Karma

T oday, we are addressing one of the most confusing topics: karma. Many people are confused about its very basic definition or foundation, which is that every action has a reaction. Whatever seeds you sow, you shall reap accordingly. If you sow seeds of happiness, you will experience happiness. Similarly, if you sow seeds of bitterness, you will reap bitter fruit. For example, if you plant a mango seed, you will eventually get mangoes. The consequence of our actions, or the fruit of our karma, is determined by the law of cause and effect. However, the confusion arises because we often wonder when we will receive the consequences of our karma. None of us can accurately predict when we will reap the fruit of our actions.

Let's consider an analogy: if you plant coriander seeds today, you will have leaves within two weeks. However, if you plant mango seeds, it will take 20-25 years to bear fruit. If you plant an olive tree, it may take up to 100 years to produce fruit. Hence, we cannot determine the fruit or the timing of the consequences of our karma.

Now, there are three ways Guruji explains how karma is made: Kayak, Vachak, and Mansik. Kayak refers to actions performed by the physical body, such as harming someone, committing murder, or stealing from someone. Vachak refers to karma created through speech, as our words have the power to hurt or inspire others. Everything we say is also part of our karma. The most important and often overlooked is Mansik karma, which is karma created by our thoughts and intellect. How we think and what thoughts we entertain also contribute to our karma. In fact, 98% of our karma is created through our intellect. It's possible to appear nice on the outside but have negative thoughts and intentions inside. For instance, we may have a group of friends whom we treat nicely on the surface because we want to be seen as a kind person. However, internally, we judge them and may not genuinely love or accept someone because we consider them rude. These internal thoughts contribute to our karma.

Another example is when guests unexpectedly arrive at our home during our resting or dinner time. Even though we may say, "Please come in," externally, our thoughts may be resentful, thinking, "Why are they coming now? This is my sleep time." These thoughts also contribute to our karma.

The main crux behind Kayak, Vachak, and Mansik is the intention behind the karma. Let's take the example of learning boxing. The teacher may kick and punch you, but their intention is to teach you boxing skills. Although they physically hit you, the intention behind their actions is to help you learn. Our intentions are crucial, and Guruji emphasizes the importance of having pure intentions.

Guruji often shares a story that perfectly exemplifies the power of intention. Once, two court cases were brought before a judge on the same day. In the first case, a girl was caught by the police while attempting to commit murder. She was apprehended with a gun in her hand before she could carry out the act. The judge penalized her. In the second case, a mother had just given birth to her child and accidentally suffocated the baby while sleeping. The judge, upon hearing this case, set the mother free, deeming her not guilty. In the first case, the murder wasn't committed, and no one died, yet the person received a penalty. The reason for this was the intention behind the person's actions—she intended to kill. In the second case, the child died due to suffocation, but the mother was not held responsible because her intention was not to kill. This story illustrates the importance of our intentions and how they shape the consequences of our actions.

We often hear about good karma and bad karma. We do good karma because we expect good in return, and we fear doing bad karma because we anticipate negative consequences. Our intentions behind performing good karma can be selfish. We may seek validation, respect, or a good reputation by doing good deeds. However, it is essential to remember that our intentions matter more than the actions themselves. Guruji advises us to be mindful and cautious. The theory of karma may seem complex, but if our intentions are pure, everything becomes simpler. When we help someone with pure intentions, without any expectations, we are on the right path. Always remember that karma has a repelling effect: as you sow, so shall you reap.

If you engage in any action, you are bound to face the consequences. Wrong deeds will bind you like handcuffs, while good deeds will bind you with golden handcuffs. Ultimately, you are bound by these handcuffs.

To obtain the returns of good deeds, we have to keep returning to the circle of life. We have taken multiple life births, accumulating Karma from all our actions. This accumulated Karma is called sanchit Karma, which includes the entire bundle of good and bad deeds from our past lives. We individually choose from this sanchit Karma, not God or nature. In our next life, we pay for the selected Karma in the current life, known as prarabdha karma. We decide where we will be born, what actions we will perform, and where we will die. This is what we choose, and it is also known as destiny.

The third type of Karma is kriyaman karma, which refers to the actions we are currently engaged in, the things we create on a daily basis. These actions also contribute to our accounts. Thus, there is sanchit Karma (accumulated throughout life), prarabdha karma (selected for the current life), and kriyaman karma (ongoing daily actions).

This cycle of Karma is never-ending, as we constantly accumulate new Karma each day. The basket keeps filling up, and we keep returning to the circle of life and death. However, the power of knowledge (gyaan) can make the sanchit Karma zero. Once we attain true knowledge, the accumulated Karma is nullified. But there is a condition: from now on, we should not engage in any kriyaman karma, which means no more sin.

This implies that we don't have to do good or bad actions. So, what should we do? Guruji suggests practicing nishkama karma, performing actions selflessly without any expectation of return and without egoistic attachment to the results. If there is no doer, then to whom will the Karma be attributed, whether good or bad? Therefore, we should engage in actions without expectations and false egos.

With this knowledge, we can make the sanchit Karma zero, provided that we stop engaging in kriyaman karma and practice nishkama karma. However, we still have to face prarabdha karma since we have chosen it. Guruji advises us to remember God, as doing so prevents suffering. With this awareness, we don't have to react or act impulsively. We surrender everything to God, recognizing that we are not the doers, and whatever is written in our prarabdha will manifest.

By practicing nishkama karma, we become one with God and are freed from the cycle of life. We gain control over our present actions, kriyaman karma, and if we abstain from creating new Karma while having a guru in this life, the purpose of our existence is fulfilled—to become one with God. The only way to achieve this is through nishkama karma.

There is a joke that our guruji always tells us: One lizard said to another lizard, "Come, come! There is a party. Let's go to that party." The other lizard responded, "I can't come because if I leave, the entire wall will fall. I am holding this wall." This joke reflects our tendency to believe that we are indispensable and that the world will collapse without us. We harm our karma by allowing our ego to interfere, even expecting gratitude is not desirable, as it affects our actions.

In conclusion, we are all interconnected. We should start recognizing ourselves in others and eliminate expectations from them. The moment we see others, our karma is set in motion. We must be mindful of our actions, freeing ourselves from attachments and practicing selfless action (nishkama karma) and unconditional love (nishkama bandhan). Expecting others to fulfill our expectations leads us down the path to suffering. Therefore, always maintain good intentions and perform selfless actions with love.