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Nis'ka'm Karma: Secrets of...

Date: 12 Jun 2009 08:44:37 -0000 From: "Ramashankar Suman" To: Subject: Nis'ka'm Karma: Secrets of... Baba "Ruper mela'y bose tumi arup ga'n shun'iye ja'o..." (PS 3331) Purport: O' Formless One, O' Divine Entity, You have situated Yourself in the festival and grandeur of form. You have created Your advent in this colourful world. You are playing Your flute-- singing Your song for me. By Your grace You have come emanating Your eternal call. Baba, bathing Yourself in the ocean of form You resonate Your divine sound in my heart. That is: by leaving Your eternal formless stance of Nirguna Brahma, You graciously descend upon this earth as the Taraka Brahma and come into the world of form. By Your grace, You fill the heart with devotion and with the irresistible urge to get You. O' my Dearmost, You have come into the world of form and showered Your grace by playing Your eternal flute. Baba, Your sound-- Your divine flute-- resonates eternally in animate and inanimate beings, in flora and fauna, in mobile and immobile beings, everywhere. You saturate Your divine love in every thought and in all expressions. Baba, You play Your flute and by Your grace it vibrates in all atoms and in every molecule-- in everything and everywhere. O' Parama Purus'a, You are the Na'dtanu of the ages, You are beyond time; You are Ka'la'tiita. You are immutable. You remain in one unaltered state in all times: past, present and future. Because of Your immutable characteristics, You are not only beyond the bondage of time (Ka'la'tiita) but also beyond the bondage of space (Desha'tiita) and beyond the bondage of form. O' Na'dtanu, O' Parama Purusa, I do sastaunga pranam at Your alter... *Na'dtanu: This is one of the countless names that describes one of the infinite attributions of Parama Purusa. Specifically Na'dtanu refers to that Divine Entity who is the Lord of all music and dance. That is, the One whose very body is made out of the na'da-- the primordial sound-- is Himself the Lord of the dance.
Namaskar, By Baba's grace He has blessed us with the special formula for how to live in this world yet escape from the endless cycle of karma-- action & reaction-- and attain that Supreme stance.
It is the universal human desire that everyone wants to experience happiness in their life. Not just fleeting happiness, but rather that infinite and permanent happiness known as bliss or a'nanda. This everyone wants, knowingly or unknowingly. That is Baba's eternal teaching.
At the same time, by living in this world one is bound by the rigours of karmic law: Good actions yield good results and bad actions yield bad results. Bound by this principle, human beings acquire so many samskaras-- some good and some bad. In that condition one must return again and again to this mundane world and undergo so much pain and suffering. This is the way the cyle of bhava works.
Mucyate bhavabandhana't
Baba says, "What does the word bhava mean here? It means the minimum reactive momenta-- that is, the minimum part of the sam'ska'ras of any individual's actions, the unrequited sam'ska'ras, for which the person will have to be reborn, will have to come to earth again. Bhava is the very small part of the acquired sam'ska'ras that is left over as a residual and that causes rebirth in the world; those minimum residual sam'ska'ras are called bhava." (DKG) In this way, by always creating more and more bhava, people return again and again to this transitory world.
Since the time of Lord Krsna, the solution or teaching has been given that one should do work without being attached to the results. Then only can one escape the endless cycle or karmic law.
Karman'yeva'dhika'raste ma' phales'u kada'cana; Ma' karmaphalaheturbhu'ma' te saungo'stvakarman´i.
"O human beings, you have the right to action, but not to the fruits thereof. So don't perform any action hoping for certain results." (AM: Karma Yoga Nutshell) However, as true as the aforesaid theory is, in the practical realm it is not so easy to follow. For example, if a student is told that they should try again and again to pass the exam but they should not be concerned with whether they pass or not. This type of theoretical advice is enough to confuse and befuddle any student. Because if they do not think about the result of passing the exam then they do not have any inspiration to study. Or they may think that if it does not matter whether they pass or fail, what is the use of taking the exam in the first place. This is the type of confusion that can creep into the mind. Similarly if any businessman is told that they should engage all day in doing business but they should not be concerned with whether they make a profit or not, this will be extremely puzzling for them. Just like the quandary of the student in the above example, without thinking about the prospect of making money the businessman may lose all inspiration to carry out his work. Or he may think that what is the use of starting a business if it does not matter if I make a profit or not. So although the theory of not being attached with the fruits of one's labour is seemingly very simple and straightforward, in the practical sphere it often seems as absolutely impossible-- except for those who know the inner secret.
Baba's special guideline is that we are to adopt a devotional approach-- remembering Him always. Then this concept of nis'ka'm karma-- fruitless action-- is quite attainable. For example if when doing any work one thinks, 'This entire world is His creation and that I am doing work with His strength with the desire to serve and please Him', then one will not acquire any samskara for whatever works they do. And if one's underlying feeling is that they are only doing the work to please Him then they will get constant inspiration to move ahead and one will not suffer from any consequences-- the pain or pleasure of negative or positive results. Rather one will always drift in bliss. This is Baba's practical guideline.
So if the business man thinks that, 'This business is my allotted duty by God and by this way I am to serve the society and earn something for my family, and by this approach I am serving and pleasing Parama Purusa', then the businessman will have the motivation with which to move ahead yet they will not be bound by the result of their actions. In that circumstance, they will not develop any negative samskara and they will have a strong determination to do the work. Likewise if a sadhaka-- i.e. one propagating His ideology-- goes to a pracara program with the sole motive of pleasing Parama Purusa and they are not concerned with how many people come or not, then they will not suffer the consequences of any samskara. And ultimately in the deepest sense they will be successful in their endeavour since their ideation is proper. In contrast, if one sadhaka is chiefly concerned about whether their pracara program is written about in the newspaper etc then they will certainly acquire samskara by their action. And if one thinks that it does not matter what the result is, then they may not be inspired to do any pracara at all. So no matter what one's role in life, the whole secret behind this theory of fruitless actions is to do one's allotted duties with the desire to please Him. If that devotional desire is embedded in the mind, then the sutra "Karman'yeva..." will work perfectly. In that case one will go on executing the work without acquiring any samskara and side by side one will be fueled with constant energy and inspiration to move ahead with their activities. This is Baba's practical guideline for how to do nis'ka'm karma-- fruitless action.
Ultimately only those who are devotees can do nis'ka'm karma. And by Baba's grace every Ananda Margii has this requisite amount of devotion. That is why in our Marga everyone does sadhana in order to satisfy and please Parama Purusa-- and not to get samadhi per se or to become endowed with occult powers etc. Just we do our kiirtan and sadhana to please Him. And this approach should be applied to all one's activities. So if one thinks they are doing just to please Baba then that is the special secret for doing the action without being attached to the result. In that case one can do all sorts of work and not acquire any samskaras at all. Hence doing with the desire to please Him is the secret of nis'ka'm karma-- fruitless action.
Ensconced in the ideal of nis'ka'm karma-- fruitless action-- we are to move ahead and do great works in this world, thinking of pleasing Him always. This is Baba's blessing on every AM sadhaka. Baba says, "O' human beings! be established in the radiance of divinity and the splendour of valour and chivalry, because yours is the path of revolution. Your path is not the path of extra caution and scheduled movement. You are the traveller of a rugged path. You are travellers of an impregnable path. You have to march ahead proudly with the flag of Marga upright. You have no time to stagger or to look behind." (SS-1) Namaskar, Ramashankar
*************************************************** Dark Side of Scientific Development
Baba says, "Human progress has been steadily increasing in speed. Progress during the last two hundred years has been very fast in comparison to that in the preceding three hundred years...People were carefree on elephants' backs, but they are sufficiently careful when they are driving a motor car or scooter. When going to the moon or Mars, people should be sufficiently cautious. The body and mind should be properly adjusted. This is called environmental adjustment. A'sana, pra'n'a'ya'ma [yogic postures and breathing], etc., help us in this adjustment." (AV-33) Note: Nowadays in this present era, the speed of scientific advancement is increasing more and more, but the mass of people are completely lacking in internal adjustment, i.e spiritual growth. For this reason mental tension, frustration, and depression is fast on the rise. That is the disastrous result which happens when people neglect their internal adjustment in the face of speedy scientific development. For this reason, in this ultra-modern era, sadhana is needed-- it is a must. In the past, in those olden days, there were many physical problems and now those physical difficulties have been solved. On that note we can say that life has become comparatively easy. But even then mental tension and psychic stress has become rampant. So sadhana is needed to ease the situation and bring balance between one's mental sphere and external environment. Without that this problem will grow more and more. As Ananda Margii our duty is to a maximum amount of sadhana and teach sadhana to the maximum number of people. Otherwise this entire globe will be filled with psychically ill people and the situation will be totally bleak.

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