Karma and Vikarma

Karma Needs Vikarma To Complement It

Vinoba says, “ It is impossible to attain desirelessness if we give up swadharma and embrace the dharma
which is not ours. It is a trader’s swadharma to sell indigenous goods. But when he gives it up and starts
selling foreign goods imported from distant lands, his motive is, nothing but to earn more profit. How
can such work be free from desire? Pursuit of swadharma is therefore indispensable for desireless work.
But swadharma could also be pursued with an eye on the gains.”

Regarding the state of Nonviolence also, the understanding of violent act and accommodation of
violence in mind and intellect is important.

Vinoba says, “ Violence is taboo for a votary of non-violence; but he could be outwardly nonviolent
while being steeped in violence inwardly. For, violence is an attribute of the mind. The mind would not
be non-violent merely by giving up outward violence. A sword in hand is a sure sign of a violent mind;
but one does not become non-violent merely by throwing the sword away.”

To have desirelessness, one must definitely avoid dharma which is not one’s own; but that is only the
first step towards desirelessness. It is not sufficient for attainment of that goal.

What is desirelessness?

Desirelessness is a state of the mind. Pursuit of swadharma is necessary but not sufficient for acquiring
that state. Other means must also be used towards this end. To light a lamp, oil and wick are necessary
but not sufficient. It is also necessary to have a flame. Darkness disappears only when we light a flame.
How to light a flame? For this one must purify one’s mind. The mind should be thoroughly cleansed
through intense self-examination.

How the term Karma is used in Gita?

The Gita uses the word 'karma' (action) in the sense of swadharma. We eat, drink, sleep; these are all
actions. But these are not the actions that the Gita refers to when it talks of karma. Karma refers to the
performance of swadharma. But in order to attain desirelessness through such karma, an important aid
is necessary. One must overcome desire, attachment and anger.

By what process one can attain desirelessness?

One cannot have desirelessness unless and until the mind has become pure and calm like the waters of
the Ganga. The actions necessary for the purification of mind are called 'vikarma' by the Gita. Karma,
vikarma and akarma. Karma means the outward actions done in the pursuit of swadharma. Vikarma
means total involvement of the mind therein. We may bow to somebody, but that outward action is
meaningless without inner humility in the mind. There should be unity between the inner and the outer.
I may worship the image of the Lord; but that act is worthless if it is not accompanied with devotion. In
the absence of devotion, the idol will just be a piece of stone and so shall I; and the worship will only
mean that a stone is facing a stone! Desireless, selfless karmayoga is attained only when outward
actions are complemented with the inward action of the purification of mind.

What is the exact meaning of desirelessness in the context of Bhagvadgita?

In the term 'desireless action', the adjective 'desireless' is more important than the word ‘action’, just as
in the phrase 'non-violent non-cooperation', the adjective 'non-violent' is more important than the word
'non-cooperation'. Non-cooperation without non-violence could be a terrible thing. In the same way, it
could be dangerous if performance of swadharma is not complemented with vikarma of the mind.

Who would be Karmayogis?

Those engaged in social service today are certainly pursuing their swadharma. When people are poor
and destitute, it is a natural duty to serve them and make them happy. But all social workers cannot,
therefore, be called karmayogis. Social service without pure motives in the heart of the workers could
have disastrous results. Such a social service can generate in equal measure the vanity, hatred, envy and
selfishness that we generate when we serve our families exclusively. This is clearly evident in the world
of social work today.

Karma + Vikarma = Akarma.

What is the meaning of Vikarma? What will happen when karma and vikarma come together?

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.

How do Tantra and Mantra culminates?

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.

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.

How karma and vikarma interacts?

If the mind is in tune with the work, the work is transformed into something unique. When vikarma joins
karma, desirelessness comes into being. When a spark touches the gunpowder, it explodes. Karma is like
the gunpowder. It works wonders when the flame of vikarma ignites it. Karma in itself is inert and
lifeless; it is the spark of vikarma that makes it indescribably powerful. We may keep a packet of
gunpowder in our pockets or handle it with impunity; but when ignited, it would blow up the body into
pieces. The infinite power in swadharma is likewise dormant. Combine it with vikarma, and then see
what transformation it can bring about! The resultant explosion would reduce to ashes ego, desires,
passions and anger, and then supreme wisdom will be attained.

What is the nature of actions?

Action is in the nature of kindling, burning of whichresults into knowledge When you ignite a log of
wood, it turns into burning coal. How different is the fire from the log! But it is, after all, the log which
has undergone this transformation. When vikarma is united with karma, karma attains a divine radiance.
A mother’s action of caressing her child is apparently insignificant; but who can describe the upsurge of
emotions it gives rise to in the hearts of both the mother and the child? It would be utterly nonsensical if
one were to say that such emotions would result if a hand of such weight and such softness is moved up
and down such a back. Yes, the action is insignificant; but the mother has put her whole heart into it,
and it is this vikarma that causes unprecedented joy. There is an incident described in the
Ramcharitmanas (the Ramayana written by saint Tulsidas). The vanaras3 had come wounded and
bleeding after a battle with the demons. They were in great pains. Lord Rama just looked at them with
love, and all their pain vanished. It would be ridiculous if someone else were to try to bring about such a
result by looking at them in an outwardly similar way.

Vikarma, combined with karma, results in a powerful explosion of energy, and then akarma is produced.
A big log of wood, when burnt, turns into just a handful of harmless ash. In the same way karma, ignited
by vikarma, ends up in producing akarma. Is there any relation between the properties of wood and that
of the ash? Absolutely none. You can collect the ash in your hands and merrily smear it all over your
body without harm. But there is no doubt that the ash has come out of the burning of that log of wood.

What would be the result when vikarma gets united with karma?

When vikarma is united with karma, akarma results. What does it mean? It means that one does not
then have the feeling of having done anything. Action does not weigh on the mind of the actor. We act,
but still we are not the doers. As the Gita says, you are not the slayer even if you slay somebody. A
mother may give a thrashing to her child, but the child will still turn to her for solace. He would not do so
if you thrash him. It is so because the mother's heart is pure. Her action is totally devoid of any self-
interest. Vikarma, or the purity of mind, erases the 'action-ness' of the action. Infused with the inner
vikarma, Lord Rama’s action of looking at the vanaras became a sheer outpouring of love that acted as a
balm on their wounds. But it did not tire Rama a bit. Action performed with pure heart is free from any
attachment. There is, therefore, no question of any sin nor merit remaining as a residue after that action
is over.

How does actions put burden on the mind and the heart? By what process one could overcome this
problem?

An action puts great burden and pressure on the mind and the heart. Suppose, news breaks out now
that all the political prisoners are going to be released tomorrow. Imagine the resulting commotion! We
are always agitated and strained with anxiety by the thought of the goodness or badness of our actions.
Action engulfs us from all sides. It catches us by the scruff of our neck. Just as the sea-waves dash
against the shore and make channels into it, the forceful waves of karma enter the mind and agitate it.
Dualities of pleasure and pain are created. Peace of the mind is lost. Even after the action is over, its
momentum remains. It takes hold of the mind and makes it restless.

But if karma is coupled with vikarma, any amount of action does not tire. The mind remains calm,
peaceful and radiant. When vikarma is poured into karma, it becomes akarma. It is as if karma is erased
after it is over.

How does karma become akarma? How do one can learn the art of Akarma?

From the saints, of course. The Lord says at the end of this Chapter, "Go to the saints and learn from
them." Language fails in describing how karma is transformed into akarma. To gain an understanding of
this, one has to sit at the feet of the saints. The Lord is described as ‘ शांताकारं भु जगशयनम्’ —He is fully
at peace even though He is lying on the thousand-hooded cobra (Shesha). The saints too do hundreds of
actions, but do not allow even a little ripple of commotion to arise in the still waters of their minds. This
remarkable thing can never be understood unless the lives of saints are observed from close quarters.

Nowadays, books have become quite cheap. There is no dearth of teachers. Education is widespread
and cheap. Universities are liberally doling out knowledge. But nobody seems to have assimilated it. In
fact, the more one looks at the heaps of books, the more one realises how necessary it is to sit at the
feet of the saints. Knowledge encased within the thick covers of the books does not come out of those
covers. I am always reminded of an abhang (devotional poem) in this context: 'काम क् रोध आड पडिले
पर्वत, राहिला अनं त पै लीकडे ।।’ ('The high mountains of desires, passions and anger bar the way to the
Lord.') Similarly, the way to knowledge is barred by the heaps of books. Although libraries are
everywhere, man still seems to be a monkey—ignorant and uncouth. There is a big library at Baroda.
Once a gentleman was carrying a thick volume with a lot of pictures, thinking it to be an English book.
When I browsed through it, I found it to be a French book! The gentleman must have thought that as
the book was in the Roman script, had nice pictures and good binding, it must be full of knowledge!

Every year, tens of thousands of books are published in English. With such spread of knowledge, how is
it that man behaves so stupidly?

This is so in other languages too. Some say that the power of the memory has weakened, some say that
concentration is becoming difficult, some say that whatever a man reads, appears true to him. Some say
that there is no time left for thinking! The Lord says to Arjuna, "Yoga will be far away so long as your
intellect, confused by listening to different things, remains unsteady. So stop reading books and listening
to others and surrender yourself to the saints. There you would read the book of life. Your doubts will
get dissolved by the silent, wordless sermons there. You would know how to remain perfectly serene
even while constantly performing acts of service, how the heart could be tuned to produce music
without a break even as the storm of action rages outside."

References:

Vikarma is normally translated as wrong or forbidden action. Vinoba is perhaps the only one who has
given the term a different meaning, which has been explained in the following paragraphs. It can be
considered a major contribution to the interpretation of the Gita.

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

Vanara (commonly believed to be monkeys) was probably an aboriginal community living in the forests
of south India. They formed Lord Rama's army which vanquished the forces of Ravan, the demon king of
Lanka.