Question Part 1: 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 by Romapada Swami: 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 the 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 Vamanadeva’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. Srimad Bhagavatam 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 by Romapada Swami: 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 Bhagavad Gita 18.42-44. As Krishna explains in Bhagavad Gita 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 vaishya 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 prescribed 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 Bhagavad Gita 18.47 purport) 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 the 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 positions 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 Digest 61.
