By
Sri Swami Sivananda
A DIVINE LIFE SOCIETY PUBLICATION
Sixth Edition: 1995
(4,000 Copies)
World Wide Web (WWW) Edition : 2001
Website: http://www.divinelifesociety.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. Shivanandanagar—249 192
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
Contents
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 to the earnest
aspirant of knowledge Divine. Their aim and object is nothing but emancipation
from the wheel of births and deaths through absorption of the Jiva with
the supreme Soul. Now, this emancipation can be had only through right
knowledge.
It is an undisputed fact that it is almost a Herculean task for the
man in the street, blinded as he is by worldly desires of diverse kinds,
to forge his way to realisation of God. Not only is it his short-sightedness
that stands in the way but innumerable other difficulties and obstacles
hamper the progress onward towards the goal. He is utterly helpless
until someone who has successfully trodden the path, comes to his aid
or rescue, takes him by the hand, leads him safely through the inextricable
traps and pitfalls of worldly temptation and desires, and finally brings
him to his destination which is the crowning glory of the be-all and
end-all of life, where all suffering ceases and all quest comes to an
end. This realisation is nothing but the knowing of the self as the
real Self, the one without a second.
This volume is, as the title will show, a book that has been carefully
prepared for the benefit 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, he will find himself in a fool's paradise,
when he puts on the second orange-coloured garb to follow the path of
renunciation. So one has to do Karma Yoga first ceaselessly and untiringly,
and develop all noble qualities such as cosmic love, endurance, nobility
and Brahmacharya, and thus 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,
from the inspired and enlightened pen of Swami Sivanandaji, is, as usual,
a safe and sound guide to reach the goal in view of the aspirant. Those
who have had the good fortune to know of Sri Swami Sivanandaji and his
writings-from the biggest volume to the sixteen-page pamphlet distributed
free to those who ask and those who do not ask-will agree with us how
infallible his writings are, how simple and lucid is the language he
employs in order that what he writes may be accessible not only to the
university graduate, but also to him or her who has a working knowledge
of English, and how sincere and earnest the author is in his unquenchable
thirst to be even a 'particle' of service to his brethren. Pregnant
with the magnetism of a Jivanmukta or liberated sage, they cannot but
uplift the seeker after Truth to ineffable heights of spiritual glory,
bliss and peace.
THE DIVINE LIFE SOCIETY
There are altogether eight chapters in this book. The first chapter
treats of the Yoga of service. Such interesting and important subjects
as what is poised reason, how to find out right and 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' and 'Secret of Karma Yoga' are of vital importance
and interest. One should never forget the idea that work is worship
of God. If one remembers this fact, all work will be found very interesting.
The terms 'menial service', 'this work is bad', 'that work is good',
will be obliterated from the mind. You will find that all work, when
done with the right mental attitude or Bhava, will elevate your mind.
The second chapter deals with universal laws. A knowledge of these
laws of Nature will help the young aspirant to turn out more efficient
and solid work within a short space of time; it will infuse discrimination
and force him to do virtuous actions, always taking care to avoid all
evil actions. He will clearly understand that there is perfect order
in the universe in everything. Even a rank materialist will be induced
to realise the glory of the Lord, the Law-giver, who is hidden in these
names and forms.
The third chapter deals with what is known as Svadharma. The practice
of Svadharma brings one Moksha and exaltation. A fine description of
the three Gunas or qualities of Nature and their operation is given
here. An understanding of these Gunas will be of inestimable value to
the practitioner of Karma Yoga. He can develop Sattvic virtues and eradicate
Rajas and Tamas. The article 'Instructions for Aspirants' contains many
valuable practical hints. Every aspirant should study these instructions
very carefully daily in the morning before he starts his work. This
will enable him to equip himself for the ensuing battle of daily life.
He will indeed be better armed with wisdom, spiritual force and discrimination;
he can thereby ward off very many obstacles that stand in the way of
his daily work.
Though man feels he is weak and helpless at times, he is in reality
the master of his own destiny. He can counteract dark forces of evil
tendencies and can command Nature through right exertion or Purushartha.
The subject is dealt with in the fourth chapter.
'Karma and Reincarnation' is the title of the fifth chapter. Here there
is a description of the various kinds of Karmas. I would like you to
understand that sin is nothing but a mistake only. 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 consequently become prey to the haunting thoughts
of the so-called sin. One should never say: "I am a great sinner." On
the contrary he should assert: "I am eternally the pure Atman." Purity
is your birthright. In essence thou art the most sacred Atman. Feel
this, feel this! The article on the doctrine of reincarnation contains
convincing, cogent, logical, forcible and sound arguments in support
of rebirth.
In the sixth chapter I have stated that neophytes should combine action
and meditation and that those who can meditate for twenty-four hours
are very, very rare, and that such people should take to exclusive meditation
in the solitary caves of the Himalayan jungles. I have made a sincere
and whole-hearted appeal to whole-timed Sannyasins to organise their
order of life and start doing service to the country in various forms
according to the temperament, taste and capacity of the individual.
This is the dire need of the present hour. Not very long ago Mahatma
Gandhi himself once appealed to the Sannyasins at Hardwar in this regard
and Pandit Jawaharlal Nehru, the then President of the Indian National
Congress addressed a mammoth meeting of Sadhus and Sannyasins last year
at the same place and in a similar strain. As no real service can be
done without Brahmacharya, I have added a small article on this subject
towards the end of the chapter.
The seventh chapter is allotted to 'Karma Yoga 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 want
my readers to read this chapter over and over and understand the full
significance of Karma Yoga.
The eighth chapter makes the book really useful. You have some very
illuminating and inspiring stories which have been chosen with care
and added in the hope that the book will be of practical utility to
the readers. These stories inculcate the principles of self-sacrifice
and present to the householders some really elevating and inspiring
ideals.
As the maintenance of the spiritual diary is nowhere more needed than
when practising Karma Yoga, I have added a brief note on how such a
diary should be maintained, together with the table which has also been
appended therewith.
I appeal with folded hands to the readers of this book to start practising
Karma Yoga in right earnest after digesting and assimilating the truths
and ideals that are inculcated herein. May the indweller of our hearts,
the omniscient, omnipotent and omnipresent Isvara grant you all strength,
peace, spiritual power, discrimination, alertness, far-sightedness to
practise Karma Yoga and to realise the grand truths of the Upanishads
after getting Chitta Suddhi through incessant and untiring selfless
service, is the humble and earnest prayer of thy sevak and comrade.
Sivananda
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,
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 Jutkas 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 Japa 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 God's 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 God's 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 Name-Ram Ram Ram, Om, Om, Om, only God I saw.
O Lord! 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 know what 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.
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 betel-all 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 prayers-all 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 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).
It must be remembered that Karma, Bhakti, Yoga and Jnana do not mutually
exclude each other. Karma Yoga leads to Bhakti Yoga which in its turn
leads to Raja Yoga. Raja Yoga brings Jnana. Para Bhakti is Jnana only.
Bhakti, it must be borne in mind, is not divorced from Jnana. On the
contrary, Jnana intensifies Bhakti. Karma purifies the heart. Bhakti
removes the tossing of the mind. Raja Yoga steadies the mind and destroys
Sankalpas. Every Yoga is a fulfilment of the preceding one. Bhakti is
the fulfilment of Karma, Yoga (i.e., Raja Yoga) of Bhakti and Karma,
and Jnana of all the preceding three.
The practice of Karma Yoga prepares the aspirant for the reception
of knowledge of the Self. It makes him a proper Adhikari (aspirant)
for the study of Vedanta. Ignorant people jump at once to Jnana Yoga,
without first having a preliminary training in Karma Yoga. That is the
reason why they fail miserably to realise the Truth. The impurities
lurk in the fourfold mind (Antahkarana). The mind is filled with likes
and dislikes, jealousy, etc. They only talk of Brahman. They indulge
in all sorts of useless controversies, vain debates and dry, endless
discussions. Their philosophy is only on their lips. In other words,
they are lip-Vedantins. What is really wanted is practical Vedanta through
ceaseless, selfless service.
"Work for the sake of the work without any motive" is all very well
in words. But when one comes to the practical field, when one endeavours
to put it into actual practice, he will have to encounter countless
difficulties at every step. A Jnani alone can do absolutely unselfish,
motiveless action. A Sannyasin only who has renounced the world can
do selfless deeds. A householder's mind is saturated with many desires.
He expects fruits for every action. But gradually he too can wean the
mind from expectation of rewards. It is all a question of discipline
of the mind. By and by his selfish nature will be destroyed. He will
understand the glory of Nishkamya Karma Yoga. Then he will be able to
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 are indispensably requisite in the practice of Karma Yoga.
The Karma Yogi should have non-attachment to the fruits of actions.
He will have to dedicate his actions at the altar of God with the feeling
of Isvararpana. Non-attachment brings freedom from sorrow and fear.
Non-attachment makes a man absolutely bold and fearless. When he dedicates
his action at the Lotus Feet of the Lord he develops devotion to God
and approaches Him nearer and nearer. He gradually feels that God works
directly through his Indriyas or instruments. He feels no strain or
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.
The doctrine of Karma forms an integral part of Vedanta. It expounds
the riddle of life and the riddle of the universe. It brings solace,
satisfaction and comfort to one and all. It is a self evident truth.
Fortunately the Westerners have also begun now to acknowledge its importance
and veracity. Even the Americans have full belief in this doctrine.
Every sensible man will have to accept it. There is no other way to
understand the mystery of actions. "As you sow, so shall you reap" holds
good not only in the physical plane but also in the moral world as well.
Every thought and every deed of yours generates in you certain tendencies
which will affect your life herein and hereafter. If you do good Karmas
in a selfless spirit, you will soar high to the regions of bliss and
peace. Karma is the lowest rung in the spiritual ladder. But it lifts
us up to ineffable, magnanimous heights. Its glory is too great to be
described. It destroys pride, selfishness and Tamas. It brings wonderful
results. It helps growth and also evolution.
Freedom is man's birthright. Freedom is Satchidananda. Freedom is immortality.
Freedom is peace, knowledge and bliss. Consciously or unconsciously,
knowingly or unknowingly, all are attempting for this freedom. Nations
are fighting in the battlefield for freedom. A robber robs for getting
freedom from want, but his movement may be crooked and circuitous. Every
movement of your foot is towards God and freedom.
You may reach the same goal by different paths. Just as you can reach
Mt. Kailas by different paths such as via Badri Narayan or Almora or
Gangotri or Ladhak, so also you can reach the goal of life by different
paths, viz., the path of works (Karma Yoga), love (Bhakti Yoga), psychic
control (Raja Yoga) or self-analysis and knowledge (Jnana Yoga). Just
as you can reach Calcutta by train, car, steamer or aeroplane, so also
you can reach the goal of life or 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 men approach Me, even so do I welcome them, for the path men
take from every side, is Mine, O Partha." Chapter IV-11.
The four divisions are not hard and fast. There are no marked demarcation
lines among the four paths. They are not cut and dried. These paths
are made in accordance with the temperament or tendency that is predominant
in the individual. One path does not exclude the other. The path of
action is suitable for a man of Karmic tendency. The path of love is
adapted for a man of emotional temperament. The path of Raja Yoga is
fitted for a man of mystic temperament. The path of Vedanta or Jnana
Yoga is suitable for a man of will or reason. Each path blends into
the other. Ultimately all these paths converge and become one. It is
very difficult to say where Raja Yoga ends and Jnana Yoga begins. All
aspirants of different paths meet on a common platform or junction in
the long run.
A Karma Yogi does self-sacrifice to kill his little self. A Bhakta
practises self-surrender to destroy his egoism. A Jnani practises self-denial.
The methods are different but all want to destroy this little, self-arrogating
'I' which is the root cause of human suffering. When this 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, the Bhakta gets Jnana. Lord Krishna says in the Gita: "To
these devotees, ever harmonious, worshipping in love, I give the Yoga
of Discrimination by which they come unto Me." In chapter eighteen Lord
Krishna says: "By devotion he knows Me in essence, who and what I am;
having thus known Me in essence he forthwith entereth into the Supreme."
Karma, love and Yoga are the means to an end. Jnana is the end. Just
as rivers join the sea, so also Karma, love and Yoga join the ocean
of Jnana.
Karma Yoga prepares the mind for the reception of light or knowledge.
It expands the heart and breaks all barriers that stand in the way of
unity or oneness. Bhakti and meditation are also mental Karmas. There
cannot be Jnana without Yoga. The fruit of Bhakti is Jnana. Have you
understood now the nature of the four Yogas and their inter-relations?
Every action is a mixture of good and evil. There can be neither an
absolutely good action nor an absolutely bad action in this world. This
physical universe is a relative plane. If you do some action it will
do some good in one corner and some evil in another corner. You must
try to do such actions that can bring maximum good and minimum of evil.
Good work will produce good effect and evil work will cause bad effect.
But if you know the secret of work, the technique of Karma, you will
be absolutely free from the bondage of Karma. That secret is to work
without any attachment and egoism. The central teaching of the Gita
is non-attachment to action. Lord Krishna says to Arjuna in emphatic
terms: "O Arjuna, work incessantly. Your duty is to work always. But
do not expect fruits. The lot of that man who expects fruits is pitiable
indeed! He is the most miserable man in this world."
You cannot remove completely all the evils from this world. Just as
in gout and rheumatism the pain and swelling shift from one joint to
another, just as in pyaemia and diabetes or carbuncle if one boil is
cured another crops up in another place, so also if one evil is eradicated
in one place, another evil manifests in another place. Social workers
pity the lot of young widows and try to do widow-marriages. They think
that they are doing good to the country. But another evil crops up-difficulty
comes in for the marrying of other girls. They remain unmarried. This
is another evil. Social workers try to end prostitution. This is laudable
work. But as passion is very powerful and uncontrollable, those who
cannot afford to marry, begin to molest and outrage family women secretly.
Even legislation cannot stop this evil. Clandestine prostitution takes
place vigorously. This world is very crooked. It is like the tail of
a dog. Try to straighten the tail of a dog. As soon as you take away
your hands, it will again become crooked. So is this world. So many
Avataras, so many Yogis, Acharyas, saints and prophets have come into
this world and preached. Still it is crooked, it is in the same state.
Therefore, do not bother yourself much in reforming this crooked world.
This can never be done. Reform yourself first. Then the whole world
can be reformed. How can you help the world when you are yourself weak
and ignorant? It will be like a blind man leading another blind man.
Both must fall into a deep abyss.
The greatest help or service that you can do to the world is imparting
of knowledge of God. Spiritual help is the highest help you can render
to mankind. The root cause of human suffering is Avidya or ignorance.
If you can remove this ignorance in men, then only can they be eternally
happy. That sage who tries to remove the ignorance is the highest benefactor
of the world. If you remove the hunger of man by giving food, it is
only temporary physical help. It is removal of a physical want for three
hours. Then the hunger manifests. The man remains in the same miserable
state. Building of hospitals, rest-houses and choultries for
the distribution of free food, distribution of clothes, etc. are not
the highest kind of help. Miseries are not eradicated. The world will
continue to remain in a miserable state even if you build many millions
of hospitals and feeding-places. Get Brahma Jnana or divine knowledge,
and distribute this knowledge everywhere and remove the ignorance in
men. Then only will all kinds of miseries, tribulations and evils be
completely eradicated.
The man who serves the world really serves himself. That man who helps
others really helps himself. This is another important point. Generally
worldly-minded people are puffed up with egoism when they render some
help to others. They are filled with pride. This world does not want
the help of anybody. There is one omnipotent Isvara who controls and
guides this universe. He can immediately supply a thousand and one Tilaks,
Newtons, Shakespeares, Napoleans, Valmikis and Yudhishthiras. When you
serve a man, think God has given you an opportunity to improve, correct
and mould yourself by service. Be grateful to that man who gave you
a chance to serve.
Pain is the best teacher in this world. Man learns very useful lessons
daily through pain, suffering, poverty, privation and sickness. It is
the eye-opener. It is a blessing in disguise. It is the sweet messenger
from God. Kunti Devi said: "O Lord Krishna! Let me always 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.
Pain corrects, educates and disciplines the soul. It infuses mercy
in the heart. It develops power of endurance and patience. It softens
the hard heart. It develops the will-power. It fills the heart with
sympathy. It makes the proud man humble. It purifies the heart. Just
as the iron is shaped in the anvil by heating, so also man's character
is moulded by blows, knocks and pains. Just as impure gold turns out
to be pure by melting it in the crucible several times, so also man
becomes pure by being burnt in the furnace of pain.
Philosophy aims at finding out the cause for this pain and tries to
eradicate the pain by prescribing suitable remedies. It is chill penury
that turns the mind of a man towards God. Knocks and blows of a severe
type wean the mind of a man from sensual objects and turn it towards
the spiritual path. Pain and poverty, evil and misery mould the character
of a man more than pleasure and wealth. Poverty has its own advantages.
Censure and blows are better teachers than praise and honour. Pain is
a better teacher than pleasure. Poverty is better teacher than wealth.
Pain and poverty develop endurance in man. Sri Sankara, the greatest
philosopher and genius the world has ever produced was born in a very
poor family. Lord Jesus was born the son of a carpenter. Poor people
exert to achieve greatness, whereas the sons of rich people lead a life
of luxury and inertia. They are happy-go-lucky. Several knocks immediately
produce Viveka and Vairagya, change the angle of vision and raise up
the spiritual fire that lies within.
The impressions of small and big actions coalesce together and form
tendencies. The tendencies develop into character. Character produces
will. If a man has a strong character, he has a strong will. Karma produces
character and character in turn produces will. People of gigantic will
have developed it through Karma done in countless births. It is not
in one birth that a man develops a mighty will. He does various good
actions in several births. The potencies of these actions collect together
and in one birth the struggling man bursts out as a giant like Buddha,
Jesus and Sankara. No action goes in vain. Nothing is lost. Patient,
indefatigable effort is needed.
Ignorant people foolishly imagine that knowledge comes from without.
It is a sad mistake. All knowledge comes from within. This external
universe is nothing. It is a mere dot or drop in infinity. It is like
the footprint of a calf. It is mere 'Spandabhasa' or mere vibration
in one corner of Brahman where there is Maya. What you get from outside
is a simple suggestion or external stimulus. The whole magazine of knowledge
is within the Atman or the Self. The Atman is the storehouse or Bhandara
of knowledge. This external suggestion strikes against the source and
causes ignition. There flashes out knowledge. All Sadhana and Yogic
practices aim at removing the veil only. When the veil is removed, when
the curtain drops, when the sheaths are torn asunder, the Sadhaka shines
in divine glory. He gets knowledge of the Self. The whole mysteries
of Kaivalya, the whole knowledge of the Atman are revealed like the
Amalaka fruit in the hand. Unfortunately for us, the present system
of education in India thickens the veil of ignorance and stiffens the
ego.
People have various motives when they work. Some work in society for
getting name and fame. Some work for getting money. Some work for getting
power. Some work for getting enjoyment in heaven. Some build temples
with the idea that their sins will be washed off. Some perform certain
Yajnas for getting a son. Some dig tanks with the motive that their
names will be remembered even after they die. Some make beautiful gardens
for the use of the public with the idea that they will enjoy such lovely
gardens in Svarga. Some do charity with the motive that they will be
born as rich landlords in the next birth.
He who does selfless service without expectation of fruits of any kind
becomes a powerful Yogi. A Karma Yogi knows the secret of work. He does
not allow any energy to be unnecessarily frittered away. He conserves
and regulates energy. He knows the science of self-restraint. He utilises
the energy for good purposes that can bring maximum good to a great
number of people. This is skill in action which the Gita speaks of in
chapter two. He develops a strong will and strong character. One should
have patience. Then only will he realise immense benefits. Generally
people are impatient and they expect Siddhis after doing a little selfless
service. The real Karma Yogi who serves people with humility and Bhava
becomes the real ruler of the world. He is honoured and respected by
all. Honour comes by itself. There is a hidden power in selfless service.
"The Karma Yogi realises for himself the Atma Jnana in the course of
time." Gita: Chapter IV-38.
"The Karma Yogi, having abandoned the fruit of action, obtains eternal
peace or release which comes of wisdom, while, he who, being prompted
by desire, is attached to them, becomes bound." Gita: Chapter V-12.
Chapter One
God is Satchidananda (existence-absolute, knowledge-absolute and bliss-absolute).
God is Truth. God is the Light of lights. God is all-pervading intelligence
or consciousness. God is all-pervading power that governs this universe
and keeps it in perfect order. He is the inner ruler of this body and
mind (Antaryamin). He is omnipotent, omniscient and omnipresent. He
has the six attributes of Jnana (wisdom), Vairagya (dispassion), Bala
(strength), Aisvarya (Siddhis or powers), Sri (wealth) and Kirti (fame).
Hence He is called Bhagavan.
He exists in the past, present and future. He is unchanging amidst
the changing phenomena. He is permanent amidst the impermanent, and
imperishable amidst the perishable things of this world. He is Nitya,
Sasvata, Avinasi, Avyaya and Akshara. He has created this world through
the three Gunas-Sattva, Rajas and Tamas-for His own Lila. He has Maya
under His control.
He is Svatantra or independent. He has Satkama and Satsankalpa. He
dispenses the fruits of actions of the Jivas. He is all-merciful. He
quenches the thirst of the Jivas in the form of ice and succulent fruits.
It is through His power that you see, hear and talk. Whatever you hear
is God. God works through your hands and eats through your mouth. On
account of sheer ignorance and Abhimana you have totally forgotten Him.
Nitya Sukha and Parama Santi can be had only in God. That is the reason
why 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.
This world is really a long, long dream. It is indeed a jugglery of
Maya. The five senses delude you at every moment. Open your eyes, O
Prem! Learn to discriminate. Understand His mysteries. Feel His presence
everywhere as well as His nearness. Believe me, He dwells in the chambers
of your own heart. He is the silent Sakshi of your mind. He is the Sutradhara
or the holder of the string of your Prana. He is the womb of this world
and the Vedas. He is the prompter of Sankalpa. Search Him inside your
heart and obtain His Grace. Then alone you have lived your life well.
Then alone you are a man. Then alone you are truly wise. Quick, quick,
there is not a moment to waste, not a minute to delay. Now is the time
or never will it come. Utilise every moment in spiritual Sadhana.
What is the object of Seva or service? Why do you serve the poor and
the needy and the suffering humanity at large? Why do you serve society
and the country? Yes, by doing service you purify your heart. Egoism,
hatred, jealousy, the idea of superiority and all the kindred negative
qualities will vanish. Humility, pure love, sympathy, tolerance and
mercy will be developed. The sense of separateness will be annihilated.
Selfishness will be eradicated. You will get a broad and liberal outlook
on life. You will begin to feel oneness and unity. Eventually you will
obtain knowledge of the Self. You will realise "One in all" and "all
in One". You will feel unbounded joy. What is society after all? It
is nothing but a collection of units or individuals. The world is nothing
but a manifestation of God. Service of humanity and the country is,
in fact, nothing short of service of God. Service is worship. But one
should serve with Bhava. Then alone he can have quick realisation and
purification of the heart.
The sense of separateness is a colossal fetter. Kill this sense of
separateness through Brahma Bhavana, by developing Advaitic unity of
consciousness and by means of selfless service. This sense of separateness
is an illusion created by ignorance or Maya.
Develop keen enthusiasm for disinterested, selfless service. Be kind
to all. Love all. Serve all. Be tolerant and generous towards all. Serve
the Lord in all. That is the way to reach the goal.
Just as a mother who has lost nine children loves the only surviving
son so dearly, so also you will have to develop boundless love for all
beings. This is the first and foremost qualification for an aspirant.
The astral body of one who has this boundless love will shine with magnificent
brilliance and lustre. There will be a glow of ineffable splendour.
He who ignores his own pleasures and comforts and tries to help others
always is really an advanced student in the path of spirituality. He
carries the master-key to unlock the realms of spiritual bliss.
You must be able to think quickly and act promptly with unerring precision
and profound 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 the present-day prefer to do some pleasant work,
some writing, some collection of flowers for Puja, arranging books in
the library, some typewriting, some kind of supervision and management
work, etc. They dislike works such as drawing water and hewing wood,
cleaning dirty utensils, washing clothes, sweeping, cooking, cleaning
bedpans and nursing the sick. They consider these works as menial. They
have not tried to understand the real spirit of Karma Yoga and Vedanta.
They are yet Babus. They need rigorous discipline and training. I will
put these Babu-aspirants to carrying the motion-buckets of the sick
for a year, washing plates for another year, and sweeping the room and
washing the clothes of the sick the third year. Then alone they will
become real aspirants. Then alone they will be ready for the commencement
of meditation.
If an Ashram is not properly conducted, the kitchen becomes a fighting
centre. The whole Maya is in the kitchen. Aspirants begin to fight there.
One aspirant says: "I did not get any ghee or vegetables today." Another
aspirant says: "The dal soup was very watery. Viswaranjan added plain
Ganga water to the soup. He dislikes me." But if there is a really developed
Karma Yogi to train the young students, the real Advaita Vedanta begins
in the kitchen of an Ashram and ends in the Vasishtha Guha of the Himalayas.
A kitchen is the best training ground or school for developing tolerance,
endurance, forbearance, mercy, sympathy, love, adaptability, and the
spirit of real service for purifying one's heart and for realising the
oneness of life. Every aspirant should know how to cook well.
If one lives with his Guru, he must be prepared to do willingly any
work assigned to him. If you create interest in work which the mind
revolts against, you later like to do any kind of 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 commodity which can be purchased on the market. It
is indeed a rare gift which can only be attained by protracted selfless
service with Atma Bhava, equal vision, controlled Indriyas and self-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 depression by spiritual
Sadhana and meditation. It is serenity and balance of mind that can
give real, eternal happiness to man. The wealth of the three worlds
is nothing when compared to the bliss enjoyed by that great soul who
has serenity and a balanced mind. Now, tell me honestly, where is bliss?
Who is a great man? Is it in a wealthy king with an unbalanced and unbridled
mind, living in a palace, or in a poor saint with a magnificent calm
and balanced mind and living in a grass hut on the banks of the sacred
Ganga?
If you want to serve another man truly, you should try to please him
in all respects. You should not do anything that pleases you only. You
should do such actions as can bring him immense happiness. This will
constitute real service. But generally under the camouflage of serving
others, people try to please themselves only. This is a serious mistake.
He who gives the handle of a sharp knife to another to hold, holding
the sharp blade himself does real service. A real Sevak rejoices in
suffering. He takes on his shoulders the most responsible, difficult
and the most arduous and uninteresting of works and kills his own little
self just to please others. He willingly undergoes pain and suffering
in order to serve and please others.
To stop the breath by means of Kumbhaka for two hours, to twirl the
beads for twenty-four hours, to sit in Samadhi for forty days in an
underground cellar without food by cutting the frenulum linguae of
the tongue and practising Khechari Mudra, to stand up on one leg in
the scorching heat of the summer sun, to do Trataka on the sun at midday,
to chant Om, Om, Om in silent and sequestered jungles, to shed
an ocean of tears while doing Sankirtan-all these are of no avail unless
one combines burning love for Him in all beings and a fiery spirit of
service in serving Him in all beings. Aspirants of the present-day are
sadly lacking in these two indispensable qualifications. And that is
the root cause why they do not make any headway at all in their meditation
in solitude. They have not prepared the ground, I mean the Antahkarana,
by protracted practice of love and service in the beginning. I have
seen several Bhaktas in all my experiences of life in this line-Bhaktas
who wear half a dozen rosaries around their necks and wrists, and mutter
Hare Rama Hare Krishna day in and day out with a long Japa Mala
in their hands. These Bhaktas will never approach a sick man even when
he is in a dying condition and give him a drop of water or milk, and
ask: "What do you want, brother? How can I serve you?" Out of curiosity
they will be just looking at him from a distance. Can you call these
people true Vaishnavites or Bhaktas? Can there be an iota of real benefit
in their meditation or Bhajan? A Jinda Narayana (living Narayana) in
the form of a sick patient is in a dying state. They have not got the
heart to go and serve him or even to speak a few kind and encouraging
words at a critical juncture, when his life is trembling in the balance!
How can they expect to have Darshan of that all-merciful Hari when they
have hearts made of flint? How can they hope for God-realisation when
they have not the eyes to see God in all beings and the spirit of service
to serve Him in all these forms?
That man who has knowledge and devotion can alone do really efficient
service to the country and the people. Jnana and Bhakti must be the
rock bottom basis of Karma Yoga. Jnana can be combined with Karma Yoga,
or Bhakti Yoga can be combined with Karma Yoga in the beginning with
much advantage. The Jnana-Karma-Yogi thinks and feels that he is serving
his own Atman and realises Advaitic consciousness. The Bhakti-Karma-Yogi
thinks and feels that he is serving his Lord in all, his own Ishtam
and realises God-consciousness and has Darshan of his Beloved. Mere
philanthropical work out of sympathy without devotion and knowledge
is nothing more than social scavenging. It is not Yoga or worship. It
is on a lower plane. It cannot elevate a man much. The progress is dull
and slow, if progress you can call it. Remember, it is the mental attitude
or Bhava that does immense good.
A Karma Yogi who does all work in the form of worship of God in the
beginning, who surrenders his body, mind, soul and all his actions as
flowers or offerings at the Lotus Feet of the Lord, who is ever absorbed
in the Lord by constant thought of God, loses himself in God-consciousness
by total self-surrender. He gets absorbed in God. His will becomes one
with the Cosmic Will. That is his last and advanced stage. He realises
that whatever is going on in the world is but the Lila of the Lord or
divine sporting. He realises the truth of the utterances in the Brahma
Sutras: Lokavattu lila kaivalyam. He feels that he is one with
the Lord and that he is a partner in His Lila. He lives for Him only.
He lives in Him only. His thoughts and actions are now of God Himself.
The veil has dropped. The sense of separateness has been totally annihilated.
He now enjoys the Divine Aishvarya.
A doctor who works in the hospital should think that all patients are
manifestations of God. He should think that the body is the moving temple
of God and that the hospital is a big temple or Brindavan or Ayodhya.
He should think: "I am doing all my actions to please the Lord and not
to please my superiors." He should think that God is the inner ruler
(Antaryamin), that He alone manipulates all his organs from behind,
and that He is the wire-puller of the body. He should think that He
works to carry out the Divine Will in the grand plan or scheme of things.
He should consecrate all his actions at His Feet, whether they be good
or bad. He should then say: Om Tat Sat Krishnarpanamastu or Om
Tat Sat Brahmarpanamastu in the end and at night when he retires
to bed. This is Jnanagni or the fire of wisdom or the fire of devotion
that destroys the fruit of action, brings about Chitta Suddhi, knowledge
of the Self and final emancipation. He should never dream even: "I have
done such meritorious acts. I will get an exalted place in Svarga, etc.
I will be born in the next birth as a rich man." By means of constant
practice of this nature he will slowly get mental non-attachment towards
work. A lady, when she does her household duties, should also entertain
the above mental attitude. In this manner all actions can be spiritualised.
All actions will become worship of the Lord. A man can realise Godhead
in whatever situation he may be placed in life, if only he works with
this right mental attitude.
May the great Lord, the Flute-Bearer of Brindavan, the lover of Radha,
the joy of Devaki, grant us right belief, Suddha Prem, right mental
attitude and inner spiritual strength to do selfless service to the
world, and to realise Godhead even while remaining in the world, by
doing Nishkamya Karma Yoga with Narayana Bhava, by remembering Him at
all times and by offering all actions, body, mind and the soul at His
Lotus Feet! May the blessings of Siva and Hari be upon us all!
Karma means work or action. According to Rishi Jaimini, rituals like
Agnihotra, Yajnas, etc., are termed Karmas. There is a hidden power
in Karma termed 'Adrishta', which brings in fruits of Karmas for the
individual. Karma is all in all for Jaimini. Karma is everything for
a student of the Mimamsic school of thought. Jaimini is the founder
of Poorva Mimamsa. He was a student of Maharishi Vyasa, the founder
of Uttara Mimamsa or Vedanta. The Mimamsa school denies the existence
of Ishvara, who awards the fruits of works. According to the Gita, any
action is a Karma. 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.
Have right thinking. Use your reason and commonsense. Follow the injunctions
of the Sastras. Consult the Code of Manu or Yajnavalkya Smriti whenever
you have doubts. You will be able to find out whether you are doing
right or wrong action. If you say: "Sastras are countless. They are
like the ocean. I can hardly understand the truths that are inculcated
there. I cannot fathom out and gauge their depths. There are contradictions.
I am puzzled and bewildered," then strictly follow the words of a Guru
in whom you can place absolute faith and confidence. The third way is
to have fear of God. Consult your conscience. The shrill, inner voice
can guide you. As soon as you hear the voice, do not delay even for
a moment. Start the action diligently without consulting anybody. Practise
to hear the inner voice in the morning at 4 a.m. If there are fear,
shame, doubt, pricking of 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.
In the practice of Nishkamya Karma Yoga, there is no loss of effort.
There is no harm. There is no transgression also. Even a little of this
knowledge, even a little practice can protect you from great fear of
birth and death with its concomitant evils. You will doubtless reap
the fruits in this path of Karma Yoga, viz., Jnana. 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 are imbedded in the Chitta.
They are also indestructible. They are real, valuable assets for you.
They will prevent you from doing wrong actions. They will goad you to
do selfless actions. They will push you on to the goal. Selfless works
will prepare the ground of Antahkarana for the reception of the seed
of Jnana. The path of Karma Yoga eventually leads to the attainment
of infinite bliss of the Self.
Work unselfishly with disinterested spirit. Always scrutinise your
motives. Your motive should be pure. The fruits of actions vary according
to the motive. Listen to this story: In Hanuman Ghat two girls were
in a drowning condition. Two young men jumped immediately into the Ganga
and rescued them. One man asked the girl to marry him. The other man
said: "I have done my duty. God gave me an opportunity to serve and
improve myself." He had Chitta Suddhi. The external action is the same
(the act of saving the life) but the motive is different. The fruits
also must be different. Never care for the fruits of your actions. But
do not become a victim of sloth or inertia. Pour forth all your energies
in the service of humanity, country, etc. Plunge yourself in selfless
service.
Fix your mind at the Lotus Feet of the Lord. Give the hands to work.
Even when you work, work like the typist or the harmonium player who
types or plays while talking to you, like the woman who knits and talks
at the same time. Let your mind be ever attached to the Lotus Feet of
the Lord while your hands are at work. The mind of the girl who has
the water-pot on her head, is on the pot even though she talks and jokes
with her comrades while walking along the road. You will be able to
do two things at a time by practice. The manual work will become automatic,
mechanical or instinctive. You will have two minds. A portion of the
mind will be at work, while the rest of the mind will be in the service
of the Lord, in meditation, in Japa. Repeat the Name of the Lord while
at work also. Ashtavadhanis do eight things at a time. They play at
cards, move the man in Chaturanga play (chess), dictate some passages
to a third man, talk to a fourth in order and continuation, and so on.
This is a question of training of the mind. Even so, you can so train
the mind that it can work with the hands and can remember God at the
same time. This is Karma Yoga and Bhakti Yoga combined.
Lord Krishna says:
Tasmat sarveshu kaleshu mamanusmara yudhya cha;
Mayyarpitamanobuddhir mamevaishyaisyasamsayam.
"Therefore at all times think upon Me and fight with mind and reason
set on Me, without doubt thou shalt come unto Me." Gita: Chapter VIII-7.
Though the cow grazes in the pasture having been separated from the
calf, her mind is always fixed on the calf only. Similarly you should
fix the mind on God when you do Japa, like the cow, and give your hands
to work, which is only worship of the Lord. Renounce all attachment.
Be balanced in success or failure, gain or loss, victory or defeat,
pleasure or pain. Train and discipline your mind cautiously. This is
your master-key to open the doors of the realms of bliss. This is the
secret of Karma Yoga. This is the secret of success in Yoga. Here is
also another interesting illustration. The mind of the Ayah is always
on her own child though she fondles and caresses the child of the zamindar
for the time being. The mind of the Choranari is always on her paramour
though she is busy doing her household duties at her home. Even so,
fix the mind at the Lotus Feet of the Lord and give the hands to worldly
activities. You can realise God even while remaining in the world if
you adopt this method. You need not retire to Himalayan caves and forests.
That is the reason why Lord Krishna says: "Renunciation and Yoga of
action both lead to the highest bliss; of the two, Yoga of action is
verily better than renunciation of action." Gita: Chapter V-2.
If you care for the fruits of actions you will be caught up in the
wheel of birth and death. 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 rewards for actions. If you smile when you meet your
friend, you do expect a smile in return from him. If you give a cup
of water to somebody, you do expect something in return from him. If
you salute your friend on Mount Road, you expect him to salute you in
return. This is the inborn nature of worldly-minded people. You will
have to train the mind to work disinterestedly. You will have to tame
the mind cautiously. You will have to discipline the mind with patience
and perseverance. Worldly-minded people cannot understand the spirit
of Nishkamya service as their minds are charged or saturated with impurities.
Do service for sometime. Then you will grasp the spirit of Nishkamya
Karma Yoga. In the beginning all your actions may be selfish. But if
you work hard in the field of Karma Yoga for two years, five of your
actions will be unselfish and ninety-five will be selfish. Scrutinise
your motives, purify them and try hard. After some years of incessant
struggle, fifty actions will become unselfish. A good time will come
when all your actions, hundred per cent, will be purely unselfish. You
will become a perfect Karma Yogi like Raja Janaka. The time is not very
far if you keep up the ideal before you daily and struggle hard to reach
the ideal, and if you are sincere and earnest in your purpose.
The mind is filled with purity (Sattva) if you work without expectation
of fruits, if you work for the sake of God, if you regard work as worship
or Puja of Narayana, if you dedicate all your actions to God as Isvararpana.
Feel and think that you breathe, live and work for God alone every second
of your life, and that, without Him, life is absolutely useless. Feel
the pangs of separation while at work if you forget Him even for a fraction
of a second.
The practice of Nishkamya Karma Yoga destroys sins and impurities of
the mind and causes Chitta Suddhi or purity of the Antahkarana. Knowledge
of the Self dawns in a pure mind. Knowledge of the Self is the only
direct means to freedom. As cooking is not possible without fire so
is emancipation not possible without knowledge of the Self. Karma cannot
destroy ignorance because they are not hostile to each other. But knowledge
certainly destroys ignorance as light destroys the thickest darkness.
You will find in the Mahabharata: "Knowledge springs in men on the
destruction of sinful Karma when the self is seen in the Self, as in
a clear mirror." Santi Parva: 204-8.
In the following passages Karma Yoga is pointed out as a means to the
attainment of 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 perform action 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.
A Karma Yogi should be absolutely free from lust, greed, anger and
egoism. Even if there are traces of these Doshas, he should try to remove
them. He should not expect any kind of fruits for his actions herein
and hereafter. He should not have any desire for name and fame, approbation,
appreciation, thirst for applause, admiration and gratitude. He must
have a spotless character. He should try to possess this gradually.
He should be humble and free from hatred, jealousy, harshness, etc.
He should always speak sweet words. How can a proud and jealous man,
who expects respect and honour from others, serve others? He should
be absolutely fearless. A timid man is absolutely unfit for Karma Yoga.
He is fit to assist his wife in cleaning utensils in the kitchen in
the morning and in washing her clothes in the evening.
A Karma Yogi should have an amiable, loving, sociable nature. He should
be able to move and mix with everybody without distinction of caste,
creed or colour. He should have perfect adaptability, mercy and cosmic
love. He should be sympathetic and tolerant. He should be able to adjust
himself to the habits and ways of others. He should have an all-embracing
and all-inclusive heart. He should always have a cool and balanced mind.
He should have presence of mind also. He should have equal vision. He
should rejoice in the welfare of others. A man who is easily irritated
and who can be easily offended over trifling things is absolutely unfit
for the path of Karma Yoga. He should have all the organs under perfect
control. He should lead a very simple life. If he leads a life of luxury,
if he wants everything for himself, how can he share his possessions
with others? He should burn his selfishness to the very root. Let me
remind you once more of the words of the Gita:
Samniyamyendriyagramam sarvatra samabuddhayah
Te prapnuvanti mameva sarvabhutahite rataah.
"Restraining and subduing the senses, regarding everything equally,
in the welfare of all rejoicing, these also come to Me." Gita: Chapter
XII-4.
A Karma Yogi should have a sound, healthy and strong physical body.
How can he serve others if he has a poor physique and a dilapidated
frame? He should take great care of the body, but he should not have
the least Moha or attachment for it. He should never say: "This body
is mine." Even the jackals and fish claim: "This body is ours." He should
be ever ready to sacrifice his body for a noble cause. He should do
regular Pranayama, physical exercise and Asanas to keep up a high standard
of health. He should take good, nourishing and substantial food.
He should bear insult, disrespect, dishonour, harsh words, censure,
infamy, disgrace, heat and cold, and the pain of diseases. He should
have power of endurance. He should have absolute faith in himself, in
God, in the scriptures and in the words of his Guru. Such a man only
can become a good Karma Yogi. Such a man only can do real and useful
service to the country and to suffering humanity. It is always difficult
to find an ideal Adhikari. Even if you possess a few of the above qualifications,
the other qualifications will come to you by themselves, when you earnestly
work in the field of Karma Yoga. You need not be discouraged. Plunge
yourself in the service of God. Forget the body. March boldly in the
field with Prem and Shraddha. Blow the bugle with the feeling: "I must
become a true Karma Yogi now." All virtues will cling to you by themselves.
Apply yourself diligently right now from this very second. Become an
ideal Karma Yogi like Janaka or Buddha. May God bless you with inner
strength, faith, virtues and the spirit of self-sacrifice.
Start the work even with a little capital of some love, mercy and sympathy.
Enter the field at once. You will draw inspiration from the leaders
in the field. The astral or invisible helpers, Nitya Siddhas, Amara-Purushas
and your colleagues will push you on. After sometime, you will become
a wonderful Karma Yogi. Fearlessness, humility and all other virtues
will shine in you by themselves now.
Work is worship. Work is meditation. Serve all with intense love without
any idea of agency and without expectation of fruits or reward. You
will realise God. Service of humanity is service of God.
Work elevates when done in the right spirit without attachment or egoism.
If you are a Bhakta (devotee), feel you are a Nimitta or instrument
in the hands of God. If you adopt the path of Jnana, feel that you are
a silent Sakshi (witness) and that Prakriti does everything. All work
is sacred. There is no menial work from the highest view-point (from
the view-point of the Absolute, from the view-point of Karma Yoga).
Even scavengering, when done with the right mental attitude as described
above, will become a Yogic activity for God-realisation.
It is selfishness that has deplorably contracted your heart. Selfishness
is the bane of human life. Selfishness clouds the understanding. Selfishness
is petty-mindedness. Bhoga (sensual enjoyment) increases selfishness
and selfish Pravritti. It is the root cause of human sufferings. Real
spiritual progress starts with selfless service.
Serve Sadhus, Sannyasins, Bhaktas, the poor and sick people with Bhava,
Prem and Bhakti. The Lord is seated in the hearts of all.
Isvarah sarvabhutanam hriddese arjuna tishthati
bhramayan sarvabhutani yantraroodhani mayaya.
"The Lord dwelleth in the hearts of all beings, O Arjuna, and by His
illusive power, causes all beings to revolve as though mounted on a
potter's wheel." Gita: Chapter XVIII-61.
The spirit of service must be deeply ingrained in your very bones,
cells, tissues and nerves. The reward is invaluable. Practise and feel
the cosmic expansion and infinite Ananda (bliss). Tall talk and idle
gossiping will not do, my dear friends. Evince intense zeal and enthusiasm
for work. Be fiery in the spirit of service.
Have Nishtha with God and Chesta with hands like the Bahurupi who has
Nishtha of a male and Chesta of a female. You will be able to do two
things at a time through gradual practice. Repeat the Name of the Lord
while at work. Karma Yoga is generally combined with Bhakti Yoga. A
Karma Yogi offers to the Lord as an oblation (Isvara Pranidhana) whatever
he does through the Karma Indriyas (organs of action).
A Karma Yogi does not expect even a return of love, appreciation, gratitude
or admiration from the people whom he is serving.
In the beginning, all your Karmas may not be of the pure Nishkamya
type. Some may be Sakamya (with expectation). Some may be Nishkamya.
You must be very vigilant in scrutinising your motives during action.
You must be ever introspective. By and by, when the heart 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 Nishkamya Karma Yoga; Vikshepa
by means of Upasana (worship); and Avarana by means of study of Vedantic
literature and Jnana. Karma Yoga gives Chitta Suddhi. It purifies the
heart and prepares the mind for the dawn of knowledge (Jnana Udaya).
Only he who has reduced his wants and controlled his Indriyas can do
Karma Yoga. How can a man of luxury, with his Indriyas revolting, serve
others? He wants everything for himself, and wants to exploit and domineer
over others. Another qualification is that he must have a balanced mind.
He must be free from Raga-Dvesha (likes and dislikes) also. "An action
which is ordained, done by one who is undesirous of fruit, devoid of
attachment, without love or hate-that is called pure." Gita: Chapter
XVIII-23.
You must learn the secret of renunciation or the abandonment of the
fruits of action. Long is the lesson, toilsome the practice. You have
to combine energy in work, with indifference to 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.
The reconcilement of these opposites is the secret of renunciation.
All who seek power, life of comfort, perform actions with a view to
obtaining and enjoying these fruits, and they direct their activities
to this end. The fruit is the motive for exertion and the longing of
it inspires the effort.
Aspirants must work as energetically as the children of this world,
but they must substitute a new motive; they work that the divine law
may be fulfilled, that the divine purpose may be promoted, that the
Will of God may be carried out in every direction. This is the new motive
and it is one of the all-compelling forces; they work for God alone.
Thus acting they create no Karma-bond for it is desire that binds.
Now, the attainment of renunciation is difficult and requires prolonged
and patient practice. The probationer will begin by trying to be careless
of the results brought to him personally by his actions; he will try
to do his very best and then rid himself of all feeling as to the reaction
on himself, taking equally whatever comes. If success follows, he will
check the feeling of elation; if failure, he will not permit depression
to master him. Persistently he will repeat his efforts, until by slow
degrees he finds that he is beginning to care little for retards (or
falls) while he has lost no whit of his energy and painstaking in his
actions. He will not seek external activities, but will do his best
with every duty that comes in his way and will begin to show the balanced
state of mind which marks the crowning strength and detachment of the
soul.
He will hasten the attainment of these through a cool estimation of
the value of the earth's so-called prices, and will meditate on their
transitory nature, the anxiety and unrest of those whose hearts are
fixed on them, and the emptiness of them when finally grasped and held,
the satiety that follows close on the heels of possession. The intellectual
appreciation of them will come to his help in disappointment and restrain
him in success, and so aid him in giving more equilibrium. Here is a
field of daily effort which will demand his energies for years.
The probationer must remember that much of his work consists in practising
the precepts laid down by all earnest religionists.
Worldly people are generally elated by success and depressed by failure.
Elation and depression are the attributes of the mind. If you want to
become a real Karma Yogi in the right sense of the term, you will have
to keep a balanced mind at all times, in all conditions and under all
circumstances. This is no doubt very difficult. But you will have to
do it anyhow. Then only will you have peace of mind and real lasting
happiness. He who keeps a balanced mind is a Jnani. Karma Yoga prepares
the mind for the attainment of Jnana. That is the beauty of Karma Yoga.
That is the secret and essence of Karma Yoga.
There must not be the least attachment to any kind of work. You must
be ready to leave any work at any time. There may be a divine call upon
you for certain work. You will have to take it up at once without grumbling,
whatever may the nature of the work be, whether you are willing or not.
You will have to stop it also, if conditions and circumstances demand
you to do so. This is Yoga. There is no attachment to the work here.
Many people get attached to the work. They like some kind of work and
they take interest in it. They dislike some other kind of work. They
are unwilling to leave it also, if conditions want it to be stopped.
They take undue responsibility on their shoulders, pine and labour under
care, worries and anxieties. This is not Yoga at all, because there
is attachment to the work owing to the quality of Rajas. Worldly people
always work with attachment. Hence they suffer. If there is a divine
call, you may start a world-wide movement. You must be prepared to stop
it at any time if God wills, even though you do not get any success
here. It is not your look out to get success or failure. Simply obey
the divine call and act like a soldier on the battlefield. There is
great joy in such kind of work because there is no personal element
here.
Keep the reason rooted in the Self. Have a poised mind amidst the changes
of the world. Work for the fulfilment of purposes divine. Do not expect
any fruit. Do everything as Isvararpana. Work for the welfare of the
world in unison with the Divine Will. Allow the divine energy to work
unhampered through your instruments. The moment your egoism comes in,
there will be immediate blocking of the free flow of the divine energy.
Make your Indriyas perfect instruments for His Lila. Keep the body-flute
hollow by emptying it of your egoism. Then the Flute-Bearer of Brindavan
will play freely through this body-flute. He will work through your
instruments. Then you will feel the lightness of the work. You will
feel that God works through you. You will be washed of all the responsibilities.
You will be as free as a bird. You will feel that you are quite a changed
being. Your egoism will try to re-enter. Be careful. Be on the alert.
By gradual practice and purification of the mind you will become an
expert in Karma Yoga. All your actions will be perfect and selfless.
All actions will eventually culminate in Jnana. This is the Yoga of
equanimity.
This kind of Yoga is inculcated by Lord Krishna in His teachings:
Yogasthah Kuru Karmani Sangam Tyaktva Dhananjaya
Sidhyasidhyoh Samo Bhutva, Samatvam Yoga Uchyate.
"Perform action, O Dhananjaya, dwelling in union with the Divine, renouncing
attachments, and balanced evenly in success and failure; equilibrium
is Yoga." Gita: Chapter II-48.
You will have to leave even such subtle attachment as: "May God be
pleased." Work merely for the sake of the Lord. Then even eating, walking,
talking, sleeping, breathing and answering calls of nature will become
Yogic activity. Work becomes worship. This is the great secret. You
will have to learn it by gradual practice in the field of Karma Yoga.
You will have to spiritualise all your actions. You will have to transmute
all your actions into Yoga by practice. Mere theorising will not do.
Understand the secrets of Karma Yoga. Work unselfishly. Become a true
Karma Yogi and enjoy the infinite bliss of the Atman.
Merit and demerit, Punya and Papa, do not affect that Karma Yogi who
has evenness or equanimity of mind, for he exults not over the good
fruit of the one nor worries over the bad fruit of the other. He has
equanimity of mind in success and failure. His mind is always resting
in God all the while. Works which are of a binding nature lose that
character when performed with a balanced mind. The Karma Yogi has no
attachment to sensual objects. He has purified his mind by constant
selfless service. He has given up all idea of agency. He treats the
body as an instrument of God, given to him for the fulfilment of His
purpose. He attributes all activities to the Divine Actor within. He
who is established in the Yoga of equanimity becomes an expert in the
science of Karma Yoga. That is the reason why Lord Krishna says:
Buddhiyukto jaha teeha ubhe sukritadushkrite,
Tasmat yogaya yujyasva yogah karmasu kausalam.
"United to the pure reason, one abandoneth here both good and evil
deeds: therefore cleave thou to Yoga; Yoga is skill in action." Gita:
Chapter II-50.
The Karma Yogi who possesses evenness of mind casts off the fruits
of actions. He escapes from good and bad births. Clinging to fruit only
is the cause of rebirth. When all actions are performed for God's sake
in fulfilment of His purpose without desire for fruit, the Karma Yogi
gets illumination. He shakes off the bondage of birth. He attains knowledge
of Brahman and through Brahma Jnana, liberation or Moksha. In the Gita
you will find:
Karmajam buddhiyukta hi phalam tyaktva manishinah,
Janmabandhavinirmuktah padam gachchantyanamayam.
"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.
Actions which are of a binding nature lose that nature when you do
them with equanimity or evenness of mind through the help of pure reason,
which has lost all attachment to sensual objects and which is resting
in the Self. You will have to cultivate and develop this pure reason
and equanimity of mind. God has given this marvellous machine to man
for service of humanity and thereby attaining an immortal life. If he
uses this body for satisfaction of petty desires and selfish ends, he
becomes an object of pity and condemnation. He is caught up in the wheel
of birth and death. Rest the mind in the Self or Isvara when you perform
any action. He who has developed pure poised reason and who is resting
in the Self, is quite aware that all actions are done by the Divine
Actor within (Antaryamin). He is perfectly conscious that God really
operates in this body-machine and moves this machine. This Yogi of equanimity
or evenness of mind now understands fully the fundamental principles
that govern all bodily actions. He performs all actions for God's sake
in fulfilment of His purpose without desire for fruit and eventually
attains the everlasting peace.
Man generally plans to get the fruits of his works before he starts
any kind of work. The mind is so framed that it cannot think of any
kind of work without remuneration or reward. This is due to Rajas. Human
Svabhava is always like this. When discrimination dawns, when the mind
is filled with some more Sattva or purity, this nature changes slowly.
The spirit of selflessness slowly creeps in. The quality of Rajas creates
selfishness and attachment. A selfish man has no large heart. He has
no ideal. He is petty-minded. His mind is full of greed. He always calculates.
He cannot do any service in a magnanimous manner. He will say: "I will
get so much money. I must put forth so much work only." He will weigh
the work and money in a balance. He cannot do a little more work. He
will be ever watching the time for stopping his work. He is mercenary.
He is hired for money. He is actuated by the hope of reward. He is greedy
of gain. Selfless service is unknown to him. He has no idea of God.
He has no glimpse of Truth. He cannot imagine of an expanded, selfless
life. He has 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 you expect fruits for your actions, you will have to come back into
this world to enjoy such fruits. You will have to take birth again.
A Nishkamya Karma Yogi says: "Do all works without expectation of fruits.
This will produce Chitta Suddhi. Then you will get knowledge of the
Self. You will get Moksha or eternal bliss, peace and immortality."
This is his doctrine. That is the reason why Lord Krishna says to Arjuna:
Karmanyevaadhikaraste ma phaleshu kadachana
Ma karmaphalaheturbhurma te sangostvakarmani.
"Thy business is with the action only, never with its fruits; so let
not the fruits of action be thy motive, nor be thou to inaction attached."
Gita: Chapter II-47.
God dispenses the fruits of actions according to the motive. If the
motive is pure, you will get Divine Grace and purity. If the motive
is impure, you will get rebirth in this Mrityuloka to reap 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.
But you should not remain in a state of inertia also (Akarmani) thinking
that you will not get the fruits if you work selflessly. You must not
say: "What is the use of my work now? I can not get any fruits. I will
keep quiet." This is also bad. You will become Tamasic and dull. There
will be mental inactivity. You will get purity of mind if you work in
the spirit of Nishkamya Karma Yoga. This is a very great reward for
your actions. You cannot imagine the exalted condition of a man of pure
mind. He has unbounded peace, strength and joy. He is very near to God.
He is dear to God. He will soon receive the divine light. Work without
any sort of motive and feel its effects, purity and inner strength.
What an expanded heart you will have! Indescribable! Practise, feel
and enjoy this state.
You do not lose anything in Karma Yoga. Even if you do a little service
to the country or to the society or to poor sick people, it brings its
own advantages and benefits. It purifies your heart and prepares the
Antahkarana for the reception of knowledge of Atman. The Samskaras or
impressions of these good actions are indelibly imbedded in your subconscious
mind. The force of these Samskaras will again propel you to do some
more good actions. Sympathy, love, the spirit of patriotism and service
will be developed. Nothing is lost when the candle burns.
In agriculture you may manure and plough the land. Your efforts will
be rendered futile if you do not get rain in the year. This is not the
case in Nishkamya Karma Yoga. There is no uncertainty here regarding
the result of any effort. Further there is not the least chance of getting
harmed by practising this Karma Yoga. If the doctor is injudicious,
if he administers the medicine in over-dosage, some harm will certainly
result. This is not the case in the practice of Karma Yoga. Even if
you do a little service, even if you practise a little Nishkamya Karma
Yoga in any form, it will save you from great fear, from the fear of
Samsara and of birth and death with its concomitant evils. That is the
reason why Lord Krishna says to Arjuna:
Nehaabhikramanaasosti pratyavaayo na vidvate
Svalpamapyasya dharmasya trayate mahato bhayat.
"There is no loss of effort here, there is no harm. Even a little of
this service delivers one from great fear." Gita: Chapter II-40.
The path of Karma Yoga, which eventually leads to the attainment of
the infinite bliss of the Self, cannot be futile.
Ignorant people say that one cannot work without any motive. It is
a great pity that they have not understood the essence and truth of
Karma Yoga. Their minds are saturated with all sorts of fantastic desires
and selfishness, and as a result, their minds are very impure and clouded.
They cannot grasp the underlying truth of Karma Yoga. They judge others
from their own standpoint. Selflessness is a thing unknown to them.
Their minds and brains are rendered callous and so they cannot vibrate
properly to understand what a motiveless action is. Passionate householders
cannot dream of doing any work without expecting some gain for themselves
and their families.
When the thought of doing good becomes part and parcel of a man's very
being, he will not entertain any motive at all. He takes immense delight
in serving others, in doing good to others. There is a peculiar joy
and Ananda in the practice of vigorous Karma Yoga. The Karma Yogi gets
inner spiritual strength and power by performing motiveless and selfless
actions.
He should understand the secret of Karma Yoga. He should plunge himself
in selfless work. He must work incessantly. He must nurse people with
Atma Bhava. He must serve society in a variety of ways. Gradually he
will understand the glory and splendour of unselfish work. He will become
a changed being with divine effulgence and sweet Yogic fragrance. Many
of his actions may be selfish in the beginning of his Yogic career.
It does not matter. He should not be discouraged on this score. But,
slowly when he grows in purity, some of his actions will turn out to
be unselfish. In the long run all his actions will be unselfish. He
should patiently work with indefatigable energy. He has to destroy his
old mind of selfishness and build a new mind of selflessness. This is
doubtless uphill work. This demands struggle and constant effort with
asinine patience and iron determination. Selfless work elevates and
brings freedom. Selfish work retards spiritual progress and fastens
one more chain to your feet. If you find it difficult to work without
any motive, have one strong motive for freedom when you work. This will
not bind you. This will destroy all other lower selfish motives and
will eventually die by itself, just as the stick used in burning a dead
body burns the dead body and is itself consumed in the end. The joy
of a developed Karma Yogi is really unbounded. Words cannot adequately
describe his exalted state and inward happiness.
Look at the stupendous and magnanimous work turned out by Lord Buddha,
Sri Sankara and other Karma Yogis of yore. Their names are handed down
from posterity to posterity. Their names are still remembered. The whole
world worships them with reverence. Can you attribute an iota or grain
of selfish motive to their actions? They lived for doing service to
others. They were examples of absolute self-abnegation.
Expand. Purify your heart. Live in the true spirit of Karma Yoga. Live
every second for the realisation of the ideal and goal of life. Then
and then alone will you realise the true glory of Karma Yoga. Keep before
you the examples of the great Karma Yogis who served mankind and thus
radiated peace, bliss and wisdom unto all.
What is health? It is a state of equilibrium of the three humours of
the body, viz., Vata, Pitta and Kapha (wind, bile and phlegm), wherein
the mind and all the organs of the body work in harmony and concord,
and the man enjoys peace and happiness, and performs his duties of life
with comfort and ease. It is that condition in which man has a good
digestion and a good appetite, normal breathing and pulse, a good quantity
and quality of blood, strong nerves and a calm mind, a sound mind in
a sound body, a free movement of bowels, normal state of urine, rosy
cheeks, shining face and sparkling eyes. It is that state in which a
man jumps, sings, smiles, laughs, whistles and moves about hither and
thither with joy and ecstasy. It is that condition in which he can think
properly, speak properly and act with alacrity, nimbleness and vigilance.
This desirable state is coveted by all. A life with good health is
a great blessing indeed. What is the earthly use of wealth and possession,
if a man cannot eat well on account of disease of his stomach, if he
cannot walk on account of rheumatism or paralysis, if he cannot see
the beautiful scenery, of nature on account of cataract or any defective
vision, if he cannot copulate on account of impotency. A great thinker
says: "Give me health and a day: I will make the pomp of emperors ridiculous."
Life without good health is a miserable condition, even if one is the
Lord of the whole earth.
Man enjoys good health on account of good Karmas done in his previous
birth. He who has done meritorious services in his previous incarnation,
he who has shared what he had with others, he who has helped the poor
and the needy, he who has done worship, meditation, Yogic Kriyas and
Pranayama in his previous birth, enjoys sound health in this birth.
The law of causation is inexorable and unrelenting.
What is the greatest thing that a man can achieve in this world? It
is Self-realisation. What are the advantages or benefits of Self-realisation?
Why should we attempt Self-realisation at all? The attainment of Atma
Jnana or realisation of the identity of the Jiva (individual soul) and
Brahman (supreme soul) can alone put an end to the wheel of birth and
death with its concomitant evils of disease, old age, pain, suffering,
worries and various other sorts of trouble. It is Atma Jnana alone that
can give you unalloyed eternal bliss, supreme peace, highest knowledge
and immortality.
The next question is, why should we have good health? We should have
good health in order that we may achieve the four kinds of Purushartha-Dharma,
Artha, Kama and Moksha (righteousness, wealth, desires and liberation).
If you do virtuous deeds, you will get wealth and you can gratify your
worldly desires. Then you can attempt realisation of the Self. Without
good health you cannot achieve anything.
Without good health you cannot perform any service of Nishkamya Karma
Yoga. Without good health you cannot do Asanas and Pranayama. That is
the reason why scriptures declare that 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 uttamam-health is the best thing in
this world.
An aspirant should be free from Adhi and Vyadhi (diseases of the mind
and the body), if he wants to do Karma Yoga and attain knowledge of
the Self. According to the science of Yoga all physical diseases take
their origin in the diseases of the mind, from an unhealthy state of
mind. The Western psychologists also corroborate this fact. They say
that the diseases of the body are attributable to hatred, anger, worry,
depression, etc., which corrode the mind and react on the body and bring
about various physical diseases by destroying the cells of the body.
A student of Karma Yoga should have an elementary knowledge of Raja
Yoga, psychology, Ayurveda, physiology, family medicine, hygiene, Sankhya
and Vedanta. Then he will be able to turn out more real work easily.
He can have a knowledge of the laws of the mind, also the nature, habits
and ways of the mind. He will be in a position to keep a calm and healthy
mind always. No one can work smoothly with a ruffled mind. A ruffled
mind disturbs the three humours of the body and brings diseases in its
turn. This is the theory of Ayurveda which quite tallies with the theory
of Raja Yoga and the theory of Western psychologists. He can have an
understanding of the laws of the universe and the operation
