Karttavya Karm

Here's a comprehensive summary of the provided text from "Karttavya Karm" by Swami Sharnanand, focusing on the key themes and arguments:

The text "Karttavya Karm" by Swami Sharnanand emphasizes that true duty (kartavya) is intrinsically linked to the present moment. It argues that dwelling on future actions or engaging in excessive thought about things that are relative to action (like acquiring objects, people, states, or circumstances) is futile and a waste of energy. Such thoughts do not lead to the realization of things that are achieved through action.

A central theme is the critique of mere intellectual contemplation, especially concerning the self (atma) and the supreme self (paramatma). The author asserts that true understanding and connection with the self, or realization of the Supreme Being, does not come through intellectual thought. Instead, it arises from "asang" (non-attachment) and "sat-sang" (company of the good/truth). The text defines sat-sang not as an external practice or effort, but as an inner process of becoming disassociated from what is perceived through the senses and intellect, and cultivating unwavering faith, conviction, and belief in the soul and the Supreme Being. This faith is self-generated and does not require repetition or external validation.

The distinction between "swa-dharma" (one's own duty/nature) and "shareer-dharma" (body's duty/nature) is highlighted. Swa-dharma, identified with sat-sang, is beneficial for the self, while shareer-dharma is useful for others. The expression of yoga, knowledge, and love is achieved through swa-dharma or sat-sang.

The text warns against forgetfulness of duty and one's true nature, stating that this leads to the origination of improper actions (akartavya) and egoism (dehabhiman), which are the roots of destruction. True memory, however, awakens spontaneously and is the source of love, knowledge, and attainment. Just as fire in wood consumes the wood, awakened memory purifies all flaws.

Unbroken memory (akhand smriti) is attainable not through laborious effort but through "vishram" (rest), which is synonymous with sat-sang. Connection with the indestructible is achieved not by relying on created things, but by the destruction of attachment, desire, and identification. This process is accomplished by oneself.

The text posits that the true "demand" of humanity is for the indestructible and unchanging. The attachment and desire for the transient arise from ignorance. When this ignorance is destroyed, attachments and desires dissolve, and the natural demand is fulfilled spontaneously without any further action.

The allure of pleasure derived from action (kriyajanit sukh) is seen as fueling egoism and the company of the unrighteous ("asat ka sang"). The author stresses the necessity of renouncing the unrighteous and embracing the righteous ("sat ka sang"). This is presented as an inherent right and a natural law, making sat-sang accessible to all. Cultivating enthusiasm for sat-sang is vital, as it provides alertness and readiness, while a lack of enthusiasm leads to despair and decline.

The core of the argument is that true fulfillment lies in the cessation of desires and the realization of one's true self, which is only possible through sat-sang. The text differentiates between the dependence and inadequacy inherent in action-based pleasures and the boundless "ras" (essence/nectar) experienced through yoga, knowledge, and unbroken memory.

Action itself is directed towards the "other" (par), not the "self" (swa). Anything different from oneself, including the body and the entire creation, is considered "par." Actions that are detrimental to the body and creation are considered "asat ka sang," while refraining from such actions is "sat ka sang." The text suggests that by ceasing to do what should not be done, what should be done will happen automatically.

The author clarifies that sat-sang is achieved through renunciation (tyag), which is a natural and inherent state. This is not to be confused with idleness or inactivity, which are to be shunned. True action is for the welfare of others, motivated by good intentions. The purpose of action is not to gain something for oneself, but to realize this fact fully, which marks the completeness of karma-science. Karma-science is the science that liberates one from the craving for action-based pleasure. The cessation of this craving marks the beginning of yoga-science, attainable solely through sat-sang.

"Mook-sat-sang" (silent sat-sang) is described not as a strenuous mental practice but as effortless rest free from egoism. The resolution to do nothing is also considered effort. The natural rest that follows the completion of duty is mook-sat-sang. During this rest, meaningful and meaningless thoughts arise. Meaningful thought is unbroken memory, while meaningless thought is the residue of past experiences and future intentions.

The text criticizes the attempt to suppress meaningless thoughts through external actions, stating that this only strengthens them. The only way to end meaningless thought is to renounce the craving for action-based pleasure entirely. This is achieved through the peace, thought, and unbroken memory awakened by mook-sat-sang. The servitude of pleasure-seeking is destroyed by the manifestation of "ras."

The essay concludes by emphasizing that craving for pleasure leads to dependence, inertia, and lack, while the manifestation of "ras" is free from these limitations. When dependence becomes unbearable, one naturally turns to sat-sang. The text questions the act of turning away from what leads to independence (sat-sang) and pursuing what only brings dependence.

Finally, it states that the hunger for sat-sang makes it readily available, and to despair of it is a mistake. The author questions the misuse of existing capabilities by seeking what is absent. The text asserts that any tendency towards mere experience without actual attainment leads to nothing. The natural cessation (nivrutti) that follows activity is mook-sat-sang, and it is essential to preserve this state. This is possible when one accepts that there is nothing to be done "for oneself," and life is lived in service, renunciation, and love. The attraction of activity fosters dependence, which stems from egoism, which in turn arises from ignorance. Mook-sat-sang is the means to overcome this ignorance.

The text ends with a series of proverbs and verses, likely from other sources, that reinforce the themes of self-reliance, purity, the destructive nature of attachment, anger, and ego, and the liberating power of knowledge, equanimity, and truth.