(103) HUMAN EFFORT
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4th April, 1947
A devotee who was a frequent visitor to the Ashram arrived two or three days ago. Ever since his arrival he has been looking all round the hall frequently. I was expecting him to ask Bhagavan some questions. This afternoon he sat near Bhagavan and slowly commenced asking questions: “Swamiji! Everyone in this hall is seated with his eyes closed. Do all of them get results?”
“Certainly! Each person will get results according to his thoughts,” Bhagavan replied humorously.
Question: Vasishtam also says the same thing. In some places it is stated that human effort is the source of all strength. In others it is said that it is all divine grace. It is not clear which of them is correct.
Bhagavan: Yes, they say that there is no God other than the karmas of the previous birth, that the karma done in the present birth in accordance with sastras is known as purushakara, (human effort), that the previous and present karmas meet for a head-on fight like rams, that the one that is weaker gets eliminated. That is why they say one should strengthen purushakara. If it is asked what is the origin of karma, they say, such a question should not be raised as it is like the eternal question, which is earlier, the seed or the tree? Such a question is for mere argument and not for deciding finally what is what.
That is why I say, first find out who you are. If one asks ‘Who am I? How did I get this dosha (fault) of life?’ then there will be Self-realisation. Dosha will get eliminated and shanti will be obtained. Why even obtained? It (the Self) remains as it IS.” In Vasishtam, in the second canto of Mumukshu Vyavahara, there are slokas containing this bhava (import):
‘Who am I? How did this faulty samsara come into being?’
Such investigation is known as the ‘Path of Enquiry’ (Vichara). By Vichara, Reality is understood, and such understanding brings repose in the Self; then follow tranquillity of mind and cessation of all sorrow.
Showing posts with label karma. Show all posts
Showing posts with label karma. Show all posts
Letter 57
(57) KARTHURAGNAYA PRAPYATHE PHALAM (FRUITS OF ACTIONS ARE ORDAINED BY THE CREATOR)
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11th August, 1946
About ten months ago, Krishna Bhikshu wrote to me saying that he was thinking of gifting away his property to his brothers and then taking to sannyasa and going about the country, hoping thereby to get peace of mind, and that he was wondering what Bhagavan would say about it. I informed Bhagavan about this letter.
Bhagavan first said, “Is that so? Has he finally decided?” and after a while remarked, “Everything happens according to each individual’s karma.”
When I wrote to him about this, Krishna Bhikshu replied: “It is said that ‘Karthuragnaya Prapyathe Phalam, fruits of actions are ordained by the Creator.’ What has become of the Creator?” I was disinclined to tell Bhagavan about this, and was considering what to write in reply.
Meantime, one devotee asked Bhagavan, “In ‘Karthuragnaya Prapyathe Phalam’ who is the karta (doer)?” Bhagavan said, “karta is Ishwara. He is the one who distributes the fruits of actions to each person according to his karma. That means He is Saguna Brahman. The real Brahman is nirguna (attributeless) and without motion. It is only Saguna Brahman that is named as Ishwara. He gives the phala (fruits) to each person according to his karma (actions).
That means that Ishwara is only an Agent. He gives wages according to the labour done. That is all. Without that sakti (power) of Ishwara, this karma (action) will not take place.
That is why karma is said to be jadam (inert).” What else could be the reply to the question of Krishna Bhikshu? So I wrote accordingly to him.
With the supernatural powers of his sandals, Vikramarka went to Brahma Loka, the world of Brahma, whereupon Brahma, being pleased, told him to ask for a boon. Vikramarka said, “Lord, the Sastras loudly proclaim that when you create living beings you write on their foreheads their future life according to the results of their actions in past lives. Now you say that you will give me a boon. Will you rub out what has already been written on my forehead, and write afresh? Or will you correct it by overwriting? What exactly is done?”
Brahma was pleased at his intelligent question and said with a smile, “Nothing new is done now. That which was already preordained according to the karma of beings, comes out of my mouth. We merely say, ‘Yes, we have given you the boon.’ That is all. Nothing is given anew. Not knowing that, people do penances for boons at our hands. As you are an intelligent person, you have found out the secret. I am very happy.” So saying he presented Vikramarka with Brahmastram and sent him away. I remember having read this story in my younger days.
In the tenth canto of Bhagavata, the same idea was given in the exhortation of Lord Krishna to Nanda: to give up the performance of a sacrifice to God Indra.
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11th August, 1946
About ten months ago, Krishna Bhikshu wrote to me saying that he was thinking of gifting away his property to his brothers and then taking to sannyasa and going about the country, hoping thereby to get peace of mind, and that he was wondering what Bhagavan would say about it. I informed Bhagavan about this letter.
Bhagavan first said, “Is that so? Has he finally decided?” and after a while remarked, “Everything happens according to each individual’s karma.”
When I wrote to him about this, Krishna Bhikshu replied: “It is said that ‘Karthuragnaya Prapyathe Phalam, fruits of actions are ordained by the Creator.’ What has become of the Creator?” I was disinclined to tell Bhagavan about this, and was considering what to write in reply.
Meantime, one devotee asked Bhagavan, “In ‘Karthuragnaya Prapyathe Phalam’ who is the karta (doer)?” Bhagavan said, “karta is Ishwara. He is the one who distributes the fruits of actions to each person according to his karma. That means He is Saguna Brahman. The real Brahman is nirguna (attributeless) and without motion. It is only Saguna Brahman that is named as Ishwara. He gives the phala (fruits) to each person according to his karma (actions).
That means that Ishwara is only an Agent. He gives wages according to the labour done. That is all. Without that sakti (power) of Ishwara, this karma (action) will not take place.
That is why karma is said to be jadam (inert).” What else could be the reply to the question of Krishna Bhikshu? So I wrote accordingly to him.
With the supernatural powers of his sandals, Vikramarka went to Brahma Loka, the world of Brahma, whereupon Brahma, being pleased, told him to ask for a boon. Vikramarka said, “Lord, the Sastras loudly proclaim that when you create living beings you write on their foreheads their future life according to the results of their actions in past lives. Now you say that you will give me a boon. Will you rub out what has already been written on my forehead, and write afresh? Or will you correct it by overwriting? What exactly is done?”
Brahma was pleased at his intelligent question and said with a smile, “Nothing new is done now. That which was already preordained according to the karma of beings, comes out of my mouth. We merely say, ‘Yes, we have given you the boon.’ That is all. Nothing is given anew. Not knowing that, people do penances for boons at our hands. As you are an intelligent person, you have found out the secret. I am very happy.” So saying he presented Vikramarka with Brahmastram and sent him away. I remember having read this story in my younger days.
In the tenth canto of Bhagavata, the same idea was given in the exhortation of Lord Krishna to Nanda: to give up the performance of a sacrifice to God Indra.
Letter 48
(48) JAPA, TAPA AND THE LIKE
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3rd June, 1946
Yesterday a gentleman came here -- a devout brahmin.
From his words and from the rosary of rudrakshas around his neck, it was clear that he was practising mantra japam. He said that he had darshan of Bhagavan once before in Virupaksha Cave. Today, going up to Bhagavan, he asked, “Swami, can a continuous japa of Panchakshari or Tarakam absolve one from sin such as drinking alcoholic liquor and the like?” “What exactly is your idea?” asked Bhagavan.
The brahmin again asked pointedly, “Even though people commit adultery and theft and take alcoholic drinks and so on, can their sins be wiped out by doing japam with the mantras mentioned above. Or will the sins stick to them?” “If the feeling ‘I am doing japa’ is not there, the sins committed by a man will not stick to him. If the feeling ‘I am doing the japa’ is there, why should not the sin arising from bad habits stick on?” said Bhagavan. “Will not this punya (result of virtuous acts) extinguish that papam (result of those sinful acts)?” asked the brahmin. “So long as the feeling, ‘I am doing’ is there, one must experience the result of one’s acts, whether they are good or bad. How is it possible to wipe out one act with another? When the feeling that ‘I am doing’ is lost, nothing affects a man. Unless one realises the Self, the feeling ‘I am doing’ will never vanish. For one who realises the Self where is the need for japam? Where is the need for tapas? Owing to the force of prarabdha life goes on, but he does not wish for anything. Prarabdha is of three categories, ichha, anichha, and parechha (personally desired, without desire and due to others’ desire).
For him who has realised his Self, there is no ichha-prarabdha. The two others, anichha and parechha remain. Whatever he does is for others only. If there are things to be done by him for others, he does them but the results do not affect him. Whatever be the actions that such people do, there is no punya and no papa attached to them. But they do only what is proper according to the accepted standard of the world -- nothing else,” said Bhagavan.
Though Bhagavan told the questioner that for him who realises his self there is no ichha-prarabdha but only anichha and parechha-prarabdha, his usual views about the prarabdhas may be found in his work “Unnathi Nalupadhi”: The Jnani does not have present, future and prarabdha karma; to say that prarabdha remains, is only a reply to a question. Just as one of the wives cannot remain unwidowed when the husband dies, so also the three karmas cannot remain when the karta is gone.
The Forty Verses, Supplement, verse 33
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3rd June, 1946
Yesterday a gentleman came here -- a devout brahmin.
From his words and from the rosary of rudrakshas around his neck, it was clear that he was practising mantra japam. He said that he had darshan of Bhagavan once before in Virupaksha Cave. Today, going up to Bhagavan, he asked, “Swami, can a continuous japa of Panchakshari or Tarakam absolve one from sin such as drinking alcoholic liquor and the like?” “What exactly is your idea?” asked Bhagavan.
The brahmin again asked pointedly, “Even though people commit adultery and theft and take alcoholic drinks and so on, can their sins be wiped out by doing japam with the mantras mentioned above. Or will the sins stick to them?” “If the feeling ‘I am doing japa’ is not there, the sins committed by a man will not stick to him. If the feeling ‘I am doing the japa’ is there, why should not the sin arising from bad habits stick on?” said Bhagavan. “Will not this punya (result of virtuous acts) extinguish that papam (result of those sinful acts)?” asked the brahmin. “So long as the feeling, ‘I am doing’ is there, one must experience the result of one’s acts, whether they are good or bad. How is it possible to wipe out one act with another? When the feeling that ‘I am doing’ is lost, nothing affects a man. Unless one realises the Self, the feeling ‘I am doing’ will never vanish. For one who realises the Self where is the need for japam? Where is the need for tapas? Owing to the force of prarabdha life goes on, but he does not wish for anything. Prarabdha is of three categories, ichha, anichha, and parechha (personally desired, without desire and due to others’ desire).
For him who has realised his Self, there is no ichha-prarabdha. The two others, anichha and parechha remain. Whatever he does is for others only. If there are things to be done by him for others, he does them but the results do not affect him. Whatever be the actions that such people do, there is no punya and no papa attached to them. But they do only what is proper according to the accepted standard of the world -- nothing else,” said Bhagavan.
Though Bhagavan told the questioner that for him who realises his self there is no ichha-prarabdha but only anichha and parechha-prarabdha, his usual views about the prarabdhas may be found in his work “Unnathi Nalupadhi”: The Jnani does not have present, future and prarabdha karma; to say that prarabdha remains, is only a reply to a question. Just as one of the wives cannot remain unwidowed when the husband dies, so also the three karmas cannot remain when the karta is gone.
The Forty Verses, Supplement, verse 33
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