Lawful and Forbidden Actions (Vidhi-Nishedha)

Lawful and Forbidden Actions (Vidhi-Nishedha)

Actions are of two kinds:

1. Lawful (Vidhi).

2. Forbidden or prohibitory (Nishedha).

Lawful actions are the injunctions of the Sastras. They are beneficial to the performer. “Satyam vada, Dharmam chara-speak the truth, do virtuous actions.” These are lawful actions. They are best calculated to purify the heart of the performer and to prepare his mind for the reception of Brahma Jnana.

Forbidden are those actions which are interdicted by the scriptures, such as: “Do not drink liquor. Thou shalt not kill. Thou shalt not steal, etc.” They are harmful. They hurl the doer down to lower births.

The lawful actions are of four kinds:

1. Nitya Karmas-daily rites.

2. Naimittika Karmas-occasional rites.

3. Kamya Karmas-optional rites.

4. Prayaschitta Karmas-penances.

Morning bath and Sandhya in the three periods of time constitute Nitya Karmas. If you do not perform them daily you incur sin. You are subject to Pratyavaya Dosha (the sin of omission). The rites done during eclipse and Shraddha (ceremony) every year are Naimittika Karmas. Non-performance of these rites brings sin. That man who is struggling to obtain Moksha will not be affected by the harmful effects of leaving the Nitya and Naimittika Karmas. Kamya Karmas are performed with a motive of obtaining definite results. Sacrifices that are done for getting rain, and the offerings to fire for obtaining Svarga, are examples of Kamya Karmas.

Prayaschitta is done for the destruction of sin. In the Code of Manu you will find various kinds of Prayaschitta for the destruction of various kinds of sins, such as the murder of a Brahmin, killing of a cow, drinking alcohol or taking forbidden foods, adultery, etc. Prayaschitta is of two kinds, viz., 1. Extraordinary (Asaadharana) and 2. Ordinary (Saadharana). Extraordinary penances are those which are prescribed in the Code of Manu for the destruction of particular sins. Chandrayana Vrata, Krichhra Vrata and various other kinds such as carrying a skull in the hand and living on alms after renouncing all property, living underneath a tree, long pilgrimage till the end of one’s life, and openly admitting before the public one’s crime, are prescribed. If anyone repents and openly admits his minor offences, the sin is washed away. In doing Prayaschitta the offender actually suffers, he punishes himself by long fasting and other ordeals as described above. Action and reaction are equal and opposite. Complete fasting on Ekadasi and Pradosha days destroys many sins. Every one of you should practise this. Bathing in the Ganga, Japa and ordinary pilgrimage constitute ordinary Prayaschitta for the destruction of small sins.

A full-blown Jnani is above Vidhi and Nishedha. He can do anything he likes. He can kill thousands of Brahmins and millions of people. The Gita says: “He who is free from the egoistic notion, whose reason is not affected, though he slays these people, he slayeth not, nor is he bound.” Ch. XVIII-17. This only glorifies the exalted state of the Jnani. He cannot do a single wrong action. He has disciplined himself in the beginning. He has practised Sama and Dama for a long time. Whatever he does will be in strict accordance with the injunctions of the scriptures. A Jnani has no idea of being an actor. He has no Kartru Bhava. He identifies himself with Brahman. He has established himself in his own Svarupa.

Karma may have been acquired in many previous births. Actions cause good and bad results. Some actions might have begun to bear fruits and others not. Therefore it is impracticable to consume by enjoyment in one single birth, that portion of the Karma which has not begun to bear fruit. Hence the certainty of subsequent embodied existence on account of the unenjoyed portion of the Karma.

The observance of obligatory Karma has not got the power of rendering inoperative good and bad deeds, which have not begun to bear fruit. There is a penalty if you do not perform obligatory Karma. There will be Pratyavaya Dosha (unpleasant consequences). It therefore follows that the observance of obligatory Karma only has the effect of warding off misery, the certain consequence arising from its non-performance, and has not the effect of consuming previous Karma which is yet to bear fruit. Obligatory Karma diminishes the sins stored in previous births.

CONDUCT

“According as he acts and according as he conducts himself, so will he be.”-Bri. Upanishad. Conduct is the cause of the quality of new birth.

The Upanishads declare: “Those whose conduct has been good will quickly attain some good birth, the birth of a Brahmin or a Kshatriya or a Vaishya, when the fruits of their good works have been all exhausted in the Chandraloka or the sphere of the moon. But those whose conduct has been evil will quickly attain an evil birth, the birth of a dog or hog.

In some places conduct is spoken of not as Purushartha but as Karmanga. In this case it produces no separate result; what, if considered as Purushartha, it has a special result of its own.

Lawful and Forbidden Actions – Duty, Morality, and Self-Control

Lawful and Forbidden Actions are important ideas in moral, spiritual, and social life. Every human being performs actions every day through body, speech, and mind. Some actions support peace, truth, responsibility, and growth, while others create harm, confusion, guilt, and suffering. To live wisely, a person must learn the difference between what should be done and what should be avoided.

A lawful action is not only something allowed by society or government. In a deeper sense, it is an action that agrees with truth, justice, compassion, duty, and conscience. Such actions protect the individual and society. Helping others, speaking truth, earning honestly, respecting life, fulfilling duties, controlling harmful desires, and acting with kindness are examples of noble conduct. These actions make the mind pure and peaceful.

Lawful and Forbidden Actions also teach that forbidden actions are those which harm oneself or others. Violence, cheating, stealing, lying, cruelty, exploitation, selfishness, and uncontrolled indulgence disturb inner balance. Even if a wrong action gives temporary benefit, it leaves a negative impression on the mind. A person may hide it from the world, but they cannot fully hide it from their own conscience.

The role of intention is very important. Sometimes two people may perform the same outward action, but their inner motives may be different. One person may speak strongly to correct someone with care, while another may speak strongly to insult and dominate. Morality does not depend only on appearance; it also depends on the state of the heart. Pure intention makes action higher, while selfish intention makes it lower.

Lawful and Forbidden Actions are closely related to self-control. Many wrong actions happen because the mind is overpowered by anger, greed, jealousy, pride, fear, or desire. A person may know what is right, yet fail to follow it because the senses and emotions are too strong. Therefore, moral life requires discipline. Without self-control, knowledge remains weak.

Speech is one area where this teaching is very practical. Words can heal or hurt. Lawful speech is truthful, kind, useful, and timely. Forbidden speech includes lies, gossip, harsh criticism, false promises, and words spoken to create division. A disciplined person does not speak everything that comes to mind. They pause, think, and choose words that support peace and clarity.

Lawful and Forbidden Actions should be understood through conscience. Conscience is the inner guide that quietly tells us when we are moving toward right or wrong. When we obey it, we feel light and peaceful. When we ignore it repeatedly, the mind becomes dull and restless. Strengthening conscience requires honesty, reflection, good company, and willingness to correct mistakes.

In spiritual life, action is never meaningless. Every action leaves an effect on character. Repeated good actions create noble habits, while repeated wrong actions create weakness and bondage. If a person regularly chooses truth, truth becomes natural. If they repeatedly choose dishonesty, dishonesty becomes easier. This is why daily choices are so important.

Lawful and Forbidden Actions also remind us that duty changes according to situation, role, and responsibility. A student has the duty to study sincerely. A parent has the duty to care. A leader has the duty to act justly. A worker has the duty to be honest. A spiritual seeker has the duty to purify the mind. When duty is ignored, disorder begins.

However, morality should not become pride. A person should not look down on others because they follow certain rules. True goodness brings humility. If we see someone making mistakes, we should guide with compassion, not hatred. Everyone is growing at a different stage. Correction is useful only when it is joined with understanding.

A wise person avoids forbidden actions not merely out of fear, but because they understand their harmful nature. Fear of punishment may stop a person for some time, but understanding creates lasting change. When a person truly sees that anger burns the mind, greed creates slavery, and dishonesty destroys trust, they naturally move toward better conduct.

Good company helps in choosing right actions. If we remain among people who normalize harmful behavior, our own judgment may become weak. But when we stay with honest, disciplined, and kind people, we feel inspired to improve. Books, teachers, family, friends, and surroundings all shape moral strength.

In the end, Lawful and Forbidden Actions guide a person toward responsible and peaceful living. They teach us to choose truth over falsehood, compassion over cruelty, discipline over desire, and duty over selfishness. A life built on right action becomes strong from within. It brings purity to the mind, harmony to relationships, and dignity to human character.

Avidya And Ahankara