B.P. Wadia was a great Hindu scholar and Theosophist, who about this theme wrote
the following article for the magazine "The Aryan Path":
« Even sages have been
deluded as to what is action and what inaction; therefore, I shall explain to
thee what is action by knowledge of which thou shalt be liberated from evil.
One must learn well what is action to be performed, what is not to be, and what
is inaction. The path of action is obscure. That man who sees inaction in
action and action in inaction is wise among men. He is a true devotee and a
perfect performer of all action. »
(Bhagavad-Gita,
IV, 16-18)
We need insight for the
comprehension of the terms "Karma" and "Dharma." Among
philosophical texts and treatises, the Bhagavad-Gita offers profound thoughts, and by its light
different persons form their own concepts of the two words, which are
archetypal in character and enshrine a compact and consistent philosophy which
affects every aspect of man's being.
Naturally, therefore, each tends
to emphasize his interpretation. The monotheist, the polytheist, and the
pantheist; the philologist, the man of littérateur, the philosopher and
the mystic; and even the politician and the social reformer – these and all
others formulate contradictory philosophies of life in the light of their own
partial understanding of the grand Poem, which expresses a sublime allegory and
a profound practical philosophy.
The Occultist who tries to
realize what he has heard from the Wisdom of the long line of illustrious Sages
and Their Living Peers is humble and cautious in presenting his own
understanding of the archetypal aspects of Karma and Dharma.
Here we are confining ourselves
to a consideration of what is advanced in the above-quoted verses. They deal
with the Path of Action, Karma-Marga; they offer the philosophy of what
not to do as well as of what to do. And yet the Path of Action remains obscure
for most.
One reason for this is the
failure to see that for actions to be truly righteous and beneficent one must
possess knowledge and devotion. The dire heresy of separateness has
compartmentalized the much spoken of three paths – Karma, Gnyana,
and Bhakti. The result is that none of the three ways is correctly
comprehended.
In examining the Religion of
Works as it affects man's own routine life and his relationship with his fellow
men, a few "do's" and "don't" have to be considered in the
light of the Bhagavad-Gita teachings.
Not to be active is the first of
the negative rules. Bodily laziness, moral lethargy, and mental indolence are
grave dangers, which touch the soul of man. Strong is the cosmic principle of
perpetual motion, and so it is stated, "No one ever resteth a moment
inactive." To loll about idly is a deed in itself.
But what actions must we perform?
First, our congenital duties,
duties which are ours by our very birth. Dharma is the fulfillment of our
destiny built by ourselves through a long past; it offers us opportunities for
further unfoldment through the elimination of defects, for which the most
suitable environment and conditions are provided as part of our destiny. To
determine what are our congenital duties we have but to look at our own mental
and moral capacities and limitations.
The second "don't"
reiterated in the Bhagavad-Gita is to not attempt the duty of
another. What is implicit in this? It is the Law of Necessity. Those deeds that
it is not necessary for us to do cannot be our obligatory duties. The
Rule of Necessity helps us to avoid many a pitfall, and saves that most
precious of possessions – time.
The third "don't" is –
to not be tempted by desire and lusts. The universe is surrounded by compassion
– a divine, gracious power. Human beings, listening to the urges and the
inclinations of the senses, grab at compassion-power without knowledge,
selfishly and egotistically, and find passion in their brains and blood. This
tempts a man so often to abandon the path of duty that is righteous and good.
Now, let us turn to the positive aspects.
The first of these is to renounce
the fruits of action, not action itself. Even when we have determined to fight
our passions, we need the field of duty, Dharma-kshetra. Not looking for
fruits or rewards implies laboring without being impelled by likes and
dislikes.
Are not our sense- impulses, our fleshly appetites, part of our destiny
and Karma?
Should we not allow them to function?
No, says the Bhagavad-Gita. They were built by us in the past, and in the present they are to be
overcome. Our Karma is related to our Dharma; if our destiny points to a defect
in us, our duty requires that we correct it. Therefore, the remedy is
suggested.
There are three motives for right
action. When the motor-power of wish and will is used to guide us aright in the
daily routine of life, we walk fast on the Path of Good Works. Dana,
Charity; Tapas thoughtful Control; and Yagna, enlightened
Sacrifice are called Krishna's own deeds.
There are two main stages
connected with the deeds which are Krishna's. First, we must establish the
habit of performing acts of right charity, which hurts no one, of right
asceticism, which harms neither body, mind, nor soul, and of sacrifice, which
does not require special rites or elaborate ceremonials but endows certain
small deeds with the purity of water, the humility of a leaf, the beauty of a
flower, the nourishment of a fruit.
This habit of doing daily a few
acts of Dana, of Tapas, and of Yagna, leads us to perform
all our duties for the Ray of the Supreme Spirit at the core of our
consciousness. Acts of daily life, whether at home, at the office, or at the
club should be pure in motive, humble in execution, orderly and tidy so that
they are beautiful, and helpful to the soul of everyone. Thus, man becomes
"a perfect performer of all action."
We must not be hasty; the art of
performing Good Works, like true knowledge, is not acquired easily or speedily.
Our aspirations should go hand in hand with ever-deepening devotion that makes
the waters of wisdom spring up spontaneously. Good acts require knowledge; true
assimilation of knowledge requires devotion; these three ever go together.
Thus only will the aspirant of
Right Living realize in time the instruction of The Voice of the Silence:
"Both action and inaction may find room in thee; thy body agitated,
thy mind tranquil, thy Soul as limpid as a mountain lake."
(From "Thus Have I Heard", p.188-191)
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