"Yoga of Action: How to Work" is an analysis of Karma
Yoga or the science of action. Lessen your daily stress by applying time-tested
methods of work suggested by Vivekananda and at the same time learn why you
really work.
Swamiji, what is the exact meaning of the word 'karma' as it is used in
Karma Yoga?
The word 'karma' is
derived from the Sanskrit kr, to do; all action is karma. Technically,
this word also means the effects of actions. In connection with metaphysics, it
sometimes means the effects of which our past actions were the causes.
But in Karma Yoga we have simply to do with
the word 'karma' as meaning 'work'. (1:27)
Where will work take
us? Do we have any specific goal?
The goal of mankind
is knowledge. That is the one ideal placed before us by Eastern philosophy
(1:27)
Knowledge? I thought
what everyone is angling for is pleasure.
Pleasure is not the
goal of man, but knowledge. Pleasure and happiness come to an end. It is a
mistake to suppose that pleasure is the goal. (1:27)
I don't agree with
you, Swamiji. There must be very, very few--if--indeed there are any who want
knowledge above everything else, while almost everyone wants happiness. I am
yet to meet anyone who says 'I want to be miserable.'
The cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for. After a time man finds that it is not happiness, but knowledge, towards which he is going, and that both pleasure and pain are great teachers, and that he learns as much from evil as from good. (1:27)
How exactly does
this learning mechanism function?
As pleasure and pain
pass before the soul, they leave upon it different pictures, and the result of
these combined impressions is what is called man's 'character'. If you take the
character of any man, it really is but the aggregate of tendencies, the sum
total of the bent of his mind. You will find that misery and happiness are
equal factors in the formation of that character. Good and evil have an equal
share in molding character, and in some instances misery is a greater teacher
than happiness. (1:27)
How can you say that?
In studying the
great characters the world has produced, I dare say, in the vast majority of
cases, it would be found that it was misery that taught more than happiness, it
was poverty that taught more than wealth, it was blows that brought out their
inner fire more than praise. (1:27)
Granted that
knowledge is the goal; the point is how do we reach it? Where do we find
knowledge?
Knowledge is inherent
in man. No knowledge comes from outside; it is all inside. What we say a man knows
should, in strict psychological language, be what he discovers or
unveils; what a man learns is really what he discovers by
taking the cover off his soul, which is a mine of infinite knowledge. (1:28)
This is interesting.
Could you please elaborate, Swamiji?
We say Newton
discovered gravitation. Was it sitting anywhere in a comer waiting for him? It
was in his own mind; the time came and he found it out. All knowledge that the
world has ever received comes from the mind; the infinite library of the
universe is in your own mind. The external world is simply the suggestion, the
occasion, which sets you to study your own mind, but the object of your study
is always your own mind. The falling of an apple gave the suggestion to Newton
and he studied his own mind. He rearranged all the previous links of thought in
his mind and discovered a new link among them, which we call the law of
gravitation. It was not in the apple nor in anything in the centre of the
earth.
All knowledge, secular or spiritual, is
therefore in the human mind. (1:28)
Why is every one of
us not aware of this if it is really 'inside', as you say?
In many cases it is
not discovered, but remains covered, and when the covering is being slowly
taken off, we say, 'We are learning.' And the advance of knowledge is made by
the advance of this process of uncovering. The man from whom this veil is being
lifted is the more knowing man, the man upon whom it lies thick is ignorant,
and the man from whom it has entirely gone is all knowing, omniscient. There
have been omniscient men and, I believe, there will be yet; and that there will
be myriads of them in the cycles to come. Like fire in a piece of flint,
knowledge exists in the mind; suggestion is the friction which brings it out.
So with all our feelings and actions-our tears and our smiles, our joys and.
our griefs our weeping and our laughter, our curses and our blessings, our
praises and our blames, every one of these we may find, if we calmly study our
own selves, to have been brought out from within ourselves by so many blows.
The result is what we are. All these blows taken together are called
karma--work, action. (1:28-29)
That means, more the
number of these blows the more the karma?
Every mental and
physical blow that is given to the soul-by which, as it were, fire is struck
from it, and by which its own power and knowledge are discovered is karma, this
word being used in its widest sense. Thus we are all doing karma all the time.
I am talking to you: that is karma. You are listening: that is karma. We
breathe: that is karma.
We walk: that is karma. Everything we do,
physical or mental, is karma, and it leaves its mark on us. (1:29)
We are doing karma all the time and yet most
of the time we are not aware of it. Only the gross, tangible karma we can see
and feel. but not the subtle. unseen karma going on at deeper levels.
There are certain works which are, as it were,
the aggregate, the sum total, of a large number of smaller works. If we stand
near the seashore and hear the waves dashing against the shingle, we think it
is such a great noise, and yet we know that one wave is really composed of
millions and millions of minute waves. Each one of these is making a noise, and
yet we do not catch it; it is only when they become the big aggregate that we
hear. Similarly, every pulsation of the heart is work. Certain kinds of work we
feel and they become tangible to us; they are, at the same time, the aggregate of
a number of small works.
If you really want to judge the character of a
man, look not at his great performances. Every fool may become a hero at one
time or another. Watch a man do his most common actions; those are indeed the
things which will tell you the real character of a great man. Great occasions
rouse even the lowest of human beings to some kind of greatness, but he alone
is the really great man whose character is great always, the same wherever he
be. (1:29)
This link between
karma and character is intriguing.
Karma in its effect
on character is the most tremendous power that man has to deal with. Man is, as
it were, a centre, and is attracting all the powers of the universe towards
himself, and in this centre is fusing them all, and again sending them off in a
big current. Such a centre is the real man---the - almighty, the
omniscient--and he draws the whole universe towards him. Good and bad, misery
and happiness, all are running towards him and clinging round him; and out of
them he fashions the mighty stream of tendency called character and
throws it outward. As he has the power of drawing in anything, so has he the
power of throwing it out.
All the actions that we see in the world, all
the movements in human society, all the works that we have around us, are
simply the display of thought, the manifestation of the will of man. Machines
or instruments, cities, ships, or men-of-war, all these are simply the
manifestation of the will of man; and this will is caused by character, and
character is manufactured by karma. (1:29-30)
So karma is linked
with the manifestation of the will too?
The men of mighty
will the world has produced have all been tremendous workers--gigantic souls,
with wills powerful enough to overturn worlds, wills they got by persistent
work, through ages and ages.
Such a gigantic will as that of a Buddha or a
Jesus could not be obtained in one life, for we know who their fathers were. It
is not known that their fathers ever spoke a word for the good of mankind.
Millions and millions of carpenters like Joseph had gone; millions are still
living. Millions and millions of petty kings like Buddha's father had been in
the world. If it was only a case of hereditary transmission, how do you account
for this petty prince, who was not perhaps obeyed by his own servants,
producing this son whom half a world worships? How do you explain the gulf
between the carpenter and his son, whom millions of human beings worship as
God? It cannot be solved by the theory of heredity.
The gigantic will which Buddha and Jesus threw
over the world, whence did it come? Whence came this accumulation of power? It
must have been there through ages and ages, continually growing bigger and
bigger, until it burst on society in a Buddha or a Jesus, even rolling down to
the present day.
All this is determined by karma, work. No one
can get anything unless he earns it. This is an eternal law. (1:30-31)
I disagree. I have seen too many people enjoying without deserving it, and
others, suffering for no fault of theirs. The law you speak of is no law at
all; even if it is. I would say it is not eternal.
We may sometimes
think it is not so, but in the long run we become convinced of it. A man may
struggle all his life for riches; he may cheat thousands, but he finds at last
that he did not deserve to become rich, and his life becomes a trouble and a
nuisance to him. We may go on accumulating things for our physical enjoyment,
but only what we earn is really ours. A fool may buy all the books in the world
and they will be in his library, but he will be able to read only those that he
deserves to. And this deserving is produced by karma. Our karma
determines what we deserve and what we can assimilate. (1:31 )
That would mean our
karma is responsible...
We are responsible for what we are; and whatever we wish ourselves to
be, we have the power to make ourselves. If what we are now has been the result
of our own past actions, it certainly follows that whatever we wish to be in
future can be produced by our present actions; so we have to know how to work.
(1:31)
What is the use of
knowing how to work? Everyone works in some way or other in this world.
But there is such a
thing as frittering away our energies. With regard to Karma Yoga, the Gita says
that it is doing work with cleverness and as a science; by knowing how to work,
we can obtain the greatest results. You must remember that all work is simply
to bring out the inherent power of the mind, to wake up the soul. The power is
inside everyone, so is knowing; the different works are like blows to bring
them out, to cause these giants to wake up. (1:31)
Compiled from The Complete Words of Swami Vivekananda, vol. 1:27-31. (Advaita Ashrama, Calcutta, 1977). Courtesy of The Vedanta Kesari.