Tuesday, 22 August 2017

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



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

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

      Kala se nātā tūtā, karam bharam sab chhuta,
      Mauj se Tumhari hōye sō hōye, dūsar karanhār nahin kōye

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

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

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

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

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

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

            Radhasoami chhōren na jise gahen ri, etc.
            (Radhasoami does not forsake anyone whom He takes in His protection.)

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

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