"None verily, even for an instant, ever remain doing no action; for every one is driven helpless to action by the energies born of nature." Therefore, unable to resist the 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 that the character of action and reaction must be the same.

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.

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 learn by observing nature and understanding the law of causation. This law, moreover, is irresistible and relentless. It does not stop of the orphan's cry or for the widow's tears; it sweeps on without pity and unchecked by any obstacles. It molds 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 here and there, apparently 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.

Our belief or disbelief can never arrest the law of karma in its ceaseless action. 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 fruits of our labors. All 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 of results, without seeking any return, then the law of karma will be broken and freedom will be ours.

Wise work as if they were paying off a debt which they owe to society, to parents, to humanity. If we can labor 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.

Foolish and self-blinded men fancy that they are the doers of their actions, and consequently, continue to reap the fruits throughout their lives. 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. Some people may imagine that by giving up action they will escape the law of karma, but they are mistaken!

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 desires for returns, and without other motives than the emancipation of the soul paying our debts.

(..To be continued, 6th of a seven part series).

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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.

Everything that we possess in this life is the effect of our previous Karma or action, both mental and physical. Our present character is the resultant of our past and our future will be determined by our present acts. Neither God nor Satan is responsible for our pleasure and pain, happiness and misery. Thus, all the inequalities and diversities of characters can be scientifically explained by this law of Karma. In the face of this universal law of Karma, there is no room for the hypothesis of predestination and grace which is accepted by the majority of orthodox Christians. The hypothesis of predestination and grace teaches that God, the Creator of all, settles the destiny of man before his birth. He pre­ordains before the birth of each man and woman what he or she will be in future. The whim of the Creator makes one sinful or virtuous, before the time of one's birth. But this hypothesis destroys our moral responsibility and personal freedom.

He who obeys the law of Karma is more moral and more virtuous than one who blindly obeys the Ten Commandments. He stands on a more rational ground than one who fears the punishment of God. He shrinks from doing anything wrong, not because it is written in a book or scripture, but because he knows that every wrong action will sooner or later react upon himself and will make him unhappy and miserable. He performs good deeds for the reason that they will bring good reaction in the form of happiness, peace, tranquillity and higher enlightenment.

(..To be continued, 2nd of a seven part series).

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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.

This universal law of causation is called the law of Karma. 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. The causes might be on the moral or spiritual planes, but we seek only on the physical plane. That which appears to be supernatural or Pro­vidential to an unscientific mind, is natural to a scientist or a philosopher whose concep­tion of nature is larger and more universal.

In this world of relativity within the limitations of time and space, it is impossible to find any action which is absolutely good or which produces a result that creates no discord or disharmony in any shape or man­ner in any part of the world. It is impos­sible to find any work producing absolute evil effect, without causing some kind of good somewhere. Ordinarily, in judging a result when we see the prepon­derance of good over evil, we call it good and where evil predominate we say, that action is evil, wrong or sinful.

(..To be continued, 1st of a seven part series).

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