tail and stings anyone who comes near it. Now suppose the dangerous sting is removed, even then the scorpion goes on wagging its tail and continues to behave as before; but the action is rendered impotent, without dangerous results—that is, the bad effect of the action is removed. If actions have to be without binding, their effects which lead to binding have to be eliminated.
The world and its activities are really worthless. Actions continue whether they are good or bad, and therefore the Masters have said, "Act in such a way that the actions do not bind you and impressions are not created." This is an almost impossible task, as explained below. Yet there are three ways by which action can be done without creating the impressions and the consequent bindings:
1) To act but with absolutely no thought that you are acting. This must be a continuous process. The ego must not give even one moment for the mind to exert its influence. In fact, you act for others and not for yourself. This selfless action, which is also called selfless service, or Karma Yoga, is also almost impossible, because the moment you think, "I am serving others, I must help, I must uplift a certain cause," you are caught. For a leader it is very risky unless this thought about himself is given up 100 per cent continuously. This point may be explained further. If a leader asks others to sacrifice everything for some cause, with the best of motives and with no self-interest, but fails to give up every thought of self 100 percent continuously, then the result is a disaster. All the sanskaras (impressions) of the whole group fall on him and even his followers are caught up in the impressions, even though they might have acted with the best of intentions. A similar disaster occurs in case of a Guru and disciple, if there is any thought of self on either side. Even pity for others should not be there. In short, when action has to be without effect then it must be done without self-interest, which is almost impossible.
2) The second way is that whatever good or bad you do, you dedicate to God or your Master. This, too, is almost impossible as the dedication has to be continuous without a moment's break. If you are able to do so, then impressions are not created by your actions; but if there is a break even once, the reaction is disastrous and all the sanskaras fall upon you.
3) The third way is to do whatever you are asked to do by a Master who is free from impressions and whose mind is destroyed. Such actions do not bind you. This, too, is difficult. You must have 100% unflinching