Hari OM
'Text-days' are for delving into the
words and theory of Advaita Vedanta.
TATTVABODHAH.
[You are reminded that reviewing the
previous week's posts will become essential as the meanings of the Sanskrit
terms may not be repeated. There may come additional or alternative meanings,
but all should be noted. As study progresses, the technical terms must
necessarily become 'second nature' to the student. When the Sanskrit is used,
the translation will fall easily into place - or likewise, if the English is
used, the Sanskrit term must easily come forwards.]
Please revisit THIS post and chant the mangala-charana. Please use the
TattvabodhaH label to access all posts relevant to this text.
When watching a swami at times other than when giving discourse or
satsang, it can be noted that there is little, if any, superfluous movement.
The most alive part of such a sage is the eyes. They are all-seeing. To be
blessed with even the most sideways glance from a Master is to know true
blessing. Such an experience is never forgotten. The stillness of the physical
container of the Master is a lesson in tranquillity. Every movement is
economical and even the placing of a book or a pen is with repose.
If one attends satsang with such a Master, the atmosphere cannot be
denied. This is not mere 'charisma'; it is something far greater. When a Master
speaks, not one word is out of place… and every word is for the listener and
only the listener. The fact that there might be a hundred other listeners
sharing the room matters not; the Satguru is speaking only to the
"I", which is Himself, and for a brief moment the individual is
brought out of his or her condition and into that union.
Whether the jnaani serves by sharing the teaching this way, or
remains at the work of their lifetime… or retreats to the forests or mountains…
every action is merely burning up of the wick of destiny. Life, having been
given, must run its course. This is destiny.
प्रारब्धं कर्म किमिति चेत्।
इदं शरीरमुत्पाद्य इह लोके एव सुखदुःखादिप्रदं
यत्कर्म तत्प्रारब्धं भोगेन नष्टं भवति
प्रारब्धकर्मणां भोगदेव क्षय इति।
praarabdhaM
karma kimiti cet.
idaM
shariiramutpaadya iha loke eva sukhaduHkhaadipradaM
yatkarma
tatpraarabdhaM bhogena naSTaM bhavati
praarabdhakarmaNaaM
bhogadeva xaya iti.
"Having given birth to this
body, the actions which give result in this very world in the form of happiness
or miser and which can be destroyed only by enjoying or suffering them, is
called praarabdha karma."
Interestingly, the word praarabdha can be broken down to bring out
"that which began well"… which sums it up rather nicely! We are born
as children so innocent in at the beginning, but instantly the egg-timer starts
running and it can only run according to the sanchita sands. In praarabdha, we
face karma phala… the fruits of our actions.
How often have you said 'what have I done to deserve this?'; or
heard another say 'oh he didn't deserve that!' Even if we are not of the
tradition of Sanatana Dharma, we have some concept of having to pay a debt of
some sort for our actions. Mostly we resent this! Properly understood, the
karmic cycle can be a powerful influence upon us, for we start to act more
consciously and conscientiously. However, a life of good acts does not
necessarily preserve us from having to pay serious debts and if there is murder
and mayhem several lives back, we will have to redress the balance sometime -
and it may be in the current life. Further, within this life itself, we can
experience the fullness of karma. It is what our reward and justice system is
about. Good deeds can certainly yield reward this life itself and sour deeds
may result in, for example, fines.
It is the praarabdha karma which determines the time and place of
our birth, the environment, the lifespan. Do not consider praarabdha as 'set in
stone' fate, something in which we are helpless. To be fatalistic, "oh
there is nothing to be done, it is written in the stars", is of itself a
negative karma. In fact, everything provides a learning, if we are alert, and
by understanding that everything in life is a result of past action, in this
life itself we can take responsibility, adjust our actions for the future, and
fund a will to rise from the traps set by Maya.
We must have the attitude that, whilst we may not have a choice in
what is served to us, we do have a choice in how we 'eat' it. Adjustment of
attitude from 'woe is me' to 'how can I use this' is what is required.
An arrow that has been shot from the bow reaches its target to
exhaust its momentum. It cannot be withdrawn halfway. Similarly, those actions
which have started fructifying can only be exhausted by giving their results.
One must bear these results and the depth of their effect will be much
determined by our attitude.
The jnaani, about whom this part of the text is talking, must also
serve out 'time' in praarabdha, simply by virtue of having been born. However,
as far as he is concerned there is no doing or enjoying or suffering.
Eventually, his body, like the rest of us, must pass. The jiiva that found its
freedom in mukta state (samaadhi) will now finally rest forever.
