Law of Action and Reaction The grand law of causation includes the law of action and reaction, the law of compensation and the law of retribution. All these laws come under one general, all-embracing heading Doctrine of Karma. If there is an action, there must be a reaction. The reaction will be of equal force and of a similar nature. The recent Great War has brought out a strong reaction. There is depression in trade. There is no peace in the country. People are not happy. The money market is tight. Many lives have been lost. The death of a just king brings immediate, strong reaction. Every thought, desire, imagination and sentiment causes reaction. Virtue brings its own reward; vice brings its own punishment. This is the working of the law of reaction. If I radiate joy to others, if I relieve the sufferings of others, I will doubtless get joy. This is the law of reaction. If I hurt another man, if I cause misery and pain to another, I will in turn get misery and pain. God neither punishes the wicked nor rewards the virtuous. It is their own Karmas that bring reward and punishment. It is the law of action and reaction that brings the fruits. No one is to be blamed. The law operates everywhere with unceasing precision and scientific accuracy. The law of action and reaction operates both in the physical and mental planes. A tennis ball strikes the ground and rises up with equal force. This is the law of action and reaction. If I strike against a pillow, the pillow is bound to react upon me with equal force. This is the law of action and reaction. If I speak sweet loving words to anyone, the man returns the feeling of love and speaks sweet words to me also. This is the law of action and reaction. Why does a man behave in a rude manner? Why is another man courteous, civil and polite? Why does one man possess good moral character? Why does another possess evil character? Why does one man possess good health, strength and vitality? Why is another man sickly and miserable? Why is one joyful and cheerful while another is depressed and cheerless? These things can be easily explained by the law of action and reaction. Nobody is to be blamed. It is our own Karma that brings joy, misery, pleasure, pain, gain, loss, success and defeat. Every one of us is governed by the law of action and reaction. The character of an individual is subject to the law of action and reaction. Each character or personality is the total result or collective totality of previous mental action. Thoughts change, habits change, character also changes. Our present character is the outcome of our past, and our future will be shaped by our present acts. Man creates his own character and destiny. He can do and undo his thoughts, habits, character and destiny. The law of action and reaction operates everywhere. He who thoroughly understands this grand law of action and reaction will never do any wrong action, because he knows that it will react upon him and bring misery and pain. He will always be doing virtuous actions as they will bring peace, joy, strength and unalloyed felicity. Dear friends! Understand this law. Never violate it. Act according to the law and rest in peace. May that silent Law-giver who is hiding Himself behind these names and forms guide you in all your thoughts, speech, and actions! Glory to the law and the Law-giver!

Law of Causation All the phenomena of Nature are governed by one important law, the universal law of causation, which is also known by the name, the Law of Karma. The law of causation is a universal law that keeps up the inner harmony and the logical order of the universe. Man’s deeds are as much subject to this law as the events and occurrences in this physical plane. Karma is a Sanskrit term that comes from the root ‘Kri’, meaning to act, and signifies action or deed. Any physical or mental action is Karma. Thought is also Karma. Reaction that follows an action is Karma. Karma is a broad term. Attraction, repulsion, gravitation, breathing, talking, walking, seeing, hearing, eating, feeling, willing, desiring, thinking-all the actions of the body, mind and senses are Karma. Karma includes both cause and effect. All other laws of Nature are subordinate to this fundamental law. The sun shines, the fire burns, the river flows, the wind blows, the tree blossoms and bears fruit, the mind thinks, feels and wills, the brain and the various organs like the heart, lungs, spleen and kidneys work in harmony and in strict obedience to this grand law of cause and effect. This grand law operates everywhere on the physical and mental planes. No phenomenon can escape from the operation of this mighty law. The seed has its cause in the tree and itself becomes in turn the cause of a tree. The grown-up father procreates a son, and the son in turn becomes a father. The cause is found in the effect and the effect is found in the cause. The effect is similar to the cause. This is the universal chain of cause and effect which has no end. No link in the chain is necessary. This world runs on this fundamental, vital law. This law is inexorable and immutable. Scientists are carefully observing the phenomena of Nature and are trying to find out the exact causes of all that take place in Nature. The astronomer sits in his observatory with his long, powerful telescope and watches the heavenly map, and studies the stars and planets very carefully. He tries to find out the exact causes that bring about the phenomena. The reflective philosopher sits in a contemplative mood and tries to find out the cause of this world, the cause of the pains and miseries of this Samsara and the cause of the phenomena of this birth and death. No event can occur without having a positive, definite cause at the back of it. The breaking out of war, the rise of a comet, the occurrence of an earthquake or a volcanic eruption, thunder, lightning, floods, diseases of the body, fortune, misfortune-all have definite causes behind them. If you develop a carbuncle or get a fracture of the leg or arm, this is obviously due to some bad Karma in your previous birth. The bad Karma was the cause and the carbuncle or fracture is the effect. If you get some fortune in this birth, the cause is some good action that you must have done in your previous birth. There is no such thing as a chance or accident. The cause is hidden or unknown, if you are not able to trace out the cause for the particular accident. This law of cause and effect is quite mysterious. That is the reason why Lord Krishna says: Gahana karmano gatih-mysterious is the path of action. If your finite mind is not able to find out the cause in an accident or other incident, it does not mean that there is no cause behind such occurrences. All the physical and mental forces in Nature obey this grand law of cause and effect. The law and the Law-giver are one. The law and God are one. Nature and her laws are one. The laws of gravitation, cohesion, adhesion, attraction and repulsion, the law of like and dislike on the physical plane, the laws of relativity and contiguity, the law of association on the mental plane, all operate in strict accordance with this law of cause and effect. From the vibration of an electron to the revolution of a mighty planet, from the falling of a mango to the ground to the powerful willing of a Yogi, from the motion of a runner in athletics to the movement of radio-waves in the subtle ether, from the transmitting of a telegraphic message to the telepathic communication of a Yogi in the thought-world-every event is the effect of some invisible force that works in happy concord and harmony with the law of cause and effect. A close study of this law gives encouragement to the man who has lost hope, and to the desperate and ailing. Destiny is created by man’s thoughts, habits and character. There is every chance of his correction and improvement by changing his thoughts and his habits. The scoundrel can become a saint, the prostitute can become a chaste lady, a beggar can become a king. This mighty law provides for all this. The Law of Karma only can explain beautifully the inequalities of this world, such as why one man is rich while another is poor, why one is wicked while another is a saint, one is very dull while another is a genius or a versatile prodigy, one is born decrepit while another is strong and healthy, etc. How can you explain these inequalities? It is all Karma. God can never be unjust or partial. This world is a relative plane. It contains good, evil, and a mixture of good and evil. That is the reason why Lord Krishna says in the Gita: Anishtamishtam misram cha trividham karmanah phalam. “Good, evil and mixed-threefold is the fruit of action hereafter for the non-relinquisher.” Chapter: XVIII- 12. There can be neither absolute good nor absolute evil in this world. That which gives you comfort and pleasure, that which is beneficial to you, to the world and

Law of Karma Every man should have a comprehensive understanding of Nature’s laws, and their operations. Then he can pull on in this world smoothly and happily. He can utilise the helping forces to serve his ends in the best possible manner. He can neutralise the hostile forces to serve his ends in the best possible manner. He can neutralise the hostile or antagonistic currents. Just as the fish swims against the current, so also he will be able to go against the hostile currents by adjusting himself properly and safeguarding himself through suitable precautionary methods. Otherwise he becomes a slave. He is tossed about hither and thither helplessly by various currents. Various hostile forces drag him in different corners. He drifts like a wooden plank in a river. He is always very miserable and unhappy although he is wealthy and possesses everything that the world can offer. The captain of a steamer who has a mariner’s compass, who has knowledge of the sea, the routes and the oceanic currents can sail smoothly. Otherwise his steamer will drift here and there helplessly and be wrecked by being dashed against some ice-bergs or rocks. Likewise, a wise sailor in the ocean of this life, who has a detailed knowledge of the laws of Karma and Nature can sail smoothly and reach the goal of life positively. Understanding the laws of Nature, you can mould or shape your character in any way you like. “As a man thinketh so he becometh” is one of the great laws of Nature. Think you are pure, pure you will become. Think you are noble, noble you will become. Think you are a man, man you will become. Think you are Brahman, Brahman you will become. Become an embodiment of good nature. Do good actions always. Serve, love, give. Make others happy. Live to serve others. Then you will reap happiness. You will get favourable circumstances or opportunities and environments. If you hurt others, if you do scandal-mongering, mischief-mongering, backbiting, talebearing, if you exploit others, if you acquire the property of others by foul means, if you do any actions that can give pain to others, you will reap pain. You will get unfavourable circumstances, conditions and environments. This is the law of Nature. Just as you can build your good or bad character by sublime or base thinking, so also you can shape your favourable or unfavourable circumstances by doing good or bad actions. A man of discrimination is always careful, vigilant and circumspect. He always watches his thoughts carefully. He introspects. He knows exactly what is going on in his mental factory, what Vritti or Guna is prevailing at a particular time. He never allows any evil thought to the gates of his mental factory. He at once nips them in the bud. When the mind raises its hood of Vritti, he takes the rod of Viveka and strikes at the hood. Just as the soldier kills his enemies one by one with his sword when they enter the fort, so also the man of discrimination kills the evil thought with his sword of Viveka when it tries to enter the fort of the mind. Thus he builds a noble character. He is careful in his speech. He speaks little. He speaks sweet loving words. He never utters any kind of harsh words that can affect the feelings of others. He practises Mauna (vow of silence). He develops patience, mercy and universal love. He speaks the truth. Thus he puts a check on the Vak Indriya and the impulses of speech. He uses measured words. He writes measured lines. This produces a deep and profound impression on the minds of the people. He practises Ahimsa and Brahmacharya in thought, word and deed. He practises Saucha and Arjava (straightforwardness). He tries to keep balance of mind and to be always happy and cheerful. He keeps up Suddha Bhava. He tries the three kinds of Tapas (physical, verbal and mental) and controls his actions. He cannot do any action that is evil. He who spreads happiness will always get such favourable circumstances as can bring him happiness. He who spreads pain to others will, doubtless, get such unfavourable circumstances, according to the law of Nature as can bring him misery and pain. Therefore man creates his own character and circumstances. Bad character can be transmuted into good character by means of good thoughts, and unfavourable circumstances can be changed into favourable circumstances by doing good actions. O Ram! You must understand the laws of Nature and become wise and happy. Your births and environments are determined according to the nature of your desires. Prarabdha places you in such suitable environments as are favourable for the gratification of your desires. The man is dragged to places where he can get his objects of desire. A man may be born in India as a poor Brahmin in one birth. If he desires to become a multi-millionaire, he may get his next birth in the United States of America. Suppose there is a poor intelligent boy in India. He has an intense desire to go to England for his I. C. S. examination. His desire to go in this birth cannot be fulfilled. Suppose also that there is a rich lady in England who has no son and has intense desire to get an intelligent one. The poor boy may get his next birth in London as the son of the rich lady according to the law of coincidence. He will thus have his old strong desire gratified now. God gives suitable surroundings according to the nature of the desire of the man for his growth and evolution. Suppose a shepherd boy gave a tumbler of water to a rich man to drink when he was very thirsty and when he could not get any water in a thick jungle. This boy may get his next birth as the son of this rich man for this little good

Secret of Karma Yoga Attachment is the first child of Maya. This whole Lila of the Lord is kept up by the force of attachment. A sober man just tastes a small peg of champagne when he is caught up in evil company and he becomes an inveterate drunkard through attachment to liquor. A teetotaler just takes a whiff of gold-flake and becomes a terrible smoker in a short time through attachment. There is in the mind a gummy substance which is like a mixture of castor oil, glue, mucilage, gum-arabic, gluten paste, honey, glycerine, jack-fruit juice and all other pasty substances of this world. The mind is glued, as it were, to the objects with this mixture. Therefore the attachment is very strong. Man always thirsts for possession of objects, wife and cattle. This possession of objects surely brings selfishness. Selfishness causes attachment. Wherever there is attachment there are Ahamta and Mamata-‘I-ness’ and ‘mine-ness’. The whole Mayaic Chakra has begun to revolve. The man has become a slave now. Strong iron chains are fastened to his hands, knees and legs. He has entangled himself like a spider or the silk-worm. This is his own self-created trouble through attachment. Never say: “My wife, my son, my house.” Attachment is the root cause of the whole miseries and troubles of this world. Discipline the mind carefully. The old habits will creep in. Destroy them to the very root. Lead a life of non-attachment. This is the master-key to open the realms of Brahmic bliss. But work incessantly without any attachment, without identification. Then alone can you have real happiness. You will feel that you are a different being. Karma Yoga elevates a man to sublime, magnanimous heights. One should work patiently. No meditation or Samadhi is possible without a preliminary training in Karma Yoga. To work without attachment is doubtless a difficult task. It is uphill work. But it becomes easy and pleasant for a man of patience and determination. You will have to do it at any cost, if you want final beatitude and immortality. Everybody will do it, though not now, after taking five hundred births. But the question is, why not now? Cut short the cycle and enjoy the supreme bliss right now in this very second, in this birth. That is wisdom. Do you expect anything from your small son, if you do something for him? In a similar manner you will have to work for others also without expecting anything. You will have to expand your heart and think that this whole world is your own Self. It gives you a little pain in the beginning because you have never worked up to this time in this line of selfless and disinterested service. When you have tasted a bit of the Bliss of Karma Yoga, you can never leave it. The force of Karma Yoga will induce you to work more and more with great zeal and enthusiasm. You will begin to feel that this world is a manifestation of God. You will gain immense inner strength and purity of heart. Your heart will be filled with mercy, sympathy and pure love. Your spirit of self-sacrifice will grow ad infinitum. Selfishness of all sorts will be annihilated. Those who work in the public field for the welfare of the country and suffering humanity can realise the truth of this statement. Non-attachment is dispassion or indifference to the sensual enjoyments. Non-attachment is Ihamutrarthaphala-bhogaviraga-indifference to sensual pleasures of all kinds, herein and hereafter, which is one of the items in Sadhana Chatushtaya, or the four means of salvation for the aspirant on the path of Jnana Yoga or Vedanta. It is purely a mental state. The binding link is really in the mind. Ahamta and Mamata are the two poisonous fangs of the mind-serpent. Extract these two teeth and the serpent-mind is tamed. There can be no bondage. It is the mind that creates the ideas of ‘I-ness’ and ‘mine-ness’. It is the mind that links the Jiva and the man thinks: “I am the body.” It is the mind that causes attachment to wife, son and property. If the binding link in the mind is destroyed, you can remain wherever you like. You can roam about peacefully in any part of the world unattached, like water on the lotus-leaf. Nothing can bind you. The whole mischief is wrought by the mind. A man may rule a vast dominion and yet he can be unattached. Queen Chudalai and Raja Janaka had not a bit of attachment for their wealth and estate. Janaka said: “Even if the whole of Mithila is burnt, nothing of mine will be lost.” Look at the exalted mental state of Janaka! He was resting in his own Svarupa or essential nature. He had not a bit of attachment. The mental state of Chudalai also was the same as that of Janaka. Though Sikhidhvaja; the husband of Chudalai, lived in the forest with a piece of Kowpeen and a Kamandalu, his mind was full of attachment. He was attached to his body and his Kamandalu. A man may be intensely attached to a small piece of Kowpeen or a stick or a small tumbler or to his body, although he has left his family and property. At the time of death the mental pictures of a tumbler or stick only will come to his mind. Jada Bharata was attached to the deer, and the thought of the deer only came to his mind at the time of his death and he had to take the birth of a deer. Such is the power of attachment. Worldly people generally judge the state of dispassion of a Sadhu from external conditions. If a Sadhu has one Kowpeen and a long beard and matted hair, he is regarded as a first-class Virakta Mahatma. This man may fight with another Sadhu for his share when a pilgrim distributes an eight-anna piece to them. His mind may be full

Health and Yoga What is health? It is a state of equilibrium of the three humours of the body, viz., Vata, Pitta and Kapha (wind, bile and phlegm), wherein the mind and all the organs of the body work in harmony and concord, and the man enjoys peace and happiness, and performs his duties of life with comfort and ease. It is that condition in which man has a good digestion and a good appetite, normal breathing and pulse, a good quantity and quality of blood, strong nerves and a calm mind, a sound mind in a sound body, a free movement of bowels, normal state of urine, rosy cheeks, shining face and sparkling eyes. It is that state in which a man jumps, sings, smiles, laughs, whistles and moves about hither and thither with joy and ecstasy. It is that condition in which he can think properly, speak properly and act with alacrity, nimbleness and vigilance. This desirable state is coveted by all. A life with good health is a great blessing indeed. What is the earthly use of wealth and possession, if a man cannot eat well on account of disease of his stomach, if he cannot walk on account of rheumatism or paralysis, if he cannot see the beautiful scenery, of nature on account of cataract or any defective vision, if he cannot copulate on account of impotency. A great thinker says: “Give me health and a day: I will make the pomp of emperors ridiculous.” Life without good health is a miserable condition, even if one is the Lord of the whole earth. Man enjoys good health on account of good Karmas done in his previous birth. He who has done meritorious services in his previous incarnation, he who has shared what he had with others, he who has helped the poor and the needy, he who has done worship, meditation, Yogic Kriyas and Pranayama in his previous birth, enjoys sound health in this birth. The law of causation is inexorable and unrelenting. What is the greatest thing that a man can achieve in this world? It is Self-realisation. What are the advantages or benefits of Self-realisation? Why should we attempt Self-realisation at all? The attainment of Atma Jnana or realisation of the identity of the Jiva (individual soul) and Brahman (supreme soul) can alone put an end to the wheel of birth and death with its concomitant evils of disease, old age, pain, suffering, worries and various other sorts of trouble. It is Atma Jnana alone that can give you unalloyed eternal bliss, supreme peace, highest knowledge and immortality. The next question is, why should we have good health? We should have good health in order that we may achieve the four kinds of Purushartha-Dharma, Artha, Kama and Moksha (righteousness, wealth, desires and liberation). If you do virtuous deeds, you will get wealth and you can gratify your worldly desires. Then you can attempt realisation of the Self. Without good health you cannot achieve anything. Without good health you cannot perform any service of Nishkamya Karma Yoga. Without good health you cannot do Asanas and Pranayama. That is the reason why scriptures declare that this body is a boat to cross the ocean of Samsara, an instrument for doing virtuous deeds and attaining Moksha. That is the reason why, in Charaka Samhita you will find: Dharmartha Kamamokshanam Arogyam moolam uttamam�health is the best thing in this world. An aspirant should be free from Adhi and Vyadhi (diseases of the mind and the body), if he wants to do Karma Yoga and attain knowledge of the Self. According to the science of Yoga all physical diseases take their origin in the diseases of the mind, from an unhealthy state of mind. The Western psychologists also corroborate this fact. They say that the diseases of the body are attributable to hatred, anger, worry, depression, etc., which corrode the mind and react on the body and bring about various physical diseases by destroying the cells of the body. A student of Karma Yoga should have an elementary knowledge of Raja Yoga, psychology, Ayurveda, physiology, family medicine, hygiene, Sankhya and Vedanta. Then he will be able to turn out more real work easily. He can have a knowledge of the laws of the mind, also the nature, habits and ways of the mind. He will be in a position to keep a calm and healthy mind always. No one can work smoothly with a ruffled mind. A ruffled mind disturbs the three humours of the body and brings diseases in its turn. This is the theory of Ayurveda which quite tallies with the theory of Raja Yoga and the theory of Western psychologists. He can have an understanding of the laws of the universe and the operation of the world by having a knowledge of the Sankhya philosophy of Kapila Muni. An elementary knowledge of astrology is of immense value. The various Ritus or seasons are brought about by the movement of the earth round the sun. The atmospheric conditions affect the body of man. The planets have an influence on the mind and body of a man. They exercise benign or malevolent influence on him in accordance with their position in the various houses. He who has some knowledge of astrology can ward off the evil effects of unfavourable planets. At every second various kinds of vibrations from the various kinds of objects of the physical universe outside enter the mind of a man and produce various influences. The body is part of the universe. So is the mind. What is called world is only mind. The mind of a man is affected by the thoughts and opinions of others. There is pressure of thought from outside. All people entertain personal thoughts and the Karma Yogi should have immense strength to act against these outside thoughts. He should have courage. He should have patience and perseverance. Even if he fails twenty times he should stick to his

No Loss in Karma Yoga You do not lose anything in Karma Yoga. Even if you do a little service to the country or to the society or to poor sick people, it brings its own advantages and benefits. It purifies your heart and prepares the Antahkarana for the reception of knowledge of Atman. The Samskaras or impressions of these good actions are indelibly imbedded in your subconscious mind. The force of these Samskaras will again propel you to do some more good actions. Sympathy, love, the spirit of patriotism and service will be developed. Nothing is lost when the candle burns. In agriculture you may manure and plough the land. Your efforts will be rendered futile if you do not get rain in the year. This is not the case in Nishkamya Karma Yoga. There is no uncertainty here regarding the result of any effort. Further there is not the least chance of getting harmed by practising this Karma Yoga. If the doctor is injudicious, if he administers the medicine in over-dosage, some harm will certainly result. This is not the case in the practice of Karma Yoga. Even if you do a little service, even if you practise a little Nishkamya Karma Yoga in any form, it will save you from great fear, from the fear of Samsara and of birth and death with its concomitant evils. That is the reason why Lord Krishna says to Arjuna: Nehaabhikramanaasosti pratyavaayo na vidvateSvalpamapyasya dharmasya trayate mahato bhayat. “There is no loss of effort here, there is no harm. Even a little of this service delivers one from great fear.” Gita: Chapter II-40. The path of Karma Yoga, which eventually leads to the attainment of the infinite bliss of the Self, cannot be futile. Ignorant people say that one cannot work without any motive. It is a great pity that they have not understood the essence and truth of Karma Yoga. Their minds are saturated with all sorts of fantastic desires and selfishness, and as a result, their minds are very impure and clouded. They cannot grasp the underlying truth of Karma Yoga. They judge others from their own standpoint. Selflessness is a thing unknown to them. Their minds and brains are rendered callous and so they cannot vibrate properly to understand what a motiveless action is. Passionate householders cannot dream of doing any work without expecting some gain for themselves and their families. When the thought of doing good becomes part and parcel of a man’s very being, he will not entertain any motive at all. He takes immense delight in serving others, in doing good to others. There is a peculiar joy and Ananda in the practice of vigorous Karma Yoga. The Karma Yogi gets inner spiritual strength and power by performing motiveless and selfless actions. He should understand the secret of Karma Yoga. He should plunge himself in selfless work. He must work incessantly. He must nurse people with Atma Bhava. He must serve society in a variety of ways. Gradually he will understand the glory and splendour of unselfish work. He will become a changed being with divine effulgence and sweet Yogic fragrance. Many of his actions may be selfish in the beginning of his Yogic career. It does not matter. He should not be discouraged on this score. But, slowly when he grows in purity, some of his actions will turn out to be unselfish. In the long run all his actions will be unselfish. He should patiently work with indefatigable energy. He has to destroy his old mind of selfishness and build a new mind of selflessness. This is doubtless uphill work. This demands struggle and constant effort with asinine patience and iron determination. Selfless work elevates and brings freedom. Selfish work retards spiritual progress and fastens one more chain to your feet. If you find it difficult to work without any motive, have one strong motive for freedom when you work. This will not bind you. This will destroy all other lower selfish motives and will eventually die by itself, just as the stick used in burning a dead body burns the dead body and is itself consumed in the end. The joy of a developed Karma Yogi is really unbounded. Words cannot adequately describe his exalted state and inward happiness. Look at the stupendous and magnanimous work turned out by Lord Buddha, Sri Sankara and other Karma Yogis of yore. Their names are handed down from posterity to posterity. Their names are still remembered. The whole world worships them with reverence. Can you attribute an iota or grain of selfish motive to their actions? They lived for doing service to others. They were examples of absolute self-abnegation. Expand. Purify your heart. Live in the true spirit of Karma Yoga. Live every second for the realisation of the ideal and goal of life. Then and then alone will you realise the true glory of Karma Yoga. Keep before you the examples of the great Karma Yogis who served mankind and thus radiated peace, bliss and wisdom unto all.

Work without any Motive Man generally plans to get the fruits of his works before he starts any kind of work. The mind is so framed that it cannot think of any kind of work without remuneration or reward. This is due to Rajas. Human Svabhava is always like this. When discrimination dawns, when the mind is filled with some more Sattva or purity, this nature changes slowly. The spirit of selflessness slowly creeps in. The quality of Rajas creates selfishness and attachment. A selfish man has no large heart. He has no ideal. He is petty-minded. His mind is full of greed. He always calculates. He cannot do any service in a magnanimous manner. He will say: “I will get so much money. I must put forth so much work only.” He will weigh the work and money in a balance. He cannot do a little more work. He will be ever watching the time for stopping his work. He is mercenary. He is hired for money. He is actuated by the hope of reward. He is greedy of gain. Selfless service is unknown to him. He has no idea of God. He has no glimpse of Truth. He cannot imagine of an expanded, selfless life. He has got into a narrow, circumscribed circle or groove. He dwells within this small grove. His love extends to his own body, his wife and children. That is all. Generosity is unknown to him. If you expect fruits for your actions, you will have to come back into this world to enjoy such fruits. You will have to take birth again. A Nishkamya Karma Yogi says: “Do all works without expectation of fruits. This will produce Chitta Suddhi. Then you will get knowledge of the Self. You will get Moksha or eternal bliss, peace and immortality.” This is his doctrine. That is the reason why Lord Krishna says to Arjuna: Karmanyevaadhikaraste ma phaleshu kadachanaMa karmaphalaheturbhurma te sangostvakarmani. “Thy business is with the action only, never with its fruits; so let not the fruits of action be thy motive, nor be thou to inaction attached.” Gita: Chapter II-47. God dispenses the fruits of actions according to the motive. If the motive is pure, you will get Divine Grace and purity. If the motive is impure, you will get rebirth in this Mrityuloka to reap the fruits of your actions. Again you will do virtuous and vicious actions through the force of Raga-Dvesha. You will be entrapped in the never-ending wheel of birth and death. But you should not remain in a state of inertia also (Akarmani) thinking that you will not get the fruits if you work selflessly. You must not say: “What is the use of my work now? I can not get any fruits. I will keep quiet.” This is also bad. You will become Tamasic and dull. There will be mental inactivity. You will get purity of mind if you work in the spirit of Nishkamya Karma Yoga. This is a very great reward for your actions. You cannot imagine the exalted condition of a man of pure mind. He has unbounded peace, strength and joy. He is very near to God. He is dear to God. He will soon receive the divine light. Work without any sort of motive and feel its effects, purity and inner strength. What an expanded heart you will have! Indescribable! Practise, feel and enjoy this state.

Poised Reason Actions which are of a binding nature lose that nature when you do them with equanimity or evenness of mind through the help of pure reason, which has lost all attachment to sensual objects and which is resting in the Self. You will have to cultivate and develop this pure reason and equanimity of mind. God has given this marvellous machine to man for service of humanity and thereby attaining an immortal life. If he uses this body for satisfaction of petty desires and selfish ends, he becomes an object of pity and condemnation. He is caught up in the wheel of birth and death. Rest the mind in the Self or Isvara when you perform any action. He who has developed pure poised reason and who is resting in the Self, is quite aware that all actions are done by the Divine Actor within (Antaryamin). He is perfectly conscious that God really operates in this body-machine and moves this machine. This Yogi of equanimity or evenness of mind now understands fully the fundamental principles that govern all bodily actions. He performs all actions for God’s sake in fulfilment of His purpose without desire for fruit and eventually attains the everlasting peace.

Yoga of Equanimity Worldly people are generally elated by success and depressed by failure. Elation and depression are the attributes of the mind. If you want to become a real Karma Yogi in the right sense of the term, you will have to keep a balanced mind at all times, in all conditions and under all circumstances. This is no doubt very difficult. But you will have to do it anyhow. Then only will you have peace of mind and real lasting happiness. He who keeps a balanced mind is a Jnani. Karma Yoga prepares the mind for the attainment of Jnana. That is the beauty of Karma Yoga. That is the secret and essence of Karma Yoga. There must not be the least attachment to any kind of work. You must be ready to leave any work at any time. There may be a divine call upon you for certain work. You will have to take it up at once without grumbling, whatever may the nature of the work be, whether you are willing or not. You will have to stop it also, if conditions and circumstances demand you to do so. This is Yoga. There is no attachment to the work here. Many people get attached to the work. They like some kind of work and they take interest in it. They dislike some other kind of work. They are unwilling to leave it also, if conditions want it to be stopped. They take undue responsibility on their shoulders, pine and labour under care, worries and anxieties. This is not Yoga at all, because there is attachment to the work owing to the quality of Rajas. Worldly people always work with attachment. Hence they suffer. If there is a divine call, you may start a world-wide movement. You must be prepared to stop it at any time if God wills, even though you do not get any success here. It is not your look out to get success or failure. Simply obey the divine call and act like a soldier on the battlefield. There is great joy in such kind of work because there is no personal element here. Keep the reason rooted in the Self. Have a poised mind amidst the changes of the world. Work for the fulfilment of purposes divine. Do not expect any fruit. Do everything as Isvararpana. Work for the welfare of the world in unison with the Divine Will. Allow the divine energy to work unhampered through your instruments. The moment your egoism comes in, there will be immediate blocking of the free flow of the divine energy. Make your Indriyas perfect instruments for His Lila. Keep the body-flute hollow by emptying it of your egoism. Then the Flute-Bearer of Brindavan will play freely through this body-flute. He will work through your instruments. Then you will feel the lightness of the work. You will feel that God works through you. You will be washed of all the responsibilities. You will be as free as a bird. You will feel that you are quite a changed being. Your egoism will try to re-enter. Be careful. Be on the alert. By gradual practice and purification of the mind you will become an expert in Karma Yoga. All your actions will be perfect and selfless. All actions will eventually culminate in Jnana. This is the Yoga of equanimity. This kind of Yoga is inculcated by Lord Krishna in His teachings: Yogasthah Kuru Karmani Sangam Tyaktva DhananjayaSidhyasidhyoh Samo Bhutva, Samatvam Yoga Uchyate. “Perform action, O Dhananjaya, dwelling in union with the Divine, renouncing attachments, and balanced evenly in success and failure; equilibrium is Yoga.” Gita: Chapter II-48. You will have to leave even such subtle attachment as: “May God be pleased.” Work merely for the sake of the Lord. Then even eating, walking, talking, sleeping, breathing and answering calls of nature will become Yogic activity. Work becomes worship. This is the great secret. You will have to learn it by gradual practice in the field of Karma Yoga. You will have to spiritualise all your actions. You will have to transmute all your actions into Yoga by practice. Mere theorising will not do. Understand the secrets of Karma Yoga. Work unselfishly. Become a true Karma Yogi and enjoy the infinite bliss of the Atman. Merit and demerit, Punya and Papa, do not affect that Karma Yogi who has evenness or equanimity of mind, for he exults not over the good fruit of the one nor worries over the bad fruit of the other. He has equanimity of mind in success and failure. His mind is always resting in God all the while. Works which are of a binding nature lose that character when performed with a balanced mind. The Karma Yogi has no attachment to sensual objects. He has purified his mind by constant selfless service. He has given up all idea of agency. He treats the body as an instrument of God, given to him for the fulfilment of His purpose. He attributes all activities to the Divine Actor within. He who is established in the Yoga of equanimity becomes an expert in the science of Karma Yoga. That is the reason why Lord Krishna says: Buddhiyukto jaha teeha ubhe sukritadushkrite,Tasmat yogaya yujyasva yogah karmasu kausalam. “United to the pure reason, one abandoneth here both good and evil deeds: therefore cleave thou to Yoga; Yoga is skill in action.” Gita: Chapter II-50. The Karma Yogi who possesses evenness of mind casts off the fruits of actions. He escapes from good and bad births. Clinging to fruit only is the cause of rebirth. When all actions are performed for God’s sake in fulfilment of His purpose without desire for fruit, the Karma Yogi gets illumination. He shakes off the bondage of birth. He attains knowledge of Brahman and through Brahma Jnana, liberation or Moksha. In the Gita you will find: Karmajam buddhiyukta hi phalam tyaktva manishinah,Janmabandhavinirmuktah padam gachchantyanamayam. “The sages, united to the pure reason,

Karma Yoga: A Means to Knowledge The practice of Nishkamya Karma Yoga destroys sins and impurities of the mind and causes Chitta Suddhi or purity of the Antahkarana. Knowledge of the Self dawns in a pure mind. Knowledge of the Self is the only direct means to freedom. As cooking is not possible without fire so is emancipation not possible without knowledge of the Self. Karma cannot destroy ignorance because they are not hostile to each other. But knowledge certainly destroys ignorance as light destroys the thickest darkness. You will find in the Mahabharata: “Knowledge springs in men on the destruction of sinful Karma when the self is seen in the Self, as in a clear mirror.” Santi Parva: 204-8. In the following passages Karma Yoga is pointed out as a means to the attainment of Atma Jnana: “The Brahmanas seek to know this (Atman) by the study of the Vedas, by Yajna or worship.” Brih. Upanishad: 4-5-22. “But without Yoga, O mighty-armed, renunciation is hard to obtain.” Gita: Chapter V-6. “Having abandoned attachment, Yogins perform action for the purification of the self.” Gita: Chapter V-11. “Sacrifice, gift and also austerity are the purifiers of the wise.” Gita: Chapter XVIII-5.