"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).

#doctrineofkarma #karma #philosophy #spirituality #swamiabhedananda

 This book is written by Baldev Vanshi covering Feminism/Women Sait and published by Vani Prakashan in 2011 from New Delhi. ISBN: 978-93-5000-510-1.

In Vedic text the women folk are portrayed as equal, free, respected, and learned. They were equal in the society. Eventually this got diluted. To revive it they struggled incessantly. Even when they had to leave home, and stay alone, they never gave up their work or hope. They have suffered more insults, accusations, hunger and injustice than men for doing same kind of social reforms. The challenge for them was double fold. They showed the way of emancipation of not only the self but also of the society. संत मीराबाई के भजन ने पूरे राष्ट्र को श्रीकृष्ण भक्ति से आप्लावित कर दिया। यहाँ की माताएँ अपने पुत्रों को शिवजी और महाराणा प्रताप के जैसा सच्चरित्र एवं वीर बनना सिखाती हैं। To name a few instantly recognizable names from recent times, Swami Vivekananda mentions a great debt to his mother Bhuvaneswari Devi. Shri Maa was a source of inspiration to Maharishi Aurobindo.

Bharat has an extremely rich heritage of rishimatas: गार्गी, अपाला, उषा, अदिति, इला, सरस्वती, इन्द्राणी, लोपामुद्रा, सूर्या, सावित्री, शक्ति, उमा, हेमवती, ममता, वाकया और कई अन्य।

The women of today too are the living embodiment of virtues, sacrifice and love just like the women of ancient times and we must look towards them as such.

#WomenSaint #Feminism

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