Work With Dedication & Count Your Blessings

H H Maa Purnananda

“Chittasya Shuddhaye Karm Na Tu Vastoopalabdhaye; Vastusiddhih Vichaarena Na kinchit Karm Kotibhih.” (Vivek Choodamani - Verse 11)

Vedaant very clearly states that no amount of Karm can ever take one to Vastusiddhi (Realisation). It has also explained the reason for it elaborately through voluminous Shaastra-s. Yet, man falls a trap to his own ideas regarding Karm.

Most of the people do not even think about the outcome of their Karm; they believe in accomplishing great achievements by any means through their Karm. Some spend the whole life in doing Karm to satiate their desires by hook or by crook! Some categorize as per their own understanding, certain Karm-s to be Punyakarm (meritorious) and certain as Paapkarm (de-meritorious). While some others argue that if anyway Karm cannot take one to liberation, then why is it important to do good deeds? Why not enjoy life whether by doing good deeds or bad?

In Sreemad Bhagawad Geeta, Sree Krishna has explained in details, what is meant by Karm, the “wheel” of Karm, the “types” of Karm, the “cause and effect” of Karm and its “outcome” as well. Here, it would be interesting to recollect the memory of some of the points discussed in articles of preceding 2-3 months that would ease out the difficulty of selecting and performing Karm-s. Even before performing a Karm it would be advisable to check whether the chosen Karm falls under any of the worthy and elevating categories of Karm, advised by the Shaastra-s.

It would be beneficial if one cross-checks the chosen Karm with the explanations given about it in the Shaastra-s, along with the support of sufficient daily practice of Aatm Nireekshan (self-introspection). Introspection would reveal the inherent nature of the practitioner to himself to some extent. For example, whether his nature has got predominance of any one or more of the six obstacles of mind – Kaam, Krodh, Lobh, Moh, Mada and Maatsarya. Thereafter, he would have to counter the obstacle of his mind with relevant such Karm that would help him change his quality of thoughts and slowly remove the obstacle that was obstructing his inner growth. His mind would become stable and calmer in due course and would transform into a superior and supportive one to the intellect.

So, Kaam (passionate desire) has to be countered with Daan (philanthropy), Krodh (anger) with Puja (worship), Lobh (greed) with Tapa (austerity), Moh (delusion) with Teerth (pilgrimage), Mada (pride) with Sewa (service) and Maatsarya (jealousy) with Shravan (study of Sacred Texts). In other words, when Daan, Puja, Tapa, Teerth, Sewa and Shravan are performed singularly or collectively, but without knowing the purpose of doing so, they would not yield the desirable results. The Shaastra-s advise not to give-up these Karm-s, because the very purpose of such a Karm is defeated when it does not help the performer to purify his mind of the obstacle that is obstructing its elevation. The Karm (action) itself cannot purify the mind. It is the performer’s awareness towards each Karm wholesomely, that would lead him to purification of his mind. A mind thus purified would be fit enough for further elevation up to the intellect, leading to the ultimate dissolution of intellect into the Spiritual Heart; in other words, Self-Realization.

This makes it clear that though no Karm, good or bad, can directly take one to liberation, yet as an egocentric individual, it is extremely important to understand, assess and select the right kind of Karm for oneself and perform it sincerely, diligently and dedicatedly to make each and every Karm worthwhile. Learning from Sreemad Bhaagwatam, Sreemad Bhagawad Geeta, Sree Ram Charitmaanas and the like, one comes to deeper understanding of the theory and practice of Karm with proper perspective. If you have been able to do so by the grace of Sree Guru Parampara, then count your blessings!