“Raghav,” she says to him, “it is dharma alone that will protect you, and this dharma is what you yourself protect with courage and steadfastness.”
To right-thinking people “dharma” and “satya” are interchangeable words and their goal is — as it has always been — to rise higher so as to realize Him who alone is the truth. For them there is no pursuit higher than that of practicing truth in thought, word and deed.
Kim Satyam? (What is truth?)
Bhutahitam! (Truth or truthfulness is what is spoken for the well-being of all living beings.)
Ko Dharmah? (What is Dharma?)
Abhimanto yah sistanam nija kulinam! (Dharma is that which is determined by the elders and by learned people.) Continue reading “Dharma”
The sandhya merges in the Gayatri, and the Gayatri merges in Om.
M. stood there speechless and looked on. It was as if he were standing where all the holy places met and as if Sukadeva himself were speaking the words of God, or if Sri Chaitanya were singing the name and glories of the Lord in Puri with Ramanada, Swarup, and the other devotees.
Sri Ramakrishna said: “When, hearing the name of Hari or Rāma once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform such devotions as the sandhya any more. Then only will you have a right to renounce rituals; or rather, rituals will drop away of themselves. Then it will be enough if you repeat only the name of Rāma or Hari, or even simply Om.” Continuing, he said, “The sandhya merges in the Gayatri, and the Gayatri merges in Om.”
It is when, on account of our imperfect knowledge, we identify our true Self or Atman with the limitations of mind and body, we become selfish and are ready to do the things which brings us suffering and misery.
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् — Even wise men are deluded on this point, what is action and what is inaction. I shall tell thee the philosophy of work, by knowing which thou shalt attain to absolute freedom from all imperfections. — Bhagavad Gita, Ch.4, 16.
Karma Yoga means literally “skill or dexterity in work”, and deals with all activity whether of body or mind. Recognizing that activity is an inevitable condition of life, that no human being can live without performing some kind of work , either mental or physical, it seeks through its teaching to show how this constant output of energy may be utilized to acquire the greatest spiritual enlightenment and to attain to perfection and absolute freedom.
There are five conditions necessary for the accomplishment of all mental or physical labor:
- We must have a physical body, it is the storehouse of energy.
- There must be present the sense of the ego as the doer or actor.
- We must have the instrument with which to work.
- We must have the desire or motive to work.
- There must be some sort of environment.
Continue reading “Doctrine of Karma – Philosophy of Karma”
Emerson says, “Every act rewards itself first in our own soul, then in circumstance. People call the circumstance retribution.”
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति — A wise man moves about the objects of senses free from love and hatred keeping the tranquil state of mind absolutely controlled by his true Self. — Bhagavad Gita, Ch. 2, 64.
As every act brings its own reward by the law of compensation, so every crime brings its own punishment by the law of retribution, whether it is found in this life or in the next.
The soul perceives the causal retribution, but the people call the change of external circumstances as retribution which comes after some time. This law manifests itself in the soul long before the external changes appear. Emerson says, “Every act rewards itself first in our own soul, then in circumstance. People call the circumstance retribution.” Continue reading “Doctrine of Karma – Law of Retribution”
Suppose our life begins each morning and lasts for twenty-four hours. If we disconnect the life of today from the past of yesterday and of the future of tomorrow, and judge each day by its results, we shall find very poor compensation for our daily labor.
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा इति मां योभिजानाति कर्मभिर्न स वध्यते — Actions do not bind Me, nor have I any longing for the result of action. Whoever knows Me thus is not fettered by action. — Bhagavad Gita, Ch. 4, 14.
As every effect must have a cause, every consequence must have an antecedent, so also there must be equal balance between a cause and its effect, between an antecedent and a consequence. A cause must always produce an effect of similar nature both in quality and quantity and a reaction must be similar to action. The forces of nature operate neither for profit nor for loss but for a perfect balance or harmony. If there be a surging of a high wave in the ocean there must be a deep hollow at its sides. It produces what we understand by the word compensation. Continue reading “Doctrine of Karma – Law of Compensation”
It is our own Karma that produces its results in the form of joy or sorrow, pleasure or pain, happiness or unhappiness. It is compensation.
नादत्ते कश्यचित् पापं न चैव सूकृतं विमुः– God never rewards the virtuous nor punishes the wicked. — Bhagavad Gita, Ch. 5, 15.
The law of causation, or law of Karma includes the law that the like produces the like, or that every action must be followed by a reaction of similar nature. If I strike a blow on the table, the table will react upon me with similar force. If I strike harder, I shall receive harder blow in return.
In the chain of cause and effect, it can be shown that each effect is latent in the cause and each cause is latent in the effect.
We do not have to blame our parents for our misery and sufferings. It is our own Karma that produces its results in the form of joy or sorrow, pleasure or pain, happiness or unhappiness. It is compensation. Continue reading “Doctrine of Karma – Law of Action and Reaction”
Under the sway of this all-pervading law of Karma , there is no room left for a chance or accident. What we call happening by chance or accidental is in reality the product of some definite causes which we may not know or cannot trace on account of our limited knowledge.
सर्वारम्भा हि दोशेण धुमेनाग्निरिवावृताः — Works are always followed by their defects and demerits just as the fire is enveloped with smokes. — Bhagavad Gita, Ch. 18, 48.
No event can occur without having a definite cause behind it. To trace the causes of events and to become familiar with the conditions under which an effect is produced have always been the aim of the various branches of science and philosophy.
It can be shown that every action however minute or trivial it may appear to us, being conditioned by the universal law of causation, produces different effects visible and invisible and affects the whole world of phenomena either directly or indirectly. Continue reading “Doctrine of Karma – Law of Causation”