Moksha and Karma (Liberation and Action)

Moksha and Karma (Liberation and Action)

Q. They speak of Avadhutas [mystics] also. Who are called so? What are their qualifications?

A. Like the vanaprasthas [recluses] and the sanyasis [renunciants], they too have to be free from all attachment and hatred. They do not take any interest in their surroundings; whether it is a forest or town, they are not worried in the least. They have no relation with others. They pay no heed to past, present, or future. They move about on thorn and stone, silent, smiling to themselves, ever joyous, ever alert, seeking no comfort and no slicker, seeking no place to sleep or take food, for ananda [joy] is their ahara (food). There are Avadhuta today in the Himalayas, in silent caves, immersed in their own inner atma-ananda. Not all can see them. Only good luck can bring you to their presence.

But there are many who pretend to be Avadhutas and who go about with that name. The genuine ones would not seek men; nor appear in public. Even if they miss their way and come among men, they just slip away silently lest they draw attention to themselves. When you find an Avadhuta freely moving in company and mixing with human affairs, take him to be a Yamadhuta, a monster!

Q. How long is one bound by the deha-dharma, the obligations and duties related to the body?

A. As long as the jivatma [individual soul] is not cognized. When that is discovered and known, there is no more need.

Q. How long is one aware of this jivatma itself?

A. Until the stream joins the sea. Till the stream of jivi [individual] reaches the source from which it came, the Sea of Paramatma.

Q. What is moksha [liberation]?

A. Moksha is liberation from all that binds. That is to say, the attainment of the ever existing, ever-stable, ever-pure atma-tatwa; getting rid of the ever-changing, ever unreal, impure deha-tatwa [tatwa: principle].

Q. That attainment is not for all, is it, Swami?

A. Why do you say so? Everyone who equips himself can attain it; those who make the effort are attaining it. Everyone who is ill is entitled to the medicine; you cannot say that only some among them are. Yet, if the drug is costly, only those who can afford it can benefit by it. The Lord’s grace is hard to get; you have to pay a heavy price. Pay the price, that is to say, earn it by sadhana and the grace of the Lord will save you from this bhavaroga (the disease of worldliness).

Q. Who are those that most need this sadhana?

A. All who yearn to be saved from the flood of “birth-death” that is now sweeping them along.

Q. Baba! What is the cause of man getting born?

A. The impact of karma [action].

Q. How many varieties of karma are there?

A. Three! Bad, good, and mixed; some add a fourth, the karma of the jnani [wise person] that is neither good nor bad.

Q. What is bad karma?

A. It is called dush-karma. All acts done without the fear of God or of falling into sin; all acts done while under the influence of the six enemies, kama, krodha, lobha, moha, mada, and matsarya [desire, anger, greed, attachment, pride, and envy]; all acts that reveal the beast in man, that do not indicate that he is possessed of viveka, vichakshana, and vairagya [intelligence, discrimination, and detachment]; that are devoid of daya, dharma, sathya, shanti, and prema [compassion, right action, truth, peace, and love]…these are dush-karmas.

Q. And sat-karmas [are]?

A. All acts done in the fear of God and of sin; all acts done with sathya, dharma, shanti, and prema; these are the sat-karmas.

Q. What are the mishra-karmas, the mixed ones?

A. They are an interesting lot. Though the acts are good, though apparently they are prompted by fear of God and of sin, still they reveal impulses that are quite the opposite. People start rest-houses and water-distributing, centers, for example, but they do not pay the servants regularly and well. Their aim is just to win some fame. They give to the poor as alms only useless clothes and worn coins. Whatever they do, their purpose is to get publicity.

Q. You also spoke of jnana-karma, Swami.

A. Yes; jnana-karma is the name used for all acts done to learn from sacred scriptures or elders or teachers the way to escape from the bondage to duality and to the falsity of the world and to develop faith in the values of sathya, dharma, santhi, and prema; all acts that lead to the merging of the individual in the Universal Absolute.

Source: Prasnottara Vahini

Moksha and Karma (Liberation and Action)

The journey of human life has always been connected with duty, spiritual understanding, and inner awakening. Moksha and Karma (Liberation and Action) are two profound concepts that explain how a person can live in the world while still moving toward eternal peace. Ancient spiritual teachings describe action as unavoidable because every individual must perform responsibilities in daily life. At the same time, liberation is considered the highest state where the soul becomes free from attachment, suffering, and the cycle of birth and death. Understanding Moksha and Karma (Liberation and Action) helps seekers balance worldly duties with spiritual growth.

Every action performed by a person creates an effect. Good deeds bring harmony and peace, while selfish actions create bondage and restlessness. The law of karma teaches that nothing happens without cause. Thoughts, words, and actions shape the future of every individual. However, spiritual wisdom explains that one should perform duties without attachment to rewards. This attitude purifies the heart and slowly leads the soul toward freedom. Devotional India often highlights how saints and sages encouraged people to work selflessly while keeping the mind focused on the Divine.

The connection between duty and liberation is beautifully explained through selfless service. A person who performs work only for personal gain may experience stress and disappointment. In contrast, one who offers every action with sincerity and humility experiences inner calmness. This is the essence of Moksha and Karma (Liberation and Action). Liberation does not always mean leaving society or living in isolation. It means living with wisdom, detachment, and purity even while carrying out everyday responsibilities.

Spiritual masters teach that attachment is the main obstacle on the path of liberation. People become trapped by desires, anger, greed, and pride. When actions are motivated by selfishness, the mind becomes disturbed. But when work is performed with love, compassion, and faith, it becomes sacred. Meditation, prayer, and service help purify the heart and reduce ego. According to teachings shared on Devotional India, true spirituality is not escaping life but transforming every action into an offering of devotion.

The practice of righteousness also plays a major role in achieving freedom. Honesty, kindness, patience, and truthfulness strengthen spiritual character. When individuals live according to moral values, their actions create positive energy. Gradually the mind becomes peaceful and ready for higher realization. This understanding of Moksha and Karma (Liberation and Action) inspires seekers to live responsibly while remaining spiritually aware. The balance between action and detachment allows a person to grow both materially and spiritually.

Another important aspect is surrender to the Divine Will. Human beings often worry about success and failure, but spiritual wisdom advises people to focus on sincere effort rather than outcomes. Acceptance of life’s experiences with faith brings emotional strength and clarity. Through devotion and disciplined action, one develops freedom from fear and anxiety. Devotional India shares many spiritual insights that encourage seekers to cultivate this balanced attitude in daily living.

Ultimately, the path of Moksha and Karma (Liberation and Action) teaches that liberation is not far away from ordinary life. Every action performed with awareness, purity, and devotion becomes a step toward spiritual awakening. A person who lives selflessly, remains detached from selfish desires, and keeps faith in the Divine gradually experiences inner freedom. Such a life brings peace not only to the individual but also to society. The wisdom of Moksha and Karma (Liberation and Action) continues to guide spiritual seekers toward truth, harmony, and eternal bliss through righteous living and sincere devotion, as beautifully reflected by Devotional India.

-Swami’s Subtle Teaching