There is nothing, O son of Pritha, in the three regions of the universe which it is necessary for me to perform, nor anything possible to obtain which I have not obtained; and yet I am constantly in action. If I were not indefatigable in action, all men would presently follow my example, O son of Pritha. If I did not perform actions these creatures would perish.

—The Bhagavad-Gita

Krishna speaks, in the above quotation, as One Reality pervading the whole universe. One Reality or "God" expresses itself as "Law" in the manifested universe. Manifestation and dissolution of universes, ebb and flow of the tides, days and nights, sleeping and waking, life and death, are all expressions of the Law of Cycles or Periodicity. It is an orderly universe of law. Investigations of science in all departments of nature reveal to us the wonderful functioning of the laws of nature and the astonishing display of intelligence by living organisms. Minerals, plants, animals exhibit their inherent nature which scientists, naturalists, ornithologists, have, with great pain and perseverance, studied and recorded. We are able to live because minerals, plants, animals obey their svabhava or inherent nature. Water wets and fire burns; the dove is dove-like and the tiger has its ferocious nature. Trees follow their own cycle of growth.

Figuratively speaking, it is Krishna, the universal divine energy, who is behind the orderly working of the universe. His tireless action expects nothing in return but works on for Lokasangraha—welfare of the world. He is thus setting an example for us to follow. He has, as it were, set the wheel of sacrifice in motion, which expresses itself in selfless and loving acts of Mother Nature. It is reflected in the unconscious act of offering by the lower kingdoms which keeps the food chain going. If this is so, then what is the place of man, the crown-piece of evolution, in the universal scheme of things? Krishna says, "Those who dress their meat but for themselves eat the bread of sin....He who, sinfully delighting in the gratification of his passions, doth not cause this wheel thus already set in motion to continue revolving, liveth in vain" (Gita, III, 24). The wheel spoken of is the wheel of sacrifice, of duty and interdependence.

The fourth chapter of the Gita mentions the formation of castes. "Mankind was created by me of four castes distinct in their principles and in their duties according to the natural distribution of the actions and qualities," says Krishna. Thus, it is guna or the qualities, which decide the caste of man. These qualities are sattva, rajas and tamas. Each according to his temperament is allotted certain duties. The natural duties of a Brahmin spring from predominance of sattva quality and they are, tranquility, purity, self-mastery, patience, rectitude, learning, spiritual discernment, and belief in the existence of another world. The natural duties of a Kshatriya are valour, glory, strength, firmness, not to flee from the field of battle, liberality and a lordly character, and these spring from predominance of rajas quality. The natural duties of the Vaisya are tilling the land, tending cattle, buying and selling, and they spring from dominance of tamas, which makes a man Sudra, whose duty is to serve. And when a man is engaged in performance of works in accordance with his leanings, he is able to do his actions well. It gives him happiness and satisfaction. It is division of labour, the fruits of which may be shared by all human beings. This is the law of interdependence, co-operation and coexistence. When we drink a hot cup of tea in the morning, we are enjoying the fruits of efforts of thousands of beings. To think that payment of money entitles us to use it without having any sense of gratitude is the height of arrogance. A regular reflection on this aspect would help in cultivation of a feeling of gratitude and oneness with fellow beings.

The mixed-up castes and family lines of today no longer provide the psycho-physiological environment to soul in accordance with its line of life's meditation. However, man's nature is still an admixture of sattva, rajas and tamas. Boundaries of work have blurred, leaving no obvious division of labour, but the "work of the world" remains, and so does Shri Krishna's injunction to the creatures of the world to keep the wheel of sacrifice revolving. Man has not become self-sufficient or independent with modern technology and scientific advance. Even today, the law of interdependence applies. Someone has to perform the duties of a Brahmin, a Kshatriya, a Vaisya and a Sudra in our present-day world. Today, a son of a Brahmin does not necessarily possess the required qualities and inclinations. The same goes for a Kshatriya, Vaisya and Sudra. Raj-rishis (adept-kings) or philosopher-kings no longer rule nations. Teachers today have made a lucrative business out of the duty of a Brahmin, which is "to learn and teach." A large portion of humanity is at best Vaisya or Sudra—engaged in buying and selling or serving others for earning a livelihood. There are many who wish to work but are too ashamed to take up that work which is looked down upon by our society. There are many cases of misfits who would suffer daily and hourly, year after year, with increasing degree of acuteness but would not call it quits. This is foolishness. It is said, "Doing what you like is freedom, liking what you do is happiness." Parents push their children into vocations totally unlike their natural leaning and temperament. They want their children to pursue a career that has approval of the society, that enhances social status and so on. Brainwashed by incessant bombardment of advertisements, by views of the parents and elders, and by examples of the "successful men and women," the child firmly believes that his chosen line is absolutely the right one.

Whatever may be our duty or our share in the work, one thing is certain: work we must. A man should not remain inactive eating the fruits of others' labour without contributing something in return. Each person has many roles to play and many duties to perform. Some of them are family duties. But there are many others that we have consciously or unconsciously chosen by our past actions. Whatever may be the case, it is our duty to do whatever has come to us as our responsibility. To avoid work, to get away from doing something that does not interest us, to run away from a boring job, to go on complaining about what we have to do, is tantamount to refusal to recognize our debt to others—the fruits of whose labour we have enjoyed, but are now unwilling to pay up by contributing our share. Mr. Judge advises:

The very first step towards being positive and self-centered is to cheerful performance of duty. Try to take pleasure in doing what is your duty, and especially in the little duties of life. When doing any duty put your whole heart into it. (Letters That Have Helped Me)

Krishna sums up the philosophy of duty and the attitude to it in these words:

The performance of the duties of a man's own particular calling, although devoid of excellence, is better than doing the duty of another, however well performed; he who fulfils the duties obligated by nature, does not incur sin. A man's own natural duty, even though stained with faults, ought not to be abandoned. For all human acts are involved in faults, as the fire is wrapped in smoke. (Gita, XVIII)

If we do our duty, we do not incur sin. It is our share and our lot that has come to us under karma. We are where we are because of our own past actions. The present is the result of the past. In the present hour are the opportunities for shaping our future, where we can take the next step in the right direction. Says Mr. Judge: "The careful performance of every duty belonging to one's station in life, without desire for reward, leaving results for Divine law," is an integral part of the process of spiritual development. (An Epitome of Theosophy, p. 19)

Theosophy puts emphasis on the performance of duty. In The Key to Theosophy, H.P.B. writes:

"By doing the proper duty in proper place, a man may make the world his debtor," says an English writer. A cup of cold water given in time to a thirsty wayfarer is nobler duty, and more worth, than a dozen of dinners given away, out of season, to men who can afford to pay for them. (p. 239)

Duty is that which is due to Humanity, to our fellow-men, neighbours, family, and especially that which we owe to all those who are poorer and more helpless than we are ourselves. This is a debt which, if left unpaid during life, leaves us spiritually insolvent and moral bankrupts in our next incarnation. Theosophy is the quintessence of duty. (p. 227)

Careful reading of the above reveals that no particular duty is high or low, better or worse. There can be no shame in doing an honest day's work, whatever it may be. Each one of us is an important part of the great machinery of this universe. Each part has its place and importance. Malfunctioning or non-functioning of even one nut or a bolt can cause disaster. Let us not become that nut. Let us not seek any recognition for our work but learn to enjoy what we have to do, giving to it our best. Many people dislike their own work and prefer to do that of another. They feel that they know better, that others are unable to meet their own superior standards. We must avoid this, as in seeking something else, we neglect our own duty. When we do another's duty, we deprive him of the opportunity of doing it and learning from it. If parents did the homework for the children, when will the children learn and become self-reliant? Also, if we are already good at a job, what is there for us to learn from it? It would do us good to teach another person to do it well. At the same time, we must take an inventory of our duties to detect what we are bad at and make a sincere effort to do it well. Mr. Judge writes: "If a man knows he is bad at business, he should mortify himself by making himself learn it, and thus get good discipline" (Letters That Have Helped Me). Even when we have mastered everything, we must emulate King Janaka, i.e., set an example in the performance of duty. "For whatever is practised by the most excellent men, that is also practised by others."

Don't be so arrogant as to suppose that the truth is no bigger than your understanding of it.

—Michael Green