Though physically we have not done something, mentally we have committed a
violation that will bring retribution. Actions which are wrong—either done, or caused
to be done, or approved—have their painful consequences. Let one contemplate this
truth every day. We cannot simply be happy, thinking that nothing will happen to us,
because every little wrong deed that we do, every little wrong deed that we have
caused to be done in one way or the other, even subtly or indirectly, and anything
that we have abetted—even that will come on our heads one day or the other.
Knowing these things, understanding the subtlety of this law and the inexorable
manner in which this law works, one has to be very cautious in doing a very wrong
thing.
Vitarkaḥ hiṁsādayaḥ kṛta kārita anumoditāḥ lobha krodha moha (II.34). These wrongs are
done due to the impulses of greed, anger and infatuation. The impulses do not arise
on account of knowledge or wisdom; they arise on account of the absence of wisdom.
Inasmuch as the causative factor of the wrongdoing is ignorance, naturally we can
imagine the nature of the consequence and what will follow from it. Ignorance is the
cause. “Why have I done this mistake? It is because I could not understand the
situation properly.” Ignorance is at the background, and so there is the rise of the
impulse. Kama, krodha and lobha are the causes of evildoing of any kind, and they
are based on ignorance, because a person who understands a thing correctly will not
have these impulses acting so forcefully. Knowing that these impulses have arisen on
account of ignorance, greed, anger and confusion of thought and, therefore, knowing
what will follow from this attitude and action, one should refrain from wrongdoing.
Mṛdu madhya adhimātaḥ (II.34). The consequences that follow are either mild,
mediocre or intense, according to the nature of the action. What is the type of harm
that we have done? Accordingly, we have the retribution. How much harm have we
caused—to what quantity and what quality? In that same measure we will get it
back—in that quantity and in that quality. This cannot be escaped. A little harm will
also have its own results. One cannot escape the law even in the smallest measure.
Even in the tiniest degree it cannot be overlooked or violated. Whatever the degree
be in which it has been violated, in that degree it will react, just as the voltage of an
electric wire will determine the nature of the kick that it gives to us when we touch it,
or the consequences that follow from that. Likewise, the actions which are mild will
bring a consequence of a similar nature, and so on, the point behind which being that
even the least wrong cannot escape the notice of natural law. We cannot say, “After
all, it is a very small thing I have done.” Even the small thing will be noticed by the
shrewd eye of nature.
There is a story in the Mahabharata where Mandavya, when he was a small boy,
pierced the wing of a moth with a broomstick. He was only a small boy; he knew
nothing of the consequences of karma. He pierced the wing of a moth with a little
stick. That was all he did—and afterwards he had to be put on a spear which pierced
through him, bottom to top. Some stories are like that; it is a very interesting thing.
That is to say, it makes no difference whether actions are knowingly done or
unknowingly done—nature will observe them. The law is a very peculiar thing.
Ignorance of it is no excuse. This is a very famous legal cliché: “Ignorance of the law
is no excuse.” We cannot say, “I did not know it, so I made a mistake. Please excuse
me.” If we did not know it, then we will know it hereafter. Nature is a very hard
taskmaster, very severe in dealing blows, and there is no excuse at all. Though we call