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:

1. We must have a physical body, it is the storehouse of energy.
2. There must be present the sense of the ego as the doer or actor.
3. We must have the instrument with which to work.
4. We must have the desire or motive to work.
5. There must be some sort of environment.

The results of actions performed under these five conditions are of three kinds:

1. Those that are desirable because they help us to fulfill our aims in life, and bring us comfort and pleasure.
2. Those which are not desirable.
3. Those which are partly desirable and partly undesirable.

It is not possible to escape these results at every moment of our existence; since, as has already been said, the activity of our organism never ceases. Practically speaking, there cannot be absolute rest of body or mind.

If activity is inevitable and each action must produce its result, what can we do to make all such results harmonize with the highest ideal of life? To search for that which, in the midst of our varied activities of mind and body, remains always inactive. When we have found that and recognized it, we have understood the pur­pose of the philosophy of work, and can make our every effort lead us to the final goal of all religion, to the realization of Truth, and to the attainment of Blessedness. If we cannot do this, we shall be forced to go on reaping the fruit of our actions and continue in the suffering and misery which we now endure. By practicing the teachings of the philosophy of work, on the other hand, we shall not only bring freedom to the soul, but shall rise above all law and live on a plane above motion. From the subtlest atom up to the grossest material form, there is cons­tant motion. Nowhere is there rest. One thing, however, moves not; one thing is at rest, and Karma Yoga explains what it is, how we may realize it and make ourselves one with it.

That something which is beyond all activity, is called in Sanskrit Atman. It is the knower in us. If we use a higher discrimination and try to understand the nature of the knower, by observing our internal process while we are doing anything, we will know that the knower is constant. The knower is unchangeable and is not bound by the conditions which govern the changeable.

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. Those who are living on this plane of sense perceptions, are like primitive beings. They do not believe in the existence of things which cannot be revealed by the senses. They cannot differentiate matter from spirit, soul from body, or the knower from the object known. Consequently they identify themselves with their mental and physical activity.

We must remember that the five conditions already described are absolutely necessary for any kind of work; but they can in no way influence or affect the Knower (Atman). Intellect, mind, body, and senses exist in relation to it and cannot be active if cut off from it ; but they are perpetually changing, while it is unchangeable. He who realizes this — that all things on the mental or physical plane exist only so long as they are in relation to the Atman, the absolute source of life and knowledge, sees that one which is inactive in the midst of all activity, and becomes a right worker. Such an one attains to perfection through his work.

Let the body work, then, while we remember that it is the mind and the sense organs which are working, and that we are in reality the Knower, the Atman. Anything else is not permanently connected with us. We have taken this body for the time being and are using it for the fulfillment of the highest purpose of life.

If anger or hatred or desire surge up within us, we have only to separate ourselves from that mental change and it will vanish. If passion arise, we have only to remember that we are the witness-like Knower of passion and it will subside. It is when we forget that we are the Knower, and become identified with anger, passion, or hatred, that we fall under their dominion.

Wise men work ceaselessly, being conscious at the same time that they are not working; allowing the body and mind to act, but seeking nothing in return. Those, on the other hand, who are passionate, ambitious, easily affected by joy or grief, gain or loss, are ordinary workers of the world. They are never happy, but are always disturbed, anxious, and uneasy. Yet all their wickedness, selfishness, attachment, and passion proceed only from ignorance of their true Self. ॐ तत् सत्। 

(..To be continued, 5th of a seven part series).

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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."

St. Bernard said, "Nothing can work me damage, except myself; the harm that I sustain I carry about with me and never am a real sufferer but by my own fault." It is for this reason that the Hindus although do not believe in the hell-fire doctrine, struggle hard to live virtuous lives simply fearing the eternal law of karma. The Buddhists who do not believe in a personal God, and deny existence of the permanent entity of the soul, have founded their ethics and religion upon this universal law of karma, or of cause and sequence.

The doctrine of karma can explain the mysterious problem of good and evil and reconcile man to the terrible and apparent injustice of life. Those who believe in this noble doctrine, are never disturbed in their minds at the sight of the inequalities of birth and fortune, or of intellect and capacities around them. The knowledge of this universal truth prevents them from cursing life. The law of karma, eternal as it is, predestines nothing and no one, but, on the contrary, making every one free agent for action, shows the way out of the world of misery, through good thoughts and good deeds. We really create by our actions the causes of good and evil and receive reward or punishment as the reactions of our thoughts and deeds by the law of compensation.

(..To be continued, 4th of a seven part series).

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My dear Gurudas,

Don't get discouraged or disheartened. Why should it be always sunshine and good times? Let Mother's will be done. Never mind sunshine or rain, we must not forget Mother at any time. Even if we don't see her, why should we lose heart? She appears again in our view. She knows what is best for us. Once we have given ourselves over to her, what right have we to think of ourselves again? It is not so easy to do as to say -- of that I am sure, but there is no other way out. Whether we see or don't see, Mother is our only place of rest. There are ups and downs in all hearts, but we should not give way to them.

Think not about yourself but only for others. That is renunciation, that is religion, that is all. Have you not given everything over to Mother? Why then think of yourself again? Never care for position. Give up all such ideas. Work is worship. Everything is in the life we live, not in position. Mother knows the heart and sees the heart and arranges things accordingly. Let your light so shine that everybody can see it. Let your work be silent and in secret and your Mother who sees in secret shall reward you openly.

Be strong! Don't give in to anything whatever. It is not good to be weak; the weak must go to the wall. This is the law of the world. But what you to do with the world anymore? Mother's child good or bad, weak or strong, you have no other to look up to but Mother! Others, who do not know, may think of temporal help. But you can never think that way, I am sure!

Pray for unflinching love and devotion and you will have everything.

There is no happiness in that which is finite; that which is finite is perishable. That which is universal is Blissfulness itself. [Chandogya Upanishad, VII.23.1, 24.1]

There is no world outside. It is what we project outside. But how difficult it is to understand this, and how much more difficult to remember it always, even after understanding it. we feel unhappy when we make ourselves small. We feel miserable when we think of ourselves as finite. That is the bane. Yet we forget and are in the whirlpool of Maya ever once again. But thanks to the grace of Mother, we remember it again soon. Know the universal! That is your real Self. May we never lose sight of this our real Self, which is the Self of all, our dear Mother, whose children we are.

#gurudas #lettersofswamituriyananda #mother #renunciation #spirituality

ARISE, My child, and go forth a man! Bear manfully what is thy lot to bear; that which comes to thy hand to be done, do with full strength and fear not. Forget not that I, the giver of manhood, the giver of womanhood, the holder of victory, am thy Mother.

Think not life is serious! What is destiny but thy Mother's play? Come, be My playfellow awhile,--meet all happenings merrily.

Murmurest thou of need of purpose? Think’st thou the ball is purposeless, with which the Mother plays? Know’st thou not that Her toy is a thunderbolt, charged with power to shatter the worlds, at the turn of Her wrist? Ask not of plans. Needs the arrow any plan when it is loosed from the bow? Such art thou. When the life is lived, the plan will stand revealed. Till then, O child of time, know nothing!

My sport is unerring. For that alone set forth on the day's journey. Think it was for My pleasure thou camest forth into the world, and for that again, when night falls, and My desire is accomplished, I shall withdraw thee to My rest. Ask nothing. See nothing. Plan nothing. Let My will flow through thee, as the ocean through an empty shell.

But this thing understand. Not one movement shall be in vain. Not one effort shall fail at last. The dream shall be less, not greater, than the deed. Thou shalt go here or there for some petty reason, and thy going shall subserve great ends. Thou shalt meet and speak with many, but some few shall be Mine from the beginning. With these thou shall exchange a secret sign, and they shall follow with thee.

And that sign?

Deep in the heart of hearts of Mine own flashes the sacrificial knife of Kali. Worshippers of the Mother are they from their birth in Her incarnation of the sword. Lovers of death are they,--not lovers of life--and of storm and stress.

Such shall come to thee with torch unlit, for fire. My voice cries out over the teeming earth for lives, for the lives and blood of the crowned kings of men. Remember that I Who cry have shown also the way to answer. For of every kind has the mother been the first, for protection of her flock, to leap to death.

Religion, called by whatever name; has been ever the love of death. But to-day the flame of renunciation shall be lighted in My lands and consume men with a passion beyond control of thought. Then shall My people thirst for self-sacrifice as others for enjoyment. Then shall labour and suffering and service be counted sweet instead of bitter. For this age is great in time, and I, even I, Kali, am the Mother of the nations.

Shrink not from defeat, embrace despair. Pain is not different from pleasure, if I will both. Rejoice therefore, when thou comest to the place of tears, and see Me smile. At such spots do I keep My tryst with men, and fold them deep into My heart.

Uproot every interest that would conflict with Mine. Neither love, nor friendship, nor comfort, nor home, may make its voice heard when I speak. Pass from a palace to plunge into the ocean of terror,--from the chamber of ease to stand guard in a burning city. Know that as the one is unreal, so also is the other. Meet fate with a smile.

Look for no mercy for thyself, and I shall make thee bearer of great vessels of mercy to others. Accept bravely thine own darkness and thy lamp shall cheer many. Fulfil gladly the meanest service, and leave high places unsought.

Be steadfast in the toil I set thee. Weave well the warp into the woof. Shrink from no demand that the task makes on thee. Feel no responsibility. Ask for no reward.

Strong, fearless, resolute,--when the sun sets, and the game is done, thou shalt know well, little one, that I, Kali, the giver of manhood, the giver of womanhood, and the withholder of victory, am thy Mother.

The desire to acquire wealth and multiply it is a universal phenomenon. Rare is the person who bucks the trend and become munificent enough to give away his hard-earned possessions. In most such cases, however, an element of ego creeps in with the feeling, "I am giving away my precious wealth."

Shambhu Charan Mallik was, perhaps, in this predicament, but his close association with Sri Ramakrishna Paramahamsa helped him to cleanse himself of this vain thought and attain God-realization.

As he became more and more acquainted with the Master, Shambu began addressing him as 'Guruji'. Sri Ramakrishna disliked the terms guru, master and father. "These three words prick my flesh," he would say often. "There is only one Guru, and that is Satchidananda. He alone is the Teacher." Annoyed, the Master would say, "Who is the guru and who is the disciple? You are my guru." Nevertheless, Shambhu continued to address him as guru all his life.

As part of his public service, Shambhu had a charitable dispensary in his garden house. One day during his talks with Sri Ramakrishna he found out that the Master often suffered from stomach trouble caused by irregular food and impure water. Shambhu advised him to take tiny doses of opium every day, and offered to give him a small quantity from the dispensary. As they kept talking both of them forgot about this matter.

When Sri Ramakrishna was about to return to the temple, he remembered this. The Master came back, but found Shambhu busy inside the house. So he mentioned this to the supervisor of the dispensary who gave him some opium. But as he began to walk back to the temple, he was reeling and could not find his way. He felt as if somebody was pulling at his legs. He said to himself, "What is this? This is by no means the road." When he turned and walked towards Shambhu's house, he felt quite all right. He came to the conclusion that since he obtained the opium from the supervisor, rather than from Shambhu himself, was he committing a theft. He surmised that the Divine Mother was preventing him from returning to Dakshineswar. Thus reasoning, he came back to the dispensary, but found that the supervisor had already left. He threw the packet of opium into the dispensary through the window, uttering in a loud voice, "Hello, here's your opium." He started towards the temple and found his way clear.

Recalling the incident the Master later told his disciples, "Have I not completely taken refuge in the Mother? That is why Mother has taken hold of my hand. She prevented me from a single wrong step."

Shambhu's philanthropic inclinations were legendary. One day he told Sri Ramakrishna. "So bless me, Sir, that I may spend all my money for good purposes such as building hospitals and dispensaries, making roads, and digging wells." The Master replied, "You think too highly of yourself. What power do you wield to do benefit to others? He who has created human beings also shoulders the burden of protecting them. You know everything, what shall I tell you? Do not desire the path of work, instead adopt the path of devotion. Put your mind on that work which will help you realize God. Faith and belief are the means to reach God. The first and foremost duty is to have the vision of the Lord, the Supreme. Afterwards, if you still feel inclined to work, just proceed."

On yet another occasion he told Shambhu, "Those are riches to you. What riches can you offer God? To Him these are mere dust and straw." These somewhat unsympathetic remarks, in no way, were meant to discourage social service as desired by Shambhu. The Master was making it clear that social service, per se, without spiritual dedication would only inflate one's ego and impede progress towards God-realization. With the good of Shambhu very much in his mind, the Master was charting out the right path for him which Shambhu accepted with gratification.

#religion #society #spiritual

"Can you give me some wine," asked the man shamelessly to the Paramahamsa in the temple of Dakshineswar. It was surely a most insulting request to make to a holy man in a holy place. But strangely the Paramahamsa was not angered or displeased. His Mother Kali had sent one more player to the game. He glanced at the tall, well-built person of brown complexion, with large eyes and confident look and smiled. Here was one given to enjoy the pleasures of the world to the fullest. He replied: "Yes, I can give you some wine. But the wine I have is so intoxicating that you may not be able to bear it." "Grand. Is it real British wine? Let me have some to wet my throat." "No, it is not British wine. It is completely home made. If a person tastes this wine even once, all other drinks will be tasteless for ever. But not everyone can stand it. Are you ready for such a wine?" The man hesitated for a while, then replied, "Give me that wine which will make me intoxicated the whole of my life." The Paramahamsa touched him and the man started to weep and kept on weeping in spite of attempts by others to calm him. Thus began an extraordinary relationship between Kalipada Ghosh, worldly, passionate and given to enjoyment and Sri Ramakrishna, godly, austere, and prone to ecstasy at the merest hint of divine inspiration.

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