O Lord! O My Lord! May I never forget You! Shri Hari The Secret of Karma (Performing Actions) कर म रहस य. Swami Ramsukhdas

Transcription

1 Shri Hari The Secret of Karma (Performing Actions) कर म रहस य Swami Ramsukhdas 1

2 Shri Hari The Secret of Karma (Performing Actions) कर म रहस य tvameva mata cha pita tvameva tvameva bandhuscha sakha tvameva tvameva vidyaa dravinam tvameva tvameva sarvam mama devadeva Swami Ramsukhdas 2

3 Shri Hari The Secret of Karma (Performing Actions) कर म रहस य Purush and Prakriti these are two. Of the two, there are never any changes (modifications) in Purush, while Prakriti is never 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, Purush identifies himself with it. By identifying himself with Nature, he 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 ongoing activities that take place, it is called karma. 3

4 When there is no longer an identification with the objects, that very same action, takes 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 the 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 it s 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 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. 4

5 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. 5

6 And from the food, the effect that it has on life span, energy strength, and being disease free etc. that is called kaalantarik i.e. 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 spicy hot, 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). Whereas, due to unwholesome diet, the end result is burning sensation in the stomach, resulting in disease, suffering etc. 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 6

7 heavens etc. If one performs deeds as per the dictates of the scriptures, with faith and trust if one does sacrifices, charity, austerities, and various auspicious deeds, then after death, he attains the heavens etc. then this is fruit that is not perceived and is in the worlds beyond. Similarly, inauspicious deeds such as robbing, stealing, killing, bare fruit in this life, such as being imprisoned, punished, executed, etc., or it may bare fruit after death, by going to hell and being born as animal bird, insects butterflies moths etc this is perceived fruit in the life beyond. * Here the perceived kalaantarik fruit and the not perceived laukik (worldly) fruit both appear the same, then too there is a difference between the two. That which is kalaantarik fruit, is received straight, not after becoming praarabdh (fate) but the laukik (worldly) fruit, is received only after becoming praarabdh (destiny). 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 7

8 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 8

9 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 executioning 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. 9

10 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! 10

11 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 secretly 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 11

12 suffer the consequences of that sin. punishment and order for execution. The guard will get a separate 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, but 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 was received, with very little effort, he was freed. Or else, he could have suffered grave punishments with interest, in 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. अवश यम व भ क तव य क त कर म श भ श भम न भ क त क ष यत कर म जन मक टशत र प * कर मण यकर म य पश य दकर म ण च कर म य स ब द धम न मन ष य ष स य क त क त सकर मक त (ग त ४ १८) 12

13 " Karmanyakarma yah pasyedakarmani ca karma yah sa buddhimaanmanusyes sa yuktah krtsnakarmakrt." (Gita 4:18) "He, who sees inaction in action and action in inaction, is wise among men, he is a Yogi and performs all his duties." (Gita 4:18) प रक त क रयम ण न ग ण कर म ण सर वश अहङ क र वम ढ त म कर त ह म त मन यत (ग त ३ २७) prakriteh kriyamanani, gunaih karmani sarvasah ahankara vimudhatma, kartaham iti manyate (Gita 3/27) "All actions are performed, in all cases, by the Gunas of Prakriti (Modes of Nature). The fool, whose mind is deluded by egoism thinks `I am the doer'." प रक त य व च कर म ण क रयम ण न सर वश य पश य त तथ त म नमकर त र स पश य त (ग त १३ २९) Prakrutaiva cha karmaani kriyamaanaani sarvashah Yah paschyati tathaatmaanamkartaaram sa paschyati (Gita 13/29) "He who sees that all actions are performed only by Nature (Prakriti) and that the self is not the doer, he verily sees reality." Those who performs new actions and its impressions that are formed, these are all formed in human birth only (Gita 4/12; 15/2), not in animals, birds and various other wombs; because those wombs and birth are only for enjoying or suffering the consequences of your past actions. 13

14 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 very mighty from one perspective स वभ व म र ध न वर तत thus it is not easy to get rid of it. * Thus, there is predominance of performing actions, in the nature of a Brahmin, a Kshatriya, and the various varnas. Therefore, God said to 14

15 Arjuna, that acts of ignorance which you do not want to do, 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 be a winner and who will be 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 15

16 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. * व य घ रस त ष य त क नन स गहन स ह ग ह स वत ह स व ञ छ त पद मन क स मत ग ध र श मश न स थल स ध सत क तस ध म व भजत न च ऽ प न च जन य यस य प रक त स वभ वज नत क न प न त यज यत A tiger like and is contented with dense forests, a lion likes deep caves, a swan likes blooming lotuses, vultures like to live near the cremation ground, a gentleman likes to be around other gentlemen with good conduct, and lowly men likes to live with the scums and lowly. The truth is one does not wish to leave one s nature, as per one s temperament. इन द रयस य न द रयस य र थ र गद व ष व यवस थत तय र न वशम गच छ त त हस य प रपन थन (ग त ३ ३४) Indriyasyeindriyasyaarthe raagdveshshou vyavasthithou Tayorna vashmaagacchetou hyasya paripanthinou (Gita 3/34) "Attachment and aversion of man abide in each and every sense object, through the feeling of agreeableness or disagreeableness towards its senses." 16

17 तम व शरण गच छ सर वभ व न भ रत ततस द त पर श न त स थ न प र प स य स श श वतम (ग त १८ ६२) "Tameva saranam gaccha sarvabhaavena bhaarata, tatprasaadaatparaam saantim sthaanam praapsyasi saasvatam" (Gita 18/62). Seek the shelter in Him alone, wholeheartedly. By His grace you shall attain supreme peace (total unconcern from worldliness) and eternal abode. Just as when an iron sword touches the Paaras stone (philosopher s stone), the sword turns into gold; but it s ability to slice, it s sharpness and it s 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 17

18 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, he can get rid of desires, the sense of mine ness and the identity (sense of I ness, egoism). After desires, sense of mine ness and identification with the body is wiped out, the nature that remains, that nature, is free of blemishes. Therefore, one does not have to get rid of one s 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 18

19 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 स ह द सर वभ त न म (ग त 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 स ह द सर वद हन म (श र मद भ 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, man s 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 power of seeing to the welfare of all. God s powers of being an eternal well wisher begins to work in his nature. 19

20 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 in them this power begins to work. 20

21 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 from the fruit portion, and the sphurna (All the thought waves / propensities of the mind) arises from the encultration portion. Of all the sphurnas, the presently performed new actions (kriyaman karma), are enlisted into sanchit karma, and often the thoughts and propensities are for these actions Sometimes, the thought waves and propensities may even be for old actions that were enlisted into sanchit karma. * * Sphurna (thought waves and propensities) takes place according to sanchit and according to praarabdh. The Sphurna that takes place according to sanchit, does not compel a man to act. But if one develops likes dislikes for sanchit sphurna, then it becomes a resolve and it can compel a man to act. The sphurna that arise according to one s fate (praarabh), it is (for enjoying suffering the fruits of past deeds), and it compels a man in doing things; but it only compels him in doing prescribed actions, and 21

22 not in doing forbidden actions. The reason being that this human body with a predominance of vivek (power of discrimination) is not for doing forbidden actions. therefore by strengthening one s power of discrimination (vivek) the responsibility of renouncing the forbidden actions, is upon man, and he is entirely independent in doing so. In the waking state also, there can be three states waking, dream, and deep trance; just as man is very careful while working in the waking stage, then this is wakeful in the waking state. the work that a man is performing in the waking state, if besides that work, if some other sphurna suddenly arises, that is regarded as dream state in the wakeful state. In the waking state, if sometimes while one is working also, there is no sphurna about that work, or of any past actions, a state where one remains entirely in a state that is free of any tendencies, that is called shushupti state (state of deep trance) in the waking state. The impulse to do being stronger in the waking state and then in the dream state, but it is very little in the shushupti sate. If an aspirant makes his wakeful state, naturally steady like the shushupti state, then his spiritual practice will be very concentrated. because in the wakeful shushupti state, an aspirant will be naturally connected with God s veiling form. As such in the shushupti state too, one severs relationship with the world; but due to the intellect tendencies being merged into ignorance, one does not have a clear experience of the self. In the wakeful shushupti when the intellect is awakened, the self is clearly experienced. This jaagrat shushupti (wakeful shushputi) is even more marvellous then samaadhi (deep trance) because it happens on its own, whereas in samadhi, through practice and effort the mental tendencies are made single pointed and through renouncing affinity with the mind etc. Therefore in samadhi due to there being self effort, one remains situated in the body; but in wakeful shushupti being devoid of effort and egoism, the tendencies naturally negating, they remain established in the self. In other words, one realizes the self. (self realization). 22

23 Just as you place onions in a bag, and on top you add wheat, peas, juwar, bajri etc. Then the last thing that was put in, that very same bajri, will come out first, when removing from the bag, 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 sphurna (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 when asleep. This itself is called the dream state. In the dream state, due to lack of prudence of the intellect, actions, individual actions and the order, do not remain. Just as one sees, the city of Delhi, the Mumbai market and the shops in the market, Calcutta; one sees some men alive, some men dead, and one talks to some men etc. 23

24 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 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 24

25 to those liberated great souls. If coming under the influence of destiny, or whatever may cause it, sometimes in an unconscious state, in a frenzy, etc. while in his so called body, if something takes place through him, but in that too, he does not speak something that is against the ordinance of the scriptures, nor does 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 call praarabdh karma. * * प रकर ष ण आरब ध प र रब ध in other words, that which has already started to bare good fruit, is called praarabdh. 25

26 The fruit of praarabdh karma come forth in the form of favorable and unfavorable situations but to experience these praarabdh karma progress in beings is of three kinds (1) Sweccha poorvak (voluntary) (२) Aniccha (द व च छ ) Something that was not willed (3) Pareiccha (something outside of one s self) पर च छ प र वक 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. (2) A gentleman is going somewhere. While on the way, a furious river flooding brought a basket of money floating towards him. The gentleman 26

27 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) A 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 himself. 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. present the favorable and unfavorable circumstances that come in front of At 27

28 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 come 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). 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 28

29 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. 29

30 (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). * In Varnaatmak words there are ten relishes adornment (श ग र), humour ह स य, compassion (karuna), rage (र द र), bravery (veer), dreadful (भय नक), gruesome (व भत स), marvellous (अद भ त), quiet (श न त) and love like that of mother and child (व त सल य). These ten relishes, take place when the mind becomes deeply moved. If all ten of these relishes are directed towards God, then all these relishes can lead one to salvation. And if one becomes an enjoyer of pleasures, then all these relishes, become the kind to lead one to degradation. dhol dholki, tabla, pakhaavaj, mrudang etc are all types of drums with leather skin; sitaar, saarangi, morchang etc. are all string instruments; mashak, harmonium, flute, pungi etc are all wind, i.e. blowing instruments, and jhaanjh, manjeera, kartaal etc are all rythmn and timing measurement instruments. 30

31 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. (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. 31

32 (4) Liberation (Moksha) On Self Realization, 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 मह शन (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 32

33 benefit of others, inner senses, liberates him. for their upliftment, for their pleasure then it purifies the 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. In Destiny and Effort, both the fields are separate, and both are predominant in their fields. It is therefore said स त षस त रष कर तव य स वद र भ जन धन त रष च व न कर तव य स व ध य य जपद नय In other words, one must be satisfied with one 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 one must remain contented, with the fruits of that which is destined money and sense enjoyment; because the amount of money which is destined to come to him, as per his fate, will surely come, but not more. But in the practice of Dharma and in one s salvation, one is not to become satisfied and complacent; because this is new effort and for this effort itself, this human birth has been obtained. To read in HINDI visit - Timeframe - July 2014 Websites HINDI - ENGLISH - 33