Free Will How far a man is a free agent of his actions must be intelligently understood in the light of Vedanta. Then only can one get a satisfactory answer and solution. In the West, various competent men have discussed this matter from various standpoints. They have not yet come to any definite conclusions. They have taken the present only into consideration. This is a sad mistake. The present is only a fragment of infinity. If the infinite past and infinite future are also taken into consideration, they will surely arrive at a definite conclusion that will bring peace and solace to the restless mind. Just as the man who has seen one side of the shield only fights with another man who has seen the other side of the shield only, so also people who know partial truths only fight amongst themselves and engage in useless controversies and debates. Just as the man who has seen the two sides of the shield can easily settle the dispute of two persons who have seen one side of the shield only, so also a Vedantin alone, who has full knowledge of the whole truth can settle the dispute of those people who are trying to find out whether and how far man is a free agent of his actions. Determinists say that the will of a man is as much bound by the law of causation as the rest of the phenomena of the universe. Ethics will fall down to pieces if there is no freedom for a man. There cannot be surely any moral responsibility where there is no freedom. How could a man he made to account for his action, unless he is a free agent of his deeds? How could reward or punishment be meted out with justice to a man if he has done an action out of compulsion, but not out of free choice? Man will be like an automaton or block of wood, his hands and feet being chained down tightly. The consciousness of the Self makes a man feel that he is ever free. This idea of freedom is ingrained in the mind of every man. It is hidden in the consciousness of the Self. Though he has nothing to eat, though he is in very adverse circumstances, there is a peculiar instinct in man that prompts him to think that he is always free. Because the Nitya-Mukta (ever free) Atman is at the back of his mind, sentiments and feelings, he feels that he is free. He knows that he is bound and that he is encased in this tabernacle of flesh. He is fully aware that he is a slave of Maya and Avidya: and yet something inside tells him that he is free at the same time. He has this double feeling because in essence he is the all-pervading mass of wisdom (Vijnanaghana Atman). He gets these flashes or glimpses of freedom even while he labours under straitened circumstances. There are encouragements for the struggling soul that come from within. He is in a dying condition. Doctors have pronounced the case as absolutely hopeless. Yet there is a shrill inner voice from within that says: ‘I am immortal, I am free.’ He cherishes an inherent feeling: ‘I am free though I appear to be apparently bound. This bondage is illusory.’ Let me repeat here the words of Lord Krishna in the Gita, that bespeak of the freedom of man in doing Karma: Uddharet Atmana Atmanam Natmanam AvasadayetAtmaiva Hyatmano Bandhuratmaiva Ripuratmanah. “Let a man raise himself by himself, let him not lower himself; for he alone is the friend of himself, he alone is the enemy of himself.” Ch. VI-5. Bandhuratmatmanastasya Yenatmaivaatmana JitahAnatmanastu Satrutve Vartetatmaiva Satruvat. “To him who has conquered himself by himself, his own self is the friend of himself, but to him who has not (conquered) himself, his own self stands in the place of an enemy like the (external) foe.” Ch. VI-6. The Upanishads also echo the same idea: Uthisthita Jagrata Prapya Varan Nibodhata. “Awake, arise, and, having approached a learned teacher, learn.” (Katha Upanishad). In conclusion I wish to point out once more that man is a free agent. He is Svatantra or independent in doing actions. Whatever his present condition may be, he can have a glorious future through right exertion and right thinking. Many have achieved success and greatness, many have reached the goal of life through right exertion. This holds good for all. Man is ever free. May freedom be the goal of thy life! May all of us exert in the right direction to achieve freedom, the birthright of man! May that supreme Being, the Antaryamin, guide us in all our actions!

Instructions to Aspirants Pride, self-sufficiency, arrogance, irritability, self-assertive Rajasic nature, curiosity about the affairs of other people and hypocrisy are all obstacles to the practice of meditation. Subtle forms of these Vrittis lurk in the mind. They operate as oceanic undercurrents. Under pressure of Yoga and meditation various kinds of impurities in the mind come out, just as the dirt of a room that has been shut up for six months, comes out when you carefully sweep. Aspirants should introspect and watch their minds. They should remove their weaknesses one by one by applying suitable effective methods. Pride is inveterate. Its branches ramify in all directions in the regions of the Rajasic mind. Again and again it manifests although the wave subsides temporarily for some time. It asserts when opportunities arise. If the aspirant has the nature of being offended easily over trifling things, he cannot make any progress in meditation. He should cultivate an amiable, loving nature and adaptability. Then this bad quality will disappear. Some aspirants easily get offended if their bad qualities and defects are pointed out. They become indignant and begin to fight with the man who points out the defects. They think that the man is concocting them out of jealousy and hatred. This is bad. Other people can very easily find out our defects. A man who has no life of introspection, whose mind is of outgoing tendencies (Bahirmukha Vritti) cannot find out his own mistakes. The self-conceit acts as a veil and blurs the mental vision. If an aspirant wants to grow he must admit his defects if they are pointed out by others. He must try his level best to eradicate them and must thank the man who points them out. Then only can he grow in spirituality and meditation. It becomes a difficult task to eradicate the self-assertive nature. Every man has built his personality from Anadi Kala (beginningless time). He has also given a long rope to the Rajasic mind to have its own ways. This personality has grown very strong. It becomes difficult to bend this personality and make it pliable and elastic. The man of self-assertive nature wants to dominate over others. He does not want to hear the opinions and arguments of others, even though they are logical and reasonable. He has a pair of jaundiced eyes with Timira also. He will say: “Whatever I say is correct. Whatever I do is correct. The actions and views of others are incorrect. I am infallible.” He will never admit his mistakes. He will try his level best to support his own whimsical views by crooked arguments and reasonings. If arguments fail he will take to vituperation and hand to hand fight also. If people fail to show respect and honour to him he is thrown into a state of fury. He is immensely pleased when someone begins to flatter him. He will tell any number of lies to justify himself. Self-justification goes hand in hand with the self-assertive nature. This is a very dangerous habit. He can never grow in spirituality and meditation so long as he has the self-assertive nature with the habit of self-justification. The self-assertive man should change his mental attitude. He must develop the habit of looking at matters from the viewpoint of others. He must have a new vision of righteousness and truthfulness. An aspirant should treat respect and honour as offal and poison, and censure and insult as ornaments and as nectar. Man finds it difficult to adjust to the ways and habits of others. His mind is filled with prejudice of caste, creed and colour. He is quite intolerant. He thinks that his views, opinions and ways of living are right and that the views of others are incorrect. The faultfinding nature is ingrained in him. He jumps at once to find faults in others. He has morbid eyes. He cannot see the good in others. He cannot appreciate the meritorious actions of others. He talks of his own abilities and actions. That is the reason why he fights with people all around and cannot keep up friendship with others for a long time. Aspirants do not make progress in the path because they too have these defects to a great degree. They should eradicate them by developing tolerance, pure love and other Sattvic qualities. Introspect. Look within. Try to remove all your defects. This is real Sadhana. This is the most difficult Sadhana. You will have to do it at any cost. Mere intellectual development is nothing. It is easy. Sit in the Central Library at Baroda or in the Calcutta Library for six years with a dictionary at your side, you can develop your intellect. But the former needs a great deal of struggle for many years. Many old vicious habits will have to be rent asunder. There are many famous and learned Sannyasins and Pandits who can deliver lectures for a week on one Sloka of the Gita and the Upanishads. They command respect and yet they are disliked by the public because they still have great defects. They have not done any drastic Sadhana to remove their defects. They have developed only their intellect to a high degree. What a great pity! The old Samskaras of vanity, cunningness, crookedness, arrogance, petty-mindedness, fighting nature, pride, self-esteem or thinking too much of one’s self, speaking ill of others, belittling others, may be still lurking in your mind. You cannot shine unless you remove them thoroughly. Success in meditation is not possible without eradication of these undesirable negative qualities of the lower nature. Those who engage themselves frequently in hot debates, vain discussions, wrangling, lingual warfare and intellectual gymnastics cause serious damage to the astral body. Much energy is wasted. Hostility is the result. Time is wasted. The astral body gets actually inflamed by heated discussions. An open sore is formed in the astral body. The blood becomes hot. It bubbles like milk over the fire. Ignorant people have

Mithyachara Mere physical control of the organs of action (Karma Indriyas such as speech, hands, feet, genitals and anus) will not do. You must not think of the objects of the senses. If you observe fasting during Ekadasi days to propitiate Lord Hari, and if your mind constantly thinks of various kinds of delicious food, you will not get the benefits of fasting. You will be regarded as a self-deluded man or hypocrite, i.e., a man of sinful conduct (Mithyachara). That is the reason why Lord Krishna says in the Gita: Karmendriyani samyamya ya aste manasa smaran,Indriyarthan vimudhatma mithyacharah sa uchyate. “Who sitteth, controlling the organs of action, but dwelling in his mind on the objects of the senses, that bewildered man is called a hypocrite.” Ch. III-6. The actions of the mind are the real actions. Thought is the real action. You must utilise the energy that is conserved by the control of organs for higher purposes at the altar of God. This will constitute Yoga. That passionate man who visits his legal wife frequently is more immoral than the man who occasionally goes to the house of ill-fame. That man who constantly dwells on sexual thoughts is highly immoral even though he observes physical Brahmacharya by controlling the body. He is the worst man. It is the thought that sways the body. Lord Krishna says to Arjuna: “But who, controlling the senses (of knowledge) by the mind, O Arjuna, with the organs of action, without attachment performs Yoga by action, he is worthy.” Ch. III-7. Then the Lord praises action and further adds that one cannot keep up even his health if he remains inactive. So He says: “Perform then, right action, for action is superior to inaction, and even the very maintenance of the body would not be possible by inaction.” Ch. III-8. It is also wrong to think that actions lead to bondage, and that they should not, therefore be performed. Karma Yoga is performance of action with Sankhya understanding or poised reason that is not affected by loss or gain, success or failure. Lord Krishna gives valuable direction to Arjuna in the performance of action. He says: “Unattached thou perform action.” Ch. III-9. This is the secret of Karma Yoga.

The Pseudo Karma Yogi A man puts on Khaddar clothes and dons a Khaddar cap. He will not have any of the qualifications or attributes of the man who has introduced Khaddar. He will not follow his instructions even. He may not have the least tinge of self-sacrifice. He may have a big almirah of mill-made clothes. He may do a little charity and feed some poor people just for the sake of name and fame. He himself will write to the papers about his charitable act in the name of a correspondent. He may donate a small sum to a public cause. He will eagerly watch in the newspapers whether his name is published or not. He will be restless till he sees his name in the papers. Such a man is called a pseudo-Karma Yogi. The world abounds now in such sort of Karma Yogis. A landlord or a money-lender sucks the blood of poor peasants and builds a palace. He gives a donation of several thousands of pounds to a Hindu university out of his reserve fund of a hundred thousand. He builds a temple for a few thousands and puts his name on the marble slab in front of the temple in bold letters. This is not Karma Yoga. This is pompous advertisement for acquiring name and fame. On the other hand an ordinary labourer who earns a few shillings at the sweat of his brow may offer his money in charity by feeding a few starving or sick people, and may himself starve on that day. This is real self-sacrifice. This is real Karma Yoga. In olden days, Madura in South India was ruled by Pandian kings. One of the Pandian kings spent two lakhs of rupees in doing Utsava of Lord Soma Sundareshvar in a certain year. He had a great deal of ego or Abhimana. He thought within himself: “I am a great devotee of Lord Siva. I have spent a large sum of money in the worship of the Lord. Thousands of Brahmins, Sadhus and the poor have been fed. I have given rich presents to Brahmin Pandits. There is no king who is so pious as myself.” Lord Siva appeared in his dream that night and said: “O king! Do not be proud of your piety, devotion and charity. I am not pleased with you in any way. Wherever there is pride, there cannot be any real devotion and holiness. Just go and see My humble devotee, the wood-cutter, who lives in a small hut on the banks of the Vaighai, and who offers to Me a little Kheer made of broken rice and a little black sugar on Mondays. Learn from him what real devotion is.” The king was greatly vexed. The next morning he proceeded to see the wood-cutter in his hut. He asked the wood-cutter: “How do you worship Lord Siva?” The man replied in a meek voice: “O king! I earn two annas a day. I spend one anna for my food, distribute nine pies in charity and save three pies daily. Every Monday I prepare a little Kheer with some broken rice and black sugar and offer it to Lord Siva. Whenever I cut wood, I always repeat ‘Siva, Siva, Siva.’ I always remember Him. This is my devotion to the Lord. I do not know anything else.” The king was very much pleased with the humility, simplicity, loving nature, devotion and purity of the wood-cutter. He erected a small building for him and made arrangements for his food till the end of his life. He learnt many practical lessons from his life and in turn became a real, humble devotee of Lord Siva. He destroyed his pride, vanity and egoism. Lord Jesus says: “Your left hand should not know what the right hand does. Be meek when you serve. Die unknown. Let nobody know your name. But work and serve others. Do not expect approbation and applause. Then only real fragrance of your soul will come out.” Dear friends who tread the path of Karma Yoga! Be sincere at heart. Do not run after the shadowy toys of name and fame. Name and fame are illusory. They are mere vibrations in the air. Nobody can earn an everlasting name in this Mayaic plane. Does anybody remember Sri Vyasa, Vasishtha, Vikramaditya, Yajnavalkya, Vama Dev and Jada Bharata now? Many great souls have come and gone. At the present time the names of one or two political leaders are remembered. After a few years their names also will disappear. Treat name and fame as offal, poison or vomited matter. This world is unreal. Care not for little perishable things. Care for the everlasting Reality only. Do constant selfless service silently with thoughts of God and Bhava within, and realise the indwelling presence. Become a true Karma Yogi.

Karma Indriyas A description of these organs will not be out of place here. A Karma Yogi should have a detailed knowledge of the nature and workings of these Indriyas. Vak (organ of speech), Pani (hands), Pada (feet), Upashtam (organ of generation) and Payu or Guda (anus, the organ of excretion) are the five organs of action. The real Indriyas are in the astral body (Linga-Sarira). They are very subtle (Sukshma): They have corresponding centres or counterparts in the brain (nerve centres). What you see outside-mouth, hands, feet, organ of reproduction and anus are mere Bahya-Karanas or external instruments. The Karma Indriyas are located in the Pranamaya Kosha or vital sheath of the astral body. The Karma Indriyas are the five soldiers. The commander-in-chief is the mind. The mind extracts work from these soldiers when it desires to get sensual objects for its gratification. Mind also works in unison with these five organs. Mind is the leader or the big dacoit. These five organs are his assistants. These Karma Indriyas execute the commands of their leader (mind) immediately. The Karma Indriyas cannot work independently without the healthy and willing co-operation of the mind. It is the mind that really works through these organs. It is the mind that really plans, schemes and suggests in all activities. During sleep these Indriyas get Laya (involution) in the mind temporarily. During Samadhi or the superconscious state they are absorbed in the mind. The Karma Indriyas are born of the Rajasic portion of the Tanmatras. They are moved by Prana. Without the Prana, they cannot move even a fraction of an inch. The Jivatma or the individual soul, a reflection of Chaitanya in the mind-mirror is a constant companion of the mind. It is he who reaps the fruits of actions, pleasure or pain. You will find in the Gita: “These five causes, O mighty-armed, learn of Me as declared in the Sankhya system, for the accomplishment of all actions. The body, the actor, the various organs, the diverse kinds of energies and the presiding deities, also, the fifth-whatever action a man performeth by his body, mind and speech, whether right or the reverse, these five are the cause thereof.” Ch. XVIII-13, 14, 15. “That being so, he verily, who owing to untrained reason looketh on his Self, which is isolated, as the actor, he of perverted intelligence seeth not.” Ch. XVIII-16. “He who is free from the egoistic notion, whose reason is not affected though he slay these people, he slayeth not, nor is he bound,” says the Lord. Krishna is known as a Nitya Brahmachari though He lived with Sri Radha, Rukmini, Satyabhama, etc., and had children. He was fully resting in His own Svarupa-Nirguna Brahman. Lord Krishna separated Himself from the body, mind and Indriyas and identified Himself with Satchidananda Svarupa. So He was called a Nitya Brahmachari. Durvasa ate a large quantity of food at a feast and proclaimed to his disciples: “I have eaten nothing. I am Nitya Upavasi. Tell this to the River Yamuna, she will give way to you all. You can cross the river without a boat.” Tiruvalluvar, a sage of South India gave the same instructions to his wife to cross a river as Durvasa did. She was quite astonished to see that the river gave way when she uttered the words of her husband. The state of Jnanis is indescribable and incomprehensible. The presiding deity of the Vak Indriya is Agni; that of the hand is Indra; that of the feet is Upendra or Vishnu; that of Upastham is Prajapata; and that of Payu or anus is Mrityu. You will find again in the Gita: “Knowledge, the knowable and the knower form the threefold impulse to action; the organ, the action and the actor form the threefold constituents of action.” Ch. XVIII-18. You will find in Nyaya philosophy the terms Jnana, Iccha and Prayatna. Jnana is knowledge of objects. Iccha is desire. Prayatna is effort to obtain the desired objects. At first the Jiva or the individual soul has knowledge of the objects. Then a desire arises in the mind to get possession of the objects for his enjoyment. Then he applies himself diligently and exerts to obtain these objects. Desire is the motive force that moves the mind to action. Man muses or thinks of the objects of the senses. Then he develops attachment to them. From attachment there springs desire. Thought is the fuel. Desire is the fire. If you can stop the Sankalpas, the fire of desire will be extinguished by itself, just as a lamp is extinguished when the supply of ghee or oil is withdrawn. There is at first attraction for objects. Then comes attachment. Even if the attraction dies, the longing (Kamana or Spriha) or hankering for the object will continue to remain. This is Trishna-tantu or the thread of hankering. Then there is the preference for objects. This is still more difficult to be eradicated. Destroy attachment first. Then the longing and preference will slowly die. There are three kinds of impulses, viz., the impulse of thinking, the impulse of speech and the impulse of action. A Karma Yogi should not be impulsive. He must not be carried away by emotions. He must calm the surging, bubbling emotions and the impulses. He must purify the emotions. Then he can turn out real solid work. He must destroy all unnecessary, useless or vain thoughts. This will add to his reserve energy. This will conserve his energy. Energy is wasted in useless thinking. Energy is also wasted in idle talking and worldly gossiping. A Karma Yogi should observe Mauna or silence for two hours daily and for six hours on Sundays and holidays. Mauna will destroy impulses of speech. He who observes Mauna can use measured words during speaking. He can control anger and falsehood. He will be peaceful. He will have a strong will. There are people who talk like a machine at a tremendous speed, without

The Three Gunas A clear understanding of the three Gunas and their operations is very necessary for a Karma Yogi. He who has knowledge of the three Gunas can do his work in a better and more efficient manner. Prakriti is composed of the three Gunas or forces, namely, Sattva, Rajas and Tamas. Sattva is harmony or light or wisdom or equilibrium or goodness. Rajas is passion or motion or activity. Tamas is inertia or inaction or darkness. During Cosmic Pralaya these three Gunas exist in a state of equilibrium. During Srishti or projection a vibration arises and the three qualities are manifested in the physical universe. The three qualities bring bondage to the Jiva or the individual soul. Though Sattva is a desirable quality, yet it also binds a man. It is a golden fetter. Rajas is the source of attachment and thirst for life. It causes attachment to action. Tamas binds man to heedlessness (Pramada), laziness (Alasya) and sleep (Nidra). These three qualities are inseparable. No one is absolutely Rajasic or Sattvic or Tamasic. Sometimes Sattva prevails in man. He is calm and serene. He sits quietly and entertains sublime, soul-elevating thoughts. He studies religious scriptures. He talks on divine topics. When Sattva prevails, the other two qualities are overpowered for the time being. At other times Rajas prevails. He does action. He moves about. He plans, schemes, speculates. He craves for power, wealth and action. When Rajas prevails, Sattva and Tamas are overpowered for the time being. Sometimes Tamas prevails and the man becomes slothful. He feels lazy, indolent and lethargic. He is dull and feels sleepy. When Tamas prevails, Sattva and Rajas are overpowered for the time being. In some people Sattva is predominant; in others Rajas is predominant; and in some others Tamas is predominant. When the wisdom-light streams forth from all the gates of the body, then it may be known that Sattva is increasing. Greed, outgoing energy, undertaking of action, restlessness and desire-these are born of the increase of Rajas. Darkness, delusion, stagnation, heedlessness-these are born of the increase of inertia. If Sattva is predominant at the time of one’s death, then he goes to the spotless world of sages. If Rajas is predominant at the time of one’s death, he will doubtless be born among those that are attached to action. If one dies when Tamas is predominant, he will be born in the womb of the senseless. The fruit of a Sattvic action is harmonious and spotless; the fruit of a Rajasic action is pain, and of a Tamasic action is ignorance. Those who are established in Sattva rise upwards. The Rajasic people occupy a middle place and the Tamasic people go downwards, shrouded in the vilest of qualities. Intense Rajas takes a Sattvic turn. A man who is immersed in deep Rajas will take to Nivritti Marga or the path of renunciation. He will, as is the law, be fed up with activities. In the Gita you will find: Arurukshormuneryogam karma karanam uchyate,Yogarudhasya tasyaiva shamah karanamuchyate. “For a sage who is seeking Yoga, action is called the means; for the same sage when enthroned in Yoga, serenity is called the means.” Ch. VI-3. It is impossible to rise or jump to Sattva all of a sudden from Tamas. One should convert Tamas into full Rajas first. Then he can reach Sattva. Sattva is intense activity. Just as the wheel of an engine appears to remain stationary when it moves very swiftly, so also a Sattvic man appears to be calm through his self-restraint or control. A Sattvic man is most active. He can turn out tremendous work within the twinkling of an eye. He has full concentration. Prakriti does all action. It is the Gunas that operate. Owing to ignorance the body is mistaken for the Self. Egoism of man asserts at every step, nay, at every second. Just as the motion of the clouds is falsely attributed to the sun, so also the movements of the body and the Indriyas are falsely attributed to the Self. The Self is always silent and is the witness of all actions. He is Nishkriya or Akarta. You will find in the Gita: “All actions are wrought by the qualities born of nature only. The self, deluded by egoism, thinketh: ‘I am the doer.’ But he, O mighty-armed, who knoweth the essence of the divisions of the qualities and functions, holding that the qualities move amid the qualities, is not attached.” Ch. III-27, 28. “‘I do not do anything’ should think the harmonised one, who knoweth the essence of things. Seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, giving, grasping, opening and closing the eyes, he holdeth: ‘The senses move among the objects of the senses.’” Ch. V-8, 9. “The Lord of the world produceth not the ideas of agency, nor actions, nor union together of actions and their fruit; nature, however, manifesteth:” Ch. V-14. “He who seeketh that Prakriti, verily performeth all actions, and that the Self is actionless, he seeth.” Ch. XIII-29. “When the seer perceiveth no agent other than the qualities and knoweth That which is higher than the qualities, he entereth into My nature.” Ch. XIV-19. The mind and the five organs of knowledge, viz., ear, skin, eye, tongue and nose, are formed out of the Sattvic portion of the Tanmatras or rudiments of matter. The Pranas and the five organs of action, viz., tongue, hands, feet, genitals and anus are formed out of the Rajasic portion of the Tanmatras. This physical body is formed out of the Tamasic portion of the Tanmatras. By meditation on the significance of the above Slokas of the Gita, one can transcend the three Gunas. The Atman or Brahman is beyond the three Gunas (Trigunatita). One should increase his Sattva Guna by development of virtuous qualities, by taking Sattvic food, doing charity, practising austerities, doing Japa and meditation, controlling the Indriyas, and studying religious books. Then he should go beyond Sattva

Duties of Man Man has certain important duties and responsibilities in life. He has to evolve morally and spiritually by performing these duties in the right manner. He has to act and live according to the law of God. He has to find out the rules of conduct and the measure of his responsibilities. He must have a thorough knowledge of the moral code of Manu or Yajnavalkya and must act according to the rules laid down therein. Then only can he be rightly called a man. Man has duties towards parents, children and other family members. He has duties towards society and the country. He has duties of the Varnashrama. He has duties to his own self, and, last but not the least, he has important duties towards God. He must fulfil all these duties of his life. Then only he can find progress in his life. Then only will he enjoy real peace of mind. He must serve his parents who have given him this physical body with great Shraddha and Bhava. In the Taittiriya Upanishad you will find: Matrudevo bhava, pitrudevo bhava. The parents should be worshipped as visible representatives of God on earth. Sri Ashutosh Mukerji of Calcutta, late Vice-Chancellor of the Calcutta University used to worship his mother and drink her Charanamrita daily before going to his office. Modern educated people do not pay any proper regard to their parents. If the father is uneducated and if the son is an England-trained man, he will say that his father is a servant of the house when anybody puts the question: “Who is this old man?” He must train his children in the proper manner. He must give them good education in Sanskrit, English and in technical subjects. He must train them in the path of spirituality from the very childhood. He must be devoted to his wife who is his partner in life, and who occupies the left half of his body (Ardhangini). No religious rite is valid without her presence. He must regard her as a real helper in the path of spirituality. As soon as a son is born she becomes his mother. The Srutis declare: ‘Atma vai jaayate putrah-the soul is born as a son.’ He must give up all ideas of relationship as wife as soon as a son is born. He must give up sexual intercourse. Both should lead a spiritual life. The husband should not regard his wife as a machine for procreation only. There is some higher spiritual purpose. She has to help the husband in his spiritual evolution. She has to attend to his wants. She has to serve him nicely in all possible ways. Man must serve society according to his temperament, taste and capacity. This will help in the purification of his mind. He must serve with Nishkamya Bhava as an honorary member. He should not get any remuneration. He must develop the spirit of patriotism. He must serve the country. Service of the country is service of Mother Kali. It is pure Mother-worship. He must perform the duties of his Varnashrama. A Brahmin should observe serenity, self-restraint, austerity, purity, forgiveness, uprightness, wisdom, knowledge and belief in God. A Kshatriya should manifest prowess, splendour, firmness, dexterity, bravery, generosity, and the nature of a ruler. The Vaishya should engage in agriculture, trade and protection of cattle. Sudras should serve the other three castes. A Brahmachari should study religious books till he reaches the age of twenty-five. If he has taken the vow of lifelong celibacy, if he wants to become a Naishthika Brahmachari, he need not enter the stage of a householder. He should have real lasting dispassion and discrimination. Then only will he be really benefited. He can devote his whole life to spiritual pursuits. If a Brahmachari does not want to take up the course of lifelong celibacy, he can become a householder. He can marry after finishing his education. He can visit his wife occasionally for bringing progeny to keep up the line and not for sensual gratification. He will be styled as a Brahmachari, if he strictly adheres to the above rule. After he has finished the stage of a householder and after fixing up his son in a proper position, he can become a Vanaprastha either alone or with his wife. He should not remain in the house till the end of life. He will be having various anxieties and Moha for children if he remains in the house. If he finds it difficult to leave he can remain in a cottage outside the house. If he finds this also difficult, he can remain upstairs or in a solitary room and can have interview with the visitors and members of the house in the evening between 4 and 5. If a Vanaprastha wants to take Sannyasa, he can do so. Vanaprastha is only a preparatory step to Sannyasa. The glory and freedom of a Sannyasin can hardly be described. A Sannyasin only can cut off all sorts of attachments. Otherwise some sort of subtle connection will always remain. When once one takes Sannyasa, he becomes a dead man to the family members. Otherwise they always think of getting something from him. The subtle attachment in the mind still remains in both parties. This is quite sufficient to bring one back to the wheel of birth and death. The very colour of the orange robe gives strength and purity. I do not believe those people who say: ‘We have given colouring to our hearts.’ This is timidity and hypocrisy. There are still Moha, Raga and Vasanas lurking in them. If there is internal change, the external change is bound to come. I do admit that eradication of egoism, Sankalpas and Ashrama-Bheda is absolutely necessary. Why then did Sri Sankara and Sri Ramakrishna take Sannyasa? What is the necessity for this order at all? Sannyasa has got its own advantages. Lord Krishna says in the Gita: ‘The four castes were emanated by

What is Svadharma? There is no proper equivalent in English for the Sanskrit term ‘Dharma’. It is generally rendered as ‘duty’, ‘righteousness’. Any action that is best calculated to bring Sreyas (liberation) and Abhyudaya (exaltation) is Dharma. That which brings well-being to human beings is Dharma. The word Dharma comes from the root ‘Dhri’ which means ‘to support’ or ‘to hold on’. That which upholds is Dharma. By Dharma people are upheld. As it supports and holds together it is called Dharma. That which secures preservation of being is Dharma. ‘Svadharma’ means one’s own duty in accordance with the Varnashrama or caste and order of life which are founded according to the Gunas or qualities born of the nature of man. God, religion and Dharma are inseparable. Man evolves through the practice of Dharma according to his caste and order of life, and eventually attains Self-realisation, the ultimate goal of life, which brings infinite bliss, supreme peace, unbroken joy, highest knowledge, eternal satisfaction and immortality. The mark of Dharma is Achara (good conduct). Achara is the mark of the good. Higher than all the teachings, is Achara. From Achara, Dharma is born; and Dharma enhances life. By Achara man attains fame, power and strength here and hereafter. Achara is the highest Dharma. Achara is the root of all Tapas. Dharma tops the list of the four Purusharthas, viz., Dharma, Artha, Kama and Moksha. Dharma gives wealth, satisfaction of desires and liberation in the end. “The Brahmana was Brahma’s mouth; the Rajanya was made His two arms; His two thighs the Vaishya; the Sudra was born of His two feet.” The four castes are Brahmana, Kshatriya, Vaishya and Sudra. Self-restraint, serenity, patience, austerity, purity, belief in God, forgiveness, self-sacrifice, uprighteousness, truthfulness, wisdom, teaching and studying the Vedas, doing sacrifices, and also guiding others in offering sacrifices and gifts and receiving gifts are the duties of a Brahmana born of his own nature. Courage, generosity, vigour, prowess, splendour, firmness, dexterity, not fleeing from battle, the nature of a ruler, protection of the people, gifts, doing sacrifices and study of the Vedas are the duties of a Kshatriya born of his own nature. Ploughing, protection of cattle, trade, charity, doing sacrifice, study of the Vedas, engaging in commerce, finance and agriculture are the duties of a Vaishya born of his own nature. To serve ungrudgingly all these castes is the duty of a Sudra born of his own nature. Much of the evil has grown through men of one caste grasping at the work of the other castes, and thinking more of the rights his caste gives him than of the duties it imposes. The Brahmana and Kshatriya have claimed their privileges ardently and have shrunk from the heavy burden belonging to their castes. Naturally their attitude has provoked opposition, and antagonism has replaced mutual goodwill and service. Consequently caste has become a social bitterness, instead of being a framework maintaining all in happy order. If people of different castes practise their Dharmas, caste confusion will pass away and abundant peace and joy will prevail. The Ashramas or stages in life are four, viz., Brahmacharya, the stage of studentship, Garhasthya, the stage of householdership, Vanaprastha, the stage of forest-dwelling or seclusion, and Sannyasa, the order of total renunciation. Each order of life has its own duties. In none of these stages must a man grasp at the special duties of the other three. At the present moment it is difficult to maintain or observe the exact details of the ancient rules, as the conditions have changed very much. But, if we can have a clear idea of the fundamental duties of each, we shall still be able to shape the life to a regulated course of development and steady growth. The life of the student starts with the Upanayana ceremony, his second birth. You will find in the Manu Smriti: “Let the student ever engage in the study of the Vedas and in doing service to his preceptor. Let the student refrain from wine, meat, perfumes, tasty dishes, garlands, company of women, and from injury to sentient creatures. Let him give up lust, anger, greed, dancing, singing and playing on musical instruments, dice play, gossip, slander and untruth.” “Let the student always sleep alone and let him not waste his seed; he who from lust destroyeth his seed, destroyeth his vow. He should develop the spirit of service, humility and obedience. He should mould his character properly. He should be chaste in thought, word and deed.” Then comes the stage of the householder. The student, after finishing his duties enters the order of Garhasthya, when he is ready to take up the duties and responsibilities of the householder’s life. Of all Ashramas, that of the householder is the highest, as it verily supports the other three. As all the streams and rivers flow to rest in the ocean, so all the Ashramas flow to rest in the householder. This is the field for developing various virtues such as mercy, love, generosity, patience, tolerance, purity, prudence and right judgment. It is highly lamentable to note that the grandeur, solemnity and dignity of this stage of life is lost now owing to the confusion of its duties with those of the student, caused by the modern evil of child-marriage. There is no ideal in the life of the householder. That is the reason why the number of Sannyasins is now increasing. The central teaching of the Gita and Yoga Vasishtha is that Self-realisation should be attained in and through the world. Let me remind you of one important teaching of the Gita which will give you peace of mind and bliss: ‘Better one’s own duty, though destitute of merit, than the duty of another well discharged. Better death in the discharge of one’s duty; the duty of another is full of danger.’ There is another important point. You will clearly understand that the right performance of the duties of any station in life without

Law of Resistance If you eat a mango, if you do any kind of work, it produces an impression in the subconscious mind or Chitta. This impression is called Samskara or tendency. Whatever you see, hear, feel, smell or taste causes Samskaras. The acts of breathing, thinking, feeling, and willing produce impressions. These impressions are indestructible. They can only be fried in toto by Asamprajnata Samadhi. Man is a bundle of Samskaras. Mind is a bundle of impressions. It is these Samskaras that bring a man again and again to this physical plane. They are the cause for rebirths. These Samskaras assume the form of very big waves through memory, internal or external stimulus. The sum-total of these impressions constitutes the character of a man. If you do virtuous actions, the Chitta will contain good impressions and you will possess a good character. If you do evil deeds there will be evil impressions in the subconscious mind, and you will have a bad character. Good Samskaras force a man to do good actions and vice versa. If you have a great asset of good Samskaras, you will not do any evil action at all. You will have an established good character. Mara or Satan can have no influence upon you. Actions produce Samskaras or impressions or potencies. The impressions coalesce together through repetition and form habits. Tendencies develop into habits and character. The sum-total of the tendencies of a man is his character. Karmas manufacture character and character manufactures will. If the character is pure and strong, the will also will be pure and strong, and vice versa. It is said that habit is second nature. I always say that habit is all nature. Control of habits is control of nature. Old, evil habits can be changed into healthy and desirable habits through the force of the pure irresistible will. A weak, impotent man is a slave of habits. He always imagines that habits are innate and that they cannot be changed in one’s lifetime. This is a mistake. If you want to change the old, morbid evil habits and establish new, healthy and good habits, you will have to struggle hard. The old habits will try to return, resist, persist and recur. Internal fight will go on between the old and new Samskaras, between old and new habits. You will have to be very vigilant, careful and circumspect. You will have to be on the alert like a soldier who is on patrol duty at a magazine in a military cantonment. The old habit asserts itself and says: “O friend! You gave me a seat in your body and mind for twenty long years. You enjoyed several things through me. Why do you try to drive me off now? You are very cruel. I have every right and privilege from Nature, my kind mother, to remain here. Maya works through me only. The entire world runs through habits only. Man clings to tea, coffee, alcohol, tobacco, smoking, cinema, novels, gambling and playing cards through the force of habits. The whole world will dwindle into airy nothing but for me. The Lila of the Lord will stop had it not been for my presence in your system. I will not leave my seat in your body.” This is the law of resistance. If the man who is attempting to eradicate an evil habit is careless, the old habit will recur again. In the beginning it may recur less frequently and last for a long time. Or it may recur less frequently and last for a short time. But you will gain strength and gradually it will perish altogether and the new good habits will gain supremacy eventually. If a new healthy habit is introduced even once and if you make even a single attempt in planting a new good habit, the good habit will grow gradually. It will also assert itself to gain a seat in the body and mind. It will work itself till it gets perfect success and defeats the old, morbid habit. This is also another law of Nature. There is always a double life in Nature, the Asuric and Daivic. The fight between the Asuras and the Devas is always going on in the body and the mind. If you struggle very hard, the new good habits will establish themselves quickly. You will have rapid progress in the spiritual path. The pure, strong, irresistible will is bound to succeed ultimately. It can do anything. Its powers are ineffable and wonderful.

Law of Retribution Every wrong action or crime brings its own punishment, in accordance with the law of retribution. The law of causation, the law of action and reaction, the law of compensation and the law of retribution-all these operate together. He who robs another man robs himself. He who hurts another man hurts himself first. He who cheats another cheats himself first. Every wrong action causes punishment first in the inner nature or soul and externally in circumstances in the form of pain, misery, loss, failure, misfortune, disease, etc. Man is ignorant. He is swayed by impulses, wrath, passion, attachment, pride and repulsion. He does various sorts of wicked actions. His intellect becomes perverted. He loses his memory. His understanding gets clouded by selfishness and greed. He does not know what he is exactly doing. Later on he repents. Discipline of the Indriyas is necessary. He should remember the law of causation, the law of action and reaction, and the law of retribution at every step, at every moment of his daily life. He should control his emotions and impulses through the practice of Pranayama and meditation. Then only will he not do any wrong action. Remember that God is neither partial nor unjust. You suffer on account of your own wicked actions. Sow the seeds which will bring pleasant fruits and which will make you happy herein and hereafter. Do not sow the seeds which will bring unpleasant fruits and which will make you miserable and unhappy in this life or hereafter. Be cautious in doing your daily duties. Watch every thought, word and action. Go to the root and purify the thoughts first. Prayer, Japa, meditation, study of philosophical books, pure food, Vichara and Satsanga will purify your mind and eradicate ignoble and wicked thoughts. Observe the vow of silence, you will then be able to control your speech. Practise Yama and Niyama, Ahimsa, Satyam, Asteyam, Brahmacharya and Aparigraha. Develop Sattvic qualities. Slowly eradicate negative qualities. By these practices you will not be able to do any wrong action. The force of Sattvic habits will goad you on to do virtuous actions only. Orthodox Christians and theologians believe that God settles and fixes the destiny of a man before his birth. This is not logical and tenable. The hypothesis falls to the ground on account of its unsound nature. Man becomes like a piece of straw that is tossed about hither and thither in the wind. He has no independence and freedom. This makes God partial, unjust and whimsical. The moral responsibility and liberty of a man are destroyed. The man becomes like a prisoner whose hands and legs are tied with chains. Why should God make one happy and another unhappy? Is He so whimsical and eccentric? Why should one get His Grace before he is born? Is he so biased? If God is all-merciful why can He not make all equally noble, virtuous, happy, good, moral and spiritual? Why is one born blind? Why should a sinner be responsible for his actions? Is he pre-ordained to sin? Why should he suffer owing to the whim of such a Creator? Questions like these remain a puzzle if you accept the theory of ‘pre-ordination and Grace’. The doctrine of Karma alone will give satisfaction. It is sound. It appeals to reason. It throws a flood of dear light. Everyone reaps the fruits of his own actions. Man can do and undo his destiny by his own thoughts and character. He is a free agent. He may be a bad man in this birth, but he can change his thoughts, habits, tendencies and character and can become a good man or a saint in the next birth. He has free will. He can choose between two alternatives at every step. The theory of ‘preordination and Grace’ cannot be accepted. It falls to the ground as it is unsound and untenable. The doctrine of Karma only can explain the mysterious problem of good and evil in this world. The doctrine of Karma only can bring solace, contentment and strength to the afflicted and the desperate. It solves our difficulties and problems of life. It gives encouragement to the hopeless and the forlorn. It pushes a man to right thinking, right speech and right action. It brings a brilliant future for that man who lives according to this universal law. If all people understand this law correctly and discharge their daily duties carefully they would rise to sublime heights in the ladder of spirituality. They will be moral and virtuous and have a happy, peaceful and contented life. They can bear the burden of Samsara with patience, endurance and strength of mind. There will not be any room for complaint when they see inequalities in birth, fortune, intelligence and capacities. There will be heaven on earth. All will rejoice even in suffering. Greed, jealousy, hatred, anger and passion will vanish. Virtue will reign supreme everywhere. We will have a glorious Satyayuga now with peace and plenty everywhere. Blessed is the man who understands and lives in the law, for he will soon attain God-consciousness and become one with the Law-giver. Then the law will no longer operate on him.