HELPING OTHERS physically, by removing their physical needs, is indeed great; but the help is greater according as the need is greater and the help more 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 rendering him more help; 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 removes wants only for a time. It is only with the knowledge of the Spirit that the root cause of want is destroyed for ever; so helping man spiritually is the highest help that can be given him. He who gives man spiritual knowledge is the greatest benefactor of mankind, and we always find that they are the most powerful who help man in his spiritual needs, because spirituality is the true inspiration of all our activities. A spiritually strong and sound man will be strong in every other respect, if he so wishes. Until there is spiritual strength in a 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 in 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 give any permanent satisfaction. The misery that I feel when I am hungry is satisfied by eating, but hunger returns; my misery can cease for ever only when I am beyond all physical wants. 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 a 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 lasting solution is to give man spiritual wisdom. 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, and 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 continue to exist until man’s character changes.
We read in the Bhagavad Gitā 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 bear their fruit. Good action will produce good effects; bad action, bad. But good and bad are both bondages of the soul. The solution reached in the Gitā in regard to the 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. This is the one central idea in the Gitā: work incessantly, but be not attached. We shall try to understand what is meant by non-attachment to work.
The word samskāra can be translated very nearly by “inherent tendency.” To use the simile of a lake for the mind: a ripple or a wave that rises in the mind does not die out entirely when it subsides, but leaves a mark and a future possibility of its coming back. This mark, with the possibility of the wave’s reappearing, is what is called a samskāra.
Every work we do, every movement of our body, every thought we think, leaves such an impression on the mind-stuff; and even when these impressions are not obvious on the surface, they are sufficiently strong to work beneath the surface, subconsciously. What we are at every moment is determined by the sum total of these impressions in the mind. What I am just at this moment is the effect of the sum total of all the impressions of my past. 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 continually hears bad words, thinks bad thoughts, does bad deeds, his mind will be full of bad impressions; and they will influence his thought and work without his being conscious of the 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 a strong motive power for doing bad deeds; he will be like a tool 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 much good work and thought many good thoughts, there is created in him an irresistible tendency to do good. His mind, controlled by the sum total of his good tendencies, will not then allow him to do evil even if he wishes 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.
When the tortoise tucks its head and feet inside its shell, you may kill it and break the shell to pieces, and yet the head and feet 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. Through the continuous reflex action of good thoughts and good impressions moving over the surface of the mind, the tendency for doing good becomes strong, and as a result we feel able to control the indriyas—the sense-organs, the nerve-centres. Thus alone is character established; then alone does a man attain 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 the yogas, and all of them lead 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 jnāni; 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. Suppose there is a thorn in my finger. I use another to take the first one out, and when I have done so I throw both of them away; I have no need to keep the second thorn, because both are thorns after all. So the bad tendencies are to be counteracted by the good ones; the bad impressions in the mind should be removed by the waves of good impressions, 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 also have to be conquered. Thus the “attached” will become the “unattached.” Work, but let not the action or the thought of it 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 see also one whom I love; and when I retire at night and try to think of all the faces I saw, the only face that comes before my mind is the face that I saw perhaps only for one minute and that I loved. All the others have vanished. My attachment to this particular person caused a very deep impression on my mind. Physiologically, the impressions have all been the same; every one of the different faces that I saw was pictured on the retina, and the brain took the picture 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 the person in my mind for years, knew hundreds of things about him, and this vision of him awakened hundreds of sleeping memories in my mind; this one impression, having been repeated perhaps a hundred times more than those of the different faces together, produced a great effect on the mind.
Therefore be unattached. Let things work; let the 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, but only a stage through which we are passing. Remember that great saying of the Sāmkhya philosophy: “The whole of nature is for the soul, not the soul for nature.” The very reason for nature’s existence is 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 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 identify ourselves with nature; we think 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,” not “eats to live.” We are continually making this mistake; we regard nature as the self and become attached to it; and as soon as this attachment comes, there is created in the soul a deep impression, which binds us down and makes us work, not through freedom but like slaves.
The whole gist of this teaching is that you should work as a master, 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 as slaves for the things of the world, there can be no love in us, and our work is not real work. This is true of work done for relatives and friends, and it 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, 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 the 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 brings only a reaction of bliss. If it does not, it is not love; it is a mistaking of something else for love. When you have succeeded in loving your husband, your wife, your children, the world, the whole 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 working for one moment the whole universe will die. I have nothing to gain from work; I am the sole 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 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 attraction at all. Such lovers may be a thousand miles away from one another, but their love will be there all the same; it does not die and will never produce any painful reaction.
To attain this non-attachment 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 away from us, and we see nature as it is; it forges no more chains for us. We stand entirely free and do not take the results of work into consideration. Who then cares what the results may be?
Do you ask anything of 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, city, or state, assume the same attitude towards it as you do 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 your work will bring you no attachment. Attachment comes only where we expect a return.
If working as slaves results in selfishness and attachment, working as masters of our own minds 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. Men and women generally 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 a 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, if we believe in a Personal God. Here we give up all the fruits of our work unto the Lord; and worshipping Him thus, we have no right to expect anything from mankind 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 by the following story:
After the battle of Kurukshetra the five Pāndava brothers performed a great sacrifice and made very large gifts to the poor. All the people expressed amazement at the greatness and splendour 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 his body was golden and the other half was brown; and he began to roll on the floor of the sacrificial hall. He said to those present: “You are all mistaken. This was no sacrifice.” “What!” they exclaimed. “You say this was no sacrifice! Do you not know how money and jewels were poured out to the poor and everyone 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 brāhmin 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 brāhmin 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 like a god for the time being and must be treated as such.) “So the brāhmin said, ‘Come in, sir; you are welcome.’ He set before the guest his own portion of food. After quickly eating it the guest said: ‘Oh, sir, you have almost 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. 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, after eating which he 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 grains 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; not even here has the other half of my body been turned into gold. That is why I say this was 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 given some of his money to his old mother, and this act was praised for three or four pages. I was puzzled. 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 anyone, without asking questions. Be cheated millions of times and never ask a question, and never think that you are doing good. Never vaunt of your gifts to the poor or expect their gratitude, but rather be grateful to them for giving you the occasion of practising charity towards them. Thus it is plain that to be an ideal householder is a much more difficult task than to be an ideal sannyāsin; the true life of action is indeed as hard as, if not harder than, the true life of renunciation.