Chapter 6 - Secret of Karma

karmaṇyevādhikāraste mā phaleṣu kadācana |
mā karmaphalaheturbhūrmā te saṅgo’stvakarmaṇi ||

To work thou hast the right, but never to the fruits. Be not actuated by thirst for the results of action, nor be thou pleased in inaction.—Bhagavad Gita, II. 47.

This world may be compared to a gigantic stage, where the drama of life is constantly going on. Individual souls are the actors. They play the parts for which they are best fitted; their desires, tendencies, and capacities are determining their acts. One takes the part of a president, or a king, or a governor, or prince; another, that of a merchant or lawyer; a third, that of a husband; a fourth, that of a mother; but each without exception plays his role day after day and night after night, contributing, either consciously or unconsciously, to the vast drama, called life, with its various acts and scenes, some tragic, some serio-comic, and some melodramatic. The large majority of mankind, however, do not realize that they are thus acting on the stage of the world. They have forgotten that they themselves have selected the roles which they are impersonating, that by their own choice they have assumed these characters. They fancy, on the contrary, that some invisible being has forced them to fill these parts; and whenever they achieve a gratifying result, they imagine that unseen being is pleased; while, if the result be painful, they weep and wail and blame the same invisible power.

Occasionally some of the actors or actresses, disliking their own parts, try to change with others whose parts seem more attractive, because they show a little merriment in their play; so they pass from one role to another. Always, however, they continue to act on this world stage, gaining experience at every step, as they move onward toward the fulfilment of the purpose of the drama. This purpose is the emancipation of the soul from slavery to the laws of nature and from the bondage of ignorance, selfishness, ambition, and all imperfections which hold it down on the plane of phenomena. Those who attain the goal, retire from the stage and appear no more. They live in bliss and happiness in the higher realm of Divinity.

The cause of all these different parts which the individual souls are playing, lies within the actors and actresses themselves and not outside of them. In their own inner nature, it is to be found; and as the power of growth, which is latent in the seed, buried beneath the surface of the earth, gradually bursts forth and manifests itself in the form of plants, trees, and shrubs, each showing the peculiarities contained in the original seed, so these powers that are slumbering in each human soul, wake up in time, stir it to action, and force it to assume some particular part in the play. It is these latent powers when roused to activity that we know as our desires and motives. So long as these desires and motives are perfectly dormant, there is no sign of activity; and this latent or dormant state is called in Sanskrit tamas. We can understand its character better, if we examine the condition of deep sleep. In that state, the power of walking, hearing and speaking is latent and finds no outward expression. It is a state of inertia or inactivity; but when -this power wakes up, it produces a vibration in the mind substance, and this vibration we call mental activity. This again, when manifested on the external plane, appears in the form of physical activity. All physical activity, however, necessarily presupposes mental activity.

Each germ of life possesses infinite potentialities, stored up within it; and these, as they pass from the condition of tamas to that of active desire, drive it on through the various stages of evolution—from the vegetable into the animal kingdom and on to that of man. The first glimmering of mental activity appears in the lower animals; and it reaches its climax when the germ of life manifests as a human being. In the human form, the mind attains its highest state of activity, and this active state of mind is called in Sanskrit rajas, the meaning of which is activity. This impels the individual to express itself in mental and physical action, which produces certain impressions on the mind, and these impressions become the seed of future activities and desires. Thus every action, whether physical or mental, has three states: first, activity or desire; second, outward action; third, impression. After this it remains dormant for a time, then wakes up, appears in the form of desire, expresses itself in some action, of mind or body, and again produces an impression.

Each individual is bound by these three conditions: activity or desire, work and impression. We cannot arrest our external work so long as there is mental activity. We are impelled to some kind of exertion by our own inner nature. For this reason it is said in the Bhagavad Gita: “None verily, even for an instant, ever remains doing no action; for everyone is driven helpless to action by the energies born of nature”.^[1] Unable, therefore, to resist this inner force, we are bound to do that which we are doing. Each of our actions, furthermore, must inevitably produce some result. Every action is followed by a corresponding reaction, which returns to the point from which it started; hence the reaction of each action must come back to the soul itself and influence the doer. Further study also shows us that the character of action and reaction must be the same. If the action be good, the reaction will be good; if the action be evil, the reaction will likewise be evil. This ‘law of action and reaction’, or ‘of cause and effect’ is called in Sanskrit karma. Bound by this law of karma, each individual soul is performing various works; each actor is playing his part and reaping its results, which are in the form of good or evil, happiness or suffering.

That which we are doing today, is the result of the dormant powers with which we were born; and the cause of these powers lies in the activity of some previous state of existence. We have not received any of these latent powers from outside, but as we see that every action here leaves a certain impression which, after a period of quiescence, is again aroused, so the cause of existing desires must be found in impressions created by past action. Our present life is a connecting link in the chain of our appearances on the phenomenal plane. Our present is the result of our past, and our future must be the result of our present. Since this is true, then we can determine our past by studying our present. Many people ask: What proof is there that we have had a past and that we shall have a future? The proof is our present condition. And this can be demonstrated scientifically by the ‘law of cause and sequence.’ The cause is inherent in the effect, and the effect is the outward manifestation of the cause; therefore, if we are the effects of something, that cause must be not outside, but within us. This we leam by observing nature and understanding the law of causation. This law, moreover, is irresistible and relentless. It does not stop for the orphan’s cry or for the widow’s tears; it sweeps on without pity and unchecked by any obstacle. It moulds the character of every individual, of sages and sinners, of kings and beggars; every one is bound by it, no one can escape it. Driven by it, we are moving hither and thither, apparently in a straight line, but more often in a circle. Starting from one desire, we go to a certain distance, describe a curve, and come back to the same place without the smallest knowledge of where and how the purpose of life will be achieved.

In this wheel of action and reaction, each individual soul is passing from one point to another, on and on, age after age. Is their any hope of extricating ourselves from this wheel? Ignorant and short-sighted people deny the existence of the law of karma. They say that all activity will end after the death of this body; that nothing will remain; that no one will be responsible for this body’s actions. But is it likely that the law of cause and effect, of action and reaction, will cease to function, because these ignorant people do not understand and believe it? No. Whether we believe it or not, it will continue to produce its results, just as the law of gravity operates, whether a man observes or disregards it. Our belief or disbelief can never arrest the law of karma in its ceaseless action.

Such being the decree of nature, and the consistency of the law, the questions arise: How shall we work, what shall we do to fulfil the purpose of this drama of life? How can we free ourselves from this law which has made us slaves of desire and passion? These questions do not present themselves often to Western minds, because they do not realize their importance so strongly as the Hindus, and because they do not find in their religion any specific mention of the law of karma. Now the modern science is bringing out into such strong belief in this law of causation. But the scriptures deal little with it. They try to explain everything by the law of heredity, or by the intervention of some supernatural power, always placing the cause of our deeds outside of us. They say that we are impelled by some external power to do certain things, but who or what that power is, they cannot tell us. In India, however, volumes upon volumes have been written on the subject; it has been discussed for ages; the law of karma has been applied to the problems of everyday existence, and through it has come an understanding of the mysteries of life which has brought consolation to millions.

Since the law of karma is so inexorable, every individual must be subject to it—not only in this life but also in future lives. Can there be then no escape from it? Will there not' come a time, when the soul will gain freedom from this bondage of nature? As a matter of fact, the soul is not created for nature, but nature is working for the experience of each individual soul. We must realize this. But until we understand the soul in its true light, we cannot discern whether physical nature was made for it or whether it was made for physical nature. If, however, we study our own souls carefully, we find that our mind, intellect, senses, and body are within the realm of phenomena; while the real Self is something which stands as a witness outside and beyond mind, intellect, body, and senses. That witness-like something within us is beyond nature and its laws. It is already free; if it were not, we should not seek freedom. The yearning for freedom is within us; and as there cannot be a yearning for something which does not exist in reality, we can safely say that there is such a thing as absolute freedom which will be attained sooner or later as the ultimate purpose of every human life.

We have seen that all the causes of our actions are the motives or desires which lie within ourselves. So long as these desires are there, we are forced to work and reap the fruit of our labours. In everyday life, each individual is constantly performing some kind of work from some motive. Some work for money, some for name and fame; some work in the hope of attaining heavens, and others as a penance. A certain number acquire immense wealth through their labours, and imagine that by the accumulation of riches they are fulfilling the purpose of life; but if this were true, these people would be perfectly happy and contented. Yet when their storehouses are full, they still reach out for the peace and happiness which their wealth cannot bring them. Such motives proceed from selfishness; and so long as we foster them, we must reap the results of our desires, remain attached to them, and continue to be fettered by the chain of cause and effect. AU work, done through selfish motives, binds the soul to the fruits thereof, and is in consequence a cause of bondage. If, however, we can once reach the point of working without having desire for results, without seeking any return, then the law of karma will be broken and freedom will be ours. How can we do this? By working for work’s sake and not to fulfil selfish desires.

Here it may be asked whether it is possible to work for work’s sake. Of course, those who are striving for individual ends, such as name, fame, or money, will say that it is impossible; but there are a few in every country who work without personal motive and desire for return, and they are the salt of the earth. The work as if they were paying off a debt which they owe to society, to parents, to humanity. If we can labour with this idea, that all we do is merely to cancel our debt to the universe, then we can work for work’s sake. When we pay off a debt, do we think of getting something in return? No, we do our work, cancel our obligation, and think no more about it. Every individual, on account of his birth, owes some-thing to state and country, to family and neighbours, to his spiritual teachers, and to his higher self. While he lives in society, he owes a duty to society. So long as he is guarded and protected by social conditions, he is in debt to the social body which maintains them. How can he pay that debt? By being a good member of society, by doing what he can to help all other members, and by making every effort to fulfil his obligation to the community and to mankind.

We must recognize the rights of others and not perform any act which may infringe upon those rights. We must not injure our neighbour, since we do not wish to be injured by him; and at the same time we must remember that our motive in working is not to get some return, but to pay off the debt which we owe to the world. By being good members of the family and by bringing up our children in the right way, we pay our debt to parents and forefathers. By studying the works of great men and by learning all the wisdom which has been gathered by the wise ones, we cancel our debt to them; while we daily pay our debt to our spiritual teachers by following their example and precepts, and by helping making in the path of spiritual progress.

In India, every individual life is divided into four periods, each of which is fixed for paying off debts to some portion of the world—to parents, society, spiritual teachers, or to our own higher Self. The debt which we owe to this higher self, can be paid by realizing our true nature, by knowing who and what we are in reality, and by emancipating the soul from the bondage of nature as well as from the irresistible law of karma which keeps it on the phenomenal plane. This debt should be cancelled before the time of departure comes, and, in India, this conviction is very strong. The ultimate aim of life will be served if we can discharge the debt which we owe to our own selves. If we keep this idea ever in our mind as we work in the family, in the society, or in the state, we shall work without seeking any result, whether personal glory, wealth or even moral satisfaction; and all work performed in this spirit will purify our souls from selfishness, hatred, jealousy and anger. Then we shall go our round of daily tasks, eating, drinking, talking, not with the motive of preserving our bodies, but of creating the conditions necessary for the cancelling of all our debts. We shall no longer work through attachment to the fruits of our labour, and shall, in consequence, play our parts without reaping the results if sorrow, suffering, and disappointment, which too often come when the motive of our effort is a selfish one. Then also shall we be in no danger of wrong doing.

Another thing must be considered before we can work for work’s sake. All the forces, which we are using in our minds and bodies, do not really belong to us. We claim them as our own, but, in reality, they are not ours. Can we say that the air in our lungs is ours? No; we are only making use of it for a certain purpose. Neither the force of attraction which holds the molecules of our bodies, belongs to us. It is in the universe. So when we understand our. entire organism, physical and mental, we find that all the forces which we are using, belong not to any particular person, but to the universe. Looking at ourselves from the standpoint of the universe, we perceive that our bodies are like so many whirlpools in the sea of matter, every particle of which is in constant motion. Similarly, when we realize the nature of our minds, we discover that there is one mental current flowing through the universe. When that current, which is known as the cosmic mind, appears in one form, I call it my mind, in another form you call it your mind; but, in reality, it is acting in every mind. The one universal energy is manifesting through numberless forms and shapes and can never be regarded as possessed by any individual. The power of thinking, of hearing, of tasting, of smelling, all exist in the universe. Every force, operating through the machinery of the human body, is a force of Nature; but being self-deluded, we dream that these forces are ours. Therefore it is said: “Actions are wrought in all cases by the energies of nature. He whose, mind is deluded by egoism thinks, I am the doer”.^[2]

Foolish and self-blinded men fancy that they are the doers of their actions, and consequently, continue to reap the fruits of their error throughout their lives. So long as we identify ourselves with our bodies, through ignorance of our true nature and call ourselves actors, players, or doers, we must endure the results of our actions. The moment, however, that we realize that this body is a part of the universal body, that this intellect is a part of the cosmic intellect, that the knower of the mind, the senses, and body is not any one of these, but stands outside, and that this knower is our true self, we let the body work with the full consciousness that we are neither actor, nor worker, nor doer, and we remain untouched by the consequences of our actions. The one essential thing is never to forget that the work done by mind and body is in reality not performed by the true Self, but by nature. The wise ones realize this and are freed from the attachments which proceed from ignorance. Selfishness is the result of ignorance. When we confound our true self or Atman with the mind and body, we imagine that we are the narrow limited being whom we call ‘I’ or ‘me’, and refuse to recognize other limited beings known as ‘he’ or ‘she’. We think of our own ‘little self’, struggle to enrich that and suffer from the results of our ignorance. By acting thus from selfish motives year after year, we make ourselves unhappy and miserable. The wise ones, however, comprehending that these different minds and egos are only expressions of the one cosmic mind or one cosmic ego, never make this mistake, but have regard to the rights of all, love others as they love themselves, and are, therefore, always happy. Whatever they do, is done not in ignorance but with knowledge. When they play their parts on the stage of this world, they are fully aware how the drama will end and how its purpose will be fulfilled. They work incessantly, never seeking results; for they remember the teaching of the blessed Lord Krishna: “To work thou hast the right but not to the results thereof”.^[3]

How can we expect to get fruits of work done by nature, and not by ourselves? We cannot. By realizing, however, whence come the forces that are expressing through our minds and bodies, and by letting the results of their manifestations go to the source from which the activity proceeded, we shall cut ourselves loose from the chain of cause and sequence; and when that chain is broken we shall be free. Then we can let our hands and feet, our bodies and intellects, remain constantly active, without thinking of results or forgetting that we are not in reality the actors.

Some people imagine that by giving up action they will escape the law of karma; but they are mistaken. Those who have read the Bhagavad Gita, will recall the passage where Krishna says to Arjuna, when, overcome with compassion, he refuses to fight his adversary: “Be not a coward, this does not befit thee; abandon this mean weakness of heart and arise, O conqueror of thy enemies!”^[4] And again: “Imbued with egoism (sense of ‘I am the doer’) thou art determined not to perform that to which thy nature impels thee. Constrained by thy nature-born activities, thou shalt be forced to do that which from the delusion thou wishest not to do”.^[5]

This may be applied to our everyday life. We cannot withdraw from the work of the world without, like Arjuna, being guilty of cowardice. Besides, however eager we may be to retire from a life of action, we cannot, in reality, pass outside the region of activity. If we cease to work with our bodies, our minds still remain active; and our only hope of freedom is in learning the secret of work. This consists, as we have already seen, in working ceaselessly without desire for return, and without other motive than the emancipation of the soul by paying our debts. He who can thus act, is free from all the laws which bind the ordinary individual. His whole work is for mankind. All that he does, is a free offering to the world. He has no interest in results; yet he works tirelessly, and through his labours his mind and heart become purified. Then on the mirror of his pure heart reflects the divine spirit dwelling within him; and he feels that his mind and body are merely the instruments through which the Divine will is manifesting its power. Of such an one the Bhagavad Gita tells us: “Having abandoned attachment for the fruits of action, ever content, dependent on none, though engaged in actions, nothing at all does he do”.^[6]

Liberated from the bondage of ignorance, selfishness, and delusion, and having cut asunder the thread which binds the soul to birth and rebirth, he attains at last to the realm of eternal peace. This peace is considered as the highest ideal by every religion, and with its realization the aim of life is achieved. Having reached this condition, the soul regains its perfect freedom. Being no longer subject to the laws of nature, it is master, and can manifest those powers of omnipotence and omniscience, which are its birthright. They who have attained to this state, are called ‘the Saviours of the world’. Such were Buddha, Krishna, Christ, Ramakrishna, and others. Realizing the oneness of the individual soul with the universal Spirit, they worked for work’s sake, without thought of return, and whoever will work in like manner, will know true happiness in this life and will remain in peace forever.

Footnotes and references:

[1]:

na hi kaścit kṣaṇamapi jātu tiṣṭhatyakarmakṛt |
kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ ||
     —Bhagavad Gita, III, 5.

[2]:

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |
ahaṅkāravimūḍhātmā kartāhamiti manyate ||
     —Bhagavad Gita, III, 27.

[3]:

karmaṇye vādhikāraste mā phaleṣu kadācana |
     —Bhagavad Gita, II, 47.

[4]:

klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate |
kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa ||
     —Bhagavad Gita, II, 3.

[5]:

yadahaṅkāramāśritya na yotsya iti manyase |
mithyaiva vyavasāyaste prakṛtistvāṃ niyokṣyati ||
     —Bhagavad Gita, XVIII, 39.

[6]:

tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ |
karmaṇyabhipravṛtto'pi naiva kiñcit karoti saḥ ||
     —Bhagavad Gita, IV, 20