Page 67 - Journey to Infinity

in right action. This is a simple truth.
Characteristics of Virtue and Sin:
That act is sinful in performing which there is fear, hesitation and shame, and that action is virtuous in performing which there is fearlessness, courage and valour. But there is also the influence of education, personal ethics, group- etiquette and individual experience. This influence of education, principles and ethics etc. is generally directed towards virtue. So one should not do anything against these. All those things on which religion, the Guru, the Shastras and one’s own conscience agree are legitimate, and those on which they differ are illegitimate.
Religion, the Shastras, the Guru and one’s conscience unanimously never agree on bad things. This is the test of right and wrong action. If this is not accepted one should neither do a thing of his own liking nor of others’ liking. There are many such acts (things) by doing which there is neither merit nor sin. For example taking the daily bath, washing hands and face etc. But there is the fear of our health being spoiled by not doing these. If we do not respect elders we do not acquire any merit, but on the other hand we will be committing sin by violating social etiquettes. The same thing holds good with regard to the Vedic and worldly customs. All these are legitimate acts. Performing Sacrifices (Yajna) does not, really speaking, lead to bondage. Bondage lies in the mind, in ideas and in convictions. Yajna — Sacrifice — in fact is worship. One should keep the elders, youngers and sub-ordinates happy by one’s actions and manners. One should keep the environment and surroundings beautiful. Fire, air, water, earth and ether should not be polluted as far as possible. All this is Yajna. Following of these rules is quite essential in the primary stages of life. These do not lead to evil. Of course, other kinds of sacrifices which are performed with a particular motive to harm an individual or class should be objected to. The pur¬pose of action is only to express life. If life expresses itself in a natural way without harming anyone it is allowed. There is neither merit nor sin in it. Where right and wrong are involved in a relative state, there merit and sin exist. Thus merit and sin create the fetters of bondage, freedom from which becomes quite essential. Otherwise, even the idea of freedom and bondage does not probably occur in the mind. The remedy to save oneself from this is to convert evil intention into good intention and then act. Serving the fellow-beings of the world in the light of this experience without any selfish motive is the best kind of sacrifice and worship. One who acts in such a way will be free from the bondage of Karma (action). Such action is the nature — dharma — of this gross body.
It is the ignorant who reap the fruit of reward and punishment. Those who know and understand something are called ignorant, and those who do not are