Devotee:
Salutations, Gurudev.
Gurudev:
Salutations, my son. Salutations.
Host:
Today, on our YouTube channel, Gupta Sadhak Shyama Khapa, the topic I would like to ask you about is the journey of life. Every human being is constantly performing actions or "Karma" throughout their lives. In our spiritual India, one of the most significant philosophical concepts is Karmavad (the doctrine of Karma). You have spoken about Karma on various occasions, but I would like you to elaborate on the deeds of ordinary people—how they navigate through a mixture of good and bad actions. Please tell us something about Karma.
Gurudev:
Look, do you know what Shakespeare used to say? Shakespeare said that this world is a stage. Everyone has come with their own role. God has assigned a specific role to everyone, and everyone performs their part and leaves. These are Shakespeare’s words, not mine—that this is a stage, and on this stage, God has sent each person with a specific role. That role is Karma. That is what I want to say; the role itself is your Karma, nothing else.
Gurudev:
Now, while that was Shakespeare’s view, the perspective in the Gita is different. The Gita says: “Karmanye vadhikaraste ma phaleshu kadachana.” This means: perform your duty but do not crave the fruits of your actions.
Gurudev:
Now, what is this Karma? There is good Karma and there is bad Karma. Currently, one group of people is inclined toward good deeds, while another group is inclined toward bad deeds. This mixture of good and bad is what is being reflected in our society today.
Gurudev:
In the Gita, Lord Krishna says: “Chatur-varnyam maya srishtam.” He created the four Varnas (social orders) based on qualities and actions. First is the Brahmin—a Brahmin should perform Brahma Karma. They should perform prayers, rituals, and teach others. Their work involves being a teacher, a master, and reciting the Vedas. Krishna defined these as the duties or actions of a Brahmin. He divided these based on inherent qualities.
Gurudev:
Second is the Kshatriya. Their duty is to serve the nation. They are the soldiers who will always protect Mother India. That is the work of a Kshatriya.
Gurudev:
The Vaishya is meant to engage in trade and commerce. They move goods from one place to another and handle business.
Gurudev:
And the Shudra was created to serve the other three orders.
Gurudev:
But nowadays, you see that we are in the age of the Shudra. Those from Scheduled Castes and Tribes are at the top; they are given the most preference. Regardless of whether they have the merit or not, they are occupying high positions. Merit doesn't seem to matter as much as having a certificate.
Gurudev:
According to the Karma Yoga in the Gita, when Arjuna abandoned his bow, the Gandiva, on the battlefield, Krishna asked him, "Why have you abandoned your bow?" “Svadharme nidhanam shreyah para-dharmo bhayavahah.” This means it is better to die performing one’s own duty than to follow another's path, which is perilous. You belong to the Kshatriya order. Your duty on the battlefield is not to abandon your bow, but to fight. By not fighting, you are being irreligious. You are not performing the Karma for which God sent you.
Gurudev:
So, people are performing two types of actions: good and bad. The results of good deeds are positive. However, evil has become so prevalent that it is pushing goodness aside. Goodness finds it hard to stand its ground anywhere. You could say this is due to the influence of money. Where there is money, there is often no room for honesty.
Gurudev:
Let's look at the divisions Krishna made again. A Brahmin’s job is to wake up and recite the Vedas, perform penance, and pray. But they aren't doing that today. Instead, they are standing on the road, waving their hands to stop cars, or doing manual labor for the "100-day work" scheme. They have deviated from their prescribed Karma.
Gurudev:
The Kshatriyas, who were supposed to serve the nation, are sitting elsewhere. When we are born, our Varna is often identified—who is a Vaishya, who is a Shudra, who is a Kshatriya, or a Brahmin. If you look at it today, no one is performing the work they were meant to do. This has created a massive state of confusion in society. If a Brahmin does the work of a non-Brahmin, and a non-Brahmin does the work of a Brahmin, the consequences are terrible. This is exactly what is happening in our country. Although there are some states where these roles are still strictly maintained and Brahmins or Kshatriyas get their due respect, in West Bengal, there is no such thing. People aren't doing the work they are supposed to do, and as a result, only "misdeeds" (Akarmas) are happening. If one doesn't follow their own duty and Karma, the results are poor. If a Brahmin performs Brahma Karma, that work becomes great.
Gurudev:
This confusion exists today. People say, "What's the point? If I can't eat, will I just call upon God on an empty stomach?" I once asked a Brahmin, "Why don't you perform your priestly duties?" He replied, "Can Brahma Karma be done on an empty stomach? First, let me fill my stomach, then I will pray." I hear these kinds of comments from people. Everything depends on Karma. If you perform good deeds, you must seek refuge in God, and with His help, the work will be successful. But for bad deeds, you don't need God’s help.
Host:
Regarding what you just said, it is a very difficult situation for society when people don't perform their designated duties.
Gurudev:
I am talking about those who stay committed to their own Karma.
Host:
But in today's situation, those who say they must first sustain their lives use that as their logic. They say if they can't eat, they can't do anything else. Is there any guidance or advice for this?
Gurudev:
It is mentioned in the Manu Smriti that this is the responsibility of the King (the leader). The strength of the subjects lies in the King. It is the King’s duty to look after the people. In the old social systems, the King fulfilled this. The Manu Smriti says the King must observe which subject is fit for which task, and work was assigned accordingly. In the past, you wouldn't see a Shudra occupying a Brahmin’s place or a Brahmin doing a Shudra’s work. Everyone worked with respect and everyone received respect—Brahmin, Kshatriya, Vaishya, and Shudra alike.
Gurudev:
But today, that respect is gone. If you don't commit a crime, the police won't come to your house. So, you must have done something wrong first. The fruit of bad Karma is horrific. God does not bear the burden of your bad deeds; society punishes you for them.
Host:
Speaking of the fruits of Karma—whether one does good or bad work, they must face the consequences. The one who performs the action must reap the fruit; no one else will.
Gurudev:
Exactly. If I commit a robbery, the police will come to my house, not yours. Therefore, one should perform actions that are personal and righteous. As I said before, referencing Shakespeare, everyone is sent by God with a "license" or a purpose. You are on this stage to perform. God has sent everyone with their specific Karma. The more good you do, the higher you will rise. That is the law. If you do good deeds, you don't even need to call upon God constantly. You are already doing what He wants. Often, there is a conflict: you don't do what God wants, and what you want to do isn't liked by God. You should perform actions by keeping God involved; such work becomes great. If you exclude God and do as you please, you alone are responsible for the consequences. But if you do good, God will protect you. I don't know if God exists or not, but I know that if someone does good, they are looked after.
Gurudev:
In our "Eightfold Path" (Ashta Marga), there is "Right Action" (Sat Karma), "Right Intent," "Right Thought," and "Right Livelihood" (Sat Jivika). Those who maintain this honesty do not suffer much, in my opinion. Those who perform bad deeds or live dishonestly by exploiting others—their success doesn't last. I have seen many people suddenly get money through land brokerage or dishonesty, but a year or two later, they are back to being paupers. Look at lottery winners; they get a lot of money, but often end up right back where they started. That money doesn't stay. God says: do not do anything that goes against my will. Do work that involves greatness and helps others.
Host:
So, ordinary people must understand that their actions must be linked to a higher power and the welfare of others, not just themselves.
Gurudev:
Absolutely. Welfare is a huge factor. God sent you to bring a smile to at least one person's face. God has said this clearly: "I didn't send you to Earth just to eat and have fun. I sent you for Karma." If you can't do anything else, do "humanitarian Karma"—do good for people, look after them, and stand by them. These are all good deeds. To stand by someone in their time of distress or when society is in a bad state is our duty as humans. This is character. If someone deviates from this character, they lose the right to live well.
Gurudev:
As the saying goes: “Parahitaya bahusukhaya” (For the benefit of others and the happiness of many). This is from the Upanishads. The more good you do, the better it will be for you. “Kar bhala to ho bhala, tera khayal rakhega uparwala” (Do good and good will come to you; the One above will take care of you). This is what the saints say.
Host:
Gurudev, let me mention a popular example here—the story of Ratnakar the bandit, who later became Valmiki. We all know Ratnakar lived a life of crime to support his family. When he finally asked his family members if they would share the burden of his sins, they all refused. They said, "It was your duty to provide for us; we won't take a share of your sins." Ratnakar had believed he was doing it for them, but he realized he alone would face the consequences. He then performed deep penance and became Valmiki.
Gurudev:
Look, the name "Ratnakar" means a mine of jewels. Valmiki came much later. Even as a bandit, he had a "mine of jewels" within him. This is symbolic. Consider the story of Angulimala, who used to cut off people's fingers and wear them as a necklace—he was a great bandit too. Ratnakar was also a great bandit. But they had something deep inside them.
Gurudev:
The story goes that while he was killing and robbing, a sage appeared and asked, "Who will take the fruit of your actions?" He said, "The family I am feeding and providing for will share my sins." The sage told him, "You are mistaken. Go home and ask them. We will stay tied to this tree until you return with their answer." When Ratnakar went home and asked his mother, father, wife, and children, they all said, "You brought us into this world; it is your duty to feed us and raise us. We didn't choose to come here. We will not take a share of your sins."
Gurudev:
This is a story, but it represents an awakening of consciousness. He realized that the responsibility for his actions was his alone. He then surrendered to the sages, took their blessings, and sat for penance. He was called Valmiki because an anthill (Valmika) grew over his body during his long meditation.
Gurudev:
The point is, you alone must reap what you sow. God has no claim over the money you earn through hard work, sweat, and toil. Neither does a Guru. They have no right to it. The right belongs to your parents who brought you here, and the family you brought into this world—your wife and children. If your Karma is great and your earnings are honest, that wealth stays. This is the difference between honesty and dishonesty.
Host:
Gurudev, you have explained a very important subject beautifully for our friends. Many people are confused about their actions and the consequences. Your explanation will surely serve as a guiding light for them.
Host:
Friends, please continue to support the Gupta Sadhak Shyama Khapa channel. Share and like these videos so we can hear more of Gurudev's valuable insights. Salutations, Gurudev.
Gurudev:
Salutations.