Supplement II : The Truth about Good Deeds

II.  KARMAS AS EXPLAINED IN THE VARIOUS WRITINGS AND SPEECHES OF REVERED LEADERS OF RADHASOAMI FAITH, RADHASOAMI SATSANG, DAYALBAGH.

(Compiled by DR. PREM SARAN SATSANGI)

THE TRUTH ABOUT GOOD DEEDS

(Discourse No. 32 from SATSANG KE UPDESA, Part I by Param Guru Sahabji Maharaj)

            People in India have believed in the Theory of Karma from very ancient times. Several learned Europeans have recently given some thought to this problem and obtained considerable peace of mind and, influenced by their example, quite a large number of Europeans have also begun to believe in the Karma philosophy. In India however every child believes in the theory of ‘Karma’ and feels no difficulty whatsoever regarding his belief in this theory. But it does not mean that everybody in India is acquainted with all the intricacies of this difficult theory. On the contrary Indians harbour many wrong notions about this theory due to their ignorance. For example, everyone says that good actions bring happiness, ensure God’s pleasure or lead to heaven, while evil actions bring pain and God’s displeasure or lead to hell. It should be noted that no action in itself is either good or bad. It is the motive of the doer that determines whether any particular action is good or bad. For example, if a doctor amputates your finger, it would be a good act because his motive in cutting off your finger is to give you relief but the same act by an enemy or a dacoit would be an evil act because his real motive is to give you pain or to injure you. It follows from the above that good deeds are those that are inspired by good motives and that it is the motive and not the action that counts. But it is not necessary that all actions inspired by good motives should result in happiness. For example, there is a story of a bear who with a view to give relief to his sleeping man-friend struck him hard on the face because a fly sat on his friend’s face again and again despite his best efforts to keep it off. The bear no doubt killed the fly but sorely wounded the friend’s face by his claws. Many more instances can be cited to show clearly that despite the best intentions, every action does not necessarily result in happiness. Thus the principle that actions inspired by good motives result in happiness, ensure the pleasure of the True Supreme Being or lead to heaven, is proved to be wrong. If however the principle is accepted as true, good deeds would have to be defined in some other way. Merely good intentions will not make actions really good. For this reason, it is said that good deeds are those which are performed in the discharge of duties laid down for man by Rishis, Sages, Sadhs, Saints and Prophets. Obviously, if these duties are performed merely by way of custom or under compulsion, they will bear no fruit. Thus the right principle for guidance would be that man can attain happiness and pleasure of the True Supreme Being and reach the Highest Abode if he performs his duties prescribed by the great Seers and Spiritual Adepts for man in a spirit of faith and devotion and in accordance with their instructions.

Supplement II : Eradication of Asa (The Adi Karma) is essential for escaping from the impulse of actions

II.  KARMAS AS EXPLAINED IN THE VARIOUS WRITINGS AND SPEECHES OF REVERED LEADERS OF RADHASOAMI FAITH, RADHASOAMI SATSANG, DAYALBAGH.

(Compiled by DR. PREM SARAN SATSANGI)

ERADICATION OF ASA¹ (THE ADI KARMA) IS ESSENTIAL FOR ESCAPING FROM THE IMPULSE OF ACTIONS.[1]

(Discourse No.31 from SATSANG KE UPDESA, Part I by Param Guru Sahabji Maharaj)

Although great importance is attached in this whole world to the theory of Karma², it should be understood that Karma (action) is subservient to Manasa³ and Manasa is subservient to Āsā⁴. It is easy to avoid Karma (action) and it is not impossible to check Manasa (desires) but as long as the seed of Āsā is there within us, our troubles do not come to an end. In fact, the root cause of all mischief is Āsā. It was Āsā⁵ that brought about our descent to this creation in the beginning and it is Āsā that leads to our birth again and again. It is Āsā that produces desires, the fulfilment of which causes so much trouble in the entire world and leads man to perform actions. It is therefore necessary for every person who seeks freedom from the cycle of births and deaths to eradicate all Āsās lying hidden in the innermost recesses of his mind. As soon as these Āsās are eradicated, Manasas will automatically lose their force and the impulse of Karmas will automatically cease. An example is given to explain the meaning of Āsā, Manasa and Karma and their mutual relationship.

Suppose you happen to go to the house of a friend. He receives you with great warmth and cordiality and offers you fine sweet mangoes⁶ to eat and you start eating them in ordinary course. As soon as a slice of the mango has passed down your throat, you quite naturally remark “O! what a fine mango!” When you utter these words, apparently no harm is done to you and your friend also is pleased to hear your appreciative remarks, yet in the innermost recesses of your mind, the seed of Āsā for enjoying the taste of mangoes has unknowingly been sown. The entertainment comes to an end and shortly thereafter you return to your place and apparently the matter has ended there. But it is not so, for the seed of Āsā which took root in your mind begins to sprout in the fullness of time. After some two or three weeks, the Manasa (desire) to obtain mangoes of the same quality arises in your mind repeatedly and you adopt various measures and make every effort to fulfil that desire. Ultimately you get the mangoes and satiate your desire by eating them and apparently the trouble seems now to be all over. It is however not so, for with the fulfilment of your desire, the Āsā for enjoying the taste of mangoes gets stronger and more firmly rooted. As Āsā gains in strength, desires become more powerful than before and it becomes much more difficult now to resist or suppress them. Impelled by these desires, you perform all sorts of karmas and suffer pain and pleasure as a result thereof. If you think over the matter properly, you will find that the whole world is firmly held in the chains of Āsā and the entire civilization, all inventions and discoveries, in short, the whole working of the world is motivated by Āsā. Hence, if any one wants deliverance from this illusive world, he should give greatest possible attention to the eradication of all traces of Āsā from his mind.

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[1]  In the beginning of the creation the spirit-entities came down to this material region because they had a tendency to associate with matter (i.e. with spirituality of lower order). This tendency has been spoken of in this Discourse as Āsā (vk”kk). Elsewhere it is spoken of as ‘Ādi Karma’ (vkfn deZ). This tendency or Āsā gave rise to many cravings or simple desires e.g. craving for food, for wealth, for fame etc. These cravings or simple desires have also been spoken in this discourse as Āsās, wherever the word ‘Āsā’ has been used in the plural. There is no exact equivalent in English for the Hindi word ‘Āsā’ in either of the above two senses, though the second meaning of Āsā has been expressed to some extent by the words ‘appetence’ or ‘appetency’ used by Sir William Hamilton, 19^th century Philosopher of Scotland. The word ‘Manasa’ (eulk) means ‘desires as springs of action’ as distinguished from simple desires or cravings or appetences. These ‘desires as springs of action’ directly lead to Karma or action.  2.  The theory of Karma briefly stated is that all Karmas or actions, good or bad, produce their result and one cannot get liberation or salvation as long as he has to enjoy or suffer the result of any action or actions of his. In order therefore to achieve salvation, one must exhaust all his karmas so that he may not have to be reborn to undergo the result of any karma. Hence either one should cease to perform karmas or perform them without any desire for their result.  3.  See Note 1 above. Mansa stands for ‘desires as springs of actions’.  4.  See Note 1 above. Āsā stands for simple desires and also for the original tendency of the spirit-entities to associate with matter.  5.  Here Āsā stands for original tendency of the spirit-entities to associate with matter. 6.  An Indian luscious juicy fruit.

Supplement II : Eradication of Karmas through association of Jiva with Saints

II.  KARMAS AS EXPLAINED IN THE VARIOUS WRITINGS AND SPEECHES OF REVERED LEADERS OF RADHASOAMI FAITH, RADHASOAMI SATSANG, DAYALBAGH.

(Compiled by DR. PREM SARAN SATSANGI)

ERADICATION OF KARMAS THROUGH ASSOCIATION OF JIVA WITH SAINTS.

(Bachan No. 18: SELECTED BACHANS of Param Guru Sarkar Sahab)

            A Bengali gentleman had come and asked for a few ordinary questions. Sarkar Sahab replied to those questions briefly and stated that he should first read the book of this Faith in English; only then would he be able to understand this Faith properly. Thereafter Sarkar Sahab graciously stated that it was mentioned yesterday that the Supreme Lord is the Reservoir of the Force of Attraction i.e. of Love. Thus, the Saints Who are the Incarnations of the Supreme Lord are also the Reservoir of Love. When the jiva comes before the Saints, an infinite number of his karmas are eradicated. For example, take the case of a big flame of fire. Anything which is taken near it – and everything e.g. a piece of wood etc. which has fire hidden within it  will have its  outer covers peeled and burnt step by step and completely burnt on coming into contact with it. Similarly, when the jiva comes in the presence of the Satguru, Who has powerful refulgence and light of love and spirituality, and as the jiva also has in him spirit which is intelligent, some of the upper covers of his karmas would be cut asunder. On a satsangi coming in the presence of Sant Satguru the spark of love which is already fired in him, would glow more and more and the covers of karmas would get burnt out. From the time the jiva is initiated, his contact with the spirit current coming from the Holy Feet of the Lord is established and he is granted a particle or spark of love. This spark i.e. the seed would continue to grow day by day and karmas would continue to be eradicated till the entire karmas are cleared in this life. As has been stated earlier, the Saints judge at the outset whether the karmas of a particular person are capable of being eradicated in this life and only then They grant him protection in their Holy Feet. This is the reason why it has been stated in the Holy Books-

      Kala se nātā tūtā, karam bharam sab chhuta,

      Mauj se Tumhari hōye sō hōye, dūsar karanhār nahin kōye

            (The connection with kala has been broken and all karmas i.e. activities pertaining to the body and bharmas i.e. the entanglements of the mind have been discarded. Whatever now happens, would happen according to the Lord’s Mauj and there is none else who could do anything.)

            When one surrenders himself to the Creator of Kala, the connection with Kala is automatically snapped and Kala can do no harm to that jiva. This is the reason why the cycle of Chaurasi ceases to exist for him. Some ignorant Satsangis misunderstand this Gracious statement and think that as they would no more be subject to the cycle of Chaurasi, for such is the statement of the Saints which is immutable, they should enjoy life and commit sin, because there is nothing to fear. In the past too there have been Satsangis with such thinking and there are such even now. They are however absolutely mistaken and they would undergo terrible suffering, for the Saints have also commanded that –

            Karam jō jō karegā tū, vahī phir bhognā bharnā

            That is, whatever karmas you do, you will have to suffer their consequences.

            If the demeanour and behaviour are kept correct, there is not so much suffering, otherwise if suffering due to some karma was to be for five minutes, you will have to suffer for ten minutes if you engage in further bad karmas. Of course, one may sin, but one should be prepared to suffer its consequences.

            As the Saints make the jiva suffer the consequences of the karmas of his several past lives, that is Sanchit karmas, and also of Prarabdh karmas of his last life and also Kriyaman karmas of this life during his present life itself, so, if full consequences of all these karmas have to be suffered, we may even leave this body before we are able to do so. But the statement of the Saints that they convert a karma resulting in death on the stake into just a prick of a thorn and reduce the load of karmas weighing a maund (Indian weight equal to 82.28 lb) into a chhatank (640^th part of a maund), is quite correct, otherwise all the karmas cannot be eradicated in one life. For example, if the consequence of a karma is to go to hell where one has to undergo terrible suffering, then at the time to suffer the consequences of that karma one experiences such pain during Abhyas that is very difficult to bear and some pain continues even thereafter but that karma is eradicated.

            In this way, many of the karmas are eradicated during Abhyas. This is why the devotees always remain unhappy, for infinite karmas are condensed and eradicated in the present life. Therefore the devotee always remains unhappy and sad, but he does not feel perturbed. He feels very happy within himself and, infact, when there is no suffering, he feels that the Grace of the Lord has been withdrawn and desires that some suffering should come to him. He prays all the time for such suffering. When he has to undergo suffering, he feels that the Supreme Lord’s Gracious Hand is supporting him. Every jiva should therefore on coming before the Lord feel repentant for the karmas that he had done in the past and in future lead his life very cautiously. The Ocean of Mercy of the Supreme Lord is overflowing. The jiva has now come into that Ocean and cannot under any circumstances come out of it, for it is stated in Sar Bachan that –

            Radhasoami chhōren na jise gahen ri, etc.

            (Radhasoami does not forsake anyone whom He takes in His protection.)

            Hence, if the jiva flows with the current in a straightforward manner, his object would be accomplished soon and he would not have to undergo any suffering. Otherwise if he goes against the flow of the current, since the current is very powerful, his nose, ears etc. would be reduced to pieces, that is subtle tendencies of the mind would be broken and he will have to undergo terrible suffering.

Supplement II : How is it that the Saints are called the Incarnation of Sat-Purush?

II.  KARMAS AS EXPLAINED IN THE VARIOUS WRITINGS AND SPEECHES OF REVERED LEADERS OF RADHASOAMI FAITH, RADHASOAMI SATSANG, DAYALBAGH.

(Compiled by DR. PREM SARAN SATSANGI)

HOW IS IT THAT THE SAINTS ARE CALLED THE INCARNATION OF SAT-PURUSH?

(CATECHISM of Param Guru Huzur Maharaj: Answer to Question No. 36)

            The Lord is supreme wisdom, supreme knowledge and the storehouse and treasure of all the virtues and good attributes and these attributes (comparatively to a very small extent) are present in the jiva also. On this account it has been said in the religion of saints that the Lord is like the ocean and the jiva like a drop of that ocean. All the jivas are like drops of the wave which after coming out of the ocean has got mixed in mud and earth or is surrounded by them but the spirit of the saints is like that wave which at the time of the ebb and flow of tide proceeds from the ocean along the river to a distance of miles and miles but comes back into the ocean. Therefore, every such wave can be described as the ocean itself and every such wave so far as it reaches brings back to the ocean such other waves also that are intermingled or surrounded with mud or earth. In other words, the spirit of the saints is in communication with the Holy Feet of the Lord. When His spirit comes down into the Human body It behaves like a jiva, but when It ascends and reaches Sat Loka, then there remains no difference between It and the Lord. [The saints are themselves karma-less. Their actions are not binding on them, for their spirits work from the purely spiritual region beyond Brahmand, above Dasham Dwar. However, they come to the material plane in human form with an allocation of karmas which they take upon themselves on behalf of their devotees]

Supplement II : How do Saints get Sanchit Karmas eradicated

II.  KARMAS AS EXPLAINED IN THE VARIOUS WRITINGS AND SPEECHES OF REVERED LEADERS OF RADHASOAMI FAITH, RADHASOAMI SATSANG, DAYALBAGH.

(Compiled by DR. PREM SARAN SATSANGI)

HOW DO SAINTS GET SANCHIT KARMAS ERADICATED?

(CATECHISM of Param Guru Huzur Maharaj: Answer to Question No. 30)

            There are three types of karmas on account of which jiva takes birth and undergoes pleasure and pain. They are these – Kriyaman, Prarabdh, Sanchit. Kriyaman are those karmas which are performed in this body and the fruit or consequence of a greater part of these is borne there and then. Prarabdh is the type of karma as a result of which one takes birth and is born in a good or bad situation. Sanchit karmas are accumulated separately in every birth and they form part of Prarabdh karmas. When a jiva comes under the protection of a saint then under the influence of love and devotion, Kriyaman karmas specially their branch, the bad karmas are not performed of themselves thereafter and as to the good karmas that are performed, he does not raise any wish for their fruit. On the other hand he does not consider himself to be their doer nor does he take pride in having performed them. And he endured Prarabdh karmas in this very life while Sanchit karmas are endured during meditation and abhyas. Sanchit karmas have a circle which goes round like the Persian wheel of a well. When the time comes for enjoying a karma, desire arises for enjoying it and if the desire be strong that karma is necessarily enjoyed. An abhyasi of Surat Shabda Yoga, however, enjoys it before the time during abhyas itself in meditation; and as during meditation one does not deal with gross body those karmas are enjoyed in the sukshma body itself. There is another principle also, namely, that all karmas are enjoyed according to desire and when the abhyasi by doing regular internal and external Satsang, has gradually given up all the desires of the world and through the strength of devotion and love reaches Trikuti after getting out of the net of Maya, he realizes extreme bliss there. He then gets out of the limits of Maya and all his desires towards this side are completely broken and the circle of Sanchit karmas  stops from going round and is destroyed. In fact, the idea of both the principles is the same. [The Sanchit Karmas Saints partly take upon themselves and are partly undergone by the devotees, as the Saints think proper].

Supplement II : Description of Karma - Reduction and Obliteration of their Effects

II.  KARMAS AS EXPLAINED IN THE VARIOUS WRITINGS AND SPEECHES OF REVERED LEADERS OF RADHASOAMI FAITH, RADHASOAMI SATSANG, DAYALBAGH.

(Compiled by DR. PREM SARAN SATSANGI)

DESCRIPTION OF KARMA – REDUCTION AND OBLITERATION OF THEIR EFFECTS

(Radhasoami Mat Prakash of Param Guru Huzur Maharaj: Articles 134 -138)

            There are three kinds of actions or Karma, viz, first Kriyaman or the acts performed by a person in his present life, second Pralabdh (or prarabdh) or the acts performed in the past or present life, the fruit of which is to be reaped in the present life, third Sanchit or the unripe acts done in the past and present lives, the result of which is to be experienced in future lives.

            A follower of Radhasoami faith by practicing devotion and observing the rules prescribed by it can easily, though gradually, overcome or reduce the effect of all these Karmas and then get rid of the body or breakthrough shackles of matter in the material spheres.

The rules to be observed are as follows:

            (1)  That a sincere devotee should resign himself wholly to the Mauj or Will and pleasure of his Beloved Father, the Supreme Being, and thus leave the effect of all action or Karma done by him in the present life (according to the moral principles laid down in paragraphs 38 and 39) to be produced by Mauj so as to suit his spiritual and temporal interests or, in other words, give up his own personal desires and hopes and make them subservient to the Will of the Supreme Being. He will thus be freed from the effects of one sort of Karma called Kriyaman.

            (2)  As regards the second sort or Pralabdh Karma, their effects must of course be experienced during the present life, but there would be a vast difference in the result (or the amount of pain and pleasure to be experienced) according to the progress made by the devotee in the spiritual practice and the degree of his love for and trust in the Mercy of the Supreme Father; because a devotee who is capable of withdrawing his spirit current inward and upward to a certain extent, will be less liable to bodily pains than worldly or unpractised man whose spirit cannot move from its seat in the pupil of the eye except under the influence of sleep.

            (3) Sanchit Karmas can be easily disposed of by a devotee during his practice. There are two sorts of impressions made on the mind’s atmosphere viz, (1) those produced by external objects when they come into contact with the senses, and (2) those produced by desires and various thoughts and ideas springing up from time to time in mind. These impressions are strong or feeble according to the intensity or weakness of desire and thought, or the force or indifference with which the senses grasp the external objects.

            When a devotee is traversing the mental sphere on his journey homeward, these impressions are vivified by the power of spirit and appear to him as real objects; they engage or attract his attention and detain him for some time, but as the devotee is forewarned not to busy himself with these impressions, he sooner or later breaks his connections with them and proceeds onwards whereby the spirit current is withdrawn from the above sphere and the said impressions rendered lifeless and incapable of producing any effect on the devotee when he returns to his seat in the body, viz, the pupil of the eye, after completing his devotional practice for the day.

            It will thus be observed that the effect of Sanchit Karma is nearly obliterated after engaging the actor or devotee’s attention for a few minutes only, instead of occupying days and months and perhaps years in some cases, during the actor or devotee’s next life, had he not been initiated in the practice prescribed by Radhasoami faith.

Supplement II : What is called Karma?

II.  KARMAS AS EXPLAINED IN THE VARIOUS WRITINGS AND SPEECHES OF REVERED LEADERS OF RADHASOAMI FAITH, RADHASOAMI SATSANG, DAYALBAGH.

(Compiled by DR. PREM SARAN SATSANGI)

WHAT IS CALLED KARMA?

(CATECHISM of Param Guru Huzur Maharaj, Answer to Question No.27)

            The doing of anything is called Karma. Nishkam Karma (a deed done free from any wish) or a deed which is done only for the purpose of meeting the Lord, has been recognized by the saints as very good for parmartha. And prohibited karma is to be completely abandoned and a deed done with some desire and which is done for the purpose of worldly good, has been directed to be avoided as far as possible for the sake of parmartha. Putting it otherwise, the quality of a deed (karma) by which one gets nearer and nearer to the Feet of the Lord, that is, the seva of Satguru and Satsang is the best and the one which takes one away from the Lord, which means attachment for the world and desire is a very bad deed, also the deed from which at the time it is done or as a result thereof, some living being gets comfort is good and that which gives pain is bad.