Karma Vasana

Just like in the mere presence of the sun, which rose without desire, ‘saṁkalpa’ (intention) or effort, a sun-stone (a gem that is said to emit fire or heat when exposed to the sun) spitting fire, a lotus blossoming, water evaporating, and people of the world engaging in, doing, and disengaging from their respective activities, and just like in front of a magnet a needle being effected, ‘jīvas’ (sentient beings), who are subject to ‘the threefold function of God’ (creation, sustenance and dissolution of the world) or ‘the five functions of God’ (creation, sustenance, dissolution, veiling and grace), which happen by just the specialness of the presence of God (‘īśa’), who is devoid of any ‘saṁkalpa’, are caused to be active and to be inactive in accordance with their respective ‘karmas’*. Nevertheless, God is not associated with any ‘saṁkalpa’; even one ‘karma’ (action, as well as its ordained fruit) does not adhere to God. That is like activity on the earth not adhering to (or affecting) the sun, and like the good and bad qualities of the other four elements (earth, water, air and fire) not adhering to the all-pervading space.

(Bhagavān Śrī Ramaṇa’s ‘Nāṉ Ār?’ [‘Who am I?’], par. 15)

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*  Both ‘prārabdha karma’ (one’s destined experiences for the current life) and ‘karma-vāsanās’ (one’s inclinations to perform actions).

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A Marriage and family is, for some people, the best way of realizing to its depth the eternal need of the soul: its deeper-than-conscious longing for God alone. Those, however, who have understood to their depths that the only thing they want already is God, are wise if they dedicate themselves to living for Him alone.

One problem with giving this counsel is the fact that so many people seek the path of renunciation not because of a wholehearted desire for God, but because of a wish to live an easy life of minimal responsibility. It is to such people above all that Krishna addressed those words, “those who (in the name of renunciation) abstain from action.”

Those who follow the renunciate path find it easier to direct all their energies to God. That very path, however, imposes also the broader responsibility of helping others spiritually: One should not live for himself alone. A temptation sannyasis face is to center their attention too narrowly on their own spiritual search, forgetful of the needs of others. In their spiritual selfishness they strengthen, instead of weakening, the fetters of ego-consciousness.

One who would live entirely for God must first of all be sure in his own heart that in so doing he is not merely shirking responsibility. The unfortunate truth is, few so-called “renunciates” embrace their calling with an entirely pure motive.

The other side of this story is that one embraces a spiritual calling not because he is already pure and perfect, but in order to become so. Thus, whichever path you yourself embrace, let it be one in which you feel able to direct your energies more and more one-pointedly in the right way, toward final liberation in God.

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