|| Shree Hari ||

Who is a Devata?

देवता कौन ?

Compared to the human bodies made up predominantly of the five earthly elements,  the bodies of Devatas are made of the radiant element, they are divine and pure.  Urine, feces, sweat etc. excrete from the human body.  Therefore just as we get a fowl smell when near a pig living in the filth, similarly, the Devatas can smell a fowl odor coming from human bodies.   There is fragrant smell arising from the bodies of Devatas.  Their bodies do not have any shadows.  Their eyelashes do not blink - drop shut.  In a moment they can go very long distances, and they can manifest themselves anywhere.  Due to this divine powers, they are called Devatas (demi-gods).   

The twelve Adityas, the eight Vasus, the eleven Rudras, and the two Ashwini Kumaras - these 33 forms of Devatas are regarded as the main amongst all the Devatas.   Besides these, Marudgan, Gandharva, Apsaraayam etc are also called Devatas, due to residing in the Devaloka (where Devatas resided).  

Devatas are of three kinds ‒

(1) Aajaan Devata ‒ Those who reside in the Devaloka for one “kalp” from the time of the grand creation to the time of the grand dissolution are called “Aajaan Devata”.  These have maximum rights over the Devaloka.  Among them too, there are two different kinds ‒

(a) Ishvarkoti Devata ‒ Shiv, Shakti, Ganesh,  Surya (Sun) and Vishnu - these five are both “Ishvar” and “Devatas” as well.  These five have different sects.  These sects are called, Shivji’s Shaiva, Shakti’s Shaakt, Ganapati’s Gaanpat, Surya’s sor and Vishnu’s Vaishnav.  Among these five, when one of them becomes the Ishvar,  then the other four become devatas.  In reality, all five are Ishvarkoti devatas only.  

(b) Saadharan Devata ‒ Indra, Varun, Marut, Rudra, Aditya, Vasu etc,  these all are ordinary devatas.  

(2) Martyadevata ‒ the man who does yagya etc in the Martyalok and attains the heavens, he is called “Martyadevata.”  On the power of his virtues he stays there, and on exhausting all his banked virtues, once again he returns to the world (abode of death),  “Martyalok”. ‒

ते तं भुक्त्वा स्वर्गलोक विशालं

क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।

                               (गीता ९ । २१)

(3) Adhishthaatru Devata ‒ In this entire creation there is a master for every thing, who is called the “Adhishthaatru Devata”.   Constellation of stars, date and time, day of the week,  month, year, era, moon, sun, ocean, earth, water, air, fire, space, body, senses, mind, intellect etc.  the master of all the main things in this world becomes “Aajaan devata”  And the master or demi-god for ordinary things such as well, trees etc.  becomes “martyadevata (jeev, embodied soul).   

Question ‒ Who makes “jeevs” (beings) Adhishthaatru Devata ?   

Answer ‒ God gave Brahmaji the rights to create this world;  therefore as per the principles and rules laid down by Brahmaji  the “Adhishthaatru Devatas” continue to be created on their own.  Just like over here on earth,  when someone is elected to a particular post,  then he is given the rights to act as per his post, in the same way, as a fruit of virtuous deeds,  when a being becomes an Adhishthaatru Devata,  he gets the equivalent rights and authority.  

From book in Hindi "Kalyaan Path" by Swami Ramsukhdasji

|| Shree Hari ||

The Secret of Karma (Performing Actions)

continued...

(d) Relish - Taste (Ras) ‒ Sweet, Sour,  salty, bitter, spicy (hot) and pungent (astringent) ‒ the relish and pleasure gained by tasting these six tastes is the pleasure of relish.

(e) Smell‒ The pleasure that is gained from smelling sweet smelling, perfumes, oils, flowery scents, lavendar, and various fragrant flowers,  and in smelling those objects with odor, such as garlic, onion etc.  poor smelling objects is called the pleasure of smells.  

(f) Honor ‒ The pleasure that is gained when the body is honored and respected,  is the pleasure of honor.  

(g) Praise ‒ The pleasure that is gained from praise of one’s name,  getting acclaimed, is the pleasure of praise.  

(h) Relaxation ‒ On not doing any laborious work with the body,  in other words, the pleasure that is gained from lying around uselessly, that is the pleasure of relaxation.   

(4) Liberation (Moksha) ‒ On Self-Realzation,  enlightenment, attaining salvation,  upliftment of self, liberation,  God Realization and attaining Love and Devotion of God is all called “Moksha”  (Liberation).   When we see these four (Artha, Dharma, Kaam, Moksha) then Artha and Dharma these both mutually are the kind to enhance each other.  In other words, with wealth,  Dharma is enhanced and with Dharma, wealth is enhanced.  But if the fulfillment of desires is the motivation in abiding in Dharma, then that Dharma will come to an end, after the desire is fulfilled.  And if the wealth is put to use for fulfilling a desire, then that wealth will also be destroyed after the fulfillment of the desire.  It means that desires eat away both Dharma and Artha.  It is for this reason that the Lord has called desires (kaamna) as ‘महाशन’ (one that devours) and placed much emphasis on renouncing these desires (Gita 3/37-43).  If the practice of Dharma is done upon renouncing desires, then it can purify his inner senses,  and make him liberated.  In the same way,  by renouncing desire, and instead using the wealth for the benefit of others,  for their upliftment, for their pleasure then it purifies the inner senses,  liberates him.   

Arth, Dharma, Kaam and Moksha -  of these four,  in attainment of “arth” (wealth) and “kaam”  (sense pleasures and enjoyment) there is predominance of “destiny” (fate),  and effort is secondary,  and in ‘Dharma” and “Moksha” the effort is main, and destiny is secondary.  पIn Destiny and Effort, both the fields are separate, and both are predominant in their fields.   It is therefore said ‒

संतोषस्त्रिषु कर्तव्यः    स्वदारे भोजने धने ।

त्रिषु चैव न कर्तव्यः स्वाध्याये जपदानयो ॥

In other words, one must be satisfied’s own wife, son, family, food and money one must remain contented and in spiritual studies, reading holy text-prayers, divine name repetition, chanting, and in charity one must never be contented.    It means that in the fruits of that which is destined -  money and sense enjoyment one must remain contented;  because according to one’s fate, the amount of money which is destined to come to him, that  much he will surely get,  but not more than that.  But in the practice of Dharma and in one’s salvation,  one is not to become satisfied and complacent; because this is from new effort and for this effort the human birth has been obtained.   

(to be continued....)

From book in Hindi ‘ Karma Rahasya’ by Swami Ramsukhdasji

|| Shree Hari ||

The Secret of Karma (Performing Actions)

continued...

In performing actions,  is man’s destiny predominant or his efforts ?  On this topic,  there are many doubts that arise.  For their clarification, it is essential  to first understand that what is “praarabdh”  (destiny, fate) and what is “purushaarth” (effort) ?

Man has four types of desires -  one for wealth, second for religion (righteousness),  third for pleasures and fourth for liberation.  In popular language, these four are called by the names -  Dharma, Artha,  Kaam,  Moksha ‒

(1) Artha ‒ Wealth is called “Artha”.  This wealth is of two kinds -  immovable (immobile) and movable (mobile).   Gold,  silver, money, land, possessions, houses etc are called immobile.   Whereas,  cow, buffalo, horse, camel, goats etc.  are mobile.   

(2) Dharma ‒ Whatever sacrifices, austerities, charity, fasting, visit to holy places etc.  that are done,  are called “Dharma”.   

(3) Kaam ‒ Enjoyment of worldly pleasures is called “kaam”.  That enjoyment of pleasures is of eight types ‒ spoken words, touch, appearance, relish, fragrance, honor, praise , and relaxation.   

(a) Spoken (words) ‒ Spoken words are of two kinds ‒ Narrative and  phonetic.    Grammer, lexicon, literature, novel, stories etc.  are ‘Varnaatmak’* descriptive words.   Pelts, strings and blowing  three timbres and rhythm’s half timbre - these three and a half type of timbres are the kind to manifest  into words and are called “Dhanyaatmak”. † The pleasure that is derived from listening to these “Varnaatmak” and  “Dhanyaatmak” words, the the pleasure from “words”  (shabd).   

(b)  Touch (sparsh)  ‒ The pleasure that is derived from wife, son, friend, etc.  and from cold, hot, soft, etc. in other words, their touching (union) the skin,   is called pleasure of touch (sparsh).  

(c) Appearance ‒ The pleasure that is derived from seeing beauty in plays, movies, circus, magicians, forests, mountains, rivers, houses, etc.  is called pleasure from “form and appearance.”  

to be continued.......

From book in Hindi ‘ Karma Rahasya’ by Swami Ramsukhdasji

|| Shree Hari ||

The Secret of Karma (Performing Actions)

continued...

(2) A gentleman is going somewhere.  While on the way,  came floating towards him a basket of money brought to him by a ferocious flooded river.  The gentleman grabbed hold of the basket.   Another gentleman was going somewhere and a branch of a tree broke and fell on him and he was hurt.  Both these instances are the fruit of past actions;  but the incidents,  getting the basket of money and the falling of the tree branch -  they are both predispositions the he did not will.    

(3 ) Some rich man,  adopts a child, in other words,  accepts him has his own child,  by which the child became the owner of all his wealth.  In the same way,  some thief stole someone’s treasures.  Both these, the adopted child getting the parent’s wealth and man getting robbed off all his wealth, are fruit of past good and bad actions and are destined; but getting adopted and being robbed - this disposition is something outside of him self.   

Here one must also understand this point, that the fruits of actions is not ‘Karma’, rather it is ‘conditions’ and ‘circumstances’  in other words, the fruit of past actions presents itself in front of you in the form of circumstances.  If new  (kriyaman) actions are regarded to be the fruit of past actions, then that which the scriptures, gurus say “do this”, “don’t do this”, the “accepted practices -  prohibited”  would all become useless.  Second point is, as were the actions performed in the past, accordingly,  will be the birth and accordingly will also be the actions,  then those actions will further produce new actions,  by  which the cycle and tradition of actions will continue, in other words, it will never come to an end.    

There are two types of fruits of past actions‒ attained and unattained.   At present the favorable and unfavorable circumstances that come in front of man,  they are the “attained”  fruit.  And in this very birth the favorable and unfavorable circumstances that will be coming in the future, they are “unattained”.  

“Kriyamaan” actions which are being accumulated as fruit is “sachit”,  that itself becomes “destiny”  (praarabdh) and comes in the form of favorable, unfavorable and combined circumstances.  Therefore, as long as “sanchit”  karma remains, till then destiny continues in the making, and continues to comes in the form of destiny.    These circumstances, are not an obstacle in man becoming happy and sad.  Establishing a relationship (an affinity) with the ever changing situations,  is itself the main reason in becoming happy and sad.   Man is entirely independent in establishing a relationship or not establishing a relationship.  He is not dependent.   He who assumes an affinity with the ever-changing circumstances, that man without discrimination becomes happy and sad, time and again.  But he who does not assume an affinity  with the circumstances, that man of discrimination  does not ever become happy and sad;  rather his state is naturally,  in equilibrium, which is His true Self (swaroop).

to be continued.......

From book in Hindi ‘ Karma Rahasya’ by Swami Ramsukhdasji

|| Shree Hari ||

The Secret of Karma (Performing Actions)

continued...

Man continuously has various types of “sphurna”  (thought waves and propensities) in the waking state.  In the waking state, when the intellect loses its hold on the body, senses and mind, then man begins to say whatever comes to his mind.  In this manner,  due to the power of appropriate - inappropriate thoughts not functioning,  he is called ‘straightforward-simply crazy’.  However, he whose intellect is in control of his body, senses and mind,  he only speaks what he thinks is proper, and does not speak what he understands to be improper.    When the intellect is cautious, it remains ever alert,  therefore he is called “discreet and clever”.

In this way,  till a man does not realize God,  he cannot be saved from his “sphurnas”  (thought waves and propensities).  On realizing God,  bad “sphurnas” entirely go away.  Therefore,  impure thoughts never ever come to those liberated great souls.  If on  coming under the influence of destiny, if something takes place through him, sometimes in an unconscious state,   in a frenzy, etc  but then too,  he does not speak something that is against the ordinance of the scriptures, nor does he do something opposed to the scriptures; because when the inner-senses are purified,  speaking and doing things that are forbidden by the scriptures, is no longer in his nature.    

Those who come forth to shower the fruit of one’s “sanchit”  karmas (all actions performed over several life times), those actions are called “praarabdh karma”.  *  The fruit of “praarabdh karma”  come forth in the form of favorable and unfavorable  situations;  but to experience these “praarabdh karma”, man's progress is of three kinds  ‒(1) Sweccha poorvak (voluntary)  (2) Aniccha -(दैवेच्छा-) Something that was not willed  (3) Pareiccha (something outside of one’s self)  परेच्छापूर्वक । For instance ‒

(1) Some trader bought some things and made a profit on them. In the  same way.  Another trader bought things and incurred a loss.   In both these,  the gain or loss is due to what is destined to come to them as fruit of good or bad actions  (karmas) in the past;  but their predisposition in purchasing the goods,  was voluntary,  it was free will.  

From book in Hindi ‘ Karma Rahasya’ by Swami Ramsukhdasji

|| Shree Hari ||

The Secret of Karma (Performing Actions)

continued...

In fact,  God’s powers of being an eternal well-wisher of all is equally and openly available to all human beings;  but due to one’s ego and likes-dislikes, there is a barrier in that power.  In other words,  that power does not reveal itself.    Great souls have no egoism (sense of individuality) and like-dislikes, therefore this power begins to work in them.    

All the actions performed over several births  (in the form of fruit and past impressions),  are banked in the inner-senses,  these are called “Sanchit”  karma.  The fate (praarabdh) is made of the fruits of past actions portion, and the “sphurna” (All the thought waves / propensities of the mind) arising from the  encultration portion.   Of all the “sphurnas”, the presently performed new actions (kriyaman karma),  are enlisted into “sanchit” karma, and often the propensities are for these actions   Sometimes, the propensities may even be for old actions that were enlisted into “sanchit karma”. * Just as if you place onions in a bag, and on top you add wheat, peas, juwar, bajri etc.  Then when removing from the bag, the last thing that was put in,  that very same bajri, will come out first, but in-between occasionally an onion may pop up.   But this illustration does not entirely take place,  because onion, wheat, etc.  are composed of objects,  whereas “sachit karma” (accumulated over several births) are inorganic by nature.  This illustration has only been given in this part, to show that the “sphurna” (thought waves and propensities) of new and present (kriyaman) actions are more,  and sometimes there are also  “sphurna”  (thought waves and propensities) for past actions.   

In this manner, when one falls asleep, then too there are “sphurnas”  (thought waves and propensities).   In waking state, the sphurna (thought waves and propensities) of the present,  are seen in the form of dreams, due to the suppression of the waking state in sleep.  This itself is called the dream state.  † In the dream state, due to lack of prudence of  the intellect,  actions, individual actions and order do not remain. Just as the city of Delhi is seen,  the Mumbai market and the shops in the market are seen; Calcutta is seen;  some men that are alive are seen, and some dead men are also seen, and some men are spoken to etc.  

(to be continued….. )

 From book in Hindi ‘ Karma Rahasya’ by Swami Ramsukhdasji

The Secret of Karma (Performing Actions)

continued...

Just as when an iron sword touches the “Paaras” stone,  the sword turns into gold;  but its ability to slice, its sharpness and its shape,  all three of these do not change.  In the same way, the “paaras stone”  was instrumental, in making the gold, whereas in slicing-sharpness-shape the sword was predominant.    Likewise, he who has made his nature, eternally pure, his actions are also entirely pure.  However,  even when the nature is pure, there can be differences in one’s actions, as these actions vary according to one’s ‘varna’,  ashram (stage in life),  sampradaya (community), spiritual practices, ways of life, and beliefs,  etc.  Just as, when a Brahmin attains enlightenment, then too he maintains purity in his eating habits,  and will only eat foods prepared by himself, because by nature he is pure.  But an individual of an ordinary “varna”  such as a “harijan”  if he attains enlightenment,  he will not necessarily maintain purity in his eating and drinking habits, rather, he will also eat from someone’s plate;  because that is his nature.   But he will not be at fault on having such a nature.  

From time immemorial,  it is the nature of “Jeev”  (embodied soul),  to attach itself, and establish a relationship with the unreal (perishable), due to which “jeev” remains trapped in the vicious cycle of birth and death, and time and again goes into higher and lower wombs and forms of births.  Man can purify that nature, in other words,  the desires, the sense of mine-ness and the  identity that man has,  he can get rid of it.   The nature that remains after desires, sense of mine-ness and identification with the body is wiped out, that nature is free of faults.  Therefore, one does not have to  get rid of that nature, and it is not even essential to get rid of one’s nature.  

When man leaves the support of egoism (sense of I-ness), and entirely takes refuge in God, then his nature becomes pure.    Just as when the iron touches the “paaras” stone,  it becomes pure gold.  When nature is purified,  then while performing actions,  as per his nature, he does not become a sinner or one with faults,  (Gita 18/47).   After entirely taking refuge in God,  there remains no affiliation with Nature.  Then God’s Nature, starts to work in a devotee’s  life.   God is the eternal well-wisher of all beings ‒‘सुहृदं सर्वभूतानाम्’ (गीता ५ । २९)  "Suhrudam sarvabhootaanaam"  (Gita 5/29) I am the eternal well-wisher of all beings -  Then the devotee also becomes the eternal well-wisher of all beings ‒‘सुहृदः सर्वदेहिनाम्’ (श्रीमद्भा॰ ३ । २५ । २१) ।

In this way, from the perspective of “Karmayog”, when man gets rid of likes - dislikes (attraction - aversion), then his nature is purified,  by which his own selfishness goes away, and the sentiments become one of naturally doing things for the welfare of all in this world.   Just as God’s nature is to do things for the welfare of all,  in the same way, his nature is also to do things for the welfare of all.  When all his efforts are one of seeing to the welfare of all, then, he develops oneness with God’s powers of seeing to the welfare of all.   God’s powers of being an eternal well wisher begins to work in his nature .

(to be continued….. )

 From book in Hindi ‘ Karma Rahasya’ by Swami Ramsukhdasji

The Secret of Karma (Performing Actions)

continued...

One’s nature is the result of both the pure and impure influences.   On entirely getting rid of impure influences,  one’s nature becomes pure,  free of blemishes, sacred;  but due to the previous actions which formed a man’s nature being variant, his nature also remains variant.  Due to this variant nature,  various different actions take place through him, but those actions are not blame-worthy.  Rather they are entirely pure, and with those actions the world can be uplifted and benefited.  

The impressions on the self, which form a man’s nature is from one perspective, very mighty‒ ‘स्वभावो मूर्ध्नि वर्तते’ thus it is not easy to get rid of it. * Thus,  in the nature of a Brahmin, a Kshatriya,  and the various “varnas”  there is predominance of performing actions.   Therefore, God said to Arjuna,  that the actions that you do not wish to bring under the sway of delusion, those actions too, you will helplessly perform, being bound by your nature. (Gita 18/60)

Now regarding this point,  on one hand there is naturally an immense push, that one is unable to leave his nature,  and on the other hand,  there is great drive in the purpose of human birth that man is entirely independent in doing everything.   Therefore in both these,  who will come out a winner and who will come out a loser ?  In this, it is not about winning and losing.  In their own place, both are paramount.  But here,  in the point about not leaving one’s nature,  it is characteristic of the nature of a “jaati”.   It means the “jeev”  is born in a particular “jaati”,  and as is the  gene,  so will be his nature,  and no one can change it;  therefore the nature is not at fault, rather it is faultless.  Like the nature of a Brahmin, Kshatriya and various “varnas”  which cannot be changed,  and it is also not necessary to change that nature, and even the scriptures do not say to change that nature.   However God has given man the capability to get rid of the impure elements (likes and dislikes, attraction aversion)  in his nature.   Therefore,  by getting rid of those flaws by which a man’s nature has become flawed,  he can independently purify his nature.  If man wishes then he can get rid of  likes and dislikes and purify his nature from the perspective of  karmayog,  †, and if he wishes, then from the perspective of Bhaktiyog,  by entirely taking refuge in God, he can purify his nature ‡  In this manner,  the force of Nature (swabhaav) is also proven, and man’s independence is also proven.   It means that in maintaining a pure nature, the force of nature is predominant,  and man is independent in getting rid of the impurities in his nature.  

(to be continued….. )

 From book in Hindi ‘ Karma Rahasya’ by Swami Ramsukhdasji

||  Shree Hari   ||

The Secret of Karma (Performing Actions)

कर्म-रहस्य

continued.....

As the morning arrived,  one man came screaming and crying and said  ‒‘our brother has been killed,  Oh council ! this must be investigated’.  Thereafter, the judge sent the guard and the prisoner gentleman to bring the dead body of the individual.  Both prisoner and guard went with the man, to the place where the body was kept.   The body was placed on a stretcher and covered with a cloth.   Both, prisoner and guard carried the  body and started walking.  One of the men accompanying them, ran ahead to give the news.  At that time the guard said to the prisoner -  “see if you had listened to me the other day, then you would have got the gold and not have to be executed.  Now do you see the fruit of telling the truth?’  The prisoner said ‒‘I had done whatever was truthful,  if i am going to be executed, then so be it !  You did the killing and I have to suffer the punishment !  There is no fairness in God’s kingdom !’

There was a man lying on the stretcher, under the covers pretending to be dead, who was listening to their conversation.   When the stretcher was brought in front of the judge, the man on the stretcher threw off the covering, got up, and told everything to the judge about the conversation that transpired between the guard and the prisoner.   Listening to this the judge was very astonished.  Even the guard was bewildered.  The guard was hand-cuffed and imprisoned.  But the judge was not entirely satisfied.  He privately called the prisoner and said -  ‘regarding this matter, I believe you are innocent, but tell the truth,  have you killed anyone in this birth?  ’  The man said, that a very long time ago,  there was an evil man,  who used to secretively come into my house to see my wife.  I tried to explain to both to my wife and to the man individually, but both did not listen.   One night he was there when I suddenly came in.  I was very angry.  I cut off his neck with a sword and   threw away his body in a river behind the house.   No one was aware of this incident.   Listening to this the judge said  ‒‘you will be executed this time.  I too thought that I had never taken any bribes, nor done anything that was dishonest, then how is it that with my own hands I ordered your execution?  Now I am satisfied.  You have to suffer the consequences of that sin.  The guard will get a separate punishment and order for execution.’  

That gentleman had caught the thief (who was the guard), and fulfilled his duty.   Then the punishment he is getting is not the fruit of him abiding in his duty.  Rather it is the fruit of the crime and killing that was committed a long time back.    The reason being that man has a right to protect himself, not to kill.   The right to kill belongs to the protectors, the kshatriya or the king.  Through the fruit of those sinful deeds that he received in this life itself, i.e. through the dreadful punishment,  he was relieved in this life itself.   As with the punishment that is received,  with very little effort, he was  freed. Or else, he could have suffered grave punishments with interest, tin the worlds beyond.  With just a little punishment, he can be purified.

One can come to know with this story that one simply does not know when those sins that a man commits will bear fruit .  God’s ordinance is exceptional.  As long at the past virtues predominate,  till then, the fruits of violent sins do not manifest immediately.  When the past virtues are exhausted, then comes the turn of those sins.  The fruits (punishment) of past sins will have to be borne,  whether it be in this birth or in other births.

 अवश्यमेव भोक्तव्यं कृतं कर्म शुभाशुभम् ।

नाभुक्तं क्षीयते कर्म    जन्मकोटिशतैरपि ॥

 (to be continued….. )

 From book in Hindi ‘ Karma Rahasya’ by Swami Ramsukhdasji

||  Shree Hari   ||

The Secret of Karma (Performing Actions)

कर्म-रहस्य

continued.....

On the subject of earthly and transcendental fruits of sins and virtues, one more point needs to be understood.   The fruit of those sinful acts that are borne (suffered) in this world itself, in the form of  imprisonment,  punishment, insult,  criticism etc., those fruits will not have to be suffered after death.     However,  depending on how extensive were the sins and to what extent did the man have to suffer the consequences,  in other words, man does not know whether he has fully suffered the consequences of the sinful acts or only partially.  The reason being that man has no way to measure this.  But God knows this in entirety.   Thus according to His law, the lesser that he has suffered the consequences of those sins, that much he will have to bare in this life, or after death.   Therefore,  man must not have such doubts that I did not commit a lot of sins, yet I have to suffer a huge punishment,  or I have not sinned,  but I have received a punishment !  The reason being that this all pervading, well-wisher of all,  the Almighty God’s ordinance is that - No one suffers more than the sins committed and the punishment that is received,  is  the fruit of some sins or the other that were committed.  * ।

  _________________

* I had heard about this incident.  In some village, there was a gentleman. A goldsmith lived opposite his house.  The Goldsmith kept receiving gold which he used to mold and give back.  This is how he earned his livelihood.  One day he accumulated a lot of gold.  The night guard came to know about this gold.  One day the night guard killed the goldsmith, and was about to run off with the box filled with gold.   At that very moment, the person living across from the goldsmith, woke up and came outside his house to go to the bathroom.  He caught hold of the guard and cross-examined him, that how is it that you are running away with the box filled with gold?   The guard said  - ‘you be quiet, do not create a commotion.  Let us instead split the contents of the box.’  The gentleman said - ‘how can I take it ?’ I am not a thief !’  the guard said ‒‘please understand,  accept what I am proposing,  or you will have to suffer.’ But the gentleman did not agree.  There after the guard, lay the box down and loudly blew the whistle.  On hearing the whistle, the other guardsmen came running.  The guard said to the other guardsmen, this man has stolen this box from the other house, and I have caught him red handed’.  The other guardsmen went into the house and found the goldsmith lying dead.  They grabbed hold of the gentleman and turned him over to the law enforcement.  When brought in front of the judge,  the gentleman said,  ‘I have not killed,  that guard did the killing.’ The guardsmen got together and presented their side, that ‘they had personally caught this man at night.’  etc.   

         When the case came into court,  the verdict was the execution of the man.  As soon as the verdict was issued,  the gentleman spoke up,  ‘see, this is blatant injustice that is taking place ! There is no justice in God’s kingdom ! I have not killed, and yet I am being punished with death  as my sentence,  and the person who actually did the killing,  is going scott-free,  without any punishment whatsoever.  This is absolute injustice !’  The judge was influenced by his words, believing that in fact this man could be telling the truth,  and in whichever way possible, the man must be tested.  So thinking the judge, played a game.    (to be continued….. )

 From book in Hindi ‘ Karma Rahasya’ by Swami Ramsukhdasji

||  Shree Hari   ||

The Secret of Karma (Performing Actions)

कर्म-रहस्य

continued.....

‘Kriyaman’ karma  (present actions) are of two kinds - auspicious and inauspicious.   Those actions that are done in accordance to the principles and testaments laid down in the scriptures, they are considered to be auspicious and those actions that are performed with desires, anger, greed and infatuation (attachment)  etc. that are not in accordance to the scriptures, they are considered to be inauspicious.  

All present actions whether auspicious or inauspicious, one part bares 1) fruit   and another part 2) is of the world.   These two are separate.  

The part  ‘Kriyaman’ karma  (present actions) that is fruit bearing are of two kinds -   seen (perceived) and not seen.   Of this, the seen is also of two types -  instantaneous and future (later on).  Just as the relish that one experiences while eating food, the pleasure, the joy, the satisfaction that one experiences -   it is the kind that is perceived and it is instantaneous.  And from the food, the effect that it has on life-span, strength, on remaining disease-free etc. ‒ that is “kaalantarik”  seen later on.  In the same way,  he who has the nature of eating more chillies (hot, spicy), when he eats foods with more chillies, and then feels pleased,  experiences pleasure, and due to the firey spice, hotness of the chillies the mouth - tongue burns, tears roll down the eyes and nose.   There is sweat on the forehead,  then this is seen instantaneously (taatkaalik) and due to unwholesome diet, the end result is burning sensation in the stomach and disease, suffering etc. t - this is “kaalaantrik”  fruit (bearing fruit in future, i.e. later now)

In this way, even the unseen is of two different types -  worldly and transcendental (beyond this world). If one performs sacrifices (yagna), does charity, visits holy places, does austerities, mantra repetition (japa), and various other auspicious deeds as per the dictates of the scriptures  and there is no irresistable restriction in it, then right here, in this life itself, the attainment of favorable situations such as a son, wealth, glories, dignity, etc.  can be attained,  and unfavorableness, such as disease, poverty, etc can be quietened.  This is the visible fruit received in the worldly plane.   * and upon death,  the feelings are one of attainment of heavens etc -  if one performs deeds as per the dictates of the scriptures,  with faith and feeling of trust he who does sacrifices, charity, austerities,  and the attainment of various auspicious deeds, then after death, he attains the heavens etc.  then this is unseen fruit in the worlds beyond.   In the same way,  the fruits of inauspicious acts such as robbing, stealing, killing,  that are born in this life and world, such as being jailed, punished, executed - these are worldly consequences,  and due to sins,  after death one will have to go to hell and be born as animal-bird,  insects-butterflies-moths etc -  this is perceived fruit  in the life beyond.

to be continued.....

 From book in Hindi ‘ Karma Rahasya’ by Swami Ramsukhdasji

||  Shree Hari   ||

The Secret of Karma (Performing Actions)

कर्म-रहस्य

Purush and Prakriti -  these are two.  Of the two, there are never any changes (modifications) in “Purush” and “Prakriti” is never free (devoid) of changes.   When this “Purush”,  establishes a relationship with “Prakriti”; then the activities of Nature, become the activities (karma) of the “Purush”.   By assuming a relationship with Nature,  he(self) identifies himself with it.    By identifying himself with Nature, he (self) develops a sense of mine-ness (mamta) with the acquired things, and due to this “mamta”,  he desires the things that he does not have.  In this manner, as long as there are desires, a sense of mine-ness, and identification with the things, till then whatever changing activities take place, it is called “karma”.

When the identification with the objects breaks away,  that very same actions,  take the form of action-lessness or inaction. In other words,  those actions become merely activities,  and they are non fruit bearing - i.e.  “action in inaction.”  In the inaction or actionless state,  i.e. on realizing the “self”,  whatever actions that take place from that great soul is ‘action in inaction’*   It means, that even on not experiencing our  untainted self,  in fact,  all activities are taking place in nature and its function, the body;  but on not experiencing one’s separateness from nature and this body, those activities become ‘karma’ †

Karmas are of three kinds ‒ Kriyaman,  Sanchit, and Praarabdh.  Those actions that are taking place at present, they are called  ‘Kriyaman’ karma ‡ The deeds that were done prior to the present, or those accumulated actions of various previous human births they are called ‘Sanchit’ karma.  That which is present for bestowing the fruits of all past actions of all,  in other words, that which has come in front of us, as eventuality in the form of birth, life-span and favorable-unfavorable situations is called  ‘Praarabdh’  karma.  

continued.....

 From book in Hindi ‘ Karma Rahasya’ by Swami Ramsukhdasji