truth? Haveyouunderstoodtheglory and
importanceof Sannyasaandseclusion?If your daughter, brother or mother comeshereandweeps,
have you the strength of mind to resist Moha?
I shall keepyouintheGherua(orange-coloured) cloth, withholythreadandtuftof hair for
some time. This is preparatory to Sannyasa. After studying your Vritti and mental state I shall
initiate you into Sannyasa with proper Vedic rites, Vraja Homa, etc.
After comingherecanyoucut off your connectionswithyour relatives? Canyoustopall
correspondencewithyour friends?Donothideanything. Beveryguileless, frankandcandidlikea
child. Speak the truth now. Open your heart.
50
SVADHARMA
Aspirants do not have unshakable faith in the Guru or in the Srutis. They have half or
wavering faith. That is the reason why they fail to attain success in Yoga or Jnana.
Sri Vasishthaji says toSri Rama: Eventhoughonemay findrefugeinaGuru, it is only
through his own effort and will that he can destroy all pains arising fromthe association with
diverse objects and kinsmen. (Story of BaliYoga Vasishtha).
Manyfoolishlythinkthatonedropof waterfromtheKamandal of aSannyasinorYogi, ora
small magic pill will transmutethemintodivinities, will awakentheKundalini andput theminto
Samadhi withinthetwinklingof aneye. Theythemselvesdonot wishtodoanykindof Sadhana.
They expect that the Guru should do everything for them. They want the masters touch or
influence. Queer people indeed, with strange preposterous ideas!
YoucanknowtheunknowableBrahmanthroughpurityof mind, byservingtheGuruwhois
aBrahmanishtha(whoisestablishedinBrahman), by gettinglessonsfromhimandby practising
constant meditation.
Whenthemindisconcentratedononething, therewill ariseinit, throughtheactionof the
Guru, anotherkindof knowledgenotanticipated. ThoughinitiationbyanAcharyawill notbyitself
enable a person to obtain J nana, it will be the means of developing J nana in him.
Sleeplessvigilanceisnecessaryif youwishtohaverapidspiritual advancement. Never rest
contented with a little achievement or success in the path, a little serenity of mind, a little
one-pointedness, some visions of angels, some Siddhis, a little faculty of thought reading, etc.
There are still higher summits to ascend, higher regions to climb.
Be ever ready to serve. Serve with pure love, kindness and courtesy. Never grumbleor
murmur duringservice. Never showawry or gloomy facewhenyouserve. Themanwhomyou
servewill refusetoaccept suchservice. Youwill loseanopportunity. Watchfor opportunitiesto
serve. Nevermissasinglechance. Createopportunities. Createfieldforgoodservice. Creatework.
Live a life of utter devotion to service. Fill your heart with fervour and enthusiasmfor
service. Liveonlytobeablessingtoothers. If youwanttoachievethisyouwill havetorefineyour
mind. Youwill havetopolishyour character. Youwill havetomouldor buildyour character. You
shoulddevelopsympathy, affection, benevolence, toleranceandhumility. Donotfightwithothers
if their viewpoint differs fromyou. There are many types of minds. There are many modes of
thinking. Therearehonestdifferencesof opinion. Therearevariousshadesof opinion. Everyoneis
correct fromhis ownviewpoint. Adjust yourself to their views. Hear their views also withlove,
sympathyandattentionandgivethemaplace. Comeoutof thecentreof yoursmall egoisticnarrow
circleandhaveabroader vision. Havecatholic or liberal views. Giveaplacefor theviewsof all.
Thenonlywill youhaveanexpandedlifeandaverylargeheart. Youmustspeaksweetlyandgently
in a courteous manner. You must talk very little. You must eradicate undesirablethoughts and
feelings. There must not be the least tinge of pride and irritability. You must forget yourself
entirely. Youmust notreserveevenatraceof personal element or feeling. Completededicationto
serviceisneeded. If youareequippedwiththeabovequalification, youareabeacon-lightandarare
blessingtotheworldat large. Youareindeedarareandsweet flower whosedeliciousaromawill
51
permeateandpervadethroughout thelengthandbreadthof theland. Youwouldhaveattainedthe
exalted state of Buddhahood.
Bepolite, courteous, kind, obligingandhelpful, notnowandthen, notbyfitsandstarts, but
all thetime, all throughout your lifes career. Never speak awordthat canjar or offendothers.
Think beforeyouspeak andseewhether what youaregoingto say will not hurt thefeelings of
others, whether it issensible, sweet, truthful andsoft. Carefullynotebeforehandwhat will bethe
consequences of your thoughts, speechandactions. Youmay fail inthebeginningseveral times,
but you are bound to attain success in the end if you persist in the practice.
You must not do any work perfunctorily or in a careless, half-hearted manner, without
takingany interest. Youcannot evolveif youtakethis attitudeof mind. Thewholeheart, mind,
intellectandsoul mustbeinthework. Thenonlycanyoucall itYogaor Isvararpana. Somepeople
havetheir handsatthework, themindatthemarket, theintellectintheofficeandthesoul uponthe
wifeor son. Thisisbad. Youmustdoall workefficientlyandperfectly. Themottoshouldbe: One
thingatatimeandthatdonewell isaverygoodruleasmanycantell. If your Guruor friendasks
youto washatowel, takehis clothes also for washingwithout his knowledge. If your preceptor
says: Amritam, bringmesomegroundnutoil,extracttheoil inthetwinklingof aneyeandtakeit
inacuptoyour Guru. Runtohimwiththecupinyour hand, withpantingbreath, withyour body
bathedinprofuseperspiration, andsay: OvenerableMaster, dispellerof myignorance!Hereisthe
oil for thee. If a passer-by asks for a cup of water, say to himwith courtesy, in sweet words:
Brother, takeyourseat. Hereiswater. Hereisacupof milkforyou. Restawhileonthisseat. I shall
shampooyour legs andfanyou. Youaretired. This is real service. This is real Yoga. If youdo
servicewiththismental attitudefor oneor twoyears, youwill becomeanentirelychangedbeing, a
veritable God-man on this earth.
Donot doanythinginasurry scurry, inhasteor flurry. Doevery bit of work withacool,
unruffledmind. Beperfectlyaccurateindoinganykindof work. Collectall yourscatteredthoughts
andapplyyour full mindtotheworkonhand. Manyspoil their work bydoingit inhastewithout
reflection or consideration. They repent later on. This is bad. Take your own time, it does not
matter. But do it well with scientific or geometrical accuracy in a dextrous and masterly manner.
Be on thealert when you do servicein society. Unselfish serviceof any kind, platform
lecturesoranykindof publicactivitywill surelybringnameandfame. Nameandfamewill destroy
youlikeacanker inablossomor inayoungplant. Treat nameandfameaspoison. Becomevery,
veryhumble. Letthisvirtuebeingrainedinyourheart, ineverycell, ineverynerve, ineveryfibreof
your being. Manyhavehadtheir downfall bybecomingvictimstothispowerful intoxicant, name
and fame. Their progress was stopped. Hence I seriously warn you.
Youmustdeveloptoaremarkabledegreethespiritof discrimination, discernment, alacrity,
alertness, thefacultyof Daksha (expertness) whichwill helpyoutodecidearight lineof action
whenyouareinadilemma. Thenonly will youbeableto findout what is exactly requiredat a
critical junctureorattherighttimeandnotanhourafterwards. Youwill notregretafterwardsinany
way.
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SVADHARMA
Itisextremelydifficulttohaveacalmandpuremind. Butyoumusthavesuchamindif you
want to progress inmeditation, if youdesireto doNishkamyaKarmaYoga. Thenonly will you
haveaperfectinstrument, awell-controlledmindatyourdisposal. Thisisoneof themostimportant
qualifications for aspirants. You will have to struggle hard for a long time with patience and
perseverance to get this. Nothing is impossible for a Sadhaka who has an iron will and strong
determination.
Youmust not bediscouragedevenabit byrepeatedfailures. Youshouldknowthecauses
whichbrought about thefailures andshouldbecareful infuturetoavoidthem. Youwill haveto
fortifyyourself carefully. Inyour weaknessliesthesecret of your strength. Youwill havetostick
doggedlytoyourideals, convictionsandSadhanadespiterepeatedfailures, andmarchboldlyonthe
path. Say: Comewhatmay, I will surelycomeoutwithperfectsuccessinthisspiritual struggle. I
will realisetheSelf inthis very birth, nay, this very second. Failures or slips cannot inany way
affect me.
I amalwaysreadytohelpyou. Mysympathiesareever withyou. I will radiatejoy, peace
andthought-currentsof lovetowardsyou. I will inspireyou. ButI cannotdotheworkfor you. You
yourself will havetodothework. Thestruggleandexertionmust comefromyour side. A hungry
manwill havetoeatforhimself. A thirstymanwill havetodrinkforhimself. Youwill havetoplace
each step yourself on the spiritual ladder. Remember this point always.
HeySaumya! Dear immortal soul! Bebold. Becheerful eventhoughyouareontheroll of
unemployment, even though you have nothing to eat, even though you are clad in rags. Thy
essential natureisSatchidananda. Theoutercloak, thismortal physical sheathisanillusoryMayaic
production. Smile, laugh, whistleanddanceinjoyandecstasy. SingOm, Om, Om, Ram, Ram,
Ram, Shyam, Shyam, Shyam, Sivoham, Sivoham, Sivoham, Soham, Soham, Soham. Come
outof thiscageof flesh. Thouartnotthisperishablebody. Thouarttheimmortal soul. Thouartthe
sexlessAtman. Thouartthesonof theKingof kings, of theEmperorof emperorstheBrahmanof
theUpanishads, theAtmanthatdwellsinthechambersof your heart(HridayaGuha). Actassuch,
feel assuchandclaimyourbirthright, notfromtomorroworthedayafter, butrightnowatthisvery
second. Tat Tvam AsiThou art That.
Chapter Four
KARMA AND FREEDOM
1. Free Will
Howfar amanisafreeagent of hisactionsmust beintelligentlyunderstoodinthelightof
Vedanta. Thenonlycanonegetasatisfactoryanswer andsolution. IntheWest, variouscompetent
menhavediscussedthismatter fromvariousstandpoints. Theyhavenot yet cometoanydefinite
conclusions. Theyhavetakenthepresentonlyintoconsideration. Thisisasadmistake. Thepresent
isonlyafragmentof infinity. If theinfinitepastandinfinitefuturearealsotakenintoconsideration,
theywill surelyarriveatadefiniteconclusionthatwill bringpeaceandsolacetotherestlessmind.
53
Just asthemanwhohasseenonesideof theshieldonlyfightswithanother manwhohasseenthe
other sideof theshieldonly, soalsopeoplewhoknowpartial truthsonlyfightamongstthemselves
andengageinuselesscontroversiesanddebates. J ust asthemanwhohasseenthetwosidesof the
shieldcaneasilysettlethedisputeof twopersonswhohaveseenonesideof theshieldonly, soalso
aVedantinalone, whohasfull knowledgeof thewholetruthcansettlethedisputeof thosepeople
who are trying to find out whether and how far man is a free agent of his actions.
Deterministssaythatthewill of amanisasmuchboundbythelawof causationastherest
of thephenomenaof theuniverse. Ethicswill fall downtopiecesif thereisnofreedomfor aman.
Therecannot besurely any moral responsibility wherethereisnofreedom. Howcouldamanhe
made to account for his action, unless he is a free agent of his deeds? How could reward or
punishment bemetedoutwithjusticetoamanif hehasdoneanactionout of compulsion, but not
out of freechoice? Man will belike an automaton or block of wood, his hands and feet being
chained down tightly.
Theconsciousnessof theSelf makesamanfeel thatheisever free. Thisideaof freedomis
ingrainedinthemindof every man. It is hiddenintheconsciousness of theSelf. Thoughhehas
nothingtoeat, thoughheisinveryadversecircumstances, thereisapeculiar instinct inmanthat
prompts himtothink that heis alwaysfree. BecausetheNitya-Mukta(ever free) Atmanisat the
backof hismind, sentimentsandfeelings, hefeelsthatheisfree. Heknowsthatheisboundandthat
heisencasedinthistabernacleof flesh. Heisfullyawarethatheisaslaveof MayaandAvidya: and
yetsomethinginsidetellshimthatheisfreeatthesametime. Hehasthisdoublefeelingbecausein
essenceheis theall-pervadingmass of wisdom(VijnanaghanaAtman). Hegets theseflashes or
glimpses of freedom even while he labours under straitened circumstances. There are
encouragementsfor thestrugglingsoul thatcomefromwithin. Heisinadyingcondition. Doctors
havepronouncedthecaseasabsolutelyhopeless. Yet thereisashrill inner voicefromwithinthat
says: I amimmortal, I amfree. Hecherishesaninherent feeling: I amfreethoughI appear tobe
apparently bound. This bondage is illusory.
Let merepeat herethewordsof LordKrishnaintheGita, that bespeak of thefreedomof
man in doing Karma:
Uddharet Atmana Atmanam Natmanam Avasadayet
Atmaiva Hyatmano Bandhuratmaiva Ripuratmanah.
Letamanraisehimself byhimself, lethimnot lower himself; for healoneisthefriendof
himself, he alone is the enemy of himself. Ch. VI-5.
Bandhuratmatmanastasya Yenatmaivaatmana Jitah
Anatmanastu Satrutve Vartetatmaiva Satruvat.
Tohimwhohasconqueredhimself byhimself, hisownself isthefriendof himself, butto
himwho has not (conquered) himself, his own self stands in the place of an enemy like the
(external) foe. Ch. VI-6.
The Upanishads also echo the same idea:
54
KARMA AND FREEDOM
Uttishthata Jagrata Prapya Varan Nibodhata.
Awake, arise, and, having approached a learned teacher, learn. (Katha Upanishad).
Inconclusion I wishto point out oncemorethat manis afreeagent. Heis Svatantraor
independentindoingactions. Whatever hispresentconditionmaybe, hecanhaveagloriousfuture
throughright exertionandright thinking. Many haveachievedsuccessandgreatness, many have
reached the goal of life through right exertion. This holds good for all. Man is ever free. May
freedombethegoal of thy life! May all of us exert intheright directiontoachievefreedom, 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
wronginsomespecial circumstances. ThatisthereasonwhyLordKrishnasaysintheGita: What
isaction, whatisinaction?Eventhewisearehereinperplexed. ThereforeI declaretotheetheaction
by knowing which thou shalt be liberated from evil. It is needful to discriminate action, to
discriminateunlawful action, andtodiscriminateinaction; mysteriousisthepathof action. Hewho
seethinactioninaction, andactionininaction, heiswiseamongmen, heisharmonious, evenwhile
performing all actions. Ch. IV-16, 17, 18.
I shall try to explaintheterms right andwrong. Rishi Kanada, theauthor of Vaiseshika
philosophysaysintheopeningSutra: ThatwhichbringsNisreyasaandAbhyudaya(supremebliss
andexaltation), is Dharma. That whichelevates youandbrings younearer to Godis right. That
whichtakesyoudownandawayfromGodiswrong. That whichisdoneinstrict accordancewith
theinjunctionsof theSastrasisright, andthatwhichisdoneagainsttheinjunctionsof theSastrasis
wrong. This is oneway of definingtheseterms. Towork inaccordancewiththeDivineWill is
right; to work in opposition to the Divine Will is wrong.
It is very difficult to findout by themaninthestreet what exactly theDivineWill is in
certain actions. That is thereason why wise sages declarethat people should resort to Sastras,
learnedPanditsandrealisedpersonsforconsultation. A puremanwhohasdoneNishkamyaKarma
Yogafor several yearsandwhohasdoneworshipof Isvarafor alongtimecanreadilyfindoutthe
DivineWill whenhewantstodocertainactions. Hecanhear theinner shrill, small voice. Ordinary
peopleshouldnotattempttohear thisDivineVoice, thevoiceof Godtheymaymistakethevoice
of the impure mind for the voice of God. The lower instinctive mind will delude them.
That work which gives elevation, joy and peaceto the mind is right; that which brings
depression, painandrestlessness tothemindis wrong. This is aneasy way to findout right and
wrong. Selfishness clouds understanding. Thereforeif aman has even atingeof selfishness he
cannotdetectwhatisrightandwrong. A verypure, subtle, sharpintellectisneededforthispurpose.
The Gita describes the nature of Sattvic, Rajasic and Tamasic natures in chapter eighteen as
follows:
55
That whichknows thepathof work and renunciation, what ought to bedone, fear and
fearlessness, bondageandliberationthatintellectisSattvic(pure), OArjuna. That bywhichone
wronglyunderstandsDharmaandAdharmaandalsowhat ought tobedoneandwhat ought not to
bedonethat intellect, OArjuna, isRajasic. That which, envelopedindarkness, seesDharmaas
Adharma, and all things pervertedthat intellect is Tamasic.
Various other definitions are given by wise men to help the students in the path of
righteousness. IntheBibleitissaid: Dountoothersasyouwouldbedoneby.Thisisaverygood
maxim. The whole gist of Sadachara or right conduct is found here. If one practises this very
carefullyhewill not commit anywrongact. Ahimsa Paramo Dharmahnon-injuryisthehighest
virtue. If oneiswell establishedinAhimsainthought, wordanddeed, hecannever doanywrong
action. That isthereasonwhyPatanjali Maharshi hasgivenAhimsagreat prominenceinhisRaja
Yogaphilosophy. Ahimsacomesfirst inthepracticeof Yamaor self-restraint. Togivepleasureto
othersisright; tospreadmiseryandpaintoothersiswrong. Onecanfollowthisinhisdailyconduct
towardsothersandcanevolveinthespiritual path. Donot performanyact that bringsshameand
fear. Youwill bequitesafeif youfollowthisrule. Sticktoanyrulethatappealstoyour reasonand
conscienceandfollowit withfaithandattention. Youwill evolveandreachtheabodeof eternal
bliss.
Now I shall talk to you on another important point. I have already pointed out in the
beginningof thischapter that right andwrong arerelativeterms. Theyvaryaccordingtotime,
special circumstances, VarnaandAshrama. Morality is achangingandrelativeterm. To kill an
enemy is right for aKshatriyaking. A Brahminor aSannyasinshouldnot kill anyoneevenfor
protectinghimself duringtimesof danger. Heshouldpractisestrictforbearanceandforgiveness. To
speakanuntruthtosavethelifeof aMahatmaor onesGuruwhohasbeenunjustlychargedbyan
unjust officer of astateis right. Untruthbecomes atruthinthis particular case. Tospeak atruth
whichbringsharmtomanyisuntruthonly. Tokill adacoitwhomurderswayfarersdailyisAhimsa
only, Himsa becomes Ahimsa under certain circumstances.
Therearespecial Dharmas duringcritical anddangerous circumstances. They arecalled
Apat-Dharma. Rishi Viswamitra took forbidden meat froma Chandala when there was severe
famineandofferedthisinhissacrificetotheDevas. Ushashti, alearnedsagetook theUcchishta
beansfromthehandsof anelephant-driver whenhewassufferingfromacutehunger andwhenhe
was not ableto get foodfromanyone. Performanceof ones ownduties brings happiness, quick
evolution and freedom.
3. As You Sow So Shall You Reap
This world runs on well-established laws. There is no chaos. There is no such thing as
accidentor chanceinlife. Eventsoccur insuccessionor order. Thereisperfectharmony. Thechild
grows, attains boyhoodandadolescence, begets children, decays anddies. Thechildbecomes a
father andthefather bringsforthachild. Howisit that ahumanbeingisbornof ahumanbeing, a
horseof ahorse, acatof acat, adogof adog, andamonkeyof amonkey. A seedsproutsandcomes
out withleaves, stems, twigs andflowers. It brings forthfruits andseeds indueseasons. A seed
fromthisfruitbringsforthatreeliketheparenttree. Theseedof amangotreecannotgiverisetothe
growthof aJ ambutree. Howisit that onlyamangotreecomesoutof amangoseed, aJambutree
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KARMA AND FREEDOM
fromtheJambuseed, anappletreefromanappleseed? This is agreat mystery indeed. Thereis
some mysterious power that is working behind all these phenomena. That mysterious,
all-pervadingpower or intelligenceisGod. Hewhosowspaddyreapspaddy. Hewhosowsgreen
gramreapsgreengram. Hewhosowsorangesreapsoranges. Mansowstheseedtoattainwhat he
desires to reap. Evenso, mandoes evil deeds andreaps thefruits of pain. Hewho does virtuous
actions reaps good fruits. One reaps the fruits according to his Karmas or actions.
Howisitthatonemanisaking, another isabeggar, oneisageniuswhileanother isafool,
onemanis very wealthy whileanother is inwant, oneis always ingoodhealthwhileanother is
constantlyailing, oneishandsomewhileanotherisugly, onemaniswickedwhileanotherisasaint,
onediesat theageof tenwhileanother diesattheageof ninety? Isthisduetoheredity?Certainly
not. The operating cause is Karma. He who has done Tapas, meditation, had Satsanga with
Mahatmas, servedsaintsanddevoteesandleadalifeof purityis bornasaYogi or asaint inthis
birth. Hewhohaddoneviciousactionsinhispreviousbirthisbornasawickedman. Hewhohad
donealot of charityinhispreviousbirthisbornasaking. It isonlythetheoryof Karmathat can
explainthingsbeautifullyandsatisfactorily. LordKrishnasays: Whosoever at theendleavesthe
body, thinkingof anybeing, tothatbeingonlydoeshego, Osonof Kunti, becauseof hisconstant
thought of that being. Ch. VIII-6.
Avidya(ignorance), Kama(desire), andKarma(selfishaction) arethethreeGranthis or
knotswhichbindamantothewheel of Samsara. Manfirstentertainsadesiretohaveablanket. He
says: Winterisveryseverenow. I desiretogetablanket. Thenhebeginstothinkwherehecanget
it. Henowdecidestoget itfromthelocal departmental store. Hetakesthemoney, proceedstothe
storeandpurchasestheblanket. Hehaddesireatfirst. Thenthethoughtmadeitsappearance. Then
therewasKarmaor actionof movingandpurchasing. Thethreethings, viz., thedesire, thethought
andtheactionalwaysgotogether. Desireandthoughtareinternal acts. Actionisexternal. If aman
entertains good desires, he gets good thoughts and does good actions. If a man cherishes evil
desires, hedevelopsevil thoughtsanddoesevil actions. Itisthethoughtthatdevelopsthecharacter
of aman. If onecultivates thoughts of mercy, love, tolerance, generosity and understanding he
exhibits these virtues in his character and behaviour towards others in society. The same rule
appliedtothesowingof seedsinthesoil alsoapplieshere. If onesowsthevirtueof mercy, hereaps
agoodharvest of mercy. Hebecomesamerciful man. If onesowscruelty, hereapsagoodharvest
of cruelty. Hedoescruel deeds. Onecanchangehishabits, thoughtsandcharacter bydeveloping
goodhabitsandthoughts. It isthethought that movesthebodytoaction. Thereisthought behind
every action. There is desire behind thought.
Donotallowthedesirestocontrol your thoughts. Donotbecarriedawayeasilybyall sorts
of desiresthroughemotion. Whenadesiremanifests, cogitate, thinkwell. Reasonoutwhether this
particulardesiretowardstheparticular objectwill bringmaximumhappinessandminimumpain. If
itisotherwise, rejectitruthlessly. Donottrytofulfil it. Youmustcontrol desirethroughthoughts.
Youmustnotallowadesiretooverrulethethought. Youmustslowlygainthestrengthtocontrol a
desire. A desire, whencontrolled, becomes transmutedintowill. Youwill gainwill-force. Many
peoplefall apreytotheirdesiresandaretossedabouthitherandthitherhelplesslylikeastrawinthe
wind. This isagreat pity. That manwhohas gainedcontrol over desiresandthoughtsis really a
powerful and happy man.
57
Learntobecomewise. Learntodiscriminate. Learntocontrol thoughtsanddesires. Watch
yourthoughtscarefully. Donotallowanyevil thoughttoenterthegatesof themental factory. Nipit
inthebud. Always entertainholy, sublimethoughts anddesires. Renounceunholy thoughts and
unholydesires. DeveloppassionforSelf-realisation. Thisonestrongandholydesirewill annihilate
all other worldlydesires. Understandwell thetheoryof Karma. Cut thethreeknotsof Avidyaand
realiseSatchidananda. Thenyouarebeyondtheoperationof thelawof Karma. Thenyouarea
Jivanmuktaoraliberatedsageevenwhileliving. Thisisthehighestgoal of life. Thisisyourhighest
duty. All otherdutiesaresecondaryandself-imposedthroughAbhimana, ignoranceanddelusion.
4. Man Can Outgrow Environments
It is oftensaidthat manis theresultant of his environmental forces. This is not true. We
cannotbelievethis, becausethefactsalwaysprovethecontrary. Manyof theworldsgreatestmen
havebeenborninpovertyandinadversecircumstances. Manywhohavebeenborninslumsand
filthysurroundingshaverisentothehigheststatusintheworld. Theyhavewonlaurelsof fameand
distinguishedthemselvesinpolitics, literatureandpoetry. Theyhavebecomebrilliantgeniusesand
beacon-lights of the world. How do you account for this?
Sri T. MuthuswamyAiyer, thefirstIndianHighCourtjudgeinMadraswasborninabsolute
poverty. Hehadtostudyatnightundermunicipal lanterns. Hehadinsufficientfood. Hewascladin
rags. Hestruggled hardand achieved greatness. Heroseabovetheenvironmental forces by his
strong will and iron determination.
In theWest sons of cobblers and fishermen haverisen to high positions. Boys who did
polishing of boots in thestreets and who were selling beer in bars and were cooking in hotels
became famous poets and able journalists. Johnson was placed in quite adverse environments.
Goldsmithwaspassingrichwithfortypoundsayear. Sir Walter Scottwasverypoor. Hehadno
placetolivein. Thelifeof JamesRamsayMacdonaldisworthmentioning. Hewasamanof great
Purushartha. Herosefrompovertytopower, fromafield-labourer tothestatusof PrimeMinisterof
Britain. Hisfirst jobwasaddressingenvelopesfor tenshillingsaweek. Hewassopoor tobuytea
that he drank water instead. His main meal every day for months was a three-penny beefsteak
pudding. Hewasapupil-teacher. Hetookgreatinterestinpoliticsandscience. Hewasajournalist.
Gradually, through right exertion (Purushartha), he rose to the position of a Prime Minister.
Sri Sankaracharya, the exponent of Advaita philosophy, a spiritual giant and a brilliant
geniuswasborninverypoor, unfavourableenvironmentandcircumstances. Therearethousandsof
instanceslikethese. Itisquiteobvious, therefore, thatunfavourableenvironmentscannotannihilate
thepotential greatnessandexcellenceof thefuturegeniusesandthatonecanoutgrowenvironments
through diligent application, integrity, sincerity of purpose, iron will and strong determination.
Every manis bornwithhis Samskaras. Themindis not aTabularasa or ablank sheet of
paper. Itcontainstheimpressionsof thoughtsandactionsof thepreviousbirths. Samskarasarethe
latentpotentialities. ThesegoodSamskarasarevaluableassetsfor aman. Eventhoughheisplaced
in unfavourable environments, these Samskaras give him protection against extraneous,
undesirable, hostileinfluences. Theyhelphisgrowthandevolution. IntheGitaLordKrishnasays:
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KARMA AND FREEDOM
There he recovereth the characteristics belonging to his former body and with these he again
laboureth for perfection, O joy of the Kurus. Ch. VI-43.
Missnot any opportunity. Avail yourself of all opportunities. Every opportunity is meant
for your uplift anddevelopment. If youseeasick manlyingdownontheroadsideinahelpless
condition, takehimonyour backor tongatothenearesthospital. Nursehim. Givehimhotmilkor
tea or coffee. Shampoo his legs with divine Bhava. Feel the all-pervading, all-permeating,
interpenetratingindwellingGodinhim. Seedivinityintheglowof hiseyes, inhiscry, inhisbreath,
inthepulsationandmotionof hislungs. Godhasgiventhisopportunity toyoutodevelopmercy
andlove, topurifyyourheartandtoremoveGhrina, hatredandjealousy. Sometimesif youarevery
timid, Godwill placeyouinsuchcircumstanceswhereinyouwill beforcedtoexhibitcourageand
presenceof mindbyriskingyourlife. Thoseworldfigureswhohaverisentoeminencehaveutilised
all opportunities to the best advantage. God shapes the mind of human beings by giving them
opportunities.
Remember thatinyourweaknessliesthestrength, becauseyouwill bealwaysonyour alert
to safeguard yourself. Poverty has its own virtues. Poverty infuses humility, strength, power of
endurance and the spirit of struggle and perseverance, whereas luxury begets laziness, pride,
weakness, inertia and all sorts of evil habits.
Do not grumble, therefore, of bad environments. Create your own mental world and
environments. Thatmanwhotriestoevolveor growinadverseenvironmentswill beaverystrong
manindeed. Nothingcanshakehim. Hewill beof asternerstuff. Hewill havestrongnerves. Manis
certainlynot acreatureof environmentsor circumstances. Hecancontrol andmodifythembyhis
capacities, thoughts, good actions and right exertions (Purushartha). Theevra Purushartha can
changethedestiny. ThatisthereasonwhyVasishthaji andBhishmahaveplacedPurusharthaabove
destiny. Therefore, dear brothers, exert, conquer natureandrejoiceintheeternal Satchidananda
Atman.
5. Man Is the Master of His Destiny
Someignorantpeoplesay: Karmadoeseverything. Itisall destiny. If I amdestinedbymy
Karmatobelikethisor likethat, whythenshouldI exert?It ismydestinyonly. Thisisfatalism.
This will bring inertia, stagnation and misery. This is perfect misunderstanding of the laws of
Karma. Thisisafallaciousargument. Anintelligentmanwill certainlynotputsuchaquestion. You
havemadeyour owndestiny fromwithinby your thoughts andactions. Youhaveafreewill to
choose now. You have Svatantrata in action. A rogue is not an eternal rogue. Put himin the
companyof asaint. Hewill changeinnotime. Hewill thinkandactnowinadifferentwayandwill
changehis destiny. Hewill becomesaintly incharacter. Dacoit Ratnakar was changedintoSage
Valmiki by the current of Rishi Narada. Jagai and Madhai, two rogues of the first order were
changedbythecurrentof Nityananda, discipleof LordGouranga. Youwill havetodesire, tothink,
andactonly. YoucanchangeKarmainanywayyoulike. YoucanbecomeaYogi or Jnani byright
desire, byrightthinkingandbyrightaction. Youcanattainthepositionof IndraorBrahmabygood
Karma. Man is not a helpless being. He has a free will of his own.
59
Mansowsanactionor thought andreapsahabit of doingor thinking. Hesowsahabit and
reaps acharacter. Hesows acharacter andreaps adestiny. Habit is secondnatureor rather first
natureitself. Manhasmadehisowndestinybythinkingandacting. Hecanchangehisdestiny. He
isthemaster of hisowndestiny. Thereisnodoubtof this. ByrightthinkingandVicharaandstrong
Purusharthahecanbecomemaster of hisdestiny. MarkandeyachangedhisdestinythroughTapas
andworshipof LordSiva. ViswamitrabecameaBrahmarshi throughvigorousTapasandchanged
hisdestiny. Youcanalsodoso, if youhavestrongwill andirondetermination. Vasishthaji preaches
PurusharthatoSri RamainYogaVasishtha. Savitri changedthedestinyof her husbandSatyavan
throughthepowerof herPativrataDharma. Justasyoucanchangeyourwayof writingfromaslant
styletoavertical style, soalsoyoucanchangeyour destinyby changingyour modeof thinking.
Nowyou are thinking: I amMr. So and So, by identifying yourself with the body and other
Upadhisor limitingadjuncts. Nowstarttheanti current. Think: I amBrahman. I amtheimmortal
Self in all. I amall-pervading light, intelligence or pure consciousness. Your destiny will be
changed. Just as you think, so you will become. This is the Sadhana. This is the
Ahamgraha-Upasana. Practise it steadily. Feel and realise.
Anadvocateof Lahoreonceaskedme: Swamiji, yousaythat thelawof Karmaoperates
withunerringprecisioninall men. A mandesires, thinksandacts. If theactionsthatI performnow
aretheoutcomeof mypast thoughts, andif mypast thoughtsaretheresultant of mydesiresof the
still distant past, amI not helplessly bound? I amlikeapiece of strawtossed about hither and
thither. I mustactinaccordancewithmythought. I mustthinkinaccordancewithmydesire. There
isnohopefor myfreedomof actionandthinking. Thisdoesnotappeal tomyreasonatall. Kindly
throw light on this important subject.
I replied: Lookhere, Mr. Dowlatram!Manisgainingnewexperiencesandnewknowledge
everyday. Mindisevolvingeverysecond. Thereiseverypossibilityfor himtochangehisdesires,
thoughtsandactions. Supposethereisathief andhedoespilfering. Heremovesthethingsof other
peoplewithouttheirknowledgeandheisputintojail. Peoplehatehim. Hegainsmanyexperiences.
Healwaysfeelsheisverymiserable. Henowdecidestogiveuppilfering. Hechangeshisdesires.
Henowwantstoleadanhonestlife. HisoldSamskaras, hisoldthoughtstrytoresistandrecuragain
and again. But throughresoluteefforts hecan changehis thoughts, desires andactions and can
become a very good charitable man and attain perfection, freedom and immortality.
Gleanings
1. Mark the words of the Yoga Vasishtha in this connection:
Thereis nothing like destiny other than theeffect of our previous efforts (II-6-4). Our
previouseffortsarecalledour destiny(II-6-36). Our achievementsaredeterminedbyour efforts.
Our effort is thereforeour destiny (II-6-2). Our previous andpresent efforts, incasethey arein
contrary directions, arethetwo rams fightingagainst eachother. Themorepowerful of thetwo
always overthrows theother (II-6-10). Whether they arethepast or thepresent efforts, it is the
stronger onesthat determineour destiny. Ineither case, it ismansowneffort that determineshis
destiny by virtueof itsstrength(II-6-8). Mandetermineshis owndestiny by his thought. Hecan
makethosethingsalsohappenwhichwerenot destinedtohappen(V-24-28). Thesoul of manis
powerful enough. Only thosethingshappeninthisworldwhichit createsbyitsownfreeefforts,
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KARMA AND FREEDOM
and not others (V-24, 35, 36). One should therefore overcome ones unfavourable destiny (the
effect of ones past efforts) by greater effort inthepresent, gnawinghis teeth(II-5-11). Thereis
nothing in the world which cannot be achieved by man by right sort of efforts. (III-96-8).
2. Destinyissimplythelimitationimposedbyanalreadyexercisedfreedomof choice, or
what is commonly called free will. (Kingsland: Rational Mysticism, p.353).
3. Thepast cannever becancelledthoughit maybeutilised. Wehaveagooddeal of the
present constraint and previous necessity in humanlife. But necessity is not to bemistaken for
destiny which we can neither defy nor delude.
Thoughtheself isnot freefromthebondsof determination, it cansubjugatethepast toa
certainextent andturnit into anewcourse. Choiceis theassertionof freedomover necessity by
whichitconvertsnecessitytoitsownuseandthusfreesitself fromit. Thehumanagentisfreehe
isnot theplaythingof fateor driftwoodonthetideof uncontrolledevents. Hecanactivelymould
the future instead of passively suffering the past. The past may become an opportunity or an
obstacle. Everything depends on what we make of it and not what it makes of us. (Prof. S.
Radhakrishnan: An Idealist View of Life. p.279).
6. Free Will Versus Fatalism
Thecontroversybetweenfreewill andfatalismisstill goingonintheWest andnoonehas
cometoanydefiniteconclusion. Itisagreatpitythatthedoctrineof Karmaismistakenforfatalism.
Fatalism is the doctrine that all events are subject to fate and happen by unavoidable necessity.
Fateisotherwiseknownasluck or fortune. That indefinablemysterioussomethingwhich
bringstrials, successesandfailurestoman, whichshapesandmouldshimbyteachinglessonsof
varioussort, whichtakescareof himlikeamother, whichbringsvarioussortof experiences, which
bringscloudydaysanddaysof brightsunshine, whichraisesabeggar tothelevel of alandlordand
hurlsdownamightypotentatetothelevel of astreet-beggar, whichgivesdifferent kindsof fruits
andexperiencestotwopeopleof equal talentsandcapacities, whichmadeNapoleanat onetimea
terror intheeyesof thepeopleandatanother timeaprisoner, andwhichmakesacertainportionof
thelifeof amanquitestormy andanother portionquitesmooth, iscalledfate. Fateeducates and
instructsman. However whimsical thefatemayappeartooperate, itworksinharmonywiththelaw
of causation.
Fateisonesowncreation. Manactsandthinksanddevelopshisowncharacter. Hecreates
aweblikethespider or asilk-wormandentangles himself inits meshes onaccount of thethree
knots, viz., Avidya, KamaandKarma. Hehimself has enthronedfateto thelevel of akingand
obeys its order owing to his ignorance and its effects.
Thedoctrineof Karmaisdiametricallyopposedtothedoctrineof fatalism. Fatalismcauses
inertia, lethargy, weaknessof will andbondage. Fatalismannihilatesfaith. Itinducesterriblefearin
thepeople. It destroysethics. Itchecksgrowthandevolution, whereasthedoctrineof Karmaisan
incentivetoactiontobetter onescondition. Itisasourceof solace. Itgivesmananassuranceof a
broader andhappier life. It presupposesfreedomof thewill. Freedomistheessenceof Karma. It
61
gives opportunities for growthandevolution. Thedoctrineof Karmaaffordsamost rational and
scientific explanation of what is called fate. It gives apositivedefiniteword of assurance that,
althoughthepresentof whichhehimself isthecreator or theauthor, isunalterableandirrevocable,
hemaybetterhisfuturebychanginghisthoughts, habits, tendenciesandmodeof action. Hereinlies
great comfort, strength, encouragement andconsolationtothedesperateman. Hereinliesastrong
impetusforthemantostruggleandexertforimprovinghimself. Evenaforlornandhelplessmanis
madecheerful whenheunderstandsthisdoctrineof Karma. Thedoctrineof Karmabringshopeto
thehopeless, helptothehelpless, joytothecheerlessandnewstrengthtotheweak. It bracesupa
sunken man. It is an ideal pick-me-up for thedepressed and gloomy. Thedoctrineof Karma
teaches: Donot blameanybody whenyousuffer. Donot accuseGod. Blameyourself first. You
will havetoreapwhatyouhavesowninyourpreviousbirth. Yourpresentsufferingsareduetoyour
ownbadKarmainyour past life. Youareyourself theauthor of thepresent state. Thepresent is
unchangeable. Donotweep. Donotcryover spiltmilk. Thereisnouse. Youwill notgainanything
bysodoing. Insteadof weepingoverthefailureof cropsduringlastyear, goonploughingthisyear.
Youwill get abundant rainthisyear andrichharvest. Dovirtuousactionsnow. Think rightly. Act
rightly. You will havea brilliant and aglorious future. Howbeautiful and soul-stirring is this
magnanimous doctrineof Karma! The doctrineof Karmadevelops faith and supports ethics. It
says: If you hurt another man, you hurt yourself.
Everyactproducesintheperformer adoubleeffect, oneintheinner natureintheformof a
tendency, goodor bad, andtheother intheformof fruit, rewardor punishment. Thepast Karma
influencesthepresent lifeintwoways, first intheformof character or tendencyinternallyandas
fateexternally. If youdoanaction, itcreatesaSamskaraor subtleimpressioninthesubconscious
mindor Chitta. TheSamskaracausesatendency. Tendencydevelopsintoahabit byrepetitionof
theactions. Thehabit manifests as character. Character develops into destiny. This is theorder:
Samskara, tendency, habit, character, and destiny.
Thefacultyof choosingistermedwill. Thiswill isfreebyitsownnature. Manhasafree
will byhisbirthright. Itassertsitself ateverymomentof our lives. Bearinmindthateverysmall act
that you performis theresultant of tripleconjoint forces, viz., freewill, character and fate. The
sphereof activityvariesaccordingtothenatureof your Karmaandthecharacter formedby it. If
youhavedonevirtuous actions inyour previous birthand if youhavedevelopedanexemplary
character, your will will have a wider field of activity and vice versa.
Determinismisthedoctrinethat all things, includingthewill, aredetermined(limited) by
causes. Thisistheconverseof freewill. Itisotherwiseknownasnecessitarianism. Manhaspower
tochoosebetweenthealternativeswhichfatebringsbeforehim. Inchoosingbetweenthemhemay
eitherfollowhistendenciesproducedbyhispastactionsorstruggleagainstthem. Thewill of aman
is ever free. The arguments which are advanced by determinists in saying that human will is
determined are not sound and tenable; they fall to the ground.
Dear friends! Man is themaster of his destiny. Wakeupnowfromthedeep slumber of
ignorance. Never becomeafatalist. Thinkrightly. Actrightly. Leadavirtuouslife. Never hurt the
feelings of others. Mouldyour character. Purify your mind. Concentrate. Thou art NityaMukta
Purusha. Tat Tvam AsiThou art That.
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KARMA AND FREEDOM
Chapter Five
1. Karma
SRI R. Krishnaswami Aiyer, M.A., B.L., writes about Karma in the Hindu Mind dated
October, 1935:
a. Karmas Classified
Karmas are good, bad or mixed. The results of good Karmas are:
(1) Purificationof themind, thatistosay, theremoval fromthemindof itsdrossnesswhich
is the effect of thoughts of narrow selfishness and gross sensuality.
(2) Happinessinthehigher regions, duringtheperiodbetweenthedeathandrebirthinthis
physical world. If the Karma is of an exceptional nature, the thinker may even be made an
office-bearer with an authority in such higher regions.
(3) Comingback, asmanagain, toearth-lifewithfacilitiesfor further purificationof mind.
If theKarma, however, isdonewithoutattachmenttoitsfruitsandthethinker hasbeengoingalong
thepathof Jnana(knowledge) or alongthehigher regions of thepathof Bhakti (devotionto the
supremeuniversal Soul) havinghismindcompletelypurifiedandpossessingfaithintherevealed
truththatheandtheDivineObjectof hisdevotionareinfactoneintheself, heisnotboundtoreturn
again to earth-life.
The results of bad Karmas are:
(1) The mind becomes more and more impure.
(2) Sufferinginthenether regionor hell duringtheperiodbetweenthedeathandrebirth
here.
(3) If theKarmaisverybad, after sufferinginthenether region, thethinker ismadetotake
hisbirthinthisworldinthelower animal or vegetablekingdomaspartof hispunishment. Insome
cases these lower births immediately follow the previous earth-life.
(4) After undergoinghissufferingsinhell or asasub-humanJ iva, thethinker comesagain
toassumeahumanbody. Heisthenplacedamidstveryunfavourableenvironmentstohisprogress
onwards. Thesebadenvironmentsor impedimentstoadvancement areinconsequenceof hisown
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) Thethinker suffersfor sometimeinhell, andenjoysfor sometimeinthehappyregions
above.
(3) Afterwards he ordinarily takes birth here again as man.
b. The Western Theory of Evolution is Unsound.
Thus evolution and involution can be, strictly speaking, postulated only of the thinker.
Whileso, someof theWesternphilosopherspropoundatheorythat thereisgradual progressfrom
themineral conditiontothevegetable, fromthevegetabletotheanimal, andfromtheanimal tothe
human, andcall itthetheoryof evolution. Inthefirstplacenoreligionof theworldsupportssucha
theory, and, as Benjamin Kidd in his Social Evolution says: The tendency of the doctrine of
evolutionhasbeengenerallyconsideredtobeonthewholeanti-religious.Theysaythatevolution
is goingonintheuniverse; but what it is that is evolvingthey havenothingto say about. They
observedifferentnatures, bodiesandobjectsintheuniverseoccupyingdifferent positionsinsome
respectsandseeingthat oneismoreadvanced thananother, theymakeregular scalesnotingthe
differentdegreesof advancement. Buttheydonotsaythatwhatisnowfoundinthemoreadvanced
stateof beingmust, initsessence, havebeeninexistenceformerlyandmusthavebeentheninaless
advancedcondition. Inother words, theydonot saythat theunderlyingentitywhichbearsamore
advancedformor exhibitsahigher stateor conditiontodayisthesamethat formerlyappearedina
coarser garbor functionedinalower kindof existence. Infact, they haveingeneral ignoredthe
necessity, nay, eventhepossibility, of thecontinuingpresenceof thesubsistingreality andhave
only directedattentiontosomestations ontheroadof evolutionwithout caringtoknowwhether
there is anyone journeying along the road, and if so, who he is and how he is going on.
Infact no evolutionis possiblefromthestageof themineral to that of thevegetable, for
thereisnothinginthemineral that canevolve. Dr. Bosesdiscoveriesof themoderndaycanhave
referenceonlytotheIsvariclife, notthelifeof anyJ ivainthemineral. Thewholemineral kingdom
hasemergedout of theTamasicaspect of Mayaandit formsthematerial whichgoestomakethe
bodiesof theJivasandtheirmeansandplacesof support; mineral matternotcomposingthebodyof
any Jivais calledinanimate or inorganic, not becausethereisnolifeat all initfor it has its
very existenceinthelifeof Isvarabut becausethereis no separateco-ordinatinglife-principle
connectingtogethertheseveral atomsinharmoniousco-operationforservingsomecommonend. It
isthepresenceortheabsenceof suchaseparateconnectinglifethatmakes, infact, all thedifference
betweentheorganic andtheinorganic sides of Nature. Theviewthat is nowandthenexpressed
fromthemodernTheosophical platform: everygrainof sandhasitsJivatma isclearlywrongand
opposedtotheclear statementintheholybooksthattheJivasaretobefoundonlyinfour classesof
bodies, viz., Jarayuja (mammals), Andaja (egg-born), Svedaja (sweat-born) and Udbhijja
(earth-born).
Again, asregardstheallegedevolutionfromthevegetabletoanimal andfromtheanimal to
thehuman, theWesternevolutionistsdonotactuallytracethepassageof anyentityfromalower to
ahigherstateof being. Theyareonlyabletoseethatonebeingismoreadvanced thananotherand
that this universe is inhabited by beings of manifold gradation of advancement, physical and
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mental. They mentally arrangethebeings under different groups andthesegroups as well as the
beingsplacedineachof thesegroupsarethenarrangedaccordingtoaregular andgraduatedscale
of advancement. They then perceive that the ladder of advancement created by themin their
imaginationpresentsareally beautiful appearanceandthey infer that Nature, beautiful asSheis,
must havebrought about theadvancement of beings only intheorder inwhichtherungs of the
ladder appear. A biglibrarymaycontainalargenumberof booksof differentgradationsof thought
orsize. Theymaybearrangedinsomeregularorder. Will itbepropertoinferthatabookwrittenby
anadvancedauthorhasevolved outof abookwrittenbyanordinaryman, orthatabigvolumehas
come out of a small booklet? The present-day theory of evolution has no strong foundation.
c. Who Evolves?
Further, what is the cause of growth or evolution? Why should an entity which was
sometime ago in the vegetable stale now appear in an animal body? Is its advancement or
promotiontoahigherstateof beingonlyaccidental?If not, inwhatwaydiditmeritthepromotion?
Isthevegetablecapableof doinganyresponsibleactorKarmaforwhichitisrewarded?If itisitself
notcapableof doingany, isitsascentinevolutioncompulsoryandduetotheactof another agent?
If so, doesitmeanthatthefruitsof actionmaygotoonewhodidnothingtomeritthem?Amongthe
lower animals themselves oneis foundhappier throughout its life-span, fromthemoment of its
birth, thananother? Why shouldit beso? Thedifferencesintheanimals experienceof painand
pleasure must have their own causes. What are they? The causes must relate to the previous
existenceof every suchJivain question. This previous lifecouldnot havebeenthat of alower
animal, forloweranimalscandonoresponsibleKarma. Thelawof Karmaandjustice, if itistrueat
all, showsunmistakablythatthereisnoreal foundationfor thenotionthatthereisevolutiongoing
onbelowthestageof man. Everybrute, everylittleinsectandeveryoneof theplantsandtrees, all
were, andaregoingtobeagainhumanbeingsthemselves. Theyareall temporarilyonlysuspended
from the class of humanity for some offences.
Itmaybeasked, if all non-humanstatesof beingareonlytheresultsof theprevioushuman
Karma, inthebeginningstageof theuniverse, theremust havebeenonlymenandnothingelse; is
there any authority to show that there was a time when there were men alone and that the
non-humanstatesof beingappearedonlylateron?Thequestionassumesthattherewasabeginning
for theuniverse. It may bethat every Kalpaor Cycleof theuniversehas abeginning; but at the
beginningof aKalpatheuniversetakestheappearanceintheconditioninwhichitwasjustbefore
thePralayaor dissolutionthat precededtheKalpain question. Theuniverse, withthis alternate
existenceof KalpaandPralayahashadnobeginningatall. Nonecansaythattherewasabeginning
fortheexistenceof thepowerof MayaintheSelf. Astherewasnobeginningfor theuniverse, there
couldnot havebeenanyperiodof timewhenthereweremenalone. At all timestherehavebeen
human as well as non-human states of being in the manifested universe.
d. True Evolution
What thenistrueevolution? It is, asoncebeforestated, theprogressof thethinker inman
fromhispresent conditionof limitednesstothestateof theunlimitedSelf. Progressof thethinker
means improvement and growth of mind through which he thinks. In the physical plane, all
vegetable and animal bodies develop out of the life-germ, the unit cell. The embryonic cell
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sometimesdividesitself intotwoor morecellsandsometimes, asinthecaseof thelower formsof
life, becomes associated with new cells drawn fromoutside. In any case, development of the
embryo implies multiplicationof thecells. Meremultiplicationof thecells againcannot makea
livingbody. Alongwithit, thereisalsothewideningor expansionof thelifewithinsoastocontrol
all thecellstogether. Similarly, amansmindissaidtogrowor expandwhenhisthoughtsextend
beyondhisphysical bodyandbeyondhislimitedpersonality. Astheoriginal unitcell istheearliest
andlowest stateof thephysical body, thoughtsof onesowninterestsalonebelongtothelowest
stageof themind. Themindgrowswhentheinterestsof othersarealsoconsidered, asthephysical
body grows uppackingtogether morecells. As thereis connectinglifefor all thecells together,
selflessthoughtsor thoughtsof others interestsshouldbebounduptogether byaconnectingand
unifyingknowledgethat all areonly theSelf. Theendof theevolutionof thethinker is reached
when the evolving mental life becomes, by expansion, identical with the all-including life, the
universal Self. If, however, histhoughtsandactionsaredirectedexclusivelytowardspersonal and
selfishends, hismindcontractsmoreandmoreandrecedesstill further fromthepathof evolution.
Heshouldthereforethinkonlysuchthoughtsanddoonlysuchactionsasmaywidenhismindand
raisehimupinevolution. Themindhas to expandandexpanduntil thelimitingmind-covering,
becomingverythin, istornasunder when, thelimitationsof thethinker ceasingtoexistanylonger,
hisinner Self shinesinhisinfinitudeof existence, consciousnessandbliss, for it wasonlyhe, the
onlyone andthereal Self thatwasappearingtill thenasenclosedinacoveringmadeof mindstuff.
2. Doctrine of Reincarnation
Thedoctrineof reincarnationisacceptedbythemajorityof mankindof thepresent day. It
hasbeenheldastruebythemightiest Easternnations. Theancient civilisationof Egypt wasbuilt
uponthisdoctrine, anditwashandedover toPythagoras, Empedocles, Plato, Virgil andOvidwho
scatteredit throughGreeceandItaly. It isthekeynoteof Platosphilosophywhenhesaysthat all
knowledgeisreminiscence. ItwaswhollyadoptedbytheNeo-PlatonistslikePlotinusandProclas.
Thehundredsof millionsof Hindus, BuddhistsandJainshavemadethisdoctrinethefoundationof
their philosophy, religion, governmentandsocial institutions. Itwasacardinal pointinthereligion
of thePersianUnagi. Thedoctrineof metempsychosiswasanessential principleof theDruidfaith
andwasimpressedupontheCelts, theGaulsandtheBritons. AmongtheArabphilosophersitwasa
favouriteidea. Therightsandceremoniesof theRomans, DruidsandHebrewsexpressedthisfaith
forcibly. TheJ ewsadopteditafter theBabyloniancaptivity. JohntheBaptistwastothemasecond
Elijah. Jesuswasthought tobeareappearanceof JohntheBaptist or oneof theoldprophets. The
RomanCatholic purgatoryseemstobeamakeshift, contrivedtotakeitsplace. Philosopherslike
Kant, Schelling and Schopenhauer have upheld this doctrine. Theologians like Julius Muller,
Dorner andEdwardBeecher havemaintainedit. Andtoday it reignsover theBurmese, Siamese,
Chinese, Japanese, Tartar, Tibetan, East IndianandCeyloneseincludingat least 750millions of
mankindor nearlytwothirdsof thehumanrace. Isit not wonderful thanthat thisgreat andgrand
philosophical educationwhich theHindus, Buddhists andJ ains gaveto theworldcenturies and
centuriesbeforetheChristianerashouldor couldbeblottedoutof existencefromtheWesternand
Europeanworldbythesoul-blightingandabsurddogmasof thedarkagesthatsupervened?Bythe
persecutionof thewisemenanddestructionof innumerableworksinthelibraryof Constantinople,
theChurchhierarchymanagedtoplungethewholeof Europeintomental darknesswhichhasgiven
the world the black record of the inquisition and the loss of millions of human lives through
religious wars and persecutions.
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Hereisachallengetothenon-believersof theHindutheoryof transmigration. Recentlya
littlegirl Santi Devi gaveavividdescriptionof her pastlivesinDelhi. Therewasagreatsensation
inDelhi andMuttra, nay, throughouttheUnitedProvinces. Therewasagreat assemblyof persons
tohear her statements. Sherecognisedherhusbandandchildof herpreviousbirthwhoarelivingin
Muttra. Shepointedout theplacewheremoney was kept, andanoldwell inthehousewhichis
coverednow. All her statementsweredulyverifiedandcorroboratedbyrespectableeye-witnesses.
Several caseslikethishaveoccurredinRangoon, Sitapur andvariousother places. Theyarequite
common now. In such cases theJ ivatakes immediaterebirth with theold astral body or Linga
Sarira. That is thereasonwhy memory of previousbirthcomesin. Hedidnot stay inthemental
worldforalongtimetorebuildanewmindandastral bodyaccordingtohispreviousexperiencesof
the world.
TransmigrationmadeitsappearanceintheearlyChristianchurch. ElijahwasrebornasJ ohn
theBaptist. Didtheblindmansin, or his parents, that hewas bornblind? ask thebelievers in
transmittedretribution. Thereisaperiodof anxietyimmediatelyafter death, whenangelscontend
with demons for the possession of the departing soul on its way to purgatory.
Pythagorasandothersobtainedtheir belief inmetempsychosisfromIndiaonly. Pythagoras
whoflourishedinthesixthcenturyalsotaughtadoctrineof transmigration; and, curiouslyenough,
prescribed abstinence from the eating of flesh.
Thesucklingof achildandtheact of swimmingof aducklingtheseinstinctiveactsare
proofsof memorywhichmustbetheresultof their correspondingandinseparableimpressionsleft
bythesameactsinapreviousincarnation, nevermindwhenandwhere. EveryactleavesSamskaras
in the Chitta, which causes memory. Memory in its own turn leads to fresh actions and fresh
impressions. This cycle or Chakrika goes on from eternity like the analogy of the seed and tree.
There is no beginning for them, the desireto live being eternal, for them, i.e., for the
desires. Desires have no beginning or end, every being has clinging to this physical life
(Abhinivesa). This will to live is eternal. Experiences arealso without beginning. Youcannot
think of atimewhen this feeling of Aham or I has not existed. This I exists continuously
withoutinterruption. Fromthiswecanveryeasilyinferthattherehavebeenpreviousbirthsforus.
Now, couldtherebefear of deathtoavoidpaininanybeingwhohasonlybeenborn, if he
hashadnoexperienceof liabilitytodeath, itbeingunderstoodthatdesiretoavoidanythingisonly
causedby remembrancesufferedinconsequencethereof? Nothingwhichisinherent inanything
standsinneedof acause. Howcoulditbethatachild, whohasnotexperiencedthisliabilitytodeath
inthepresent life, should, asheisfallingdownfromthemotherslap, begintotrembleandhold
with his hands tightly the necklace hanging on her breast? How is it that such a child should
experiencethefear of death, whichcanonlybecausedbythememoryof thepainconsequentupon
aversion to death, whose existence is conferred by the trembling of the child?
Wehaveboy-geniuses. A boyof fivebecomesanexpertonthepianoorviolin. Sri Jnanadev
wrotehiscommentaryJnaneshwariontheGitawhenhewasfourteenyearsold. Therehavebeen
boy-mathematicians. Therewas theboy-Bhagavatar inMadras who conducted Kathas when he
was eight years old. How could you explain these strange phenomena? They are not freaks of
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nature. The theory of transmigration only could explain all these things. If one man gets deep
groovesinhismindbylearningmusicor mathematicsinthisbirth, hecarriestheseimpressionsto
the next birth and becomes a prodigy in these sciences even when he is a boy.
AccordingtotheChristianfaith, theultimatefateof therighteousislifeeternal; of theevil,
everlastingfireoreternal damnation. Howcouldthisbe?Noopportunityisaffordedtothesinnerto
purify himself in later births.
Thedoctrine of reincarnation is common to Hinduism, Buddhismand Jainism. What is
reincarnation? Reincarnationisthedoctrinethat thesoul entersthislifenot asfreshcreation, but
after a long course of previous existences, and will have to pass through many more before it
reaches its final destination. What possible motion in the brain causes the idea I amI? This
recognitionof areal unit does not vary fromthecradletothegrave. Fromchildhoodto oldage,
duringthewholecourseof thetotal changeof all brain-moleculestheideaI amI isundisturbed.
ThisI amI isthesoul. It isthissoul whichmakesmemorypossible. Ithasitsownconsciousness
andnot theconsciousness of anyoneelse, thereforeit is aunit existingby itself. Thelawof the
conservationof energyistrueinthephysical aswell asinthespiritual world. Therefore, asnoatom
canbecreatedordestroyed, soalsonosoul-entitycanbecreatedordestroyed. Whatbecomesof the
soul then after what we call death? No powers in the universe can annihilate it.
Reincarnationis theonly doctrinewhichgives acompletesolutionto themuchdisputed
questionof original sin. Therecannot begreater injusticeintheworldthanthefact that I amnow
sufferingfor thetransgressionof myancestor. Adonisresponsibilityfor our sinisonlyamakeshift
of thetheologians. Noonebuttheindividual himself canbeblamedforhiswrongdoing. Arenotthe
courts of lawof theUnitedStates foundedontheideas of justice? Will any judgesittingonthe
throneof justicebejustifiedinacceptingthedeaththevoluntarysuicideof Mr. Bastheproper
retributionfor themurder committedby Mr. A? Andif hedoes that, will not thesamejudgebe
arraignedbeforeasuperior courthavingknowinglyabettedthesuicideof B?Andstill weareasked
to believe that the guilt of one man can be washed by the suffering of another.
But thedoctrineof reincarnationassistsmost whenwelookat theinequalityandinjustice
andevil intheworldandseekthesolution. Whyisonemanbornrichandanotherpoor?Whyisone
manborninCentral Africaamongthecannibalsandtheother inapeaceful part of India? Whyis
QueenVictoriaborntoruleover theterritoriesonwhichthesunnever setsandwhyisalabourer in
Burma to work as a slave, in an Englishmans tea-garden. What is the cause of this apparent
injustice? Eventhosewhohavebelief inthepersonal creator of theuniversemust believeinthis
doctrine of reincarnation in order to exonerate God from the charge of maliciousness.
EvenintheNewTestamentthereissufficientevidencefor reincarnation. InSt. JohnIX-2a
questionis put toJ esus by his disciples: Whichdidsin, this manor his parents that hewas born
blind?Thisreferstotwopopular theoriesof thetimeone, that of Moseswhotaught thatthesins
of fatherswoulddescendonchildrentothethirdandthefourthgeneration, andtheother thatof the
doctrineof reincarnation. Jesusmerelysaysthat neither themanssinnor hisfatherssinwasthe
causeof hisblindness; hedoesnot denythepre-existenceof that man. LordJesusalsomeansthat
John reincarnated as Elijah.
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But peoplemayaskthat if thisdoctrineistrue, howisit that wedonot remember our past
incarnations. I will asksuchpeopleinwhatwaydoweexercisethefacultyof memory. Certainly, so
longaswearelivinginabodyweexerciseitthroughthebrain. Inpassingfromoneincarnationto
theother, thesoul doesnot carryitsformer braininthenewbody. Evenduringthecourseof one
life, do wealways remember our past doings? Cananyoneremember that wonderful epoch, the
infancy?
If youhaveknowledgeof theRajaYogictechniqueof perceivingtheimpressionsdirectly
throughtheprocessof Samyama(Dharana, DhyanaandSamadhi at onetime), 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.
All experiences that youhavehadinvarious births remainintheformof impressions or
residual potenciesintheChittaor subconsciousmind. Theyremaininavery, verysubtleform, just
as soundremains inasubtleforminagramophonerecord. Thesesubtleimpressionsassumethe
formsof wavesandyougetmemoryof pastexperiences. Thereforeif aYogi canmakeaSamyama
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, equal vision, courage, etc. Hehastolearnmanylessonsand
experiencesinthisgreat world-school. Thereforehehastotakemanylives. Reincarnationisvery
true. Onesmall lifeisapartof thelongseriesthatstretchesbehindyouandinfrontof you. Itisquite
insignificant. Onegainsalittleexperienceonly. Heevolvesverylittle. Duringthecourseof onelife
mandoesmanyevil actions. Hedoesveryfewgoodactions. Veryfewdieasgoodmen. Christians
believethatonelifedeterminesandsettleseverything. Howcouldthisbe?Howcantheeverlasting
futureof manbemadetodependonthatonesmall, little, insignificantlife?If inthatlifehebelieves
inChrist, hewill get eternal peaceinheaven; if heisanunbeliever inthat life, hewill get eternal
damnation, hewill bethrownforever intothelakeof fireor intoahorriblehell. Isthisnotthemost
irrational doctrine?Shouldhenotgethischancesfor correctionandimprovement?Thedoctrineof
reincarnationisquiterational. Itgivesamplechancesfor mansrectification, upheaval andgradual
evolution.
3. Lawful and Forbidden Actions
(Vidhi-Nishedha)
Actions are of two kinds:
1. Lawful (Vidhi).
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2. Forbidden or prohibitory (Nishedha).
Lawful actions are the injunctions of the Sastras. They are beneficial to the performer.
Satyam vada, Dharmam charaspeak thetruth, dovirtuousactions. Thesearelawful actions.
They are best calculated to purify the heart of the performer and to prepare his mind for the
reception of Brahma J nana.
Forbiddenarethoseactionswhichareinterdictedbythescriptures, suchas: Donot drink
liquor. Thoushaltnotkill. Thoushaltnotsteal, etc.Theyareharmful. Theyhurl thedoer downto
lower births.
The lawful actions are of four kinds:
1. Nitya Karmasdaily rites.
2. Naimittika Karmasoccasional rites.
3. Kamya Karmasoptional rites.
4. Prayaschitta Karmaspenances.
MorningbathandSandhyainthethreeperiodsof timeconstituteNityaKarmas. If youdo
not performthemdailyyouincur sin. Youaresubject toPratyavayaDosha(thesinof omission).
The rites done during eclipse and Shraaddha (ceremony) every year are Naimittika Karmas.
Non-performanceof theseritesbringssin. ThatmanwhoisstrugglingtoobtainMokshawill notbe
affectedby theharmful effects of leavingtheNityaandNaimittikaKarmas. KamyaKarmas are
performedwithamotiveof obtainingdefiniteresults. Sacrificesthat aredonefor gettingrain, and
the offerings to fire for obtaining Svarga, are examples of Kamya Karmas.
Prayaschittais donefor thedestructionof sin. IntheCodeof Manuyouwill findvarious
kindsof Prayaschittafor thedestructionof variouskindsof sins, suchasthemurder of aBrahmin,
killingof acow, drinkingalcohol or takingforbiddenfoods, adultery, etc. Prayaschittais of two
kinds, viz., 1. Extraordinary(Asaadharana) and2. Ordinary(Saadharana). Extraordinarypenances
are those which are prescribed in the Code of Manu for the destruction of particular sins.
ChandrayanaVrata, KrichhraVrataandvariousotherkindssuchascarryingaskull inthehandand
livingonalmsafter renouncingall property, livingunderneathatree, longpilgrimagetill theendof
oneslife, andopenlyadmittingbeforethepubliconescrime, areprescribed. If anyonerepentsand
openly admits his minor offences, the sin is washed away. In doing Prayaschitta the offender
actuallysuffers, hepunisheshimself bylongfastingandother ordealsasdescribedabove. Action
andreactionareequal andopposite. CompletefastingonEkadasi andPradoshadaysdestroysmany
sins. Every oneof youshouldpractisethis. BathingintheGanga, J apaandordinary pilgrimage
constitute ordinary Prayaschitta for the destruction of small sins.
A full-blownJnani isaboveVidhi andNishedha. Hecandoanythinghelikes. Hecankill
thousands of Brahmins andmillions of people. TheGitasays: Hewhois freefromtheegoistic
notion, whosereasonisnotaffected, thoughheslaysthesepeople, heslayethnot, nor ishebound.
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Ch. XVIII-17. Thisonlyglorifiestheexaltedstateof theJ nani. Hecannotdoasinglewrongaction.
Hehas disciplined himself in thebeginning. Hehas practisedSamaand Damafor along time.
Whatever hedoeswill beinstrictaccordancewiththeinjunctionsof thescriptures. A Jnani hasno
idea of being an actor. He has no Kartru Bhava. He identifies himself with Brahman. He has
established himself in his own Svarupa.
Karma may have been acquired in many previous births. Actions cause good and bad
results. Someactionsmighthavebeguntobearfruitsandothersnot. Thereforeitisimpracticableto
consumebyenjoyment inonesinglebirth, that portionof theKarmawhichhasnot beguntobear
fruit. Hencethecertaintyof subsequentembodiedexistenceonaccountof theunenjoyedportionof
the Karma.
Theobservanceof obligatory Karmahasnot got thepower of renderinginoperativegood
and bad deeds, which have not begun to bear fruit. There is a penalty if you do not perform
obligatoryKarma. Therewill bePratyavayaDosha(unpleasantconsequences). Itthereforefollows
that the observance of obligatory Karma only has the effect of warding off misery, the certain
consequence arising fromits non-performance, and has not the effect of consuming previous
Karma which is yet to bear fruit. Obligatory Karma diminishes the sins stored in previous births.
4. Three Kinds of Karma
SanchitaKarmasareaccumulatedworks; PrarabdhaKarmasareripeor fructuousactions;
Kriyamanaor Agami Karmas arecurrent works. Sanchitaaredestroyedby BrahmaJ nana. One
shouldenjoythePrarabdhaanyhow(VyavaharikaDrishti). Kriyamanaarenoactions, astheJnani
has AkartaandSakshi Bhava. Tarash, thecaseinwhicharrows areaccumulated, represents our
SanchitaKarmas; thearrowthat is ready for dischargingrepresents our Agami Karmas; andthe
arrowwhichhasalreadyleftthebow, whichcannotreturn, whichmusthitthetarget, representsthe
PrarabdhaKarmas. Thearticlesinthestore-roomrepresenttheSanchita; thearticlesthatareputin
the shop for sale are Prarabdha; the daily sale proceeds are the Agami.
There are three kinds of Prarabdha, viz., Iccha Prarabdha, Aniccha Prarabdha, and
Paraiccha Prarabdha. There is difference between the Iccha Prarabdha of Vivekins and
non-Vivekins. Non-Vivekinsthinkthattheyaretheagentsof all actions. Theyareegoistic. Theydo
mischief to other people. They always do evil actions. They arealways full of misery. Vivekins
eradicateattachment, desiresandegoism. Theyhavenodesirefor money. Theyleadapeaceful life
and serve others.
AnicchaPrarabdhaiscommontoVivekinsandnon-Vivekins. Bothsuffer fromtheheatof
the sun, wind, rain, disease, accidental injury to the head by striking against the door,
lightning-stroke, etc. ParaicchaPrarabdhaiscommontoboth. OnemanprostratesbeforeaVivekin
or anon-Vivekinandimploreshimtorender somehelpor service. Hehastoundergothepleasure
and pain that accrue from this work.
Theseed-likesubtleimpressionsof theentireaccumulatedactionsliedormantinChittakasa
(themental space). WhenagreatJnani getsilluminationthroughdirectintuitiveknowledge, thathe
isnotthefivesheathsbuttranscendental tothemandalsotheirwitnessingintelligence(Sakshi), the
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Atman, thenthesubtleimpressionsof SanchitaKarmalyinginChittakasaof theManomayaKosha
remain in the sheath only; they can no longer enchain the liberated J nani.
Just asapotter, havingset inmotionthewheel byarod, removeshishandandrodfromit,
allowingthewheel torevolvetill themomentumpreviouslyimpartedtoitisexhausted, inthesame
way, the Jnani, even after his attainment of J ivanmukti through Self-knowledge, continues
enjoyingthefruitof hisPrarabdhaKarmauptotheendof thepresentbody. Prarabdhaisexhausted
by no other means than by enjoying its fruit.
Just as the potters wheel, after being set in motion continues revolving, even after the
connectionwiththepotter is cut off, soalso aJnani continuestoenjoy thefruit of hisPrarabdha
Karma; but theycannot producetheseedof SanchitaKarmaonaccount of hisnon-attachment or
absence of craving for them.
Theenjoymentof thefruitof PrarabdhaKarmafallstohislotbytheforceof Prarabdha. He
hasnottheleastdesirefor themashehasrealised, throughSelf-knowledge, their impermanentand
unreal nature. Sotheir enjoymentdoesnotinanywayaffecthim. Theexperienceof happinessand
misery, owingtohis non-attachment, is impotent toproducetheseeds of SanchitaKarma, as the
parched grains are impotent to germinate and produce any crop.
BrahmaJnanaannihilates Agami Karmas (current works) of aJnani as hehas no contact
with them, that is, he is untouched or unaffected by his Karmas, like the lotus leaf which is
unaffected by the drops of water on it.
The accumulated and current actions of a J nani take shelter in Brahmanda Prakriti.
ThosewhoserveandadoreaJnani acquirehismeritof currentactions, whilethosewhohate
and censure him get the demerit of his current actions.
Thus the J nani gets disentangled from the fetters of all Karmas (Tattva Bodha).
5. Sin Is a Mistake Only
Theignorant manonly says: I amagreat sinner. This isaserious mistake. Never for a
moment think that youareasinner. Youarethemost holyone, youaretheever-pureAtman. Sin
cannottouchyou. Youareaboveviceandvirtue, DharmaandAdharma. PunyaandPapaaremental
creationsonly. Sinsaremistakesonly. Anignorant Jivacommitsthesemistakesduringthecourse
of his journey in this world on account of Avidya or ignorance. Through mistakes he gains
experiencesandmarchesforwardinhispathof spirituality. Everymistakeisyourbestteacher. One
hastoevolvethroughsinsandmistakes. Thesemistakesareinevitable. Somepeoplebecomeaprey
tothoughtsof sin. Theyeverbrood: Wearegreatsinners. Wehavecommittedmanycrimes.This
is a great blunder.
Whenever thoughts of this natureworry you, youshouldthink: I amdoingJapaof Om.
Thiswill burnall oldsinful actions. Thiswill purifymymind. I amdoingTapas, fastingandcharity.
Theseareall great purifiers. I ambecomingpurer andpurer. Nothingcanaffectmenow. I amlike
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theeffulgent fire. I havebecomeaholy person. Assert, whenever suchnegativethoughts of sin
trouble you: I am the Nitya Suddha, ever-pure Atman.
Hear thewordsof assuranceof LordKrishnaintheGita: Evenif thouartthemostsinful of
all sinners, yetshall thoucrossoverall sinbytheraftof wisdom. Astheburningfirereducesfuel to
ashes, OArjuna, sodoththefireof wisdomreduceall actiontoashes. Verily, thereisnopurifier in
thisworldlikewisdom; hethat isperfectedinYogafindsit intheSelf indueseason. Ch. IV-36,
37, 38.
Even if the most sinful worships Me with undivided heart, he too must be accounted
righteous, for hehathrightlyresolved. Speedilyhebecomethdutiful andgoethtoeternal peace. O
Kaunteya, knowthoufor certainthat Mydevoteeperishethnever. TheywhotakerefugeinMe, O
Partha, thoughof thewombof sin, women, Vaishyas, evenSudras, theyalsotreadthehighestpath.
Howmuchmoreeasily, then, theholyBrahminsanddevotedroyal saints(attainthegoal); having
obtained this impermanent and unhappy world, do thou worship Me. Fix thy mind on Me, be
devotedtoMe, sacrificeuntoMe, bowdowntoMe, havingthusunitedthywholeself inMe, taking
Me as the supreme goal, thou shalt come to Me. Ch. IX-30-34.
6. Secrets of Karma
Karmais thesum-total of worksgood, bad and mixedwhichanindividual performs
duringhis life. It is thecollectivetotality of mans actions. It is theseactions that determinehis
futureexistence. Thereisdoubleretributionor rewardfor mansvirtuousactions. Hegetsagood
birthwithsuitablesurroundings, environments andopportunitiesfor his goodactions: this isone
reward. Another reward is that he gets a place in the abode of heaven also. But after the
consummationof happinessheissuretobehurledbacktothisphysical plane. LordKrishnasaysin
the Gita:
They, havingenjoyedthespacious heavenworld, their holiness withered, comeback to
this worldof death. Followingthevirtues enjoinedby thethree (Vedas) anddesiringobjects of
desires, they attain to the state of coming and going.
ItisverydifficulttosaywhatKarmabringsforthaparticulardisease. IsitasingleKarmaor
acombinationof several Karmasthat bringsepilepsy?Thesagesdeclarethat thetheft of agolden
necklacebringsScrofulaintheneck inthenext birth. They say that leprosy, epilepsy andgulma
(chronicgastriccatarrh) areduetoverybadKarmas. It isalsodifficult tosaywhether thisbodyis
theresultant product of asingleKarmaor amixtureof several Karmas. Generallyonestrongand
powerful Karma determines the birth of an individual and keeps up the current of life of that
particular birth. Someminor Karmasmaybejoinedtothemaintrunkor thecentral thread. Learned
personssaythatonewill havetotakeseveral birthssometimestoexhaustthefruitsof oneimportant
virtuousKarma. Thesecret of Karmaisverymysterious. GodonlyknowsthembecauseHeisthe
Law-giver. SometimeshighlyvirtuousandviciousKarmasbringforththeir fruitsintheverylife
itself.
It isimpossiblefor amantoremainwithout doinganyactioneither throughtheorgansof
action, feet, hand, etc., or throughthemind. Evenif hebecomes aSannyasinandretires intothe
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caveintheHimalayashemust continueeating, drinking, answeringthecallsof nature, sleeping,
etc. That isthereasonwhytheLordsaysintheGita: Nor cananyone, evenfor aninstant remain
really actionless; for helplessly is everyonedriventoactionby thequalities bornof nature. Ch.
III-5.
If work ceases to producerebirth, literally no onecan be freed. To avoid this difficulty
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: therearethreekindsof Karmas, viz., theSanchitaor accumulated
ones, thePrarabdhaorthefructiferous, andtheAgami or currentactions. Sanchitaareworkswhich
havebeenaccumulatedinseveral previousbirths; Prarabdhaarethosewhichhavegiventhepresent
lifeandhavealready startedtobear fruit; andAgami aretheworkswhicharebeingdoneinthis
presentlife. Theywill bringfruitsinafuturelife. TheSanchitaandAgami aredestroyedbygetting
Brahma J nana or knowledge of the Self or God. But the Prarabdha can only be exhausted by
experiencing their fruits in thepresent life. A child is bornblind, deaf or dumbthis is dueto
Prarabdha. Onemandiesattheageof ninety, another atthirty-fiveandthethirdateighteen: thisis
dueto Prarabdha. Jati (caste), longevity of life, Bhoga(enjoyment), areall dueto Prarabdha. A
virtuousmansuffers, heisstarving. A scoundrel isinaprosperouscondition. Anagedmotherloses
her only son who was her sole prop. A young girl who was newly married loses her husband.
Instanceslikethesecanbemultipliedad infinitum. Inall thesecasesPrarabdhaoperatesunerringly
with scientific accuracy and precision.
SeehowPrarabdhaoperates. A ladyfromPariscametomefor aninterview. Shesaidthat
ever sinceshelandedinIndiashewasquiteat homeinthecountry. Indiawasveryfamiliar toher.
ShelikedIndiaandIndiansvery much. Withinthreemonths sheforgot all about her parents and
native place. She liked the Indian way of dressing. So she changed her dress. She wanted to
domicileinIndiaforthepracticeof Yoga. Thisclearlyshowsthatinherpreviousbirthshewasborn
inIndia. Another Americanlady livedinLakshmanJ hulanear Rishikeshfifteenyears ago. She
livedonBhiksha, ledthelifeof anasceticanddiedonthebanksof theGanga. Thisisall Prarabdha.
Hindussaythat wherever thereisAnna-Jala(foodanddrink) for aman, therehewill bedragged.
You cannot remain in a place even for a second more, when the Anna-Jala is finished.
Thelastpowerful thoughtthatoccupiesthemindof amaninhisdyingmomentdetermines
the nature of his next birth. You will find in the Gita:
Yam yam vaapi smaran bhavam tyajatyante kalevaram
Tam tamevaiti Kaunteya sadaa tadbhavabhavitah.
Whosoever attheendabandoneththebody, thinkinguponanybeing, tothatbeingonlyhe
goeth, O Kaunteya, ever to that confirmed by nature. Ch. VIII-6.
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If the thought of tea comes in your mind at the moment of death, you may become a
manager of ateaestateinthenextbirth, if youhaddonevirtuousactions, or youmaybeborntodo
hardlabour inateaestateif youhaddoneanyevil actions. A drunkardwill havethoughtsof liquor
whenheisdying. A licentiousmanwill think of womenonlywhenheisabout toexpire. I sawa
dyingmanwhohadthehabitof usingsnuff. Whenhewasinanunconsciousstateheusedtomove
his fingers towards thenoseevery nowand then and do imaginary snuffing. Obviously hehad
thoughtsof snuff. A medical officer of ahospital usedall sortsof abusivetermswhilehewasina
dyingcondition. RajaJadaBharata, outof compassionfor adeer tookgreatcareof theanimal. He
graduallydevelopedattachment. Theonethoughtof thedeer onlyoccupiedhismindwhenhewas
about todie. Sohehadtotakethebirthof adeer. IneveryHinduhometheNamesof God, suchas
Hari Om, Ram, RamNarayanandKrishnaarewhisperedintotheear of thedyingman. Theideais
that thedyingmanmay remember theNameandformof theLordandthereby reachtheblissful
abode. If amanleadsavirtuouslifefor manyyears, andif hedoesJapaandmeditationfor along
time, thenonly, throughtheforceof habit hewill remember GodandHisNameat themoment of
death.
HinduscripturessaythatamanmaybecomeaDevaorabeastorabirdorvegetableorstone
according to his merit or demerit. The Upanishads also corroborate this statement. Kapila also
agrees on this point. But Buddhismand some Western philosophers teach: There is no more
retrogressionfor amanwhenoncehetakesahumanbirth. Thereisnonecessityfor himtobeborn
as ananimal for thesakeof demerit. Hecanbepunishedinavariety of ways inthehumanbirth
itself. Whenamantakes theformof aDeva, all humanSamskaras, habits andtendencies will
remaindormant. Whenamantakestheformof adog, theanimal-tendencies, habitsandSamskaras
onlywill manifest. Humantendencieswill remainsuppressed. Somedogsgetroyal treatmentinthe
palacesof kings. Theymoveincars, eatgoodfoodandsleeponcushions. Theseareall degenerated
human beings.
After deaththisphysical body, composedof fiveelements, iscast off likeasloughor the
coil of asnake. Theinner astral bodyor LingaSarira, whichconsistsof nineteenTattvas, viz., five
KarmaIndriyas, fiveJ nanaIndriyas, fivePranas, mind, Buddhi, Chitta and Ahamkara, goes to
heaven, comesbacktothephysical plane, putsonanother physical bodyandreincarnates. Itisthis
bodythatcontainstheimpressionsof Karmas. Thisbodyremainstill onegetsknowledgeof theSelf
andconsequent emancipation. Thenit disintegratesandthecomponentsget involvedintheocean
of Tanmatras or Avyaktam.
Heavenandhell aremental creationsonly. It isthemindthat makesaheavenof hell anda
hell of heaven. TheyarePuranicconcepts. For avedantinthereisneitherhell norheaven. Whoisto
suffer? The Atman is Akarta or Nishkriya. The Atman is all-pervading. It is ever free (Nitya
Mukta).
Worksareextinguishedeither byexpiatoryceremonies(Prayaschitta) or bytheknowledge
of the Self or Brahman, or by the full fruition of their consequences.
Smritisdeclarethat somesingleactionssuchasthemurder of aBrahmin, arethecausesof
more than one new existence.
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7. Karma in the Jain Philosophy
KarmaintheJainphilosophyisdividedintoeightclasses: thosewhichactasanimpediment
totheknowledgeof truth; thosewhichact as animpediment totheright insight of various sorts;
thosewhichgiveonepleasureandpain; andthosewhichproducebewilderment. Theother four are
againdividedintoother classessominutelythat astudent of theJainKarmaphilosophycantrace
anyeffecttoaparticularKarma. Personswhobyrightfaith, rightknowledge, rightconduct, destroy
all Karmas andthus developfully thenatureof their soul, reachthehighest perfection, become
divineandarecalledJ ainas. ThoseJ ainas, who, inevery stage, preachthelawandestablishthe
order, are called Tirthankaras.
Subject to thelawof Karmamanhas to work out theeffect of his previous actions. This
Karmaisakindof forcewhichholdsthesoul inbondageandpreventsitknowingitself fully. There
aremany varieties of this force. Thebondageof Karmaarises onaccount of tendencies, andthe
mostpredominantof thesedeterminethetypeof thebodywhichthesoul wouldmakeforitself inits
futureincarnation. Thesum-total of thesetendenciesiswhatiscalledcharacter, andthischaracter
containsinitself thewell-digestedandassimilatedexperienceof theentirepastof thesoul. Now, if
wewouldanalysetheideaof tendency, wewouldnotfail toobservethatitisthemodificationof the
mindinparticular ways. TheJ ainbooks teachthat theKarmic forceis theproduct of akindof
matter, theparticlesof whichhavebecomecombinedwiththesoul. Thisexplainsthenatureof the
forcewhichprevents thesoul fromrealisingits ownblissful nature. It is obvious that all that the
soul hastodoistoget ridof theparticlesof matter whichit hasdrawntoitself. Assoonasthisis
accomplishedthesoul isfreedfromall kindsof bondageandacquiresperfectknowledgeandbliss.
Karmaisanenergywhichanembodiedbeinggeneratesbeitvital, mental or moraland
which keeps himin the mundane world, the Samsara. Karma, in short, is the whole Samsaric
make-upof anembodiedbeing. Itisperfectlydivestedof theideaof sacrifice. Karmaswhichkeep
theindividual inabackwardconditionareknownasPapa; thosewhichhelphiminadvancement
arePunya. TheJainphilosophygivesadetailedenumerationof Karmas, andexplainshowtheyare
attracted(Ashrava), howtheyareassimilatedwiththeindividual (Bandha), howtheirinflowcanbe
stopped(Samvara), howtheycanbeentirelyworkedout(Nirjara), andwhattheultimatestateof the
perfectedindividual is(Moksha). Thisparticular branchof philosophy, therefore, includestopics
like sensations, perceptions, consciousness, pains and pleasures, moralities of life, moral
depravities, building of the body and all factors of the individuality.
8. Purushartha Versus Prarabdha
Onephilosopher says: ItisverydifficulttosayhowPurusharthabringsresultsandhowit
operates.Anotherphilosophersays: Everythingisprearrangedinthegrandplanorgrandscheme.
Godknowsthewholedetailsof evolutionof amanfrommineral lifetill hebecomesaJ ivanmukta
or liberatedsoul. Inrealityall isPrarabdhaonly. Wewill havetopreachPurusharthajusttogivean
impetus to the man to work in right earnest. Otherwise he will become slothful and dull.
Themanwhoadvocatesthetheoryof Purusharthasays: AmI astrawtobetossedabout
hitherandthither?I canchangemyPrarabdha. I will undoitbyVedanticpractice. I havefreewill of
my own. I will make it pure and irresistible. I will work out my salvation. I will become free
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myself.Noonecanremainquietevenfor asecond. Noonecanbecomeafatalist. Thereisanurge
or stimulusfromwithintowork. ThatisthereasonwhytheGitasays: Nor cananyoneevenfor an
instant remain actionless; for helplessly is everyone driven to action by the qualities born of
nature. Thetheory of Prarabdhacannot makeanyoneafatalist. For aBhaktait is all Prarabdha
only; for heisamanof self-surrender. Hehastoglorifythepower of theLord. For aVedantinitis
all Purusharthaonly; for heisamanof self-reliance. Hehastoglorifythepower of hisownstrong
will (Atma Bala). Both are correct from their own viewpoints.
Prarabdha is only Purusharthaof previous births. God and Purusharthaaresynonymous
terms. They are two names for one thing. Trial or luck, Purushartha or Prarabdha, free will or
necessityall thesearesynonymousterms. If amansucceedsinhisattempthecallsitPurushartha.
Hesays: I reallyexertedmuch. I havesucceeded. If hefailsthesamemansays: WhatcanI do,
my friend? It is all Prarabdha. Without Himnothingcanbedone. Without Godnot anatomcan
move, noleaf canwaveintheair. IntheMahabharatayouwill findthat exertionandPrarabdha
combinedbringabout fruits. If youareailing, youmust doPurushartha. Youmust takemedicine.
You should leave the results to Prarabdha.
ThroughouttheYoga Vasishtha, Sri Vasishthaji recommendsPurusharthaonlytoSri Rama.
ThroughPurusharthaMarkandeyaconquereddeath. Manis doubtless themaster of his destiny.
Whatisdestinyafterall?Itisonesownmake-up. Youhavecreatedcertainthings. Youcandestroy
themor undothemalso. Youarethinkinginonewaynow: I amMr. SoandSo. I amaBrahmin. I
amadoctor. I amstout. I amahouseholder. This is Prarabdha. Youcanchangethis particular
modeof thinking. Think: I amBrahman. I amomnipotent. I amthewitnessor Sakshi. I amGod. I
amneither thebody nor themind. I amtheall-pervadingTruth or pureconsciousness. This is
Purushartha.
9. Conduct
According as he acts and according as he conducts himself, so will he be.Bri.
Upanishad. Conduct is the cause of the quality of new birth.
TheUpanishads declare: Thosewhoseconduct has been goodwill quickly attainsome
goodbirth, thebirthof aBrahminor aKshatriyaor aVaishya, whenthefruitsof their goodworks
havebeenall exhaustedintheChandralokaor thesphereof themoon. Butthosewhoseconducthas
been evil will quickly attain an evil birth, the birth of a dog or hog.
Insomeplaces conduct is spokenof not as Purusharthabut as Karmanga. Inthis caseit
produces no separate result; what, if considered as Purushartha, it has a special result of its own.
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Chapter Six
1. The Four Paths
UnionwithGodisthegoal of thishumanlife. Itisthebe-all andend-all of our existence. It
is thesummum bonum of life. This canbeachievedby followingthepathof Bhakti Yoga, Raja
Yoga, J nana Yoga or Karma Yoga.
Bhakti Yogais thepathof devotionor thepathof affectionthat is suitablefor peopleof
devotional temperament, inwhomthelove-element preponderates. Womenarefit for thisBhakti
YogaMargaasaffectionpredominatesinthem. RajaYogaissuitedtomenof mystictemperament.
Some are fond of acquiring Siddhis (powers). They can takeup this path. J nana is the path of
Vedanta. Menof rational temperament withreasoningpower, strongindividual thinkingandbold
reasoning can takeup this path. Thosewho haveanactivetemperament canfollowthepathof
Karma Yoga.
Bhakti Yogais suitablefor thevast majority of devotees. Generally thereis amixtureof
devotional andintellectual temperamentsinall men. Somearepurelydevotional. Somearepurely
intellectual. One can realise through selfless Karma Yoga also. Karma Yoga purifies the mind
(ChittaSuddhi) andpreparestheaspirantforJ nanaYoga. Peopleof activetemperamentshouldtake
upKarmaYoga. Bhakti isalsoclassifiedasmental Karma. ItcomesunderKarmaYoga. RajaYoga
isalsoaformof Bhakti Yoga. InBhakti Yogathedevoteedoesabsoluteself-surrender totheLord.
A RajaYogi has subtleegoism. TheBhaktadepends upontheLord. Heis extremely humble. A
RajaYogi exertsandasserts. Heisof Svatantratype(independent). Bhakti YogaandJ nanaYoga
arenotincompatibleslikeacidandalkali. Onecancombineone-pointeddevotionwithJnanaYoga.
Thefruitof Bhakti YogaisJnana. Highestlove(ParaBhakti) andJ nanaareone. Perfectknowledge
is love. Perfect love is knowledge.
Sri Sankara, aKevalaAdvaitaJnani, wasagreatBhaktaof LordHari, HaraandDevi. J nana
Devof Alandi, Poona, agreatYogi, wasaBhaktaof LordKrishna. Sri RamakrishnaParamahamsa
worshipped Kali and got J nana through Swami Totapuri, his Advaita Guru. Lord Gouranga of
Bengal was agreat AdvaitaVedantic scholar andyet hedancedinthestreets andmarket-places
singingtheNamesof Hari. AppayaDikshita, afamousJnani of Adaiyapalam, NorthArcotDistrict,
the author of Siddhanta Lesha and various other Vedantic books, was a devotee of Lord Siva.
It behoves thereforethat Bhakti canbecombinedwithmuchadvantagewithJ nana. Raja
Yogaaims incontrollingall thought-waves or mental modifications. Thesecond SutrainYoga
Darshan of Patanjali Maharishi in the first chapter reads:
Yogas Chitta Vritti Nirodhah.
Yoga is the restraint of mental modifications.
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This is the definition of Raja Yoga according to Patanjali Maharishi. Sri J nana Dev,
Goraknath, RajaBhartrihari andSadasivaBrahmanwereall RajaYogisof greatreputeandglory.
Bhakti is ameanstotheend. It gives purity of mind. It removesVikshepa(tossingof the
mind) SakamyaBhakti (devotionwithexpectation) bringsSvargaandBrahmalokafor thedevotee
(UttamalokaPrapti). NishkamyaBhakti (lovewithout expectationof fruits) bringsChittaSuddhi
and through the purity of the mind the aspirant gets Jnana.
2. Live up to Your Ideal
Youshouldhaveyour ownideal inlifeandshouldtryhardtoaccomplishtheideal. People
vary intheir capacities, mental andintellectual calibre, andinphysical andmental strengthtodo
things. Therefore, differentpeopleshouldhavedifferentideals. Thenonlytheycanevolvequickly.
Thenalonetheywill realisesureandrapidprogress. Theideal of onemanwill notsuitanotherman.
If onekeepsanideal thathecannotrealise, anideal thatisbeyondhisreachandcapacity, hewill get
disappointment. He will give up his effort and become Tamasic.
Youshouldhaveyour ownideal. Youmayrealisetheideal thismoment or after tenyears
withfalteringsteps. It does not matter muchhowlongit takes. Every manshouldendeavour his
level best to live up to his ideal. He should put his whole energy, nerve-force and will in the
realisationof hisideal. Youcanchalkoutyourownideal accordingtoyourownstandard. If youare
unabletodothis, haveyourguidetodoso, andhewill selectforyoutheideal thatissuitabletoyour
capacity and standard.
Onemanmaysay: I will teachthevillageboysandwill givethemfreeeducation. Thisis
myideal inlife.Anothermaysay: I will servesickpeopleandnursethemcarefully. I will joinany
Sevainstitutionandrender freeservicetill theendof mylife. Serviceof thesick ismyideal. A
third man may say: I will beg fromdoor to door and start a Kshettar for feeding Sadhus and
Sannyasins. This is my ideal. A fourthmanmay say: My ideal is Self-realisation. I will go to
Gangotri and live in acave and do intense meditation. This is my ideal. All are quite correct
accordingto their capacity andstandard. Youmust gradually bringtheideal totherealisationof
Godor Brahman. Thehighest ideal isSelf-realisation. Service, worship, etc., eventuallyresult in
the realisation of the inner Self. The ideal to have ethical perfection is just below the ideal of
Self-realisation. Butthiswill leadtoSelf-realisation. Self-realisationisthegreatestideal inlife. Itis
themost difficult of all idealstofulfil. OnewhoattemptsSelf-realisationdoesthebest serviceto
mankind.
Oneshouldnottreatamanwhohasalowideal, withcontempt. Hemaybeababy-soul who
isjustcrawlingonthemoral andspiritual path. Your dutyistohelphiminall possiblewaysinthe
realisationor accomplishment of hisideal. Youshouldgivehimall sortsof encouragement inhis
sincere endeavour to live up to his own highest ideal.
Itisdeplorabletonotethatthevastmajorityof personshavenoideal at all. Eveneducated
personsdonotcherishanyideal. Theyleadanaimlesslifeandthereforedrifthither andthither like
apieceof straw. They makeno progress inlife. Is this not avery sadplight? Highly lamentable
indeed! It is very difficult to get ahumanbirthandyet peopledo not realisetheimportanceof
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keepingupanideal andlivingupto it. Theideal of eat, drink andbemerry is adoptedby the
Epicureans, thegluttons andrichpeople. This school of thought has countless followers andthe
number isincreasingbyleapsandboundsdaily. Thisistheideal of Virochana. Thisistheideal of
AsurasandRakshasas. Thisideal will leadamantothedarkest regionsof miseryandsorrow, the
eternal lakeof fire. Blessedisthemanwhokeepsupanideal andstruggleshardtoliveuptohis
own ideal, for he will soon attain God-consciousness. Glory unto sincere struggling souls!
3. Karma Nishtha
Theseer of theIsavasyaUpanishadprescribes inthefirst Slokathemethodto enter into
JnanaNishtha. Themeaningof theSlokais: All this, movableandimmovable, isindwelt bythe
Lord. Renouncethenamesandforms. Renouncethesensual pleasuresandenjoytheAtmicbliss.
Donot covet anybodyswealth. Thisisthepathof Nivritti Margafor Sannyasins. Inthesecond
SlokaheprescribestheKarmaNishthafor householders, 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.
The Narayana Upanishad says: In the beginning these two roads were laidthe road
through Karma and the road through Sannyasa. The latter consists in the renunciation of the
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 J nana Nishtha:
Lokesmin dvividha nishtha pura prokta mayaanagha
Jnanayogena sankhyaanaam karmayogena yoginaam.
Inthisworldthereisatwofoldpath, asI havebeforesaid, Osinlessone: that of Yogaby
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. BoththecoursesonewhichleadstoKarmaandtheother
which draws away from Karmahave been explained, etc.
Nishtha means perfect devotion and sticking to ones ideal. There is no wavering or
oscillationof themindhere. TheYogi of KarmaNishthahasthefirm, unshakeableconvictionthat
hisNishthawill leadhimtothegoal andattainmentof supremebliss. Heplungeshimself inKarma.
HeisabsorbedinKarma. RajaJ anakahadhisNishthainKarmaYoga. Sri MahatmaGandhiji wasa
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Yogi of Karma Nishtha. He never deviated fromhis ideal. He was established in his Nishtha.
Nishthaisasine qua non for success. Thenonlyonecanapplyhisfull heart, mindandintellect to
thework onhand. Failureis dueto lack of Nishtha. Nishthadevelops will-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,
goodandevil aretheobverseandreverseof thesamecoin. Evil cannot exist without good. Life
cannotexistwithoutdeath. Theyarerelativeterms. Ignorantpeoplewantabsolutehappinessinthis
world. This is simply impossible and puerile. They want life without death, happiness without
misery, gainwithoutanyloss. If youdonotwant death, giveuplifeinthesensual plane. If youdo
not want pain, give up sensual pleasure. Pain and pleasure, life and death are linked together
inseparably. Evil existstoglorifygood. Toglorifylovethereistheexistenceof hatred. Falsehood
exists to glorify truth. A vagabondexists toglorify asaint. A prostituteexists toglorify achaste
Pativratawoman. A drunkardexiststoglorifyateetotaller. Thisworldisaverybigandmarvellous
museum. If saints, honest people and sober men only exist in this world, it will look like a
prison-house. Variety in manifestation is theSvabhavaof Prakriti to keep up thecharmof this
world. Transcend the pairs of opposites or Dvandvas and rest in the non-dual and absolute
Brahman. There alone you will find absolute good, absolute bliss and absolute knowledge.
5. Naishkarmya
(Actionless State)
Simplysittingquietcannotmakeamanactionless(Naishkarmya). Hewill haveathousand
andoneSankalpasinthemind. Themindmust becomeperfectlyquiet. Oneshouldbeabsolutely
thoughtless. Then only does he gain freedom from action. I repeat again the words of the Gita:
Nor cananyone, evenfor aninstant, remainreally actionless; for helplessly is everyone
driven to action by the qualities born of nature. Ch. III-5
Thequalitiesforceamantodosomeactionor other. AgaintheGitasays: Thereisnot an
entity, either onearth, or againinheavenamongtheshiningones, thatisliberatedfromthesethree
qualitiesbornof matter. That Yogi whohastranscendedthethreequalitiesof Rajas, Tamasand
Sattva, and rests in the Self can be really actionless. The Lord further says: Nor indeed can
embodied beings completely relinquish action. Ch. XVIII-11. If anyone sits quiet by merely
controlling theorgans of action through thepracticeof HathaYoga, and if his mindconstantly
dwellsontheobjectsof thesenses, heisnodoubtaperfecthypocrite. LordKrishnaextolstheman
who, controllingthesensesbythemind, OArjuna, withtheorgansof action, without attachment
performs Yoga by action, heis worthy. Ch. III-7. In versethreeof thesamechapter Hesays:
Nobodycanattainperfection, i.e., freedomfromactionanddevotioninthepathof J nanaYogaby
mere renunciation, by merely abandoning action without acquiring Brahma J nana.
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6. Meditation and Action
ThatmanwhomeditatesinacaveintheHimalayasfindsitdifficulttoworkintheworld. He
cannot meditateintheupstairs of abuildingthat is situatedintheheart of acity. That manwho
works in the world finds it equally difficult to remain in a solitary place. Both have not got a
balanced mind. Both are not perfect. Both have a onesided development. The man who can
meditateinasolitaryretreat for sixmonthsandwhocanworkintheworldfor another sixmonths
whole-heartedly, isanideal Yogi oraperfectman. Heistheideal KarmaYogi. Heisreallyastrong
man. Hehasintegral development. Nothingcanupset hismindevenwhenheisplacedunder any
unfavourable conditions and bad environments.
If onehaspractisedPratyaharaorabstractionof thesenseshecanwithdrawhismind, justas
thetortoiseor snail withdraws its feet underneathits shell. No soundcandisturbhis mind. The
firingof acannon, therollingsoundof motor-lorriesandbullock-cartsinthestreetscannot make
anyimpressioninhismind. Heispracticallydeadtotheworld, butheisreallyverybusyinside. He
canconvertabusycityintoabigforest. Butif amanhasnoabstractionorconcentrationhewill find
abigcityinthethickof theforest. Aspirantsshouldwatchandtestthemindalways. Theyshouldtry
tokeepthis perfect balance. Real meditationgives immenseinner strength. If onecannot realise
thisinner peaceandstrength, surelythereissomeerror inSadhanaor meditation. Buildingcastles
intheair or Manorajya, TandraandAlasya, sleepystate, brooding, andother negativestatesof the
mindshouldnotbemistakenforSamadhi ormeditation. Untrained, inexperiencedaspirantsalways
make mistakes and are deluded.
A microscopicminorityonlyarefit for full anddeepmeditation. Thevast majorityshould
combinemeditationwithactioninthebeginning. Whentheyreallyadvanceinmeditation, theycan
slowly give up action.
7. Kill Desire
Arjuna said: But, dragged on by what does a man commit sin, reluctantly indeed, O
Varshneya, as it were, by force constrained? The Blessed Lord said: It is desire, it is wrath,
begottenby thequality of mobility, all-consumingandall-pollutingknowthouthis as our foe
hereonearth. Asaflameisenvelopedbysmoke, asamirror bydust, asanembryoiswrappedby
theamnion, sothisisenvelopedbyit. Envelopedisdivinewisdombythisconstant enemyof the
wiseintheformof desire, whichisinsatiableasaflame. Thesenses, themindandthereasonare
saidtobeitsseat; bythese, envelopingwisdom, itbewildersthedweller inthebody. Therefore, O
bestof theBharatas, masteringfirstthesenses, dothouslaythisthingof sin, destructiveof wisdom
andknowledge. It issaidthat thesensesaregreat; greater thanthesensesisthemind; greater than
themindisreason; butthatwhichisgreater thanreason, isHe. ThusunderstandingHimasgreater
thanreason, restrainingtheself bytheSelf, slaythou, Omighty-armed, theenemyintheformof
desire, difficult to overcome. Ch. III-36-43.
Desirescannever besatiatedorcooleddownbytheenjoymentof objects. Butasfireblazes
forththemorewhenfedwithbutter andwood, so it grows themorewhenit feeds onobjects of
enjoyment.
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If all thefoods of theearth, all theprecious metals, all animals, andall beautiful women
weretopassintothepossessionof amandeludedbydesire, theywouldfail togivehimsatisfaction.
RajaYayati said: Oson, I haveenjoyedwithyouryouthtothefull extentof mydesiresand
tothefull limitof mypowersandaccordingtotheir seasonsbutdesiresneverdie. Theyarenever
satiatedbyindulgence. Byindulgencetheyflameuplikesacrificial firewithgheepouredintoit. If
onebecomesthesoleLordof all theearthwithitspaddy, oats, gems, beastsandwomen, still itwill
not beconsideredby himenough. Thereforethethirst for enjoyment shouldbeabandoned. The
thirstforenjoymentwhichisdifficulttobecastoff bythewicked, whichdoesnotfail evenwiththe
failing of life, is truly a fatal disease in man. To get rid of this thirst is real happiness.
Understandthat desirethat isbornof thequalityof RajasismansenemyinthisSamsara.
Thereal enemyof thewholeworldisdesire. Itisfromthisdesirethatall theevilsandmiseriescome
tohumanbeings. Whendesiremanifests, itgoadsmantoactionandsohecommitssinsof various
sorts. Whenamansdesireisnotgratified, whenonestandsinthewayof itsfulfilment, hebecomes
angry. Thedesiregetstransmutedintoanger. Whenoneisunder theswayof anger, hewill commit
all sortsof sins. Heloseshismemory, intellectandunderstanding. Anangrymancommitsmurder.
Hehimself doesnotknowwhatheisexactlydoing. Hebecomesveryemotional andimpulsive. All
evil actions and evil qualities proceed from anger.
Whendesiregetsholdof aman, ithidestheknowledgeof histruenaturefromhim. Desire
enshrouds wisdom, just as smoke enshrouds fire. He becomes egoistic. He gets deluded. He
becomes a slave of passion and gets miseries of all sorts.
TheIndriyas or senses bringthemanincontact withexternal objects andthedesires are
therebycreated. Butthesensesarenotall-in-all. If themindco-operateswiththeIndriyas, thenonly
ismischief wrought. Mindismorepowerful thantheIndriyas. Mindisthecommander. Reasonis
morepowerful thanthemind. Evenif themindbrings amessageinto themental factory by its
associationwiththeIndriyas, thepurereasoncanrejectitaltogether. Reasonismorepowerful than
themind. BehindreasonistheSelf whoisthedirector andwitnessof reasonandwhoissuperior to
reason. Desireisof ahighlycomplexandincomprehensiblenature. Therefore, itisverydifficultto
beeradicatedorconquered. Butwiththehelpof purereasonall desirescanbeeventuallydestroyed.
Thereis no doubt of this. Thenyouwill get knowledgeof theAtmanwhichbrings immortality,
supreme peace and eternal bliss.
8. Samucchaya Vaada
(The Doctrine of Karma and J nana Combined)
Thecauseof humansufferingisAvidyaor ignorance. Sri Sankaraholdstheviewthat it is
the knowledge of Brahman only that is capable of eradicating the ignorance of human beings.
Othersholdtheviewthat thepursuit of theknowledgeof theSelf shouldbeaccompaniedby the
performanceof VedicandSmartarites. ThisviewisknownastheSamuchchayaVada, becausethe
theoryentailsaconjunctionof twomeansfor therealisationof oneend. Theybringtheillustration
of thebird. Justasabirdnecessarilyneedstwowingsfor flyingupinthesky, sotheindividual soul
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alsorequiresbothknowledgeandactiontoenablehimtoattainMokshaor thefinal beatitudeand
that neither the one nor the other is sufficient singly for that purpose.
Karmas, whenthey areperformedasIsvararpanawithout expectationof fruits, purify the
heart. Theypreparethegroundof Antahkaranafor thedawnof BrahmaJnana. Sri Sankarasaysin
his Atma Bodha: Karmic rituals cannot destroy ignorance, becausethey arenot hostileto each
other. But knowledgecertainly destroys ignorance, aslight destroysthethickest darkness. When
comparedwithother means, J nana(knowledgeof theSelf) istheonlydirectmeanstofreedom. As
cookingis not possiblewithout fire, sois emancipationnot possiblewithout BrahmaJnana. Sri
Sankara refutes the theory of Samuchchaya-Vada.
Neophytesandyoungmencanhaveworkandmeditationinthebeginningfor someyears.
Whentheyadvanceinmeditation, workmustbecompletelystopped. Itbecomesahindrance. That
is the reason why the Gita says:
Arurukshor Muner Yogam Karma Karanam Uchyate,
Yogarudhasya tasyaiva Shamah Karanam Uchyate.
For asagewhoisseekingYoga, actioniscalledthemeans; for thesamesagewhenheis
enthroned in Yoga, serenity is called the means. Ch. VI-3.
Only that advancedYogi who canmeditatefor hours together canstopwork. If ordinary
students give up work they will become Tamasic and lazy. If you do not improve in pure
meditation, thencombineworkwithmeditation. Useyour commonsensealways. Onecanreacha
certainstageonlyinYoga, J nanaorBhakti whileheremainsintheworld. SeclusionandNivritti are
neededfor highest realisation. Thefull-blownYogi or Jnani or Bhaktashouldagaincomebackto
the world to elevate other people, for the purpose of Lokasangraha (world-solidarity).
9. Sannyasins, Wake Up!
Mere study of Vichara-Sagara or Panchadasi cannot bring in the experience of pure,
Advaitic consciousness. Vedantic gossiping and idle, dry talk on the Brahma Sutras and the
Upanishadscannothelpamaninfeelingtheunityor onenessof life. Thereisnohopefor thisman
to feel the Advaitic unity of consciousnessSarvam Khalvidam BrahmaAll this indeed is
Brahman, unless theaspirant destroys ruthlessly all sorts of Ghrina, hatred, petty-mindedness,
jealousy, envy, idea of superiority and all barriers that separate man fromman, by incessant,
protractedserviceof humanitywiththeright mental attitudeor divineBhava. Practical Vedantais
rareinthesedays. Thereareonlydrydiscussionsandmeaninglessfightsover thenon-essentialsof
various religions.
Thecentral teachingof theGitaisSelf-realisationin andthrough theworld. Thesamething
ispreachedbySri VasishthatoSri Rama. Toservehumanity, Godinmanifestation, andtothinkof
God, whilelivingintheworldamidstvariousactivitiesisfarsuperiortoacave-life. Selflessworkis
Yoga. WorkisAtma-Pooja. ThereisnolossinNishkamyaKarma. Real spiritual progressstartsin
Nishkamya Karma Yoga.
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Just as a medical student cannot understand pathology, diagnosis and medicine, if he
neglects to study physiology and morphology in the beginning, so also the aspirant cannot
understandandrealisethespirit andobject of Vedanta, if heneglectstopractiseNishkamyaYoga
to eradicate the impurities of his mind. Practice of Karma Yoga eventually culminates in the
realisation of Vedantic unity of Self.
Sarvam karmakhilam Partha jnane parisamapyate.
All actionsintheentirety, OPartha, culminateinwisdom, saysLordKrishnatoArjuna.
Thereisnotevenaniotaof hopetorealisetheSelf withoutself-purificationbyNishkamyaKarma
Yoga.
Serveeveryonewithintenselove, withouttheideaof agency, withoutexpectationof fruits,
rewardor evenappreciation. Utilisethis body-machineinselfless works. Feel that youareonly
Nimitta(instrument) inthehandsof God, or aSakshi of Prakritisactivities, whenyoudoKarma
Yoga. WorshipGodinthepoor andthesick. Haveno attachment to any place, personor thing.
Keepupthemental poiseamidstthetoil andmoil of theworldwithoutconsiderationsof successor
failure, gain or loss, victory or defeat, respect or disrespect, pleasure or pain. Always have a
balancedmind. HavethemindfirmlyrootedintheSelf amidstall activities. Thenyouwill become
atrueKarmaYogi. Workelevates, whendoneintherightspirit. Evenif peoplescoff atyou, revile,
beat, kill or taunt you, always be indifferent. Be steady in your Sadhana.
This Sadhana demands constant practice, steadfastness, patience, perseverance and
endurance. Practiceof combinedKarmaandJnanaYogaintheworldisfar moredifficultthanthe
practice of pure Jnana Yoga in a cave of Himalayan retreats. The former Yogi will have no
Vikshepaortossingof mind, whilethelatterwill beeasilydisturbedbyalittlesoundorbustleof the
city. Tokeepupmeditationwhileperformingactionsisadifferent kindof difficult Sadhana. The
Yogi who keeps up meditation while performing actions is a powerful Yogi indeed. He has a
different mind altogether.
Peopledo not want toremoveMala(impurities) by NishkamyaKarmaYoga. They think
that serviceandBhakti arenothing. They at onceshavetheir heads, put oncolouredclothes and
remaininacave, posingasgreat Munisor Yogis. PeoplestudyafewbooksonVedantaandstyle
themselvesasJivanmuktas. Thisisaseriousmistake. Evenif thereisonereal J ivanmukta, heisa
great dynamicforcetoguidethewholeworld. SomeSannyasinsof theold, orthodoxschool think
that aJ ivanmuktaiswithout powers. A J ivanmuktaisadynamicpersonalitywithfull powers. He
can change or alter the destiny of the whole world.
This is the difference between a worldly-minded man and a trained Karma Yogi or a
Sannyasinwhoworksfor theLokasangrahaor uplift of humanity. A KarmaYogi or aSannyasin
works withAkartaandSakshi Bhava, without attachment or ideaof agency andwiththestrong
Nischaya or determination that theworld is unreal and that the world is nothing but Atman or
Brahman. Thisworkisnotworkatall. Thisisinactioninaction. Thiswill notbringbondage. This
Jnanagni or fireof wisdomburnsall fruitsof action. A worldly-mindedmanworkswiththeideaof
I amthedoer andwithexpectationof fruits, andthinks that this worldis asolidreality. This
brings on bondage.
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A long stay in caves makes a man Tamasic and unfit for energetic, active service of
humanity. A recluseisafraidwhenheseesabigcrowdorabevyof ladies. A littlesoundthrowshim
outof balance. A recluseinforestswill havetotesthisreal, innerstrengthbyoccasional visitstothe
plainsandserviceof humanity. A proper understandingof theMaya-Vadaisverynecessary. The
present deplorableconditionof Indiaisduetolack of right understandingof Maya-Vada. If some
occasional batchesof Sannyasinscomeoutfromtheirretreatsandworkintheworldvigorouslyina
systematicmanner accordingtotheir capacity, temperament andtaste, wewill indeedhaveanew
and glorious India, full of new religious life with spiritual and moral upheaval.
Thisisadireneedof thepresent hour. A thoroughoverhaulingof theorganisationof this
fourthorder of lifeSannyasais animperativenecessity. Meresocial serviceinsomeformor
other and alittleKatha or preaching hereand therewill not bring about satisfactory results. A
drastic form of service is indispensable requisite. How active was Sri Sankara himself, the
propounderof Maya-Vada!Lookatthemagnanimousworkturnedoutbyhim!Hepreachedagainst
selfishKarmasonly. Hewasnotagainstselflessactions. Hehimself wasawonderful Karmayogi!
Let usall followinhisfootstepsandhisideal andremovethewrongimpressionsthat are
formedinthemindsof ourcountrymen. ItisonlySannyasinsboldwhohaveworkedwondersinthe
past. They can do wonders nowalso. They arewhole-timed freemen. They arefull of energy,
concentration, strength, purity and capacity. They have spiritual and ethical powers. They can
undoubtedly thrill andelectrify thewholeworldinthetwinklingof aneye. Glory, glory tosuch
exaltedSannyasins, childrenof Sri SankaraandDattatreya, thereal spiritual kings andspiritual
teachers of thethreeworlds! May their blessings beuponus all! May theSannyasins guideand
enlighten the peoplewho are sunk hopelessly and deplorably in themire of Samsara! May the
householdersgettheir spiritual instructionswithfull BhavaandSraddhaandservetheSannyasins
with great care and sincerity!
10. Practice of Brahmacharya
Asthepracticeof KarmaYogaisnot possiblewithout Brahmacharya, I havegivenherea
shortdescriptionof themethodsbywhichonecanbeestablishedinphysical andmental celibacy.
Oneof thestudentsof Dhanvantari approachedhisteacher after finishinghisfull courseof
Ayurvedaandaskedhim: OBhagavan, kindlyletmeknowthesecretof healthnow.Dhanvantari
replied: ThisVeerya(seminal energy) isverilyAtman. Thesecretof healthliesinpreservationof
this vital force. He who wastes this energy cannot have physical, mental, moral and spiritual
development.
If theVeeryais lost, Pranagets unsteady. Pranais agitated. Theman becomes nervous.
Then the mind also cannot work properly. The man becomes fickle-minded. There is mental
weakness.
AccordingtoAyurvedasemenisthelastDhatuthatisformedoutof Majjaormarrow. From
foodchyle(Rasa) ismanufactured. Outof chylecomesblood(Rakta); outof bloodcomesflesh; out
of fleshcomes fat: out of fat comes marrow; out of marrowcomes semen. Thesearetheseven
Dhatus. Therearethreedivisions in each Dhatu. Semen nourishes thephysical body, heart and
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intellect. That manwhouseshisphysical bodyonlybut keepstheintellect andheart undeveloped
cannotexpecttoattainperfectBrahmacharya. HecanhaveBrahmacharyaof thebodyonlybutnot
of themindandheart. Thesementhat belongstotheheart andmindwill certainlyflowout. If an
aspirant doesregular prayer, J apaandmeditationonly, if hedoesnot developtheheart andif he
does not practisephysical exercise, hewill havemental Brahmacharyaonly. That portionof the
semenwhichgoes to nourishtheheart andbody will flowout. But anadvancedYogi who does
higher, deep meditation will have full Brahmacharya even if he does not take physical exercise.
Theignorant manis aninstrument inthehandsof his Samskaras andKarmas. Heslowly
gains strength by understanding his real essential nature, by doing spiritual Sadhana and by
removing desires and egoism.
Thisworldisnothingbutsexandego. Egoisthechief thing. Itisthebasis. Sexhangsonthe
ego. If theegoisdestroyedbyVicharaor enquiryof WhoamI,thesex-ideatakestoitsheelsby
itself. Man, master of hisdestiny, haslost his divineglory andhas becomeaslave, atool, inthe
handsof sexandegoonaccountof ignorance. Sexandegoaretheproductsof Avidyaornescience.
Thedawnof knowledgeof theSelf annihilates thesetwo enemies of theAtman, thetwodacoits
who are plundering the helpless, ignorant, little, false J iva, the illusory I.
If thesexual energyistransmutedintoOjasor spiritual energybypurethoughts, itiscalled
sex-sublimationinWesternpsychology. J ust asmetalsandchemicals arepurifiedby heating, so
also the sexual energy is purified and changed into divine energy by spiritual Sadhana, by
entertaining sublime, soul-elevating thoughts of the Self or Atman. In Yoga he is called an
Oordhvaretainwhomtheseminal energyhasflownupwardsintothebrainasOjasShakti. Thereis
no possibility of the semen going downward through sexual excitement.
Thisprocessisextremelydifficult. ItdemandsconstantandprotractedSadhanaandperfect
discipline. That Yogi whohasachievedperfect sublimationhasperfect control over lust. Thereis
no fear of his downfall. Heis perfectly safe. Hecanembraceyoungwomen, andyet hewill be
absolutelyfreefromanyimpurity. Thisstageisaveryhighstage. A verysmall minorityonlyhave
attainedthissublimeexaltedstate. Sri Sankara, Sri DattatreyaandJnanaDevof Alandi hadreached
this stage.
That Yogi who has disciplined himself through ceaseless and protracted Sadhana,
continuous meditation, Pranayama and Atmic Vichara, thepractice of Sama, Dama, Yama and
Niyama, isalsosafe, althoughhehasnotattainedthestateof perfectsex-sublimation. Hewill have
noattractionfor women. Hehasthinnedoutthemind. Themindisstarvedtodeath. Itcannotraise
its hood. It cannot hiss.
ThatYogi or Jnani whohasattainedthehighestNirvikalpaSamadhi, inwhomtheseedsof
Samskaras are fried in toto can claimto be a perfect Oordhvareta or one who has complete
sex-sublimation.
Theprocessof sex-sublimationisverydifficultandyetitismostnecessaryfor theaspirant
inthepathof spirituality. Itisthemostimportantqualificationfor theaspirant, either inthepathof
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KarmaYoga, Upasana, RajaYogaor Vedanta. Youmust achievethisat anycost. Youwill surely
attempt this in some future birth. But why not now?
Brahmacharyaisafundamental pre-requisitefor anaspirant. If onehasthisqualificationor
merit, all other merits will cling to him. All divine qualities will come by themselves.
Thepracticeof celibacyisnotattendedwithanydanger or anydiseasesor anyundesirable
results such as the various sorts of complex which are wrongly attributed by Western
psychologists. Theyhaveawrong, ill-foundedimaginationthattheungratifiedsex-energyassumes
thevariousformsof complex indisguise, suchastouch-phobia, etc. Thecomplexisduetosome
other causes. It is a morbid state of mind due to excessive jealousy, hatred, anger, worry and
depression brought about by various causes.
On the contrary, even a little self-restraint or a little practice of continence is an ideal
pick-me-up. It givesinner strengthandpeaceof mind. It invigoratesthemindandthenerves. It
helpstoconservephysical andmental energy. Itaugmentsmemory, will-forceandbrain-power. It
bestowstremendousstrength, vigour andvitality. It renovatesthesystemor constitution, rebuilds
thecellsandtissues, helpsdigestionandgivespower tofacethedifficultiesinthedailybattleof
life. A perfectcelibatecanshaketheworld, canstoptheoceanwaveslikeLordJesus, canblowup
mountains, cancommandNatureandthefiveelementslikeJnanaDev. Thereisnothinginthethree
worlds that cannot be achieved by him. All Siddhis and Riddhis roll at his feet.
Itisquitepossiblefor amantopractisecelibacywhileremainingintheworld, albeit there
arevarioussortsof temptationsanddistractions. Manyhaveachievedthisintimesof yore. There
are many even at the present time also. A well disciplined life, study of religious literature,
Satsanga, J apa, Dhyana, pure and moderate diet, Pranayama, daily introspection and enquiry,
self-analysis and self-correction, practice of Yama, Niyama, physical and mental Tapas and
Sadacharainaccordancewiththeteachingsof theseventeenthchapter of theGitaall will pavea
long way in the attainment of this end. People have an irregular, unrighteous, immoderate,
irreligious, undisciplinedlife. J ustastheelephantthrowssandonitshead, soalsotheythemselves
bring difficulties and troubles on their own heads on account of their foolishness.
VarnashramaDharmasarepracticallyextinct now. EveryoneisaVaishyaonlywithgreed
for theaccumulationof wealthbyhookor bycrook, bybegging, borrowingor stealing. Almostall
BrahminsareVaishyasonly. Thereisnoreal Brahminor Kshatriyainthesedays. All wantmoney
anyhow. TheydonotattempttopractisetheDharmasof their order of life. Thisisthefundamental
causeforthedownfall of man. If thehouseholderdischargesthedutiesof hisstageof lifestrictly, if
heisanideal Grihasthathereisnonecessityfor takingSannyasa. Theswellingupinthenumber of
Sannyasinsat thepresentmomentisduetothefailureof thehouseholdersinthedischargeof their
duties. Thelifeof anideal householder isasmuchdifficult andrigidasthatof anideal Sannyasin.
Pravritti Margaor thepathof KarmaYogaisasmuchdifficultandrigidasthatof Nivritti Margaor
the path of renunciation.
Sex-sublimationiswithinyour reachif youwishtoattainit. Thepathisquiteclear, straight
and smooth, if you understand it, and if you apply yourself with patience, perseverance,
determination and strong will, if you practise discipline of the Indriyas, right conduct, right
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thinking, rightacting, regular meditation, auto-suggestionandenquiryof WhoamI?TheAtman
is Nirvikara. Feel this. Can there be any trace of lust or impurity in the eternal and pure Atman?
Thouart Nitya, Suddha, Buddha, MuktaAtman(eternal, pure, perfect, all-wise, freeSelf).
OsweetbelovedParamananda!Feel this. Assertthisbirthright. Claimthishereditaryproperty. You
canevenfight withthat OldManof theUpanishads. Claimthis birthright amidst typewriting,
arrangingchapterof abookandothermultifariouswork. Thisisbetterthanthelifeinacave. Thisis
dynamic, integral Yoga of Siva. This was the Yoga of Sri Sankara and Lord Buddha also.
Oordhvareta Yogi
Mind, PranaandVeerya(semen) areone. MindandPranahaveaffinityfor eachother like
milk andwater. Mind, PranaandVeeryaareunder oneSambandha(connectionor circuit). If the
mind is well controlled, Prana and Veerya are automatically controlled. He who suspends or
restrainsthebreath, restrainsalsotheworkingof themindandthemovement of semen. Again, if
theVeeryaiscontrolled, andif it ismadetoflowupwardsintothebrainbypurethoughts, through
thepracticeof PranayamaandVipareet Karani MudrassuchasSarvangasanaandSirshasana, the
mind and Prana are automatically controlled.
Hewhohascontrolledthemindhascontrolledalsothebreath. Themindissetinmotionor
renderedactiveby twothings, viz., thevibrationof PranaandVasanas(subtledesires). If oneof
these two dies, the other also dies by itself. Where the mind is absorbed, there the Prana is
restrained; and where the Prana is fixed, there the mind is also absorbed. Mind and Prana are
intimatecompanions, likemanandhis shadow. If themindandPranaarenot restrained, all the
Indriyas, organs of sensation and action keep actively engaged in their respective functions.
AnAkhandaBrahmachari who has not allowedevenadropof semento comeout for a
periodof twelveyears, will enter intoSamadhi without any effort. Pranaandmindareunder his
perfectcontrol. Bala-Brahmacharyaisasynonymoustermforunbroken(Akhanda) Brahmacharya.
An Akhanda Brahmachari has strong Dharana Shakti (power of grasping), retentive memory
(Smriti Sakti) andVicharaSakti (power of enquiry). AnAkhandaBrahmachari neednot practise
reflection(Manana) andmeditation(Nididhyasana). Evenif hehearsoncetheMahavakyaor the
great sentenceof theUpanishads, hewill at onceachieveAtmaSakshatkaraor Brahmanubhava
(Self-realisation). His intellect is pureandhis understandingis extremely clear. Therearesome
AkhandaBrahmacharis, but theyareveryrare. YoucanalsobecomeanAkhandaBrahmachari if
youattempt it inright earnest. Meremattedhair, applicationof ashes to theforeheadandbody
cannotmakeoneanAkhandaBrahmachari. TheBrahmachari whohascontrolledthephysical body
andphysical Indriyasbutwhoconstantlydwellsonthoughtsof sexis, asI havealreadypointedout,
a confirmed hypocrite. He should never be trusted. He may become a menace at any time.
Youwill havetobeverycareful of reaction. TheIndriyasthat areunder restraint for some
monthsor for oneor twoyearsbecomerebellious, if youarenotalwayscareful andvigilant. They
revoltanddragyououtwhenopportunitiesarise. SomepeoplewhoobserveBrahmacharyafor one
or twoyears, becomemorepassionateandwastetheenergyconsiderablyintheend. Somebecome
incorrigible, immoral wrecks also.
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AccordingtoYogicscience, semen(Suklamor Sukram) existsinasubtleformthroughout
the whole body. It is withdrawn and elaborated into a gross formin the sex organ under the
influenceof thesexual will andexcitement. To beanOordhvaretais not merely to prevent the
emissionof grosssemenalreadyformed, buttopreventitsformationasgrossseedandabsorbitinto
thegeneral system. Thebodyof amanwhoisatrueOordhvaretahasthescentof thelotus. A chaste
maninwhomthegross semenis formed, may, ontheother hand, havetheodour of agoat. The
semendries upinthosewho practisePranayamaseriously. Thesemenenergy ascends upto the
brain. It is stored up as Ojas Sakti (spiritual energy) and comes back as Amrita or nectar.
More energy is wasted during coition. The whole nervous systemis shaken or agitated
duringtheact. Butitisnotsowhentheemissionoccursduringthestateof dream. Furthertheactual
essence does not comeout during wet-dreams. It is only thewatery prostatic juicewith alittle
sementhat is discharged duringnocturnal pollutions. Whennocturnal pollutions takeplace, the
mindwhichwasworkingintheinner astral bodysuddenlyentersthephysical bodyinanagitated
condition. That is the reason why the emission takes place suddenly.
Theenergythatiswastedduringonesexual act istantamounttothephysical energythat is
spentinphysical labourfor tendays, ormental energythatisutilisedinmental workforthreedays.
Mark how precious is the vital fluid, semen!
GlorytothoseYogiswhohaveattainedOordhvaretaorfull sex-sublimationandwhorestin
their own Svaroopa! May weall practiseperfect celibacy through thepracticeof Sama, Dama,
discrimination, Vichara, Vairagya, Pranayama, Japa, DhyanaandAsanasandreachthegoal of life!
Maytheindwellerof ourheartsgrantusspiritual strengthtocontrol theIndriyasandthemind!May
weall becomefull OordhvaretaYogislikeSri Sankara, Sri J nanaDevandothersof yore!Maytheir
blessings be upon us!
11. Glory of Brahmacharya
Therecannotbeanylanguagewithoutvowels. Youcannotdrawapicturewithoutacanvas
orwall. Youcannotwriteanythingwithoutpaper. Evenso, youcannothavehealthandspiritual life
without Brahmacharya. It givesmaterial progressandpsychicadvancement. Brahmacharyaisthe
basisforeternal life. Itisasubstratumfor alifeintheAtman. Itistheshieldforwagingwaragainst
theinternal Asurasanger, lustandgreed. Itservesasagatewaytoblissbeyond. Itopensthedoor
of Moksha. It contributestoperennial joy, uninterruptedandunalloyedbliss. EvenRishis, Devas,
Gandharvas and Kinnaras serve at the feet of a true Brahmachari. Even Isvara applies to his
foreheadthedust of thefeet of agenuinecelibate. It is theonly key to opentheSushumnaand
awakentheKundalini. It bringsglory, fame, virtueandPratishtha. Eight SiddhisandnineRiddhis
roll under hisfeet. Theyareever readytoobeyhiscommand. TheLordof Deathfleesawayfrom
him. Who can describe the magnanimity, glory and majesty of a true Brahmachari!
Pureair, purewater, wholesomefood, physical exercise, outdoor games liketennisall
contributetothemaintenanceof goodhealth, strengthandahighstandardof vigour andvitality.
Thereareindeedmanywaystogainhealthandstrength. Thesewaysaredoubtlessindispensably
requisite. But Brahmacharyaisthemost important of all. It isamaster-key toopentherealmsof
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healthandhappiness. Itisthecornerstoneof theedificeof blissandunalloyedfelicity. Itistheonly
specific that keeps up true manliness.
Ojasisspiritual energythatisstoredupinthebrain. Bysublimethoughts, meditation, Japa,
worshipandPranayama, thesexual energycanbetransmutedintoOjasSakti andstoredupinthe
brain. This energy can be utilised for divine contemplation and spiritual pursuits.
AngerandmuscularenergycanalsobetransmutedintoOjas. A manwhohasagreatdeal of
Ojasinhisbraincanturnoutimmensemental work. Heisveryintelligent. Hehasamagneticaura
inhisfaceandlustrouseyes. Hecaninfluencethepeoplebyspeakingafewwords. A shortspeech
canproduceatremendous impressionontheminds of hearers. His speechisthrilling. Hehas an
awe-inspiring personality. Sri Sankara, an Akhanda Brahmachari, worked wonders through his
power of Ojas. HedidDig-Vijayaandheldcontroversiesandheateddebatesindifferent partsof
Indiawiththelearnedscholarsthroughhispowerof Ojas. A Yogi alwaysdirectshisattentiontothe
accumulation of this divine energy by unbroken chastity.
Have you realised, my dear friends, the importance of Brahmacharya? Have you
recognised, my dear brothers, the true significance and glory of Brahmacharya? How can you
expect to bestrongandhealthy, if theenergy that is acquiredthroughvarious means withgreat
difficulty, iswasteddaily. Itisimpossibletobestrongandhealthyunlessmalesandfemales, boys
and girls, try their level best to keep up Brahmacharya or the vow of celibacy.
What, then, isBrahmacharya?Brahmacharyaisabsolutefreedomfromsexual desire. Heor
shemustbefreefromthelustful lookeven. Thelookmustbeperfectlychaste, LordJ esussays: If
youhavealustful look, youhavealready committedadultery intheheart. Oneshouldnot even
dreamof touchingawomanwithlustful desire. A real Brahmachari will not feel anydifferencein
touching a woman, a piece of paper or a block of wood.
Whatdoweseeinthesedays?Boysandgirls, menandwomen, aredrownedintheoceanof
impurethoughts, lustful desires and littlesensual pleasures. It is highly deplorableindeed. It is
shockingtohear someof thestoriesof boys. Manycollegeboyshavepersonallycometomeand
narratedtheir pitiablelives. Their power of discrimination(Viveka) hasbeenlost owingtosexual
excitement and lustful intoxication.
Whydoyoulosetheenergythatisgainedinmanyweeksandmonthsfor thesakeof alittle
momentary sensual pleasure?
Mark carefully the evil after-effects that follow theloss of energy! The body and mind
refuse to work energetically. There is physical and mental lethargy. You experience much
exhaustion and weakness. You will have to take recourse to drinking milk, to eating fruits,
aphrodisiac confections, etc. to makegood theloss of energy. Remember that thesethings can
never repair theloss. Oncelost it is lost for ever. You will haveto drag on adreary, cheerless
existence. Bodily and mental strength get diminished.
Thosewhohavelostmuchof their Veeryabecomeveryirritable. Theylosetheir balanceof
mindquickly. Littlethings upset their minds. Thosewho havenot observedthevowof celibacy
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becomeslavesof anger, jealousy, lazinessandfear. If youhavenotgot your sensesunder control,
you venture to do foolish acts which even children will not dare to do.
InoldendaysboysinGurukulawerehealthyandstrong. Theyhadlonglife. Thereisnoreal
ethical cultureinmodernschoolsandcolleges. Thepresentsystemof educationneedsadrasticand
radical change. Moderncivilisationhasenfeebledour boys andgirls. They leadanartificial life.
Childrenbegetchildren. Thereisracial degeneration. Thecinemaisacurse. Itexcitesthepassions
and emotions. It is the duty of the parents and teachers to explain to boys the importance of
BrahmacharyaandtoinstructthemthevariousmethodsbywhichtheycanpreservetheVeerya, the
soul-forceorAtmaSakti thatishiddeninthem. Silenttalkswithboys, lanterndemonstrations, etc.,
will help a long way in improving their condition.
12. Practical Instructions
A trueBrahmachari onlycancultivateBhakti. A trueBrahmachari onlycanpractiseYoga.
A true Brahmachari only can acquire Jnana. Without Brahmacharya no spiritual progress is
possible. Therefore I have given below practical methods to get success in Brahmacharya.
Wet-dreamsgenerally occur inthelast quarter of thenight. Thosewhoareinthehabit of
gettingupfrombedbetween3and4a.m. anddoingJapa, PranayamaandDhyanacannever fall
victims to nocturnal pollutions.
Brahmacharis should entirely give up betel-chewing, cigarettes, tobacco, snuff, tea and
coffee. Tobaccoproducesnicotinepoisoning, tobaccoheart (irritableheart), nervousdiseasesand
tobacco amblyopia (eye disease).
Thatmaninwhomthesex-ideaisdeep-rooted, cannever dreamof understandingVedanta
and realising Brahman even within one hundred crores of births.
NaradasaysinhisBhakti Sutras: These(sexual) propensities, thoughtheyat first arelike
ripples, acquiretheproportionsof asea, onaccount of badcompany.Sutra45. Thereforeshun
evil company.
Lookingat awomanwill createadesiretotalktoher. Talkingwithawomanwill createa
desiretotouchher. Eventuallyyouwill haveanimpuremindandwill perishintheend. Therefore
never look at a woman, never talk to a woman, O aspirants!
Therearetwotypesof Brahmacharis: theNaishthika, whoisacelibateall throughout his
life, andtheUpakurvana, whowill becomeaGrihasthaor householder after thecompletionof his
religious study.
There is no panacea more potent than Brahmacharya to eradicate this terrible
maladylustof ignorant persons and to make the aspirants well-established in Brahman
(Brahma Sthiti).
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If youget wet-dreams, haveaplunge-bathinthemorning. DotwentyPranayamas. Repeat
theGayatri Mantra108times. Pray tothesun: Osun! Let my lost strengthberestoredPunar
Mametu Indriyam.
Persons other thanhouseholders shouldforbear to look at, touch, converseandcut jokes
with women. They should avoid seeing the pairing of animals.Bhagavata.
Narada says in his Sutras: Do not listen to talks about women, rich men, atheists and
enemies.Thereisgreattruthinhiswiseutterances. Talksaboutwomenwill stiruppassions. Talks
about rich men will stir the mind to luxurious living. The mind has a great tendency to imitate.
Dear Shyama! YouareNaishthikaBrahmachari, onewhohastakenthevowof celibacyin
thought, wordanddeedthroughoutthelife. Now, eventhesunwill tremblebeforeyou, becausehe
isafraidof beingpiercedbyyouthroughyour powerof Brahmacharya. YouarethegloriousSunof
suns now.
Theflyrunstowardsthefireor lampthinkingthatitisaflower andgetsburntup. Evenso,
thepassionatemanrunstowardsafalsebeautiful formthinkingthat hecangetreal happiness, and
gets himself burnt up in the fire of lust.
A deer is entrappedthroughsound; anelephant throughtouch; afly throughform; afish
throughtaste; abeethroughsmell. Whensuchisthepower of asingleIndriya, whattospeakof the
combined effects of the five Indriyas of men?
Howdifficult it istocontrol aservant of thehouse! Howmuchmoredifficult it will beto
control oneIndriya! Howstill moredifficult it will betocontrol thefiveIndriyas! That Yogi who
has control of the Indriyas (J itendriya) is a mighty potentate on earth. The bliss of Indra and
Chakravarti isnothingwhencomparedtothat of aJitendriyaYogi. Mysilent adorationtosucha
Yogi!
Evenamongelectronstherearebachelorelectronsandmarriedelectrons. Marriedelectrons
manifest in pairs. Bachelor electrons exist singly. It is these bachelor electrons only that create
magnetic electric force. Thepower of Brahmacharyais seeneveninelectrons. Friends, will you
learnsomelessonsfromtheseelectrons? Will youpractiseBrahmacharyaanddeveloppower and
spiritual force? Nature is your best teacher and spiritual guide.
Whatisthestateof your mindwhenyouattendaball or nautchparty, or whenyoureadthe
Mysteriesof theCourtof London?Whatisthestateof your mindwhenyouattendtheSatsangof
Swami J ayendrapuriji Maharaj at Benares on the bank of Ganges, or when you study the
soul-elevatingclassical Upanishads? Compareandcontrast your mental state. Remember, friend,
that thereis nothingso utterly ruinous to thesoul as evil company. Oneshouldnot eventalk of
storiesof women, theluxuriouswaysof richpersons, richfoods, vehicles, politics, silkenclothing,
flowers, scents, etc. Because the mind gets easily excited it will begin to imitate the ways of
luxurious persons. Desires will crop in. Attachments will also come in.
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Immoral songsproduceaverybad, deepimpressioninthemind. Aspirantsshouldrunaway
from places where vicious songs are sung.
Obscenepictures, vulgar words, novels which deal with love-stories, excitepassion and
produceignoble, mean, undesirablesentiments intheheart. Onthecontrary, thesight of agood
pictureof LordKrishnaorLordRamaorLordJesusor LordBuddhaandthehearingof thesublime
songsof Surdas, TulasidasandTyagarajainducenoblesentiments, thrill andproducetearsof joy
and Prem and elevate the mind to Bhava Samadhi instantaneously. Do you see clearly the
difference now?
Thereis not muchdifferenceinsex betweenaboy andagirl whenthey arevery young.
When they attain puberty, there is drastic change. Feelings, gestures, body, gait, talk, looks,
movements, voicequalitiesanddemeanour changealtogether. Thoughaladyappearstobegentle
and soft, yet she becomes rude, rough and distinctly masculine when she becomes angry. The
femininegracevanishes, whensheisunder theinfluenceof wrath, indignationandfury. Haveyou
ever seenladiesfightinginthestreets?Ladiesaremorejealousthanmen. TheyhavemoreMoha.
Theyareeight timesmorepassionatethanmen. Ladieshavemorepower of endurance. They are
moreemotional. Malesaremorerational. Thoughfemalesaremorepassionate, yettheyhavemore
power of restraintthanmales. After enticingmen, theykeepquiet. Thereal culpritismanonly. He
isaggressive. Itishewhotastestheforbiddenfruit first. Forbiddenfruit isreallyknowledgeof
goodandevil andrightandwrong. LadiescanhaveDarshanof Godeasily, if theyturntheir minds
tothespiritual path, astheelementof loveispredominantinthem. SnehaVritti ismoredeveloped
in them.
Your motiveinlearningtheVajroli Mudramust bepure. Youmust havetheoneideaof
getting Self-realisation through absolute Brahmacharya. Have sex-sublimation. You must not
misusethepower gainedthroughYogic Kriya. Analyseand scrutiniseyour motivethoroughly.
ThereareverymanytemptationsanddangersontheYogicpath. Beware, mychildPrem! I again
and again warn you.
IntheHanumanGhat, Benares, two girls wereinadrowningcondition. Two youngmen
jumpedimmediately intotheGangaandsavedthegirls. Onemanaskedoneof thegirlstomarry
him. Theother mansaid: I havedonemyduty. Godgavemeanopportunitytoserveandimprove
myself. HehadChittaSuddhi. Theexternal actionwasthesame(theactof savingthelife), butthe
motive was different in the two persons. The fruit must also be different.
Anger isnothingbutamodificationof passionor lust, likecurdfrommilk. If passionisnot
gratified, andif anyonestands intheway of its fulfilment, thepassionatemanis sureto become
indignantandfurious. Infatuationor delusion, confusionof memory, lossof reason, etc., followin
thewakeandheperishes. Whenamanisfurious, nothingintheworldcanstophisanger. Hewill
speak anything and do anything. He becomes uncontrollable.
Readthehistoryof crimes, robbery, rape, kidnapping, assaultsandmurdersthatcomeupfor
trial beforetheSessionCourts. Lust is at theroot of all this. It may belust for money or lust for
carnal pleasures. Thefight beginswithafewhot wordsandendswithlathi charges, stabbingand
murder. Whenthemanbecomesfurious, heloseshisreasonandpower of judgment. Hedoesnot
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knowwhat heis really doing. A BengaleeusedonewordSala or Badmash inanger against a
Sikh, whenhewascrossingtheGangainaboat. TheSikhbecameveryfurious, caught holdof the
neck of theBengaleeandthrewhiminto theGanga. TheBengaleewas drowned. Howmentally
weak wasthat Sikh, thoughhewasphysicallystrong. A littlesound, asinglewordupset hismind
andthrewhimout of balance. Hebecameaslaveof anger. HadhepossessedVivekaandVichara,
hewouldnot havedonethis rash, brutal action. Just as theimpurities of mountain-minerals are
burntthoroughlybytheblower, sothestainscommittedbytheIndriyasareburntbycontrollingthe
Prana. Therefore practise Pranayama regularly. It is a great purifier.
13. Importance of Brahmacharya
Mydear brothers, thevital energy, theVeerya, whichsupportsyour life, whichisthePrana
of Pranas, which shines in our sparkling eyes, which beams in your shining cheeks, is a great
treasure. It isthequintessenceof blood. Onedropof semenismanufacturedout of fortydropsof
blood. Mark here how valuable this fluid is!
Brahmacharya is the basis for acquiring immortality. Brahmacharya brings material
progressandpsychicadvancement. Itisthesubstratumforalifeof peaceintheAtman. Itisapotent
weaponfor wagingwar against theinternal Asuras, viz., Kama, Krodha, Lobha, etc. It contributes
to perennial joy uninterrupted and undecaying bliss. It gives tremendous energy, clear brain,
gigantic will-power, bold understanding, retentive memory and good Vichara Sakti. Through
Brahmacharya alone can you get physical, mental and spiritual advancement in life.
Modern Education
If youcomparethepresentsystemof educationwithourancientGurukulasystem, thereisa
widegulf betweenthetwosystems. EverystudentintheGurukulahadperfectmoral training. This
was the predominating feature of our ancient culture. Every student possessed humility,
self-restraint, obedience, spiritof serviceandself-sacrifice, gooddemeanour, politeness, courteous
nature and, last but not least, a desire for acquiring Atma J nana.
In the present system, the moral side of education is absolutely ignored. The college
students of thepresent-day do not possess any virtues at all. Self-control is athingunknownto
them. Luxurious living and self-indulgence begin from their very boyhood. Arrogance,
impertinenceanddisobediencearedeep-rootedinthem. Theyhavebecomeconfirmedatheistsand
rank materialists. They havenoknowledgeof Brahmacharyaandself-control. Fashionabledress,
undesirablefood, badcompany, frequent attendanceat theatresandcinemas, haverenderedthem
weak and passionate. TheHealth Officers of Calcutta reported that 75 per cent of students are
unhealthy in Calcutta and Dacca. The Health Officers of Bombay reported that 90 per cent of
students areunhealthy inKarachi andabout 15per cent aresufferingfromvenereal diseases in
Bombay. It hasindeedbeendetectedthat thehealthof studentshasdeterioratedthroughout India.
Moreover, thevices andbadpractices whichareruiningtheir healthareontheincreaseamong
students. Thereis no ethical cultureinmodernschools andcolleges. Moderneducationtends to
develop the intellect only.
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Duty of Teachers
A great andonerousdutyrestsupontheteachersandprofessorsof schoolsintrainingthe
students inthepathof Sadachara(right conduct) andinmouldingtheir character properly. They
themselves should bestrictly moral and pure. They should beendowedwith ethical perfection.
Otherwiseit will beliketheblindleadingtheblind. Beforetakingtotheprofessionof ateacher,
every teacher should feel the high responsibility of his position in the educational line. Mere
intellectual achievement intheart of deliveringdrylecturesalonewill not suffice. Thisalonewill
not adorn a professor.
Thefuturedestinyof theworldrestsentirelyinthelapof theteachersandthestudents. If the
teachers traintheir students intheright direction, inthepathof righteousness, theworldwill be
filled with good citizens, Yogis and Jivanmuktas who will radiate light, peace, bliss and joy
everywhere.
Oteachersandprofessors! Wakeupnow. Trainthestudentsinthepathof Brahmacharya,
righteousnessandmorality. MakethemtrueBrahmacharis. Donot neglect thisdivinework. You
aremorally responsiblefor thisoneroustask. Thisisyour Yoga. YoucanhaveSelf-realisationif
you take up this work in right earnest. Be true and sincere. Open your eyes now.
BlessedishewhotrulyendeavourstomakehisstudentstrueBrahmacharis. Twiceblessed
ishewhotries tobecomeareal Brahmachari. May theblessingsof LordKrishnabeuponthem!
Glory to the teachers, professors and students!
14. Fashion: A Terrible Curse
This subject is not foreignto KarmaYoga. Only hewho wears simpledress, who is free
fromthis terrible scourge of fashion can do Karma Yoga. One should be fully aware of the
disastrous effects of fashion. Hence I have introduced this article here.
Peoplearedyingafter fashion. Menandwomenhavebecomeabsoluteslavesof fashion. If
thereisaslighterrorinthecuttingof agownoruniform, therearedamage-suitsincourtsinLondon
andParisagainst tailors. EvenLahoreandRawalpindi havebecomefashion-consciousnowadays.
Youcanseethemultifariousfashionsintheevening. Fashionconsistsinhalf-nudity. Theywill call
this scientific, hygienic ventilation of theexposed parts. Half thechest, half-arms andhalf-legs
must beexposed. Thisisfashion. Theyhavefull control of their hair styles. Thisistheir Siddhi or
psychicpower. Theycancut it anddressitinanywaytheylikeinahair-dressingsaloon. Fashion
increases and excites passion.
Evenapoor womanat Lahorepays fiverupees for makingasingleordinary frock. She
never thinksabithowher husbandwill beabletomanageall thesethings. Poor husband, aslaveof
passion, a miserable soul, borrows something hereand there, takes bribes in various ways and
pleases his wifeanyhowwithanoutwardsmileandaninwardburning resentment. Hekills his
conscience, destroys his intellect and walks self-deluded inthis world, and gets carbuncles and
pyorrhoeaasaresultof hisbadactions. Hecrieswhenheisintrouble: I amagreatsinner. I cannot
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bear thispain. I havedonemanybadactionsinmypreviousbirth. OLord! Forgive, saveme. But
he never tries a bit to improve his lot in this birth.
Thewholeworldcanbeclothedoutof thecuttingsof thevain, fashionablepeople. Moneyis
wastedenormously onfashion. Manwants, after all, very littleonthis earthapair of ordinary
clothes, four slicesof breadandatumbler of coldwater. If thismoneythat iswastedonfashionis
utilisedinvirtuousactions, incharityandserviceof society, manwill betransmutedintoDivinity.
Hewill beintheenjoyment of eternal peaceand bliss. What do you seeinsteadin fashionable
people? Restlessness, anxiety, worry, fear, depressionandpallor of face. Theymay bedressedin
silkengownsor dinner suitsinup-to-datefashionandstylewithstiff doublecollar tiesandbows,
butyouseeintheirfacescheerlessnessandugliness. Thecankerof worry, greed, passionandhatred
has eaten the very core of their hearts.
If youaskaBaronof Englandtoremovehisbootsandhatwhenheisabouttoenter aHindu
temple, hefeelshehaslost all personality. Lookat thevanityof anegoisticman! A small pieceof
leather, acardboardcoveredwithaclothmakeupamightyBaron; minusthesehedwindlesintoan
airynothing. Thereisnospirit or strengthinhim. Thepulsefailsat thewrist. Hecannot talk now
withthesameforce. Theworldisfull of peoplewithasmall heart andlittleunderstanding. They
thinkthatturbansandfashionablelong-coats, hatsandbootsconstituteabigman. A reallybigman
is one who is simple and free from egoism and Raga Dvesha (likes and dislikes).
Whydoladiesandmenputonfashionabledress?Theywanttoappear asimportantpeople
intheeyesof others. Theythink theywill get respect andhonour byputtingonfashionabledress.
The wife wants to appear beautiful in the eyes of her husband. She wants to attract him. The
husband puts on fashionable dress to attract his wife. The sister of ill-fame wants to get more
customers by puttingonfashionabledress. Thisis all delusion. Canafashionabledressgivereal
beauty? This is all artificial decoration. It is temporary, false, decaying, glitteringbeauty! If you
possess divine virtues such as mercy, sympathy, love, devotion and forbearance, you will be
respected and really honoured. This will give everlasting beauty even though one is clad in rags.
Fashionis aterriblecurse. It is adreadful enemy of peace. It infuses evil thoughts, lust,
greedanddevilishtendencies. It fillsthemindwithworldlytaints. It begetspoverty. Fashionhas
madeyou abeggar of beggars. Annihilatethis desirefor fashion to thevery root. Wear simple
clothing. Havesublimethinking. Donotkeepcompanywithfashionablepeople. Remember those
saints who leadasimplelifeandthoselivingtoday who arevery simple. Simplicity will cause
piety. It will infusedivinethoughts. Youwill befreefromworry andunnecessary thoughts. You
can devote more time to divine contemplation and spiritual pursuits.
A Sattvic man or woman is really beautiful. He or she does not require any artificial
decorationwithgoldpins, withnose-screwsor withanyornamentor fashionabledress. Millionsof
people are attracted unconsciously towards them, even when they are in very poor dress.
HowsimplewasMahatmaGandhi inhisdress! Hehadaloinclothonly. Howsimplewas
RamanaMaharishi? He had aKowpeen only. A loin cloth and a Kowpeen were their personal
effects. They didnot want suit-cases or trunks to carry their dress. They wereas freeas abird.
Avadhootas like Krishnashramof Gangotri, Brahmendra Saraswati of Sendamangalam, Salem,
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SouthIndia, havenotevenaKowpeen. Theyareabsolutelynude. Theyarenowinthesamestateas
they were when they were born.
Thisbodyislikeabigwoundor ulcer withvariousfilthydischarges. Ithastobebandaged
simplywithanypieceof cloth. Silken, lacedbordersandfrillsarenotnecessary. Itistheheightof
follytodecoratethisfilthyperishablecompoundof fleshandbonewithartisticborders. Haveyou
realisedyour foolishness now? Standup. Giveupfashionnow. Takeavow. Givemeadefinite
promise that you will use simple clothing from this very second.
Youcamenaked. Youwill gonaked. Your silkenwaist-threadandupper-clothevenwill be
snatchedfor theuseof your grandchildren, whenyouareonthedeathbed. Whythendoyoumake
theseceaseless selfish efforts for earning money andpreparing fashionabledress? Realiseyour
folly. Learn to discriminate. Get wisdom of the Self and rest in everlasting peace.
Ofashionableman! Ofashionablewoman! Oyeslayersof theinner Atman! Whydoyou
waste your time, energy and life in vanity, in running after fashionable dress. This is highly
preposterous. Thebeauty of beauties, theundecayingsourceof beauty, theeverlastingbeauty is
ever shininginthechambers of your heart. Thewholebeauty of this worldis amereshadowor
reflectionof thatfountain-headof beauty. Purifyyour heart. Control your mindandthesenses. Sit
inaroomandmeditateonthisBeautyof beauties, your immortal Friend, theAtmanor thehighest
Self. Realise this Self. Then aloneare you really beautiful. Then and then aloneareyou really
happy. Then and then alone are you really rich. Then and then alone are you really a big man.
15. Control of Smoking Habit
Hewhosmokesisunfit for thepracticeof KarmaYoga. Hebecomesdull whenhecannot
getawhiff of smoke. Hecannotworkintheabsenceof cigarettes. Hewasteshismoneythatcanbe
verywell utilisedintheserviceof others. A KarmaYogi shouldbestrictlyfreefromtheevil habit
of smoking.
Smokingis anevil habit. Smokers bringalittlebit of philosophy andmedical opinionin
support of their principles. Theysay: Smokingkeepsmybowelsfree. I get agoodmotioninthe
morning. It isvery exhilaratingtothelungs, brainandtheheart. WhenI sit for meditationafter a
smoke, I meditatebetter. WhyshouldI giveit up? Verysoundphilosophyindeed! Theybringin
ingenious arguments to support their evil habit. They cannot get ridof this evil habit. They are
heavysmokerswhocanfinishapacketof cigaretteswithinafewhours. Thishabitstartsfromearly
boyhood. A littleboyremovesacigarettefromhiselderbrotherspocketandtriesafirstsmoke. He
getsalittleticklingof nervesandhencehecontinuesstealingdaily. After sometimehearrivesata
stagewhenhefindsitextremelyhardtomanagewithafewcigarettes. Hebeginstosteal moneyto
get apacket independently. Thefather, brothers andsisters areall heavy smokers. They arethe
Gurusfortheselittleboysforinitiationinsmoking. Whatanastystateof affairs!Horribleindeedis
the sight!
The parents are wholly and solely responsible for the evil conduct of their sons and
daughters. Anyintoxicantbreedsabadhabitsoonandthemanfindsitdifficulttogiveupthehabit.
Hefallsapreytosmoking. Mayahavocsthroughhabits. Thisisthesecretof herworkings. Youwill
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not get aniotaof benefit fromsmoking. Pray, giveupthiswrong, foolishimagination. Money is
simply wasted. Smokingcauses irritableheart, tobacco heart andamplyopiaandother deadly
diseasesof theeyes, andnicotinepoisoningof thesystem. Variousnervousdiseasesandimpotence
also develop.
Short-sightedness, palpitationof theheart, irregular actionof theheart, anginapectoris(a
painful diseaseof theheart), gastriccatarrh, throat troubles, inflammationof thetrachea, tremors,
muscular weakness, etc., have been traced to smoking and the consequent nicotine poisoning.
Thereis cumulativeeffect of nicotinefromprotractedsmoking. Thenicotineaccumulates inthe
systemby the addition of slow doses and produces deleterious effects on the constitution and
different organs.
Thecorrectionof any evil habit is very simple. Anadvocatewas aterriblesmoker for a
periodof fifteenyears. Withonestrongandpowerful will heabandonedit entirely. Feel strongly
first that you should give up that evil habit immediately. Think strongly of the advantages of
sobrietyandtemperance. Thenyouhavealreadyattainedsuccess. Will strongly: I will giveupthis
intolerablehabitthisverysecond.Youwill succeed. Givingupanybadhabitatonceisbetter. The
habit of slowly givingit upby gradual reductiongenerally does not turnout to beproductiveof
good results. Bewareof recurrences. Turn your faceresolutely when alittletemptation tries to
reappear. Keepthemindfullyoccupiedinyour work. Bealwaysbusy. Entertainastrongdesire: I
mustbecomeagreatmanpresently.All thesehabitswill taketotheir heels. Feel strongly: I must
become a spiritual man. All these habits will fly away. Use your subconscious mind for the
eradication of your habits. It is your intimate bosom friend with whom you should keep
companionship at all times. It will make matters all right. Establish new and healthy habits.
Developyourwill also. GiveupbadcompanyandalwaysenjoySatsangaorthecompanyof learned
Sadhus and Mahatmas. Their strong currents will overhaul your evil habits. Prayer, Japa and
meditationwill alsohelpintheeradicationof thisevil habit. Thereisnothingimpossibleunder the
sun. Where there is a will there is a way.
16. Meat-Eating
Meatisnotatall necessaryforthekeepingupof health. Meat-eatingishighlydeleteriousto
health. Itbringsahostof ailmentssuchastapeworm, albuminuriaandotherdiseasesof thekidneys.
After all, manwantsverylittleonthisearth. A fewslicesof breadandalittledhal will quitesuffice
tokeepuphishealth, vigourandvitality. Killingof animalsforfoodisagreatsin. Insteadof killing
theegoismandtheideaof mineness, ignorant peoplekill innocent animalsunder thepretext of
sacrificetothegoddess. Butitisreallytosatisfytheir tongueandpalate. Horrible! Mostinhuman!
Ahimsais thegreatest of all virtues. Ahimsa Paramo Dharmah. Ahimsais thefirst virtuethat a
spiritual aspirantshouldpossess. Weshouldhavereverencefor life. LordJ esussays: Blessedare
themerciful, for they shall obtain mercy. LordJ esus andMahavirashouted at thetop of their
voice: Regardevery livingbeingas thyself andharmnoone. Thelawof Karmaisinexorable,
unrelenting and immutable. The pain you inflict upon another will rebound upon you and the
happiness you radiate to another will come back to you, adding to your happiness.
Dr. J. Oldfield, senior physician, Lady Margaret Hospital, writes: Today, there is the
chemical fact in the hands of all, which none can gainsay, that the products of the vegetable
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kingdomcontainall that is necessary for thefullest sustenanceof humanlife. Fleshis unnatural
food, and therefore tends to create functional disturbances. The manner in which it is taken in
modern civilisation, it is infected withsuch terriblediseases (readily communicableto man) as
cancer, consumption, fever, intestinal worms, etc., toanenormousextent. Thereislittleneedfor
wonder that flesh-eatingisoneof themostseriouscausesof thediseasesthat carryoff ninety-nine
out of every hundred people that are born.
Meat-eatingandalcoholismareclosely allied. Thecravingfor liquor diesanatural death
whenthemeatdietiswithdrawn. Thequestionof birth-control becomesverydifficultinthecaseof
those who take meat diet. To them mind-control is absolutely impossible. Mark how the
meat-eatingtigerisferocious, andthecowandelephant, whichliveongrass, aremildandpeaceful!
Meat has a direct evil influence in the compartments of the brain. The first step in spiritual
advancementisthegivingupof meatdiet. Thedivinelightwill notdescendif thestomachisloaded
withmeat diet. Inlargemeat-eatingcountriescancer mortality isvery high. Vegetarians keepup
soundhealthtill oldage. EvenintheWest inthehospitals, doctorsarenowputtingpatientsona
vegetable diet. They convalesce very quickly.
Pythagoras, theGreciansagepreached: Donotkill orinjureanycreature.Hecondemned
meat diet assinful food! J ust hear what hesaysBeware, Omortals, of defilingyour bodieswith
sinful food! Therearecereals, therearefruits, bendingtheir branches downby their weight, and
luxurious grapes onthevines. Therearesweet vegetables andherbs whichtheflamecanrender
palatableandmellow. Norareyoudeniedmilk, orhoney, fragrantof thearomaof thethymaflower.
Thebountiful earthoffersyouanabundanceof purefoodandprovidesformealsobtainablewithout
slaughter and bloodshed.
If you want to stop taking mutton, fish, etc., just see with your own eyes the pitiable,
strugglingconditionof sheepat thetimeof killing. Nowmercy andsympathy will ariseinyour
heart. Then you will determineto giveup meat-eating. If you fail in this attempt, changeyour
environment andliveinavegetarianhotel whereyoucannot get fleshandmoveinthat society
wherethereisonlyvegetariandiet. Alwaysthink of theevilsof flesh-eatingandthebenefitsof a
vegetable diet. If this also cannot give you sufficient strength to stop this habit, go to a
slaughter-houseandbutchers shopandpersonally seethedisgustingrottenmuscles, intestines,
kidneysandotherpartsof theanimal whichemitbadsmell. Thiswill surelyinduceVairagyainyou
and a strong disgust and hatred for meat-eating.
17. Gambling
Gamblingis another dreadful curse. It is agreat friendof Satanor anti-God. It is Mayas
greatweapon. Ithasbrokentheheartsof many. Ittantalises, temptsanddeludes. A littlegaininthe
first bettingitchesthenervesof thegamblersandforcesthemtobet alargesum. Eventuallythey
loseeverythingandreturnhomewithblackorweepingfaces. Manbecomesbankruptbygambling.
Heweeps bitterly. Yet hewill not leaveit. Mayahavocs throughwronghabits, wrongthinking,
wrong Samskaras and through bad company, gambling, cinema, drinking, smoking and
meat-eating. Theintellectbecomescloudedandblunt. Reasonanddiscriminationfail. Theintellect
becomesperverted. Anenormousamountof moneyiswasteduselesslyingamblinganddrinking.
Novirtuewill dwell intheheartof amanwhogambles. GamblingisanetspreadbyMayatoentrap
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thebewilderedsouls. Thereisnoevil greater thangambling. All vicesclingtoagambler. Noreal
gainwill cometoagambler. Heisalwaysdrownedinsorrow. Hedragsacheerlesslifefromdayto
day. Card-play and horse-racing are modifications of gambling only.
Oman! Itisverydifficulttogetahumanbirth. Lifeismeantfor God-realisation. Perennial
joyandeternal blissareinGod. Donotwastethispreciouslifeindrinking, gambling, smokingand
meat-eating. Whatwill yousaytotheGodof Deathatthetimeof yourdeath?Noonewill helpyou.
Youwill carry your ownthoughtsandactions. Giveupgambling, meat-eating, drinking, cinema
and smoking fromthis very second. Give me a definite promise now. I amyour friend and
well-wisher. Wakeupnow. Openyour eyes. Becomeavirtuousman. Dogoodactions. SingHaris
Name. GodsNameisapotentantidotefor all evil habits. Studyreligiousbooks. Seekthecompany
of sagesanddevotees. All evil habitswill beeradicated. Serve. Love. Give. Purify. Concentrate.
Meditate. Realisethisvery second. Timeisthemost preciousthingintheworld. Ignorant people
wastetheir wholetimeinplayingcards andingambling. What ahorriblestateof affairs! Highly
deplorable! How powerful is Avidya or ignorance! People are lamentably sunk in the mire of
darkness! Pitiable specimens of humanity! Slayers of Atman! May Lord Krishnaswami,
Antaryami, theIndwellerof yourheart, giveyoustrengthtoovercomeall theseevil habits!MayHis
blessing be upon you all!
Chapter Seven
1. The Wheel of the Universe
Thisworldisaction-boundexcept inthecaseof actionfor thesakeof sacrifice(Yajna). If
peopledoactionsfor thesakeof theLord, thenthey arenot bound. TheLordof creationcreated
humanbeingsalongwithsacrifices. Hesaid: Bythisshall yepropagate; bethistoyouthegiver of
desires. Just as onecanget any object fromKamadhenu, thecowof Indra, so also youcanget
anythingbyperformingsacrifice. Bythissacrificeyounourishorpropitiatethegods, suchasIndra,
Varuna, etc. Youwill haveplenty of crops andfood. This is mutual serviceof menandDevas.
Eventuallyyouwill obtainSreyasor supremegood, theattainmentof knowledgeof Brahman. The
sacrificewill purifyyour heart. TheDevaswill confer all enjoyments, cattle, woman, childrenand
estatewhentheyarepleasedwithyoursacrifices. Hewhoenjoyswhatisgivenbythegodswithout
returningthemanything, without dischargingthedebtduetothegods, hewhofeedshisownbody
and organs without propitiating the gods, is a thief indeed, a robber of the property of the gods.
Therighteouswhoeat theremnant of thesacrifice, arefreedfromall sins; but theunholy
menwhocookfortheirownsake, verilyeatsin. Theremnantof thesacrificeisAmritaorambrosia.
Itisnectar. Thosewhoeattheremnantof thesacrificeafter performingthemtothegods, arefreed
fromall sins committed at the five places of slaughter of animate beingsthe fire-place, the
water-jar, thepestal andmortar, thegrindstone, andthebroom. Small creaturesareunconsciously
killed at these five places. That is the reason why the Pancha Maha Yajnas or the five daily
sacrifices are prescribed for householders to wash off these sins.
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The five daily sacrifices are:
1. Deva Yajnaoffering sacrifice to the gods.
2. Brahma YajnaTeaching and reciting the scriptures.
3. Pitru YajnaTarpan or offering libation of water to the manes or forefathers.
4. Manushya Yajnafeeding the poor or the hungry and the guests.
5. Bhuta Yajnafeeding birds, animals and fish.
Theperformanceof theBhutaYajnaaims at thedevelopment of mercy andrealisingthe
unityof lifeandconsciousness. Ithelpstheperformer toseeandfeel theoneSatchidanandainall,
andall intheOne. ItbringsinAdvaiticrealisationof onenessor unityor identityintheend. If one
does this Yajna with Prem, Shraddha and Bhava, he will have the same experience which an
AdvaitaVedantinhasthroughSravana, MananaandNididhyasana. Lookatthebeautyof theHindu
scripturesandtheteachingsof theHinduRishisandsages!Theyprescribevariousmethodsformen
of various calibreandcapacity. Every mancanhaveSelf-realisationinhisownstationof lifeby
discharginghisdailyduties. Evenascavenger, cobblerorwashermancanattainthehighestgoodor
God-consciousness by discharging his duties in an unselfish manner.
Fromfoodcreatures become; fromrainis theproductionof food; rainproceedethfrom
sacrifice. Sacrificearisethoutof action. KnowthouthatfromBrahmaactiongroweth, andBrahma
from the Imperishable cometh. Therefore the all-permeating, the eternal, is ever present in
sacrifice. GitaCh. III-14, 15.
Manusays: Theofferinggivenintothefirereachesthesun; fromthesuncomeththerain;
from rain cometh food; and from this food all creatures. Manu SmritiIII-76.
TheLordof this worldis at theback of all activities. Without Himevenanatomor leaf
cannotmoveevenafractionof aninch. Heisthetrueactor. Theindividualsaresimplythemediaof
this activity.
Apurvaor Adrishtaisanunseenorhiddenpower inactionwhichgivesfruits. Itistheresult
of theactivities. Itisanunseenformwhichanactionassumesbetweenthetimeof itsperformance
andthetimewhenitsresultsbecomemanifested. It istheconnectinglink betweenthecauseand
effect.
If amandoesnotfollowthewheel of theuniversethusrevolving, if heleadsasensual lifeof
absoluteselfishness, heis simply wastinghis life. Heis committinggreat sinindeed. Thebasic
foundation of the world-order is mutuality and healthy co-operation. No one should disturb its
equilibriumand interfere with its working. Man is not brought hereto amass wealth by illegal
means for himself and his children.
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Heshouldnotremainanidler. Heshouldnotactselfishly. Heshouldnotrefusetowork. He
mustperformhisallottedwork. Thiswholeworldisabigfactoryof God. Themainwheel revolves.
Leather beltsareattachedtoother wheelsandmachines. Eachsmall part or machinedoesitsown
allotted work. Man must do the Pancha Maha Yajnas daily. He must do Sandhya, Nitya and
NaimittikaKarmas. Hemustserveothers. Heispartof thecycleandmustperformhisassignedtask
liketheother parts. If hefailsinthedischargeof hisduties, andleadsasensual life, heisamere
burdenonearth. Itisbetter if suchamangivesuphisphysical bodyandcreatesavoidforthebetter
filling of air.
A J nani whorestsinhisownSvarup, whorejoicesintheSelf within, whoissatisfiedinhis
Self, andwhoisalsocontentedintheSelf, hasnothingtodo. Heisnotboundtodoanythingtokeep
upthewheel of theworld. HeisanAptaKama, oneinwhomall desireshavebeengratified. Hehas
doneeverything. Hehas obtainedeverything. For himthereis no interest whatsoever inwhat is
done or what is not done, nor does any object of his depend on any being.
NoPratyavayaDoshawill affecthimfromhisinaction. Hehasnothingtogainbyaction. He
hasnoparticular object inview. Heneednot dependuponanybody. Heis quiteindependent. He
neednotexert, becausehehasnothingtogain. KarmaYogaisnotmeantfor theknowerof theSelf.
Though he does not work or serve society physically, he does help the world mentally and
spiritually. VyavaharafortheJnani dependspurelyuponhisPrarabdha. Onemaydoagreatdeal of
Vyavaharainsociety, another may remainquiet inacave. Thequiet J nani is anembodiment of
Vedic teachings. Hisvery lifeisalivingassurancefor othersfor God-realisation. Aspirantsdraw
inspirationfromhim. Hispowerful spiritual vibrationspurifytheworldandelevateothers. Those
whoarethirsty after divineknowledgearebathedby themagnetic currents of asilent J nani. His
powerful thoughtstravel alongdistanceandpenetrateintothecornersof thedifferent partsof the
world. Prakriti will certainlyutilisethemeritsandattainmentsof thesilent Jnani. J ust asthesweet
fragranceof thejasmineiswaftedintheair, soalsothefameof theJ nani spreadsfar andwide, and
peopleresorttohisabode. Theygetinstructionsfromhim. Thisismoresolidwork. Real aspirants
arebenefited. Curiosity-mongerscanhavenoaccesstohim. Theydonotwantthesehigherspiritual
teachings. Infactit isthissilentJnani whodoesmoresubstantial workthantheplatformlecturers.
Psychologists andoccultists canvery well understandthetruthof this statement. Workers inthe
political and social fields, whose minds are saturated with Karmic Samskaras and tendencies
cannot comprehendtheveracity of this statement. Sri Aurobindo, who was onceagreat Karma
Yogin, hasshuthimself upinaroomfor thelasttwenty-twoyears. Hehasbecomenowaglorious
Yogi. Hedoeshelptheworldmorenowwithhissupra-mental vibrationsanddivineexperiences.
HetrainsaspirantsintheAshram. Someof theaspirantswhoaredevelopedwill takeuphiswork
and disseminate divine knowledge.
Constantlyperformactionwhichisdutyforthesakeof Isvarawithoutattachment. Youwill
attainMokshathroughattainingChittaSuddhi or purity of mind. Purify theinner motivewhich
directsyour activity. Removeselfishness. Thenyouwill beabletoworkfor thewell-beingof the
world(Lokasangraha). Thewiseshouldset anexampleto themasses. They shouldwork for the
uplift of theworld. Janakaandothersverily aimedat Mokshaby doingselflessanddisinterested
works. Manisacreatureof imitation. Hetriestofollowtheexampleof hissuperiors. Whatsoever a
great mandoes, that other menalso do. Thestandardof right andwronghesets upby his own
conduct, by that the common masses go.
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ThoughyouareaYogi or aJ nani, donotunsettlethemindsof theignorantpeoplewhoare
attachedtoaction. Dotheactionsdiligentlywhichtheignoranthavetodoandmakethemdothose
actions. Glorify action. Makeall actionvery attractive. Thewiseshouldnot disturbunknowing
persons of petty understanding.
LordKrishnasaystoArjuna: All actionsarewrought bythequalitiesof natureonly. The
self, deluded by egoism, thinketh: I amthe doer. But he, O mighty-armed, who knoweth the
essenceof thedivisionsof thequalitiesandfunctions, holdingthat thequalitiesmoveamidst the
qualities, isnotattachedtothefunctionsof thequalities. Themanof perfectknowledgeshouldnot
unsettle the foolish whose knowledge is imperfect. Surrendering all actions to Me, with thy
thoughts resting in the supreme Self, freed fromhope and egoism, and of mental fever cured,
engage in battle. Ch. III-27, 28, 29 and 30.
Thereisnothinginthethreeworlds, OPartha, that shouldbedoneby Me, nor anything
unattained that might be attained; yet I mingle in action. For if I mingled not ever in action,
unwearied, menall aroundwouldfollowMypath, Osonof Pritha. Theworldwouldfall intoruinif
I didnot performaction. I shouldbetheauthor of confusionof castes, andshoulddestroy these
creatures. Astheignorantactfromattachmenttoaction, OBharata, soshouldthewiseactwithout
attachment, desiringthewelfareof theworld. Let nowisemanunsettlethemindsof theignorant
attachedtoaction; butactinginharmonywithMe, lethimrenderall actionattractive.Ch. III-22to
26.
2. Scope for Personal Exertion
IntheGitayouwill find: Eventhemanof knowledgeacts inconformity withhis own
nature; beings follow nature; what shall restraint avail. Ch. III-33.
Themeaningof thisSlokaismisunderstoodbymanypeople. Manyhavebecomefatalists.
Theyleadalifeof inertia. Theysay: Whatistheuseof ourexertion?Natureisall-in-all. Wecannot
go against nature? Nature is irresistible. All living beings follow their own nature. There is
influenceof mans natureonhis conduct. What cancoercionandinhibitiondo? Let us not exert
ourselves. This is a sad mistake. It is a lamentable misapprehension.
Thereisaclear solutionfor thisinthenextSloka34. Slokas33and34shouldgotogether.
Thenthemeaningis quiteclear. Eventhemanof knowledgeor aJnani behavesaccordingtohis
ownnature. Itneedsnosayingthatamanof ignoranceactsaccordingtohisownnature, becausehe
doesnot knowhowtocontrol it. If everyindividual behavesaccordingtohisownnatureonly, if
there is none who has no nature of his own, then there is no scope for individual exertion
(Purushartha). Inthatcasetheteachingsof theSastraswhichinspirepeopletorightexertionwould
be quite purposeless.
InthenextverseLordKrishnaasksArjunatodoPurushartha, togoaboveRagaDvesha, the
twocurrentsof attractionandrepulsion. Affectionandaversionfor theobjectsof thesensesabide
inthesenses; let nonecomeunder thedominionof thesetwo; theyarethedestroyersof thepath.
Ch.III-34. If theaspirant hascontrolledthesetwoVrittis, hehasalreadyconqueredNature, hehas
become thelord of Nature. He can command Nature. Nature has become his obedient servant.
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NatureoperatesthroughthesetwoVrittis. Whatyoucall theuniverseisonlyRagaDvesha. Thereis
noworldfor that Jnani or Yogi whohas subduedthesetwoVrittis. Thereisnoworldapart from
thesetwoVrittis. Manis boundor attachedtosensual objects throughtheVritti, Raga. Whenhe
developsVairagya, Ragaisannihilated. Anignorantmanisaslaveof thesetwoVrittisandsoheis
tossedabouthither andthither likeastrawinthisoceanof Samsara. Patanjali Maharishi prescribes
easy definitemethods inhis RajaYogaphilosophy to control thesetwoVrittis. His definitionof
Yoga is:
Yogah Chitta Vritti Nirodhah
Yoga is control or restraint of the modifications of the Chitta.
HealsoprescribesPurusharthatoextirpateVrittisandcontrol natureandtoattainKaivalya
Mokshaorindependence. Hedoesnotsay: Natureisverypowerful, keepquietandbecomeaslave
of nature. What is the use of your struggle and Sadhana? His Yoga is an exact science. He
prescribesdefinite, positive, accurateandeffectivemethodstocontrol nature. Hesays: Control the
Vrittis and then rest in your own Svarupa (essence). The whole nature is under your control.
Vasishtha also asks Sri Rama to do Purushartha.
ThroughRagaamanlovesanobject; throughDveshahedislikesanobject. If anyonerises
abovetheswayof likesanddislikes, loveandhatred, affectionandaversion, heisnolongersubject
to his nature. Hecanunderstandtheteachings of theSastras. His mindis pure. If hebecomes a
victimof thesetwocurrents, hismindbecomesimpure. Hecannot understandthesignificanceof
theSastras. Heneglectshisownduties. Hebeginstodothedutiesof othersashismindisinastate
of confusionandbewilderment. RagaDveshaaregreatobstaclesinthespiritual path. Theyarethe
adversaries of aman or aspirant. They arelikerobbers on thehighway. If Vivekaand Vichara
(discriminationandenquiryof thenatureof theAtman)dawnintheaspirant, RagaDveshawill take
to their heels.
O man! Learn practical lessons fromNature. Themango treedoes Purushartha. It gives
shade to the weary traveller and delicious fruit to the proprietor. The jasmine emanates sweet
fragrancetoall. Theantsarebusywithcollectinggrainsinsummer. Theyenjoythegrainintheir
holesduringtherainyseasonandinwinter. Thebeescollecthoneyvigorouslyfromtheflowersand
getintoxicatedwithjoydrinkinghoney. Theriverssupplygoodsparklingwater topeople. Thesun
gives energy andwarmthto plants andhumanbeings andconverts saltishwaters of theseainto
gooddrinkablewater. Thesandal treesends out fragranceinall directions. Themusk-deer gives
musk. The earth supplies grains, gold, iron, lead, vegetables and other necessities to man. The
parentsprescribePurusharthatotheir children. Theteachersask thestudent: Study well, havea
goodcharacter. Pass inyour examinationandget agoodjob. Do charity, control thesenses and
become a good man.
Youwill findintheGita: Butthedisciplinedself, movingamongsense-objectswithsenses
freefromattractionandrepulsion, masteredbytheself, goethtopeace. Ch. II-64. Thedifficulty
thatyouencounteredinSloka33isnowobviated. DoPurusharthanow. RemoveRagaDveshaand
restinpeace. ThenNaturebecomesyourobedientservant. Youarethemasterorlordof Nature. Do
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Sadhana. Practise! Practise! Realise! Realise! Thisisyour highest duty. Youhavetakenthisbody
to achieve this end!
3. Prakriti Does Everything
All actionsaredonebythequalitiesof natureonly. Hewhosemindisdeludedby egoism
thinks: I amthedoer. Thisisthecauseof bondage. TheGunasonlydoall actions. Theignorant
manidentifieshimself throughtheforceof Avidyawithhisbody, mindandIndriyaswhicharethe
products or effects of thethreeGunasSattva, Rajas andTamas. Nowcomes thetrouble. If he
thinks: I amthedoer, hehastoenjoythegoodandbadfruitsof hisactions. Heisbrought again
and again to this Mrityuloka.
HewhoseesthatPrakriti performsall actionsandthattheSelf isactionless, reallysees. The
wisemanwhoknowstheessenceof thedivisionsof thequalitiesandfunctions, holdingthat the
qualitiesmoveamidstthequalitiesisnotattached. Heseparateshimself fromthebody, mindand
organs. Hestandsasawitnessof theseUpadhisandtheir functionsbyidentifyinghimself withthe
pureinner Self orAtman. Hesays: Seeing, hearing, touching, speaking, giving, grasping, opening
andclosingtheeyes, arefunctionsof theIndriyas. I havenothingtodo. TheyaretheDharmasof the
senses. I amdistinct fromthe senses. The senses move among the senses. I amNirlipta. I am
Asanga. ThisistheDrishti (vision) or Nischaya(determination) of aJnani. Heescapesfromthe
bondage of Karmas. He is freed from the wheel of birth and death.
4. Action and Inaction
LordKrishnasays: Whatisaction, whatisinaction?Eventhewisearehereinperplexed. I
will declareto theetheaction by knowing which thou shalt befreed fromevil. It is needful to
discriminateunlawful action, todiscriminateinactionthepathof actionis mysterious. Hewho
seethinactioninactionandactionininaction, heiswiseamongmen, heisharmonious, evenwhile
performing all action. Gita: Ch. III-16, 17.
Peoplegenerally think that actionmeans movement of thebody, andinactionmeans the
absenceof it, tosit quiet. Sri Sankarawrites: Hewhoseesinactioninaction, i.e., hewhohasthe
right knowledgethat action, whichis commonly supposedby all to pertainto theSelf, does not
reallybelongtotheSelf, justasmotiondoesnotreallypertaintothetrees(ontheshoreof theriver)
whichappear (toamanonboardtheship) tomoveintheoppositedirection, andwhoseesactionin
inaction, i.e., hewhoknowsthat eveninactionisaction,for, inactionisbutacessationof bodily
andmental activities, andlikeactionit is falsely attributedto theSelf andcauses thefeelingof
egoismasexpressedinthewordsquiet anddoingnothing, I sit happyhewhocanrealisethe
natureof actionandinactionasnowexplainediswiseamongmen: HeisadevoutYogin, heisthe
performer of actions, he is released from evil and has achieved all.
LordKrishnasays: Havingabandonedattachment to thefruit of action, always content,
nowhereseekingrefuge, heisnot doinganything, althoughdoingactions. Hopingfor naught, his
mindandself controlled, havingabandonedall greed, performingactionbythebodyalonehedoth
not commit sin. Content with whatsoever he obtaineth without effort, free fromthe pairs of
opposites, withoutenvy, balancedinsuccessandfailure, thoughactingheisnotbound. Of onewith
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attachment dead, harmonious and with his thoughts controlled in wisdom, his works being all
sacrifices, all actions melt away. The Eternal the oblation, the Eternal the clarified butter, are
offeredintheEternal fireby theEternal; unto theEternal verily shall hego, who, inhis action,
meditatethwhollyupontheEternal. HewhohathrenouncedactionbyYoga, whohathrentasunder
doubtsbywisdom, whoisruledbytheSelf, actionsdonotbind, OArjuna!Gita: Ch. IV-20to24,
41.
Whenamanregardstheactionasif itwerefor him, hehasaction-mentality, andwhenhe
treats of it as God-ordained and for God, he being just a spectator, he has inaction-mentality.
If anactionisdonewithNishkamyaBhavaas Isvararpana, thenit isnoactionat all. It is
inaction in action.
If youidentityyourself withBrahmanandstandasawitnessof theactivitiesof Prakriti and
its effects, mind, Indriyas andbody, youwill realiseinactioninaction. Brahmanis Nishkriya,
Akarta, Niravayava. But he is theprimum mobile. He gives a push and Prakriti moves and acts.
Hegazes andPrakriti moves andacts. Without His presencePrakriti cannot do anything.
ThereforeitisBrahmanonlywhoreallydoesall actions. Thisisactionininaction astaughtinthe
Gita.
5. Action and Actor
Action performed as duty, without attachment, without loveor hate, without desirefor
fruit, iscalledpure(Sattvic). Butthatactionthatisdonebyonelongingfor pleasures, or againwith
egoism, or withmucheffort, is declaredto bepassionate(Rajasic). Theactionperformedunder
delusionwithoutregardtothecapacityandconsequences, lossandinjurytoothers, isdeclaredtobe
dark (Tamasic). Gita: Ch. XVIII-23, 24, 25.
Freefromattachment, not egoistic, enduedwithfirmness andenthusiasm, unaffectedin
successandfailure, that actor iscalledpure(Sattvic). Passionateanddesiringtoattainthefruit of
actions, greedy cruel, impure, moved by joy and sorrow, such an actor is said to be passionate
(Rajasic). Fickle, cheating, vulgar, stubborn, malicious, indolent, despondent andprocrastinating,
such an actor is said to be dark (Tamasic). Gita: Ch. XVIII-26 to 28.
6. Self-Surrender
Whatever thou doest, whatever thou eatest, whatever thou sacrificest, whatever thou
givest, whatever thou doest of austerity, do thou that as an offering unto Me. Ch. IX-27.
OnMefixthymind, bedevotedtoMe, prostratethyself beforeMe; harmonisedthusinthe
Self, thou shalt come unto Me, having Me as thy supreme goal. Ch. IX-34.
TheideasthatarecontainedinSloka34of chapter ninearerepeatedinSloka65of chapter
eighteen. But thereisthewordof assurancegivenbyLordKrishnatoArjuna: I pledgetheeMy
truth; thouartdear toMe.TheLordfurther says: Abandoningall duties, comeuntoMealonefor
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shelter, sorrownot, I will liberatetheefromall sins. FleeuntoHimfor shelter, OBharata; byHis
Grace thou shalt obtain supreme peace, the everlasting dwelling place. Ch. XVIlI-66, 62.
For asagewhoisseekingYoga, actioniscalledthemeans, for thesamesage, whenheis
enthronedinYoga, serenityiscalledthemeans. Whenamanfeelethnoattachment either for the
objectsof thesensesor for actions, renouncingall formativewill, thenheissaidtobeenthronedin
Yoga. Ch. VI-3 and 4.
Thereforeat all times think uponMeonly, andfight. Withmindandreasonset onMe,
without doubt, thou shalt come unto Me. Ch. VIII-7.
He who doeth actions for Me, whose supreme good I am, My devotee freed from
attachment, without hatred of any being, he cometh unto Me, O Pandava. Ch. XI-55.
Restrainingandsubduingthesenses, regardingeverythingequally, inthewelfareof all
rejoicing, thesealso cometo Me. If also thouart not equal to constant practice, beintent inMy
service; performing all action for My sake, thou shalt attain perfection. Ch. XII-4 and 10.
Hewhoisfreefromtheegoistic notion, whosereasonisnot affected, thoughheslayeth
thesemen, heslayethnot, nor ishebound. Thoughever performingall actions, takerefugeinMe;
byMyGracethouobtaineththeeternal indestructibleabode. Renouncingmentallyall worksinMe,
intentonMe, resortingtotheYogaof discrimination, havethoughtonMe. TheLorddwellethinthe
heartsof all beings, OArjuna, andbyHisillusivepower, causethall beingstorevolve, asthough
mounted on a potters wheel. Ch. XVIII-17, 56, 57, 61.
7. Karma Yoga Better than Renunciation
Arjunasaidto LordKrishna: OKrishna, Thoupraisethrenunciationof actions andthen
also Yoga (of action or Nishkamya Karma Yoga). Of the two which is better? That tell me
conclusively. TheLordsaid: RenunciationandYogabyactionbothleadtothehighest bliss; of
thetwo, Yogabyactionisverilybetter thanrenunciationof action. A NityaSannyasinor perpetual
asceticisonewhoneither hatesnor desires, onewhoisfreefromthepairsof opposites. Children,
notsages, speakof theSankhya(JnanaYoga) andYoga(KarmaYoga) asdifferent; hewhoisduly
established in one obtaineth the fruits of both. That abode which is gained by those practising
Sankhya is reached by the Yogis also.
He seeth who seeth that the Sankhya and Yoga are one. But without Yoga, O
mighty-armed, renunciationis hardto attainto; theYoga-harmonisedMuni swiftly goethto the
Eternal. HewhoisharmonisedbyYoga, theself-purified, self-ruled, withsensessubdued, whose
self istheself of all beings, althoughacting, heisnotaffected. Hewhoacteth, placingall actionsin
theEternal, abandoningall kindsof attachment, isunaffectedbysinasalotusleaf bythedropsof
water. Yogis, havingabandonedall attachment, performactionby thebody, by themind, by the
reason and even by the senses, only for the purification of the self.
Theharmonisedman, havingabandonedthefruitsof action, attainethtotheeternal peace;
thenonharmonised, impelledbydesire, attachedtofruit, isbound. Mentallyremovingall actions,
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thesovereigndweller inthebodyrestethserenelyinthenine-gatedcity, neither actingnor causing
toact. TheLordof theworldproducethnottheideaof agency, noractions, northeuniontogetherof
actionanditsfruit; naturehowever, manifesteth. TheLordacceptethneither theevil-doingnor yet
thewell-doingof any. Wisdomisenvelopedbyignorance; therewithmortalsaredeluded.Ch. V-1
to 16.
Arjunasaidto LordKrishna: I desireto knowseverally theessenceof renunciation, O
Hrishikesha, and of relinquishment, O Kesinishudana.
TheBlessedLordsaid: Sageshaveknownasrenunciationastherenouncingof workswith
desire; therelinquishing of thefruit of all actions is called relinquishment by thewise. Action
should be relinquished as an evil, declare some thoughtful men. Acts of sacrifice, gift and
austerityshouldnotberelinquished, sayothers. Hear Myconclusionsastothatrelinquishment, O
bestof theBharatas, sincerelinquishment, Otiger of men, hasbeenexplainedasthreefold. Actsof
sacrifice, giftandausterityshouldnot berelinquished, but shouldbeperformed; sacrifice, giftand
alsoausterityarethepurifiersof theintelligent. Buteventheseactionsshouldbedoneleavingaside
attachmentandfruit, OPartha; thatisMycertainandbestbelief. Verilyrenunciationof actionsthat
areprescribedisnotproper, therelinquishmentthereof fromdelusionissaidtobeof darkness. He
who relinquisheth an action from fear of physical suffering, saying that it is painful, thus
performing a passionate relinquishment, obtaineth not the fruit of relinquishment. He who
performethaprescribedaction, saying: It ought tobedone, OArjuna, relinquishingattachment
and also its fruit, that relinquishment is regarded as pure. Therelinquisher, pervaded by purity,
intelligence and with doubts cut away, hateth not unpleasurable action nor is attached to
pleasurable. Nor indeed can embodied beings completely relinquish action; verily he who
relinquisheththefruit of actionheissaidtobearelinquisher. Good, evil andmixedthreefoldis
thefruit of actionhereafter for thenon-relinquisher; but thereisnoneever for therenouncer. Ch.
XVIII-1 to 12.
Chapter Eight
INSPIRING STORIES
1. Tiruvalluvar
InMylapore, Madras, therelivedabouttwothousandyearsagoabornSiddhaandbornpoet
by thenameof Valluvar, or, as heis morecommonly known, Tiruvalluvar. Heis regardedas an
Avataraof Brahma. HemarriedVasuki andledthelifeof ahouseholder toshowpeoplethewayof
leadingadivinelife, alifeof purityandsanctity, whilelivingintheworld. All hiswisesayingsand
teachings arenowinbook-formandis knownas Tirukural. Thesesayings andteachings arein
couplets. Here are some of them:
Just asthealphabet A isthebeginningof all letters, soalsoGodisthebeginningfor this
universe.
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Learn the Sastras completely and then act according to their injunctions.
TheAnichaflower will fadebysmellingbutguestsaremoresensitiveif thehoststurntheir
faces a bit.
Death is like sleeping in the burial ground, birth is like waking in the morning.
Thesecoupletsare1330innumber. Theycontaintheessenceof theVedas, theUpanishads
andthesixDarshanas. Tirukural isregardedasauniversal Bible. Itisanother Gita, Koranor Zend
Avesta.
Someaspirants repairedto Tiruvalluvar andenquired: Osage, whichAshramaof lifeis
betterGrihastha or Sannyasa? The sage did not give any answer. He simply kept quiet. He
wantedtoteachthemthegloryof GrihasthaAshramabyexample. Hiswifewasanideal, chasteand
devoted lady who would never disobey his orders, but would implicitly carry themout. Once
Tiruvalluvar was takingcoldriceinthemorning. Hesaidtoher: OVasuki, thericeis very hot,
bringafantocool it. Shewasat thetimedrawingwater fromthewell whenhecalledher. Sheat
onceleft theropeandrantohimwithafantocool downtherice. Shedidnot saytoher husband:
Howcancool ricebehot?Whydoyouwantafannow? Shesimplyobeyedhiscommands. The
vessel thatcontainedwater washanginghalf wayinthewell fearful of her PativrataDharmaSakti.
Theaspirantsnoticedthisstrangephenomenonandthenobleconduct of Vasuki, andwerestruck
with amazement.
On another occasion, Valluvar called his wife at 1 p.m. and said: Bring a lamp
immediately, OVasuki. I amstitchingapieceof cloth. I cannot seetheeyeof theneedle. I cannot
passthethreadproperly.Shedidnotsay: Itisbroaddaylightnow. Whydoyouwantalamp?You
canseetheneedleproperly.Butsheimplicitlyobeyedhisword. Theaspirantsweremuchinspired
bytheideal lifeof sageTiruvalluvar andtheexaltedconductof hiswife. Theydidnotspeakaword
tothesaint. Theyquietlylefttheplacewithprofoundsatisfaction. Theyweredeeplyimpressedby
thepractical andexemplarylifeledbythesageandhiswife. Theylearntalessonthatthelifeof an
ideal householder is inno way inferior to that of anideal Sannyasinwho is treadingthepathof
Nivritti and austerity in the Himalayan caves, and that each is great in his own place.
Dear reader! Can you find a single devoted wife like Vasuki in these days of modern
civilisation and scientific advancement? If the husbands of the present-day behave like
Tiruvalluvar, thewiveswill say: Myhusbandhasbecomesenseless. Hewantstofanthericewhen
itiscold. Hewantsalightwhenthereisbroaddaylight.Thewiveswill rebuketheir husbandsand
fight with them. They will seek separation.
That house wherein the wife serves the husband with sincere devotion and observes
PativrataDharma, is heavenonearth. That housewhereinthewifefights withthehusbandand
disobeyshisorders, isaveritablehell onearth. LadieswhopractisePativrataDharmaneednotgoto
temples. TheyneednotpractiseanyVrataor penance. Serviceof husbandbecomesworship. They
can realiseGod through serviceof their husbands. Husbands also should beideal persons with
noblequalities. HusbandsaretheGurusfor their wives. Wivesneednotgetanyinitiationfromany
Acharya. Glory to such exalted ladies who practise Pativrata Dharma!
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INSPIRING STORIES
2. Story of a Bania
A BaniaonceapproachedaSadhufor initiation. TheSadhusaid: I will initiateyouwhenI
meet you next time. The Bania pressed the Sadhu again and again on several days for quick
initiation. TheSadhutotallydeclined. HereturnedtotheBaniaafter acoupleof years. Heplacedin
hisBhiksha-bowl somemud, hair, urineandexcretaandapproachedtheBaniafor alms. TheBania
broughtnicesweet-meats, Kheer, Halwa, etc., for theSadhu. Hepreparednicedishesashethought
hewouldbeinitiatedthistimebytheSadhu. TheSadhusaidtotheBania: Put everythinginmy
bowl.
TheBaniasaid: HowcanI placethem, Swamiji, inthisdirtybowl. Kindlycleanthebowl
and bring it to me. I will place all the preparations in it.
TheSadhureplied: Whensuchisthecasewiththisbowl howcanI placethepureLordin
your heart which is filled with various impurities likelust, anger, pride, greed, etc. Howcan I
initiate you now, when your mind is very dirty like this bowl?
TheBaniagot vexed and went away in shame. Hepurified himself through charity and
selfless serviceandgot himself initiatedby thesameSadhuafter sometime. Theground(mind)
must bepreparedfirst. Why do youbother much about Upadesha? Purify yourself, and get the
moral qualifications, Brahmacharya, etc. The initiation will come by itself.
3. Raja Gopichand
Minavaty, mother of RajaGopichand, gavefour instructionstoher son: 1. Eatnectar-food.
2. Sleeponabedof flowers(PushpaShayana). 3. Livewithintheironfort 4. Enjoywiththemost
beautiful woman (Param Sundari).
TheAdhyatmicmeaningor esotericsignificanceof theseinstructionsisthis. 1. Whenyou
arereallyhungry, eat your food. It will bedigestedwell. It will bepalatablelikenectar. Hunger is
thebest sauce. 2. Whenyoubecomereallysleepy, liedown; youwill getsoundsleepeventhough
youliedownonabedof stones. 3. Liveinthecompany of dispassionateYogis, Sannyasins and
Mahatmas. This is the iron fort. No temptations will allure you. 4. Meditate and raise the
Brahmakara-Vritti and enjoy with Brahman. This is enjoyment with the most beautiful woman.
4. Story of a Pandit
OncealearnedKhatha-Sastri, aBrahmin Pandit andaChandalawerecrossingtheriver
Ravi in aboat in Lahore. Theboat capsized owing to thefiercewind. Both the Pandit and the
outcastewereabout tobedrowned. They weredrinkingwater againandagain. Thearrogant and
audacious Pandit toldtheChandala: Donot drink thesamewater fromtheupper surfaceof the
river whichI amdrinking. Youarepollutingme, OChandala! Drinkonlythewater fromthelower
portionof theriver. Look at thepetty-mindednessof thelearnedPandit! TheChandalais at the
point of death. Hislifeistremblinginthebalanceandyet thePandit seessomuchdifferenceand
entertains the idea of Brahmin-superiority! Do you think that the Brahmin Pandit will feel his
onenesswithall evenaftermillionsof births?Whatistheearthlyuseof hisKhatha-Sastra, learning
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and knowledge? Fie on those miserable wretched Brahmin Pandits who are petty-minded and
narrow-hearted! Glory to large-hearted Pandits!
5. The Jolly Ant
Onceanant that waslivinginamountainof sugar met another ant livinginamountainof
saltandasked: Hallo, mydearfriend!Howdoyoudo?Itreplied: I amnotasjollyasyouare. My
mouthisalwayssaltishasI amlivinginamountainof salt.Thejollyantsaid: Comealongnowto
my abode. I shall makeyoujolly. I livein ahugemountainof sugar. I shall makeyour tongue
alwayssweet.Theunhappyantfollowedthejollyanttothemountainof sugarandlivedtherefora
week. Thejollyantaskedhisfriend: Howdoyoufarenow, myamiablecomrade. Itreplied: Still
thesameasmylot, mygoodfriend. Washyourmouthwell withthissaccharinesolution. Rubyour
tonguewell withthissugar soap. Your tongueneedsgoodbrushingup. Youwerelivingforseveral
years inamountainof salt. It followedtheinstructions of thejolly ant. Fromtheeighthday its
mouth became sweet. It also became very jolly.
Someaspirantskeepwithinthemselvessomehiddensubtledesires, greed, Mohaandpride.
TheseDoshasclingtotheir mindsjustastheoldsaltdungtothetongueof themiserableant. They
complain like the ant of the salt mountain: We have no spiritual progress. We have no
Self-realisation. We are not enjoying spiritual bliss.
Rubyour mindandtheheart withthesoapof J apaandselfless service. Eradicateall the
desires and impurities of the mind. You will enjoy the supreme bliss of Paramatman.
6. Raja Janaka
Raja J anaka once commanded a Brahmin who committed a serious crime to leave his
dominionatonce. TheBrahminsaid: ORajan, kindlytell metheextentof your dominion. ThenI
will leaveyourstateandsettledowninthedominionof anotherRajan. Janakadidnotsayanything
inreply. Hesobbedheavily. Hereflectedseriously. Thenheswoonedsuddenly. Hecameback to
hissensesafter fifteenminutes. Hethensaid: I haveinheritedthestateof myfather. Itisunder my
control, butnothingbelongstomeexclusively. I cannotfindmyexclusivedominionanywhere, not
eveninMithilaandinmyownprogeny. Nowreal wisdomhasdawnedinme. I amnowunder the
impressionthateitherI havenodominionatall orall ismydominion. Eitherthisbodyisnotmineor
thewholeworldismine, andsimilarlythatof otherstoo. Obestof thetwice-born! Thisismyfirm
conviction. Stay in my dominion as long as you like and enjoy.
TheBrahminasked: Oking!Whathasmadeyouregardthiskingdomasnotyoursorall as
yours? Howhave you renounced the feeling of mine-ness in this kingdomof your ancestors,
which you are ruling? Janakareplied: Everything is perishable on thephysical plane. Life is
evanescent. Everythingpassesaway. I couldlaymyfinger onnothingwhichI couldcall asmine. I
rememberedtheVedictext: It wasanybodysproperty. I reflectedinthismanner andsoI have
givenuptheideaof mine-ness. HearkencarefullynowastohowI seemydominioneverywhere. I
havenodesirefor theobjectsthatgivegoodsmell: soI haveconqueredtheearth. I havenodesire
for tastythings, beautiful forms, softcushionsor beds, or music: thereforeI haveconqueredwater,
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INSPIRING STORIES
fire, airandether. I donotdesireanythingfor themind, itisthereforeundermyperfectcontrol. I do
actions for the Devas, ancestors, for all beings and for those who come to my door.
ThentheBrahminsmiledandsaid: Oking! I amDharmaindisguise. I havecometolearn
somethingaboutyou. Youaretheonlypersontoturnthiswheel, thenameof whichisBrahman, the
spokeof whichisreason, whichnever turnsback andwhichiskept toitscoursebythequalityof
goodness as its circumference. (Anugita: Ch. 17).
7. An Ideal Karma-Jnana-Yogi
A Sadhuwent tothecourt of RajaJanakaandobservedall hismanifoldactivities. Hethen
thoughtwithinhimself: Howcanwecall RajaJanakaaJ nani?Howcanwetakehimfor aspiritual
man? Heisonlyaworldlyman. Heisentrappedinsomanyworldlymatters. Hetalksonworldly
topics. RajaJanaka, throughhisDivyaDrishti or eyeof intuition, understoodthementalityof the
Sadhu.
CallingtheSadhutohisside, J anakasaid: Youseemtobeaculprit. Youareunfit towear
thegarbof asaint. Youarenot thinkingof God. Thenatureof faultfindingisdeeplyingrainedin
you. I have decided to give you capital punishment. You will be hanged within a week.
Thekingorderedhis servants togivetheSadhuvegetables without salt, sweetmeatswith
chillies, anddeliciousKheer andalmondsandraisinswithtamarinddaily. TheSadhuwasterribly
alarmed. Hespentsleeplessnights. Hebecameverynervous. Healwaysthoughtof thegallows. He
dreamt daily that his neck was being tied with a rope. He became very thin and pale.
RajaJanakasent aservant tocall theSadhuontheseventhday for execution. TheSadhu
wasunabletostandbeforetheking. Hetrembledandfell onthegroundsenseless. Hecamebackto
consciousnessafter tenminuteswhenJ anakaofferedhimsomefruitsandacupof milk withsalt.
The Sadhu drank it. But his mind was on the gallows.
Thesage-kingthensaid: Lookhere, OSadhu! Howdoyoulikethetasteof themilknow?
Wasitgood?Didthemilkcontainsufficientsugar?Howdidyourelishthefoodthesesevendays?
TheSadhureplied: ORajah, I didnotfeel anytasteinthefoodor inthemilkthatyouofferedme
justnow. Mymindisonlythegallowsall thetime. I seeonlygallowseverywhere. I havebecomea
preytothethought of thegallows. I didnotknowwhether thevegetablesor soupcontainedsaltor
sugar.RajaJ anakasaid: OSadhu, justasyour mindisalwaysonthegallows, soalsomymindis
alwaysfixedonBrahmanthroughmyintensepracticeof Nididhyasan, althoughI engagemyself in
varioussortsof worldlyactivities. ThoughI aminthisworld, I amoutof theworldalways. Doyou
understandmymental state? Infuturedonot looktothefaultsof others. Mindyour ownbusiness
always. Looktothegoodpointsof others. Glorifyothers. Dointensemeditation. Realise. Workfor
the world unattached like myself. Now you can go.
TheSadhuwasverymuchpleasedwiththeking. Henowrealisedhisfollyandthetrueglory
of KingJanaka. HeunderstoodfullythatJ anakawasawonderful Brahma-Nishthaandhadperfect
balanceof mindamidst multifariousactivities. Heprostratedbeforehimagainandagainandtook
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leave. ThenhedidintenseSadhana, realisedtheSelf andfollowedtheexampleof RajaJ anakain
doing service to the world.
RajaJanakawasafull-blownJ nani thoughheworkedintheworld. HisJ nanawastested. He
was intheDurbar hall whenamessenger brought thenews that therewas fireinthecity. Janaka
said: My wealthis unlimited, andyet I havenothing. Evenif thewholeof Mithilais burnt, yet
nothing is lost to me.
Thenameof RajaJanakaisalwaysassociatedwithKarmaYogaandKarmaNishtha. Inthe
GitaalsoLordKrishnaspeakstoArjuna: J anakaandothersindeedattainedperfectionbyaction;
then, havinganeyetothewelfareof theworldalso, thoushouldstperformaction. Whatever agreat
mandoeth, that other menalso do; thestandardhesettethup, by that thepeoplego. Therefore,
without attachment, constantly performaction which is duty, for by performing action without
attachment, man verily reacheth the Supreme. Ch. III- 19, 20, 21.
It isvery difficult tofindout thestateof aJ nani byhisexternal actions. Jnanaispurely a
mental state. It isaninternal condition. A Jnani onlycanunderstandanother J nani. AtmaJ nanais
imperishableandinexhaustiblewealth. Thewealthof thethreeworlds is nothing, I say nothing,
whencomparedtothepricelesstreasuresof theAtman. ThatisthereasonwhyJanakawasnotatall
affectedbythedestructionof thecityof Mithila. Hestoodadamantineontherockof AtmaJ nana.
8. Highest Self-Sacrifice
KingYudhisthiraperformedagreat sacrifice(Yajna) after thebattleof Kurukshetrawas
over. Hegavevery richpresentstothepriestsandtothepoor. All weregreatly astonishedat the
grandeur of this magnanimoussacrifice. They exclaimedwithgreat joy: Wehavenever seenin
our lifetimesuchasplendidsacrifice. Therehadnever beensuchagloriousYajnaintheannalsof
the worlds history. Glory to King Yudhisthira! Glory to Arjuna! Glory to the Pandavas and
Draupadi!
A small mongooseappearedonthescene. Half of hisbody was goldenandtheother half
was brown. He rolled on the ground where the Yajna was performed. He then exclaimed with
sorrow: ThisisnoYajnaatall. Whydoyoupraisethissacrificeinsuchglowingterms?Youareall
hypocritesandliars. Thepeoplereplied: What! Yousillymongoose! Haveyounot realisedthe
glory of this MahaYajna? Thousands of poor peoplehavebecomevery rich. Millions of people
havebeensumptuouslyfed. Jewelsandclotheshavebeendistributedinabundance. Theworldhas
never witnessed such wonderful sacrifice. Get thee gone, O miserable wretch, O foolish
mongoose!
Themongoosereplied: Mydear sirs, donot beannoyedwithmeunnecessarily. Just hear
mywordswithpatience. Therewasapoor Brahmininasmall village. Helivedinasmall hutwith
hiswife, sonanddaughter-in-law. Therewasagreatfamine. Thewholefamilysufferedformonths.
Theywerestarvingfordaystogether. Onedaythepoormanbroughtsomericeanddhal. Whenthey
werereadytotaketheir meals, theyheardavoiceat their door. TheBrahminopenedthedoor and
foundaguest. Hesaid: Ovenerableguest, comeinside. Takeyourseatandyourfood. Hegavehis
portionof thefoodtotheguest. Theguestsaid: Sir, myhungerisnotsatisfied. I amstarvingforthe
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INSPIRING STORIES
last fifteendays. Thewifesaidtoher husband: Mylord, hereismy share. Kindly givehimthis
portionof food. I amthyArdhangini. Itismydutytosharewithyoutheweal andwoeof life. The
Sastras and Smritis declare like this emphatically. The guest ate this portion also, but still his
hunger wasnot appeased. Thesonsaid: Dear father, I must domydutytoyou, otherwisepeople
will criticiseme. I must pleaseyouinthefulfilment of your holywish. Givehimmysharealso.
The guest ate this and yet he remained unsatisfied. The wife of the son said: O venerable
father-in-law, you have all performed the greatest self-sacrifice. I must also join in this Yajna.
Kindlygivehimmyportiontoo. Theguestatethisportionandwasfullysatisfied. Hethenblessed
thepoorBrahminandhisfamilyanddepartedingreatjoy. Thesefourpersonsdiedof starvationthe
sameday. A fewgrainsof ricewerefoundontheground. I rolledmyself onthoseparticles. Half of
my body becamegolden. SincethenI havebeentravellingall over theworldtofindout another
Yajnalikethat. NowherehaveI foundone. NowherehaveI beenabletoconvert theother half of
mybodyintogold. Thissacrificeof Yudhisthirahasnotturnedtheother half of thebodyintogold.
ThatisthereasonwhyI saythat thisisnosacrificeat all. Haveyouunderstoodmypoint well. Do
not becomeangry. Truthcannever hurtthefeelingof others. Thepriestsandotherswhoenjoyed
theYajnaof RajaYudhisthirawereput to shame. They hungdowntheir heads inshame. They
realised now what true sacrifice was, that it should be free from pride and vanity.
Markherethegloryof thepoor Brahminandhisremarkablespiritof self-sacrifice! Hewas
anideal householder. Hewasanideal KarmaYogi. Hereachedthesamestateof Kaivalyaasthatof
a Brahma J nani or a Raja Yogi. May you all shine as this poor Brahmin!
9. Story of a Bird
Fourtravellershadtotaketheir restonenightunder abigtree. Itwaswinter. Sotheystarted
afiretowarmthemselves. A birdlivedinthetreewithitswifeandchildren. Thelittlebirdlooked
downandsawthetravellers. It saidtoitswife: Mydear, what shall wedonow? Therearesome
guestsinour house. Theyarehungry. Wemust entertainthemanyhow. Wearehouseholdersand
shouldshowhospitality. Wehavenothingtooffer them. I will offer mybodytothem. Itdropped
itself into the fire below and got roasted.
Thewifeof thebird witnessed thenobleactionof thehusband. It thought within itself:
Therearefour guests. Thefleshof onebirdisnot sufficient for all of them. Let mealsodosome
sacrificeinthefulfilmentof thepureSankalpaof myhusband. Thedutyof thewifeistoserveand
please the husband at all times. It also plunged itself into the fire and soon perished.
Thefivelittleonessaid: Still thefoodisnotsufficientforourfourguests. Ourparentshave
donetheir duty well. Weshouldkeepupthenameof our worthy parents. They havedonegreat
sacrifice; weshouldalsocontributesomethingtowards this Atithi Yajna. They alsofell intothe
fire and were burnt to death.
Thefour travellerswerestruckwithutter amazementwhentheywitnessedthedeedsof the
little birds. They did not eat the flesh. They remained without food.
Markherethespirit of self-sacrificeof theselittlebirds! Drawinspirationbyremembering
theideal lifeledbythem. A KarmaYogi or ahouseholdershouldpossessthevirtueof self-sacrifice
115
toaremarkabledegree. Heshouldbepreparedtogiveupthebodyatanytimetoanoblecause. That
KarmaYogi or householder whosacrificeshisbodyfor anoblecausereachesthesamegoal thatis
attainedbyaRajaYogi throughAsamprajnataSamadhi, or byaHathaYogi throughawakeningof
the Kundalini and taking it to Sahasrara, or by a Vedantin through Sravana, Manana and
Nididhyasana. No pain, no gain. Greatness cannot be achieved without sacrifice both in the
physical and spiritual planes.
APPENDIX
Special Instructions For Karma Yogis
1. See God in every face, in everything.
2. Repeat mentallyor silentlyor withthebreaththeNameof theLord, suchasHari Om,
Sri Ram or your ownIshtaMantraor GuruMantra, evenwhileyouwork intheoffice. A strong
habit of repetition of the Mantra will soon be formed.
3. Giveupmeat, hot curries, onionsandgarlic. TakeSattvicfoodslikemilk, fruits, bread,
pulsesandvegetables, etc. Eatsimplefood. Wearsimpleclothing. Practisecelibacyormoderation.
4. Feel that God is theinner Ruler who manipulates your mind, body and the Indriyas.
Thereforegiveupthethought: I amthedoer. Feel: I amNimittaor aninstrument inHishands.
God works through my hands, eats through my mouth and sees through my eyes.
5. Do not expect any fruit for your actions, not even approbation, thanks, gratitude,
appreciation, applause, return of salute or smile, etc.
6. Offer all actions, their fruit, body, mind, the Indriyas and the soul as flowers at the
Lotus-feet of the Lord.
7. Never, never say: I have helped that man. Feel and think: That man gave me an
opportunity to serve. This piece of service has helped me to purify my mind. I amextremely
grateful to him.
8. Feel that theworldisamanifestationof God. Harireva Jagat Jagadeva Harih. Sarvam
Vishnumayam Jagat. Serve with Narayana Bhava. Feel that you are serving God in all beings.
9. Discipline the Indriyas. Control them. Develop alertness, decision, discrimination,
mercy, tolerance, forgiveness, discernment, patience, cosmic love and equal vision. Have a
balanced mind. Be calm, cool and serene always.
10. Combine Bhakti or Jnana with Karma Yoga.
116
INSPIRING STORIES
11. Servepoor, sickpeople. ThereisnoYajnathatisgreater thanthis. Serveeveryonewith
Bhava, Premandfull Shraddha. ServetheLordinall. Serveyour countryandsociety. Serveyour
parents, brothers and sisters, the Sadhus, Sannyasins, Bhaktas, Mahatmas and your spiritual
teacherswithdevotionandafull heart. Shampoothelegsof sickpeople. Feel thatyouaretouching
thebody of theLord(Virat). Feel that theenergy of Hiranyagarbha(cosmic energy) is flowing
through your hands. Tap the very source, the storehouse of cosmic energy.
12. Begoodanddogood. Becomeanembodiment of goodness. Keepthebodystrongand
healthy. Note in your spiritual diary the number of good and evil actions that you do daily.
Manu Smriti
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.
Whatever work aman does, whatever his motive, of that the reward heshould get in a
corresponding body. XII-81.
Letall menreflectwithcareandattention, thepassageof thesoul throughdiverseformsof
Brahma, Devas, men, beasts, plantsandstones, inaccordancewiththeir goodandevil deeds, and
also let them apply their minds to virtue only. XIII-22, 42, 86.
Spiritual Diary
Prepareasimilar statement of daily spiritual diary as showninthefollowingtableevery
monthand verify whether youareprogressingor not. If you want quick spiritual progress, you
should never neglect to record everything in your diary. To changetheworldly natureit needs
rigorousSadhana. Apart fromthesequestionsyoumust alsomentionthefollowingintheremarks
column:
117
Spiritual Diary
Questions
Date
1. Whendidyouget upfrombed?
2. Howmanyhoursdidyousleep?
3. HowmanyMalasof J apa?
4. HowlonginKirtan?
5. HowmanyPranayamas?
6. HowlongdidyouperformAsanas?
7. HowlongdidyoumeditateinoneAsana?
8. How many GitaSlokas did you read or get by
heart?
9. Howlonginthecompanyof thewise(Satsanga)?
10. HowmanyhoursdidyouobserveMouna?
11. Howlongindisinterestedselflessservice?
12. Howmuchdidyougiveincharity?
13. HowmanyMantrasyouwrote?
14. Howlongdidyoupracticephysical exercise?
15. How many lies did you tell and with what
self-punishment?
16. How many times and how long of anger and
withwhat self-punishment?
17. How many hours you spent in useless
company?
18.HowmanytimesyoufailedinBrahmacharya?
19. Howlonginstudyof religiousbooks?
20.Howmanytimesyoufailedinthecontrol of evil
habitsandwithwhat self-punishment?
21. How long you concentrated on your Ishta
Devata(Sagunaor NirgunaDhyana)?
22.Howmanydaysdidyouobservefastandvigil?
23. Wereyouregular inyour meditation?
24. What virtueareyoudeveloping?
25. What evil qualityareyoutryingtoeradicate?
26. What Indriyaistroublingyoumost?
27. Whendidyougotobed?
118
APPENDIX
The Spiritual Diary (Weekly)
TheSpiritual Diaryisawhipfor goadingthemindtowardsrighteousnessandGod. If you
regularly maintainthis diary youwill get solace, peaceof mindandmakequick progress inthe
spiritual path. Maintain a daily diary and realise the marvellous results.
119

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