Talks on the Gita -Vinoba 28

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Chapter 4
VIKARMA:THE KEY TO KARMAYOGA
15. Karma + Vikarma = Akarma[1]


4. The mind should be fully in tune with and involved in work. ‘Vikarma’ is the word that the Gita uses for this involvement and application of the mind in work. ‘Vikarma’ means the special karma which varies with the needs of each individual mind. Many kinds of vikarma have been illustratively mentioned in the Fourth Chapter. They have been further elaborated from the Sixth Chapter onwards. Only when we perform this special karma, only when the mind is in tune with the outward action, will the flame of desirelessness be lighted. Desirelessness is gradually developed when karma and vikarma come together. The body and the mind are distinct entities; so the means to be employed for their growth are bound to be different. The goal is reached when they are in tune with each other. To achieve harmony between them, the authors of the scriptures have prescribed a two-fold path. In bhaktiyoga (the yoga of devotion) they have prescribed penance and austerities without and japa within. If the japa within does not accompany outer forms of penance like fasting, the latter would be in vain. One should always reflect on why one is doing penance; the motive, the spirit should always be alive in the mind like a burning flame. The word ‘upavas’ (fasting) etymologically means ‘to dwell close to God’. In order that our mind and heart may dwell close to God, sensual pleasures are to be abjured. But if we give up such pleasures and do not think of God, of what value is the physical act of fasting? If, instead of thinking of God, we think of things to eat and drink while fasting, that ‘fast’ would be worse than a feast! In fact, there is nothing more dangerous than thinking about sensual pleasures. Tantra (technique, means) must be accompanied by mantra (pondering over, meditation). Tantra in itself is not important; and mantra without action has no value. Only when the hands are engaged in service and there is spirit of service in the heart can true service be rendered.

5. Performance of swadharma will be a dreary affair without the warmth of feelings in the heart. It would not then blossom forth and bear the fruit of desirelessness. Suppose we undertake the work of nursing the sick. If there is no compassion in the heart, it would be a burdensome drudgery for us. The patients too will find the service to be a burdensome obligation. If the mind is not absorbed in it, such service will boost the ego. Expectations will then arise in the mind: “I am helping them today; tomorrow they should help me. They should praise me. People should admire me.” Or else, we may get fed up and complain that the patient is peevish and irritable even though we are taking so much care of him. Sick men are usually in a depressed and irritable mood. If the spirit of service is lacking, we would get tired of nursing them.

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References and Context

  1. Commentators have usually translated it as inaction, but Vinoba's interpretation is refreshingly different.