Inquiries Into the Absolute: Digest 177, Dishonest Activities

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Digest 177, July 18th, 2006. Answers by His Holiness Romapada Swami Maharaja

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Dishonest Activities

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Question: If at work, whether in business, education, or the military, etc.,

one is told to do something dishonest, is it the worker's responsibility to

refuse an order or does the responsibility for that action fall upon the

superior?

 

Answer: We do have to bear responsibility for all our words and deeds, the only

exception being activities in devotion and surrender done on the order of

Supreme Lord or His representatives. Just as in ordinary state law, although a

superior who directs others to act nefariously is certainly held seriously

responsible, those who execute such actions are also personally responsible for

their compliance. The laws of karma work similarly. It helps, therefore, to

choose one's occupational field carefully and judiciously at the very outset

considering one's own nature and the nature of the occupation, so as not to be

implicated in compromising situations.

 

You will find that when you choose honesty in your dealings and stand on that

principle, over the course of time you are very likely to earn the respect of

those you work for or work with, and even if not, more importantly you will

gain the favor and protection of the Supreme Lord.

 

It is instructive in this regard to consider the stark example of Bali Maharaja

when he promises to give three paces of land in charity to Vamanadeva, and his

guru Sukracarya tries to dissuade him from keeping his promise. Sukracarya

warns that Bali was about to lose everything due to Vamanadev's trickery, and

although he offers many arguments and loopholes by which Bali can safely

retract from his promise, Bali Maharaja takes the great risk of transgressing

the order of his preceptor & being cursed by him for the sake of upholding

truthfulness, the highest truthfulness being satisfying and surrendering to

Lord Vishnu. Bali Maharaja is celebrated for this exemplary act of surrender,

by even rejecting the so-called pseudo spiritual master who comes in the way of

such truthful surrender. (Cf. SB 8.19.28-43; 8.20.1-5)

 

Srila Prabhupada would say that the better part of valor is to maintain the

principles of religion despite all kinds of odds; those who protect virtue are

in turn protected by virtue.

 

Question: Part 2: Similarly, is it possible to come to the mode of goodness

while working in a situation that requires one to perform dishonest activities?

 

Answer: According to Vedic understanding, the duties and qualities of the

different social orders are based on the different modes they are associated

with. That which is condemnable and unrighteous for one person may be

permissible for another, based on their different occupational statuses which

in turn is determined by one?s nature and work (guna and karma). The qualities

of the different social orders are delineated in BG 18.42-44

(http://www.vedabase.net/bg/18/42/en). As Krishna explains in BG 18.47, any

endeavor in this material world is covered by some fault as much as fire is

covered by smoke. A ksatriya is obliged to use violence and diplomacy, a sudra

has to obey his master even if the master is bad and similarly a vaisya may

have to speak some untruth in the course of business transactions in order to

make a profit for living, but in all cases one should stick to his own

prescribed duty. While certain degree of dishonesty may be permitted in

business, a vaishya must execute his own duties prescribe

d for that occupation, viz. cow-protection, giving in charity, cleanliness in

dealings etc and this will keep him on the path of truth. Whereas, for one who

wants to function in the capacity of a brahmana by cultivating the mode of

goodness and accepting responsible positions such as in the field of education,

in guiding the lives of others, in representing religion and so on, such a

person must be scrupulously truthful. When one abides by the prescriptions of

scriptures for their own particular status in life, they can become gradually

elevated to a higher stage.

 

Krishna's recommendation is that one should not shirk one's prescribed duties

out of fear of these unavoidable faults associated with any occupation in the

material world; rather, by executing them under scriptural guidance and fully

dedicating the endeavor and the results of the work in service to the Supreme,

one can attain perfection. (Please see BG 18.47 purport

http://www.vedabase.net/bg/18/47/en) It is by this principle of dedication unto

the Supreme, as Arjuna did in fighting the battle without any personal motives,

that one is actually absolved from the unavoidable sinful reactions and

implications of his work.

 

Having said that, great discretion must be exercised here to not misuse this

principle, for one could easily be tempted to justify any and every wrongdoing

on this basis. A simple lie or unavoidable violence in the line of executing a

particular occupation, not done whimsically but under scriptural direction is

quite different from deliberate violation and unscrupulous acts of sins

invariably involved in the modern context of occupational environment and

social setup.

 

Truthfulness, simplicity, being satisfied with whatever comes by honest means

--- these are symptoms of one working in the mode of goodness. A brahmana is a

brahmana in name only if he is untruthful. Choosing an occupation that opposes

living by these principles is not very conducive to cultivating goodness for

one sincerely attempting to do so.

 

Circumstantially one might be obliged to work in an unfavorable situation, but

a sincere devotee very much regrets and seeks opportunities to rectify the

situation --- this example was set by Rupa and Sanatana Goswamis. Although very

highly qualified brahmanas, they were obliged by the Nawab of Bengal to work

for his government under threat that if they did not consent to work for him,

then he would persecute the brahmanas and vaishnavas. Rupa and Sanatana most

unwillingly accepted their posts in the Nawab's court just to avoid this

unnecessary persecution of devotees. They executed their duties so

conscientiously that the Nawab practically entrusted the entire administration

to them. Yet, despite all the opulence and power that their positions afforded

them, they were very much repenting having to work for and support a ruler who

violated all religious principles and given to cow-killing, cruelty and

destroying of brahminical culture. Thus, at the first opportunity they

relinquished their highly honored posi

tions and fully dedicated their lives to the service of Lord Caitanya.

 

In summary, the guiding principle for an aspiring devotee is to choose, with

consultation and guidance from able and experienced devotees, an occupational

situation that suits their present nature and would not hinder their spiritual

cultivation and service to Krishna - then one is sure to be protected.

 

Please see a related question on this topic at

http://vcal.iskcondc.org/cgi-bin/renderphilo.pl?digestname=digest61

 

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