IS Effort Necessary, when Everything Happens due to Praarabdh?

December 5, 2009

Pranaams!With due reverance and Vandna you have repeatedly said that everything happens due to PRARABDHA (that which was destined to take place). then UDYOG (new effort) for longing for ultimate too will come as per the same formula. Does this mean that we must leave Abhyaasa for attaining the Lord for the reason that whatever we do is the outcome of our past Karmas?AaheeBest wishes!Dalip Langoo------ Shree Hari Ram Ram Dalipji, Please re-read Swamiji's messages more carefully in the daily postings. In Gist - We are entirely independent in new actions (udyog, effort) i.e. what we can do. It is not dependent or the outcome of past Karmas. Therefore udyog longing for Bhagwaan, for Divinity, for Truth, for the Ultimate, is up to us. However, we have no control over the happenings, which are due to Praarabdh (that which was destined to take place or happen). Abhyaass is new actions, and is not to be given up.... Other sadhaks can help explain this further. Ram Ram --- || Shree Hari ||Ram Ram3rd December, 2009, Thursday, Marghshirsh Shukla ShashthiYour present actions (doing), is not due to "praarabdh" (that which was destined to take place). ln worldly achievements you will never attain complete fulfillment. I am not saying become contented in doing (actions), rather I am saying that remain satisfied in what you have received. The fruits received by you are due to your praarabdh (that which was destined to come to you due to your past actions). But be very clear that new actions do not take place due to "praarabdh" (that which was destined to take place). This is a deep subject and you must be clear about it. What you indulge in, is not due to your praarabdh; rather it is new actions that you are engaging in. You reap the fruits according to your past deeds. But you do not commit new actions because of past deeds. What is received by you at present is not due to the work you are doing right now. You say that it is due to engaging in this trade, business that you have received this much money. That is not the case. This is a very important subject and must be understood correctly. You cannot say that if you have committed sin, it is due to something that caused you to commit sin based on your "praarabdh" (that which was destined to take place). Actions have to be performed, and these are independent of your past. What you receive is due to your past actions. I am saying this for the fourth time. One must do new actions, but remain happy in what is received (fruits) - Gita 2/47. You have no rights to the fruit. Therefore in receiving the fruit, one must be ever satisfied. This is deep, so listen once more for the fifth time. The deep message is that, you believe that there is a direct correlation in the actions that one performs and the fruits that he receives. This is not true. We say that it is because we sowed this seed, that we received the grains, well it is not the case. We say it is because we did so and so, we worked so very hard, that we are now so prosperous. We extend this idea further to saying that it is due to lying, cheating and stealing that we have made so much money. If we did not do so, we will be unable to survive in this day and age. Such beliefs are cause for ones downfall. The fruits you are getting today are not the fruits of the immediate actions. The money that you made from cheating and lying, is money that was destined to come to you due to your past actions "praarabdh". But the new sinful actions have been incurred by you and will certainly be new sins. .................... There should be no delay, no slackness, negligence, laziness (dhilaayi) in pursuit of this aim, this goal "udyog". Until you reach your destination, why must you stop? Favorable situations in this life (Sansaarik anukultaa) are not due to new actions and efforts on our part. From discourse (partial) in hindi on April 24, 1991 at 5 a.m. by Swami Ramsukhdasji For ENGLISH WEBSITE please visit: http://www.swamiramsukhdasji.netFor full online discourses in Hindi: http://www.swamiramsukhdasji.org-------------------------------GITA TALK GROUP GUIDELINES: PLEASE -FOR QUESTIONER1. The questions as far as possible must be relevant to Gita, relevant toDharma, relavant to other scriptures and relevant to motivate Sadhaks to takeupspiritual path2. The Questioner must commit to daily Gita study3. Only one question at a time.4. Question must be brief, to the point and relevant to the group's primaryaimof deeper understanding of Gita.GITA TALK GROUP GUIDELINES for RESPONDER: PLEASE -1. Only responses that further clarify Gita message will be posted.2. Quote Gitaji/scriptures wherever possible.3. Limit personal feelings, opinions, beliefs etc. to the extent thattheyfurther help in understanding the Gita shlokas4. Be as concise, to the point, respecting sadhaka's time.5. Focus on subject at hand only.6. Do not include links to the other sites; personal information (Ph #,addressetc) or personalize message to particular person7. All responses may not be posted and moderator at his discretion, maymodifythe posting.8. Please keep in mind novices, youth, westerners, non-sectarian audience.Limitthe use to Sanskrit words and provide English word bracketed.GITA TALK MODERATORSRam Ram------------ --------- --------- --------- --------- ---------Post message: :-:-

December 6, 2009

Pranaams!With due reverance and Vandna you have repeatedly said that everything happens due to PRARABDHA (that which was destined to take place). then UDYOG (new effort) for longing for ultimate too will come as per the same formula. Does this mean that we must leave Abhyaasa for attaining the Lord for the reason that whatever we do is the outcome of our past Karmas?AaheeBest wishes!Dalip Langoo------NEW POSTING Dear Sadhakas,Hare Krishna.This is in response to a question from a Sadhaka, regarding Prarabdham.In Gita Mahatmyam from Varaha Purana, Goddess of earth(Bhudevi) asks LordVishnu,'Bhagavan Paramesana, Bhaktiravyabhicharini,Prarabdham bhujyamanasyaKatham bhavati he Prabho. 'Which means,'O Lord, Parameshwara, Prabhu, how can a person suffering from prarabdham, canget into undivided devotional service. 'Lord Vishnu uvacha(said),Prarabdham bhujyamanopi,Gitabhyasaratastada,Sa muktassa sukhi loke,Karmana nopa lipyate. 'Which means,'O Bhudevi, even one is suffering from prarabdham, if that personrecites(practices) Gitaji constantly that person ,remains peaceful in this life,not bound by actions, and will be liberated from material bondage. 'We have no control now of our past actions but we can have a plan for ourspiritual progress now. That is devotional service.Lord Krishna says in Gitaji," Ananya cetah satatam, Yo mam smarati nityasah, Tasyaham sulabhah partha, Nitya yuktasya yoginah. " ( Gitaji 8,14)Which means,'For one who remembers Me always without any deviation, I am easy to obtain ,because of his constant devotional service'Let us engage ourselves in Devotional Service now and the Lord takes care of us.Thank You.Hare Krishna.Prasad.A.Iragavarapu, M.D------ Hari OmDaleepji ! Welcome to this Divine Forum.There are 2 divisions ! One- Doing. Two- Happenning. It is 'happenning' which is subject matter of 'prarabdha' (destiny) alone. It is doing which is subject matter of 'purushartha' (new effort/udyog) ! Thus, there is no conflict between 'prarabdha' and 'purushartha' ! Not doing effort is 'dereliction of duty' ! Hence BG 2:47 says 'No' to being lazy and 'nikamma' ! Doing efforts keeping results in focus is 'bondage creating Karma' ! Human life is not given for tightening of bondage ropes, you are given this life to 'liberate' yourself from bondage of past karmas made keeping results in focus. Hence again this avoidable.Doing efforts without expecting results is 'Duty'. Another name of 'Duty' is 'Dharma' ! Hence the golden rule is - Karane main raho saavdhaan, hone main raho prasanna - Be careful always in 'doing' , be happy always in 'happenning' !!As simple as that !Jai Shree KrishnaVyas N B -----Shree Hari Ram Ram To the questioner sadhak, please share with us in which discourse or book did Swamiji say about recognizing which karma is due to on our Praarabdh and which karma is new karma which is not due to praarabdh? In the message from Dec 3, 2009 it is clearly stated - new actions do not take place due to "praarabdh" and you do not commit new actions because of past deeds. In this I am unable to understand how to recognize which karmas are not new and are due to praarabdh ? and which ones are new deeds. And what is the scale to recognize this? Let us take the response written to this question, whether it is due to praarabdh or is it new actions. Forgive my ignorance. Vineet Sarvottam -----------------------------All respected Brothers and Sisters Ram Ram and Saprem Harismaran with Pranam to all seniors! Dear Mr. Dalip,It is indeed a very common thinking almost we all have. In fact out of 84 lacs (84,ooooo) of Catogories everything happens due to PRARABDHA (that which was destined to take place) to everyone except us i.e.HUMAN LIFE because nobody except for us has the power to perfom new actions. Prarabdh is the conversion of only one action out of millions of actions performed by us (i.e. in human life). God has given this right of performing new actions only to us that too is for His attainment and thereby to get rid of the BIRTH CYCLE. Rest all the actions (out of millions of actions) continue to take us to different categories till we attain God which is only possible in HUMAN LIFE alone. that's why saints say DURLABHA MANUSHA DEHA i,e human life is rare and that is available with the Grace of God only. Goswami Shri Tulsidasji says : PRARABDH PAHALE RACHA,PEECHHE RACHA SAREER TULSI CHINTA KYON KAREN, BHAJLE SHRI RAGHUVEER Regards Ek satsagi bhaiMadhusudan Bajoria---- Dear Langoo, It is wrong to assume everything happens due to the so called Praah labdhaha or Praarabdah. Assuming so is nihilism or fatalism. Such assuption leads to inactivity or no activity. Bhagavad Gita teaches and urges us anything but inactivity. Klaibyam maasmagamah kshudram hridaya dourbalyam tyaktva uttishta, says the Lord. Effort must be put in and be rsigned to the result or fruit. To develop such anaasaktata or detachment elders have introduced the concept of Prrarabdha karma. Atma carries with it, as it leaves th epresent body, subtle impression pressed on it by the effects of Prakriti and its Tri Guna. These subtle impressions are called Vaasanas. They create a translucent layer ove rthe perceptive capacity of Atma. This guides Atma to some foolish activities that make deeper impressions. Refer to 16.19, 20Krishna Samudrala Krishna--------------------------- Kindly do not rush into conclusions about the Destiny Principle so easily. Itis flawless and self-consistent. Every thing being destined, what one tries todo thruough Abhyyas is also destined as any Udoyag is destined. Every thing thathappens has a cause in the past and Everything that is done now is the cause ofan effect in the future. Karma of the past is the cause of the consequencekarma of the future. The identification of a Karma with a particular doer (mykarma) is an illusion. I write this is in the same sense as the Sun givesme light. Neither the Sun nor me is the doer. Gita says that only a rare person( kie Krishan - one in few hundred billion) may be able to realize that there is noparticular doer: everything just happens as a sequence of events precedent andevents consequent. Since we are not able to do so, we are in the illusion that if what I do now or experience now is the consequence of my past actions/doings/ experience, how do I do any thing of my own volition somethimg new? We do not do anything that is new or voluantarily.All our actions are involuntary resulting from the Gunas that we inherit and theenvironment that we face. We have no independence but are essentially toys withCDs inserted inside to act as per the Gunas contained on the CD.Your question and my answer are all flowing out of the desiny principle.Basudeb Sen ----- Shree Hari Ram Ram Dalipji, Please re-read Swamiji's messages more carefully in the daily postings. In Gist - We are entirely independent in new actions (udyog, effort) i.e. what we can do. It is not dependent or the outcome of past Karmas. Therefore udyog longing for Bhagwaan, for Divinity, for Truth, for the Ultimate, is up to us. However, we have no control over the happenings, which are due to Praarabdh (that which was destined to take place or happen). Abhyaass is new actions, and is not to be given up.... Other sadhaks can help explain this further. Ram Ram --- || Shree Hari ||Ram Ram3rd December, 2009, Thursday, Marghshirsh Shukla ShashthiYour present actions (doing), is not due to "praarabdh" (that which was destined to take place). ln worldly achievements you will never attain complete fulfillment. I am not saying become contented in doing (actions), rather I am saying that remain satisfied in what you have received. The fruits received by you are due to your praarabdh (that which was destined to come to you due to your past actions). But be very clear that new actions do not take place due to "praarabdh" (that which was destined to take place). This is a deep subject and you must be clear about it. What you indulge in, is not due to your praarabdh; rather it is new actions that you are engaging in. You reap the fruits according to your past deeds. But you do not commit new actions because of past deeds. What is received by you at present is not due to the work you are doing right now. You say that it is due to engaging in this trade, business that you have received this much money. That is not the case. This is a very important subject and must be understood correctly. You cannot say that if you have committed sin, it is due to something that caused you to commit sin based on your "praarabdh" (that which was destined to take place). Actions have to be performed, and these are independent of your past. What you receive is due to your past actions. I am saying this for the fourth time. One must do new actions, but remain happy in what is received (fruits) - Gita 2/47. You have no rights to the fruit. Therefore in receiving the fruit, one must be ever satisfied. This is deep, so listen once more for the fifth time. The deep message is that, you believe that there is a direct correlation in the actions that one performs and the fruits that he receives. This is not true. We say that it is because we sowed this seed, that we received the grains, well it is not the case. We say it is because we did so and so, we worked so very hard, that we are now so prosperous. We extend this idea further to saying that it is due to lying, cheating and stealing that we have made so much money. If we did not do so, we will be unable to survive in this day and age. Such beliefs are cause for ones downfall. The fruits you are getting today are not the fruits of the immediate actions. The money that you made from cheating and lying, is money that was destined to come to you due to your past actions "praarabdh". But the new sinful actions have been incurred by you and will certainly be new sins. .................... There should be no delay, no slackness, negligence, laziness (dhilaayi) in pursuit of this aim, this goal "udyog". Until you reach your destination, why must you stop? Favorable situations in this life (Sansaarik anukultaa) are not due to new actions and efforts on our part. From discourse (partial) in hindi on April 24, 1991 at 5 a.m. by Swami Ramsukhdasji For ENGLISH WEBSITE please visit: http://www.swamiramsukhdasji.netFor full online discourses in Hindi: http://www.swamiramsukhdasji.org-------------------------------GITA TALK GROUP GUIDELINES: PLEASE -FOR QUESTIONER1. The questions as far as possible must be relevant to Gita, relevant toDharma, relavant to other scriptures and relevant to motivate Sadhaks to takeupspiritual path2. The Questioner must commit to daily Gita study3. Only one question at a time.4. Question must be brief, to the point and relevant to the group's primaryaimof deeper understanding of Gita.GITA TALK GROUP GUIDELINES for RESPONDER: PLEASE -1. Only responses that further clarify Gita message will be posted.2. Quote Gitaji/scriptures wherever possible.3. Limit personal feelings, opinions, beliefs etc. to the extent thattheyfurther help in understanding the Gita shlokas4. Be as concise, to the point, respecting sadhaka's time.5. Focus on subject at hand only.6. Do not include links to the other sites; personal information (Ph #,addressetc) or personalize message to particular person7. All responses may not be posted and moderator at his discretion, maymodifythe posting.8. Please keep in mind novices, youth, westerners, non-sectarian audience.Limitthe use to Sanskrit words and provide English word bracketed.GITA TALK MODERATORSRam Ram------------ --------- --------- --------- --------- ---------Post message: :-:-

December 7, 2009

Pranaams!

With due reverance and Vandna you have repeatedly said that everything happens due to PRARABDHA (that which was destined to take place). then UDYOG (new effort) for longing for ultimate too will come as per the same formula. Does this mean that we must leave Abhyaasa for attaining the Lord for the reason that whatever we do is the outcome of our past Karmas?

Aahee

Best wishes!

Dalip Langoo

------

NEW POSTING

Hari OmA human has four desires. One- Artha (desire to earn/accumulate/own money, wealth, houses, precious metals, live stocks etc). Two- Kama (Desire to enjoy material worldly pleasures) Three- Dharma (Desire to do his duty) Four- Moksha (Desire to get liberated from death/birth cycle, sorrows of this world) !Out of these four desires, first two (Artha - material prosperity and Kaam - enjoyment of pleasures) are subject matter of 'prarabdha' (destiny) alone. New karmas have no role to play there. On the other hand Dharma (doing new karmas- doing duty) and Moksha are subject matter of 'purushartha' ( udyog/efforts)!Jeeva is often seen going reverse. Jeeva is often seen running after Artha and Kama taking the stick of 'purushartha' in hand and leaves Dharma and Moksha to the mercy of 'prarabdha' ! Thus, he suffers, suffers and suffers. Hence it is a stupidity to believe that 'doing' is caused by destiny. You have complete independent control over 'doing' say naam japa, abhyaas, sadhana, etc. Jai Shree KrishnaVyas N B

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Dear Sadaks,Prarabdha Karma destined to take place due to past Bad Karmas. Let that happen and remain undisturbed as you have to understand that you are suffering the consequences of your past actions. BUT DO NOT do fresh Bad Karma right now and you will reach GOD in this birth itself. Example: Sant Gyaneswar, Tukaram, Hati Ram Baba, Baktha Gora and so many, who lived faced very deep sorrows, insults, torcher etc but they never cursed anybody or themselves. In fact they at once forgot what harm others had done. They knew it was their own dues. Sri Rama was once crossing a farm, when a peasant said, "Sri Rama I did some mischief that affected your tender body". Sri Rama asked, "Oh do not be silly, I (Sri Rama) dont think you did anything like that". Sri Rama after all the trials in forset and returning to Ayodhiya, first went straight to the hunch back lady who was responsible for polluting Kaikayi's mind and took her blessings. So be all sadaks.B.Sathyanarayan.

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Is Life Free-Will or Destiny?

Everything is destiny. Even the way you think about, the reason you breath, the incidences that you blink, the purpose you act for, is pre-destined. If you think you did something in certain way, one can always say that that is what you were pre-destined for. Where is the free will here?

Everything is free will. If I do not push myself into an act nothing will happen from my side. If anything happens related to me, my presence is the reason for that. I can always change my ways to adapt the way I want. I have always been doing it. Even if something happens beyond my visible control, it would not have happened to me if I presented myself there to recieve it! Therefore, I am the reason for whatever I am. Every entity is the sole reason for whatever it is. Where is the destiny here?

Basically, there are two factors for any action to occur. One is me who wants to participate in an action. The other is a set of environmental factors that seem to respond to this want. The former sounds like being in my complete authority and hence we call it free will. The later sounds to be governed by many external factors and hence there is an element of chance or luck in the response we receive from the environment. We often accept this as destiny. On the other hand, one can argue that all free wills are nothing but the inertial residue of the environmental stimuli on the corresponding individuals imprinted in their memory. At the same time, one can counter the argue that every environmental stimulus is nothing but the free will in its own sense.

One can never have a dispute between these two ideologies because they are both equally correct. At limits both theories are right. If you can stick to what you say! If you stick to pure Free Will, you have no room for miseries - after all, you are the reason for everything. If you stick to pure Destiny, you again have no room for miseries - after all you have no say in whatever is going on in this life; whatever happens is anyway destined to have happened. Since the result is the same - you cannot be miserable - both are correct.

But, can they ever exist in mutual isolation?! The two polarities (just like all other polarities) are egenerated by the ego for its convenience. The two opposites perpetually try to corrupt each other bringing themselves to momentary agreement - letting one or the other win - in which both take rest and are ever ready to jump for the next conflict. Natural to our ignorant tendencies, we would hang on to each on the wrong side – praise oneself at success and blame some destiny at failure to attain such illusory and transitory complacence. In your perception, they are distinctly different from each other – rather alien to each other. Then how can they ever cooperate to make this balance occur?

Obviously, at any conflict, they both claim their stakes to own the positive side of all the events since they are identified with their positivity in the first place – one who is identified with positivity can never accept any suggestion of negativity on oneself. The ego entertains such debates so that it can jump in to take the altar of superiority to judge the two. The ego jumps to the judgment that promotes its own positivity – tendencies. It claims itself to be the reason for what it likes; and blames the destiny for what it does not like. Either side it is clueless. It thinks itself is the free will - but when was it free and has it ever exercised its freedom?! It blames destiny - but what is it and has it ever faced it to know what destiny is?!

A clever ego actually blames the destiny sugarcoated with apparent praise - don't be fooled by that - if one does not hesitate to take the credit for "good", he/she is not submitting to destiny even though he/she believes to be surrendering to destiny in certain situations of desperation. This tussle between praising and blaming will strengthen its ignorance further for stronger arguments in the next event. Stronger the arguments, bitter the fight, more diverge the sense of likes and dislikes, more intense the feelings in one's experience, more vehement the debating parties are, … thicker and wider the ignorance one is eclipsed with.

Free will is not an authority to do something or to say something or to perceive something or to experience something as any one of these are constrained in themselves as perceived by an individual. Also, destiny is not an authority vested in any single or multiple entities that form one's environment because the true authority would remain beyond all the apparent destining forces one could imagine. There is ONLY ONE FREE WILL which is the ONLY AUTHORITY FOR ALL, THE DESTINY. There cannot be multiplicity in either ... and, there cannot be difference between each other. As soon as one moves out of this truth, they both instantly become mere notions in their names. As long as we keep dabbling with the mutually opposed polarities such as free-will (Udyoga) and destiny (Praarabdh), we entitle ourselves to self-contradictory ownerships established within perpetual conflict and entangle ourselves in the resulting miseries.

Respects.

Naga Narayana.

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Shree Hari Ram Ram

Naga Narayanaji, if you were asked to summarize this in two sentences what would you say? Will appreciate for the benefit of all. Gita Talk Moderators, Ram Ram

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Dear Sadhakas,Hare Krishna.This is in response to a question from a Sadhaka, regarding Prarabdham.In Gita Mahatmyam from Varaha Purana, Goddess of earth(Bhudevi) asks LordVishnu,'Bhagavan Paramesana, Bhaktiravyabhicharini,Prarabdham bhujyamanasyaKatham bhavati he Prabho. 'Which means,'O Lord, Parameshwara, Prabhu, how can a person suffering from prarabdham, canget into undivided devotional service. 'Lord Vishnu uvacha(said),Prarabdham bhujyamanopi,Gitabhyasaratastada,Sa muktassa sukhi loke,Karmana nopa lipyate. 'Which means,'O Bhudevi, even one is suffering from prarabdham, if that personrecites(practices) Gitaji constantly that person ,remains peaceful in this life,not bound by actions, and will be liberated from material bondage. 'We have no control now of our past actions but we can have a plan for ourspiritual progress now. That is devotional service.Lord Krishna says in Gitaji," Ananya cetah satatam, Yo mam smarati nityasah, Tasyaham sulabhah partha, Nitya yuktasya yoginah. " ( Gitaji 8,14)Which means,'For one who remembers Me always without any deviation, I am easy to obtain ,because of his constant devotional service'Let us engage ourselves in Devotional Service now and the Lord takes care of us.Thank You.Hare Krishna.Prasad.A.Iragavarapu, M.D------

Hari OmDaleepji ! Welcome to this Divine Forum.There are 2 divisions ! One- Doing. Two- Happenning. It is 'happenning' which is subject matter of 'prarabdha' (destiny) alone. It is doing which is subject matter of 'purushartha' (new effort/udyog) ! Thus, there is no conflict between 'prarabdha' and 'purushartha' ! Not doing effort is 'dereliction of duty' ! Hence BG 2:47 says 'No' to being lazy and 'nikamma' ! Doing efforts keeping results in focus is 'bondage creating Karma' ! Human life is not given for tightening of bondage ropes, you are given this life to 'liberate' yourself from bondage of past karmas made keeping results in focus. Hence again this avoidable.Doing efforts without expecting results is 'Duty'. Another name of 'Duty' is 'Dharma' ! Hence the golden rule is - Karane main raho saavdhaan, hone main raho prasanna - Be careful always in 'doing' , be happy always in 'happenning' !!As simple as that !Jai Shree KrishnaVyas N B

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Shree Hari

Ram Ram

To the questioner sadhak, please share with us in which discourse or book did Swamiji say about recognizing which karma is due to on our Praarabdh and which karma is new karma which is not due to praarabdh? In the message from Dec 3, 2009 it is clearly stated - new actions do not take place due to "praarabdh" and you do not commit new actions because of past deeds. In this I am unable to understand how to recognize which karmas are not new and are due to praarabdh ? and which ones are new deeds. And what is the scale to recognize this? Let us take the response written to this question, whether it is due to praarabdh or is it new actions. Forgive my ignorance. Vineet Sarvottam

-----------------------------

All respected Brothers and Sisters

Ram Ram and Saprem Harismaran with Pranam to all seniors!

Dear Mr. Dalip,

It is indeed a very common thinking almost we all have.

In fact out of 84 lacs (84,ooooo) of Catogories everything happens due to PRARABDHA (that which was destined to take place) to everyone except us i.e.HUMAN LIFE because nobody except for us has the power to perfom new actions. Prarabdh is the conversion of only one action out of millions of actions performed by us (i.e. in human life). God has given this right of performing new actions only to us that too is for His attainment and thereby to get rid of the BIRTH CYCLE. Rest all the actions (out of millions of actions) continue to take us to different categories till we attain God which is only possible in HUMAN LIFE alone. that's why saints say DURLABHA MANUSHA DEHA i,e human life is rare and that is available with the Grace of God only.

Goswami Shri Tulsidasji says :

PRARABDH PAHALE RACHA,PEECHHE RACHA SAREER

TULSI CHINTA KYON KAREN, BHAJLE SHRI RAGHUVEER

Regards

Ek satsagi bhai

Madhusudan Bajoria

----

Dear Langoo,

It is wrong to assume everything happens due to the so called Praah labdhaha or Praarabdah. Assuming so is nihilism or fatalism. Such assuption leads to inactivity or no activity. Bhagavad Gita teaches and urges us anything but inactivity. Klaibyam maasmagamah kshudram hridaya dourbalyam tyaktva uttishta, says the Lord. Effort must be put in and be rsigned to the result or fruit. To develop such anaasaktata or detachment elders have introduced the concept of Prrarabdha karma.

Atma carries with it, as it leaves th epresent body, subtle impression pressed on it by the effects of Prakriti and its Tri Guna. These subtle impressions are called Vaasanas. They create a translucent layer ove rthe perceptive capacity of Atma. This guides Atma to some foolish activities that make deeper impressions. Refer to 16.19, 20

Krishna

Samudrala Krishna

---------------------------

Kindly do not rush into conclusions about the Destiny Principle so easily. Itis flawless and self-consistent. Every thing being destined, what one tries todo thruough Abhyyas is also destined as any Udoyag is destined. Every thing thathappens has a cause in the past and Everything that is done now is the cause ofan effect in the future. Karma of the past is the cause of the consequencekarma of the future. The identification of a Karma with a particular doer (mykarma) is an illusion. I write this is in the same sense as the Sun givesme light. Neither the Sun nor me is the doer. Gita says that only a rare person( kie Krishan - one in few hundred billion) may be able to realize that there is noparticular doer: everything just happens as a sequence of events precedent andevents consequent. Since we are not able to do so, we are in the illusion that if what I do now or experience now is the consequence of my past actions/doings/ experience, how do I do any thing of my own volition somethimg new? We do not do anything that is new or voluantarily.All our actions are involuntary resulting from the Gunas that we inherit and theenvironment that we face. We have no independence but are essentially toys withCDs inserted inside to act as per the Gunas contained on the CD.Your question and my answer are all flowing out of the desiny principle.Basudeb Sen

-----

Shree Hari Ram Ram

Dalipji, Please re-read Swamiji's messages more carefully in the daily postings. In Gist - We are entirely independent in new actions (udyog, effort) i.e. what we can do. It is not dependent or the outcome of past Karmas. Therefore udyog longing for Bhagwaan, for Divinity, for Truth, for the Ultimate, is up to us. However, we have no control over the happenings, which are due to Praarabdh (that which was destined to take place or happen). Abhyaass is new actions, and is not to be given up.... Other sadhaks can help explain this further. Ram Ram

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|| Shree Hari ||Ram Ram3rd December, 2009, Thursday, Marghshirsh Shukla Shashthi

Your present actions (doing), is not due to "praarabdh" (that which was destined to take place). ln worldly achievements you will never attain complete fulfillment. I am not saying become contented in doing (actions), rather I am saying that remain satisfied in what you have received. The fruits received by you are due to your praarabdh (that which was destined to come to you due to your past actions). But be very clear that new actions do not take place due to "praarabdh" (that which was destined to take place). This is a deep subject and you must be clear about it. What you indulge in, is not due to your praarabdh; rather it is new actions that you are engaging in. You reap the fruits according to your past deeds. But you do not commit new actions because of past deeds. What is received by you at present is not due to the work you are doing right now. You say that it is due to engaging in this trade, business that you have received this much money. That is not the case. This is a very important subject and must be understood correctly. You cannot say that if you have committed sin, it is due to something that caused you to commit sin based on your "praarabdh" (that which was destined to take place). Actions have to be performed, and these are independent of your past. What you receive is due to your past actions. I am saying this for the fourth time. One must do new actions, but remain happy in what is received (fruits) - Gita 2/47. You have no rights to the fruit. Therefore in receiving the fruit, one must be ever satisfied. This is deep, so listen once more for the fifth time. The deep message is that, you believe that there is a direct correlation in the actions that one performs and the fruits that he receives. This is not true. We say that it is because we sowed this seed, that we received the grains, well it is not the case. We say it is because we did so and so, we worked so very hard, that we are now so prosperous. We extend this idea further to saying that it is due to lying, cheating and stealing that we have made so much money. If we did not do so, we will be unable to survive in this day and age. Such beliefs are cause for ones downfall. The fruits you are getting today are not the fruits of the immediate actions. The money that you made from cheating and lying, is money that was destined to come to you due to your past actions "praarabdh". But the new sinful actions have been incurred by you and will certainly be new sins.

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There should be no delay, no slackness, negligence, laziness (dhilaayi) in pursuit of this aim, this goal "udyog". Until you reach your destination, why must you stop? Favorable situations in this life (Sansaarik anukultaa) are not due to new actions and efforts on our part.

From discourse (partial) in hindi on April 24, 1991 at 5 a.m. by Swami Ramsukhdasji

For ENGLISH WEBSITE please visit: http://www.swamiramsukhdasji.netFor full online discourses in Hindi: http://www.swamiramsukhdasji.org

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