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| Swami Vivekananda |
Helping others physically, by removing
their physical needs, is indeed great, but the help is great according as the
need is greater and according as the help is far reaching. If a man's wants can
be removed for an hour, it is helping him indeed; if his wants can be removed
for a year, it will be more help to him; but if his wants can be removed for
ever, it is surely the greatest help that can be given him. Spiritual knowledge
is the only thing that can destroy our miseries for ever; any other knowledge
satisfies wants only for a time. It is only with the knowledge of the spirit
that the faculty of want is annihilated for ever; so helping man spiritually is
the highest help that can be given to him. He who gives man spiritual knowledge
is the greatest benefactor of mankind and as such we always find that those
were the most powerful of men who helped man in his spiritual needs, because
spirituality is the true basis of all our activities in life. A spiritually
strong and sound man will be strong in every other respect, if he so wishes.
Until there is spiritual strength in man even physical needs cannot be well
satisfied. Next to spiritual comes intellectual help. The gift of knowledge is
a far higher gift than that of food and clothes; it is even higher than giving life
to a man, because the real life of man consists of knowledge. Ignorance is
death, knowledge is life. Life is of very little value, if it is a life in the
dark, groping through ignorance and misery. Next in order comes, of course,
helping a man physically. Therefore, in considering the question of helping
others, we must always strive not to commit the mistake of thinking that
physical help is the only help that can be given. It is not only the last but
the least, because it cannot bring about permanent satisfaction. The misery
that I feel when I am hungry is satisfied by eating, but hunger returns; my
misery can cease only when I am satisfied beyond all want. Then hunger will not
make me miserable; no distress, no sorrow will be able to move me. So, that help
which tends to make us strong spiritually is the highest, next to it comes
intellectual help, and after that physical help.
The miseries of the world cannot be
cured by physical help only. Until man's nature changes, these physical needs
will always arise, and miseries will always be felt, and no amount of physical
help will cure them completely. The only solution of this problem is to make
mankind pure. Ignorance is the mother of all the evil and all the misery we
see. Let men have light, let them be pure and spiritually strong and educated,
then alone will misery cease in the world, not before. We may convert every
house in the country into a charity asylum, we may fill the land with
hospitals, but the misery of man will still continue to exist until man's
character changes.
We read in the Bhagavad-Gita again and
again that we must all work incessantly. All work is by nature composed of good
and evil. We cannot do any work which will not do some good somewhere; there
cannot be any work which will not cause some harm somewhere. Every work must
necessarily be a mixture of good and evil; yet we are commanded to work
incessantly. Good and evil will both have their results, will produce their
Karma. Good action will entail upon us good effect; bad action, bad. But good
and bad are both bondages of the soul. The solution reached in the Gita in
regard to this bondage-producing nature of work is that, if we do not attach
ourselves to the work we do, it will not have any binding effect on our soul.
We shall try to understand what is meant by this “non-attachment to” to work.
This is the one central idea in the
Gita: work incessantly, but be not attached to it. Samskâra can be translated
very nearly by "inherent tendency". Using the simile of a lake for
the mind, every ripple, every wave that rises in the mind, when it subsides,
does not die out entirely, but leaves a mark and a future possibility of that
wave coming out again. This mark, with the possibility of the wave reappearing,
is what is called Samskâra. Every work that we do, every movement of the body,
every thought that we think, leaves such an impression on the mind-stuff, and
even when such impressions are not obvious on the surface, they are
sufficiently strong to work beneath the surface, subconsciously. What we are
every moment is determined by the sum total of these impressions on the mind.
What I am just at this moment is the effect of the sum total of all the
impressions of my past life. This is really what is meant by character; each
man's character is determined by the sum total of these impressions. If good
impressions prevail, the character becomes good; if bad, it becomes bad. If a
man continuously hears bad words, thinks bad thoughts, does bad actions, his
mind will be full of bad impressions; and they will influence his thought and
work without his being conscious of the fact. In fact, these bad impressions
are always working, and their resultant must be evil, and that man will be a
bad man; he cannot help it. The sum total of these impressions in him will
create the strong motive power for doing bad actions. He will be like a machine
in the hands of his impressions, and they will force him to do evil. Similarly,
if a man thinks good thoughts and does good works, the sum total of these
impressions will be good; and they, in a similar manner, will force him to do
good even in spite of himself. When a man has done so much good work and
thought so many good thoughts that there is an irresistible tendency in him to
do good in spite of himself and even if he wishes to do evil, his mind, as the
sum total of his tendencies, will not allow him to do so; the tendencies will
turn him back; he is completely under the influence of the good tendencies.
When such is the case, a man's good character is said to be established.
As the tortoise tucks its feet and head
inside the shell, and you may kill it and break it in pieces, and yet it will
not come out, even so the character of that man who has control over his
motives and organs is unchangeably established. He controls his own inner
forces, and nothing can draw them out against his will. By this continuous
reflex of good thoughts, good impressions moving over the surface of the mind,
the tendency for doing good becomes strong, and as the result we feel able to
control the Indriyas (the sense-organs, the nerve-centres). Thus alone will
character be established, then alone a man gets to truth. Such a man is safe
for ever; he cannot do any evil. You may place him in any company, there will
be no danger for him. There is a still higher state than having this good
tendency, and that is the desire for liberation. You must remember that freedom
of the soul is the goal of all Yogas, and each one equally leads to the same
result. By work alone men may get to where Buddha got largely by meditation or
Christ by prayer. Buddha was a working Jnâni, Christ was a Bhakta, but the same
goal was reached by both of them. The difficulty is here. Liberation means
entire freedom — freedom from the bondage of good, as well as from the bondage
of evil. A golden chain is as much a chain as an iron one. There is a thorn in
my finger, and I use another to take the first one out; and when I have taken
it out, I throw both of them aside; I have no necessity for keeping the second
thorn, because both are thorns after all. So the bad tendencies are to be
counteracted by the good ones, and the bad impressions on the mind should be
removed by the fresh waves of good ones, until all that is evil almost
disappears, or is subdued and held in control in a corner of the mind; but
after that, the good tendencies have also to be conquered. Thus the
"attached" becomes the "unattached". Work, but let not the
action or the thought produce a deep impression on the mind. Let the ripples
come and go, let huge actions proceed from the muscles and the brain, but let
them not make any deep impression on the soul.
How can this be done? We see that the
impression of any action, to which we attach ourselves, remains. I may meet
hundreds of persons during the day, and among them meet also one whom I love;
and when I retire at night, I may try to think of all the faces I saw, but only
that face comes before the mind — the face which I met perhaps only for one
minute, and which I loved; all the others have vanished. My attachment to this
particular person caused a deeper impression on my mind than all the other
faces. Physiologically the impressions have all been the same; every one of the
faces that I saw pictured itself on the retina, and the brain took the pictures
in, and yet there was no similarity of effect upon the mind. Most of the faces,
perhaps, were entirely new faces, about which I had never thought before, but
that one face of which I got only a glimpse found associations inside. Perhaps
I had pictured him in my mind for years, knew hundreds of things about him, and
this one new vision of him awakened hundreds of sleeping memories in my mind;
and this one impression having been repeated perhaps a hundred times more than
those of the different faces together, will produce a great effect on the mind.
Therefore, be "unattached";
let things work; let brain centres work; work incessantly, but let not a ripple
conquer the mind. Work as if you were a stranger in this land, a sojourner;
work incessantly, but do not bind yourselves; bondage is terrible. This world
is not our habitation, it is only one of the many stages through which we are
passing. Remember that great saying of the Sânkhya, "The whole of nature
is for the soul, not the soul for nature." The very reason of nature's
existence is for the education of the soul; it has no other meaning; it is
there because the soul must have knowledge, and through knowledge free itself.
If we remember this always, we shall never be attached to nature; we shall know
that nature is a book in which we are to read, and that when we have gained the
required knowledge, the book is of no more value to us. Instead of that,
however, we are identifying ourselves with nature; we are thinking that the
soul is for nature, that the spirit is for the flesh, and, as the common saying
has it, we think that man "lives to eat" and not "eats to
live". We are continually making this mistake; we are regarding nature as
ourselves and are becoming attached to it; and as soon as this attachment comes,
there is the deep impression on the soul, which binds us down and makes us work
not from freedom but like slaves.
The whole gist of this teaching is that
you should work like a master and not as a slave; work incessantly, but do not
do slave's work. Do you not see how everybody works? Nobody can be altogether
at rest; ninety-nine per cent of mankind work like slaves, and the result is
misery; it is all selfish work. Work through freedom! Work through love! The
word "love" is very difficult to understand; love never comes until
there is freedom. There is no true love possible in the slave. If you buy a
slave and tie him down in chains and make him work for you, he will work like a
drudge, but there will be no love in him. So when we ourselves work for the
things of the world as slaves, there can be no love in us, and our work is not
true work. This is true of work done for relatives and friends, and is true of
work done for our own selves. Selfish work is slave's work; and here is a test.
Every act of love brings happiness; there is no act of love which does not
bring peace and blessedness as its reaction. Real existence, real knowledge,
and real love are eternally connected with one another, the three in one: where
one of them is, the others also must be; they are the three aspects of the One
without a second — the Existence - Knowledge - Bliss. When that existence
becomes relative, we see it as the world; that knowledge becomes in its turn
modified into the knowledge of the things of the world; and that bliss forms
the foundation of all true love known to the heart of man. Therefore true love
can never react so as to cause pain either to the lover or to the beloved.
Suppose a man loves a woman; he wishes to have her all to himself and feels
extremely jealous about her every movement; he wants her to sit near him, to
stand near him, and to eat and move at his bidding. He is a slave to her and
wishes to have her as his slave. That is not love; it is a kind of morbid
affection of the slave, insinuating itself as love. It cannot be love, because
it is painful; if she does not do what he wants, it brings him pain. With love
there is no painful reaction; love only brings a reaction of bliss; if it does
not, it is not love; it is mistaking something else for love. When you have
succeeded in loving your husband, your wife, your children, the whole world,
the universe, in such a manner that there is no reaction of pain or jealousy,
no selfish feeling, then you are in a fit state to be unattached.
Krishna says, "Look at Me, Arjuna!
If I stop from work for one moment, the whole universe will die. I have nothing
to gain from work; I am the one Lord, but why do I work? Because I love the
world." God is unattached because He loves; that real love makes us
unattached. Wherever there is attachment, the clinging to the things of the
world, you must know that it is all physical attraction between sets of
particles of matter — something that attracts two bodies nearer and nearer all
the time and, if they cannot get near enough, produces pain; but where there is
real love, it does not rest on physical attachment at all. Such lovers may be a
thousand miles away from one another, but their love will be all the same; it
does not die, and will never produce any painful reaction.
To attain this unattachment is almost a
life-work, but as soon as we have reached this point, we have attained the goal
of love and become free; the bondage of nature falls from us, and we see nature
as she is; she forges no more chains for us; we stand entirely free and take not
the results of work into consideration; who then cares for what the results may
be?
Do you ask anything from your children
in return for what you have given them? It is your duty to work for them, and
there the matter ends. In whatever you do for a particular person, a city, or a
state, assume the same attitude towards it as you have towards your children —
expect nothing in return. If you can invariably take the position of a giver,
in which everything given by you is a free offering to the world, without any
thought of return, then will your work bring you no attachment. Attachment
comes only where we expect a return.
If working like slaves results in
selfishness and attachment, working as master of our own mind gives rise to the
bliss of non-attachment. We often talk of right and justice, but we find that
in the world right and justice are mere baby's talk. There are two things which
guide the conduct of men: might and mercy. The exercise of might is invariably
the exercise of selfishness. All men and women try to make the most of whatever
power or advantage they have. Mercy is heaven itself; to be good, we have all
to be merciful. Even justice and right should stand on mercy. All thought of
obtaining return for the work we do hinders our spiritual progress; nay, in the
end it brings misery. There is another way in which this idea of mercy and
selfless charity can be put into practice; that is, by looking upon work as
"worship" in case we believe in a Personal God. Here we give up all
the fruits our work unto the Lord, and worshipping Him thus, we have no right
to expect anything from man kind for the work we do. The Lord Himself works
incessantly and is ever without attachment. Just as water cannot wet the lotus
leaf, so work cannot bind the unselfish man by giving rise to attachment to
results. The selfless and unattached man may live in the very heart of a
crowded and sinful city; he will not be touched by sin.
This idea of complete self-sacrifice is
illustrated in the following story: After the battle of Kurukshetra the five
Pândava brothers performed a great sacrifice and made very large gifts to the
poor. All people expressed amazement at the greatness and richness of the
sacrifice, and said that such a sacrifice the world had never seen before. But,
after the ceremony, there came a little mongoose, half of whose body was
golden, and the other half brown; and he began to roll on the floor of the
sacrificial hall. He said to those around, "You are all liars; this is no
sacrifice." "What!" they exclaimed, "you say this is no
sacrifice; do you not know how money and jewels were poured out to the poor and
every one became rich and happy? This was the most wonderful sacrifice any man
ever performed." But the mongoose said, "There was once a little
village, and in it there dwelt a poor Brahmin with his wife, his son, and his
son's wife. They were very poor and lived on small gifts made to them for
preaching and teaching. There came in that land a three years' famine, and the
poor Brahmin suffered more than ever. At last when the family had starved for
days, the father brought home one morning a little barley flour, which he had
been fortunate enough to obtain, and he divided it into four parts, one for
each member of the family. They prepared it for their meal, and just as they
were about to eat, there was a knock at the door. The father opened it, and
there stood a guest. Now in India a guest is a sacred person; he is as a god
for the time being, and must be treated as such. So the poor Brahmin said,
'Come in, sir; you are welcome,' He set before the guest his own portion of the
food, which the guest quickly ate and said, 'Oh, sir, you have killed me; I
have been starving for ten days, and this little bit has but increased my
hunger.' Then the wife said to her husband, 'Give him my share,' but the
husband said, 'Not so.' The wife however insisted, saying, 'Here is a poor man,
and it is our duty as householders to see that he is fed, and it is my duty as
a wife to give him my portion, seeing that you have no more to offer him.' Then
she gave her share to the guest, which he ate, and said he was still burning
with hunger. So the son said, 'Take my portion also; it is the duty of a son to
help his father to fulfil his obligations.' The guest ate that, but remained still
unsatisfied; so the son's wife gave him her portion also. That was sufficient,
and the guest departed, blessing them. That night those four people died of
starvation. A few granules of that flour had fallen on the floor; and when I
rolled my body on them, half of it became golden, as you see. Since then I have
been travelling all over the world, hoping to find another sacrifice like that,
but nowhere have I found one; nowhere else has the other half of my body been
turned into gold. That is why I say this is no sacrifice."
This idea of charity is going out of
India; great men are becoming fewer and fewer. When I was first learning
English, I read an English story book in which there was a story about a
dutiful boy who had gone out to work and had given some of his money to his old
mother, and this was praised in three or four pages. What was that? No Hindu
boy can ever understand the moral of that story. Now I understand it when I
hear the Western idea — every man for himself. And some men take everything for
themselves, and fathers and mothers and wives and children go to the wall. That
should never and nowhere be the ideal of the householder.
Now you see what Karma-Yoga means; even at the point
of death to help any one, without asking questions. Be cheated millions of
times and never ask a question, and never think of what you are doing. Never
vaunt of your gifts to the poor or
expect their gratitude, but rather be grateful to them for giving you the
occasion of practicing charity to them. Thus it is plain that to be an ideal
householder is a much more difficult task than to be an ideal Sannyasin; the
true life of work is indeed as hard as, if not harder than, the equally true
life of renunciation.
SOURCE: The Complete Works of Swami Vivekananda,
Karma Yoga, Chapter-III
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