The celestial sage Narada said to Sanka: “O Lord, a doubt has occurred in my mind. You stated that those who perform meritorious deeds enjoy their fruits even in the course of billions of kalpas. You also said that in the Prakrit laya (the final dissolution into the Prakrit) all the worlds are destroyed and that the only one who survives is Lord Vishnu. Do not the experiences of the fruits of merits and sins come to an end till the dissolution of the creation? This doubt has arisen in my mind. You are able to dispel this doubt.”
Sanaka said, “O man of great wisdom, Lord Narayana is infinite and imperishable. He is eternal and the Supreme Consciousness. He is the purest and without attributes. He is permanent and free from delusion caused by Maya. Although in reality he is without attributes, he is the greatest bliss and appears like one having attributes. He appears to be differentiated manifesting in the forms of Braham, Vishnu, Shiva, etc. he does all actions in the Universe through His Maya. Being Brahma, he cerates the Universe, being Vishnu, He sustains it, and in the end being Rudra, he swallows everything. At the end of the Pralaya (disssolution), from the bed of Shesha, Lord Janardana gets up in the form of Brahma and creates everything in the whole universe consisting of the mobile and immobile beings as before. O illustrious Brahmana, in the new Kalpa, Brahma reinstates all mobile and immobile beings back to their former states in the new creation. Hence, O excellent one, the fruits of all action, meritorious or sinful must be experienced. The fruit of an action is inevitable and must be experienced. Even in the course of billions of Kalpas, no action gets nullified without being experienced by the doer. One is bound to experience the fruits of one’s good and evil actions.
Sanaka said, “O man of great wisdom, Lord Narayana is infinite and imperishable. He is eternal and the Supreme Consciousness. He is the purest and without attributes. He is permanent and free from delusion caused by Maya. Although in reality he is without attributes, he is the greatest bliss and appears like one having attributes. He appears to be differentiated manifesting in the forms of Braham, Vishnu, Shiva, etc. he does all actions in the Universe through His Maya. Being Brahma, he cerates the Universe, being Vishnu, He sustains it, and in the end being Rudra, he swallows everything. At the end of the Pralaya (disssolution), from the bed of Shesha, Lord Janardana gets up in the form of Brahma and creates everything in the whole universe consisting of the mobile and immobile beings as before. O illustrious Brahmana, in the new Kalpa, Brahma reinstates all mobile and immobile beings back to their former states in the new creation. Hence, O excellent one, the fruits of all action, meritorious or sinful must be experienced. The fruit of an action is inevitable and must be experienced. Even in the course of billions of Kalpas, no action gets nullified without being experienced by the doer. One is bound to experience the fruits of one’s good and evil actions.
Pujya Bapuji says:
Irrespective of whether anybody looks or not, there is One who is an eternal witness to al doings of all beings at all times. He has all the accounts of our sinful and virtuous deeds. One may escape the punishment given by the government of this would but nobody has ever escaped nor shall anyone ever escape the government of God. No kind of influence, recommendation or bribery works there. There is no where to escape. Man is free to act but not in experiencing the fruits of his actions. Therefore, we should engage ourselves in god and righteous actions while steering clear of evil ones.
The actions which give peace and happiness to oneself and to others and which sooner or later lead one to God-realization, are good and righteous actions; while those which provide momentary and transitory pleasures and in the long run take oneself and others away from God leading to misery and hell, are evil actions.
One’s evil and good actions chase him for many lives. One has to experience the effects of the action done in past lives.
‘Hard to understand is the nature (path) of karma.’
One is bond to experience the fruits of his actions, be it in this life or in the second or third, or even after a thousand lives. How blessed it is to lead a virtuous and pious life for a few years rather than living in hell for thousands of years!
Human life is like a junction from where all roads begin. You can awaken your divinity through good deeds and attain heaven, or engage in such action as would make you a demigod (yaksha, gandharva or kinnara), it is up to you. You are also free to attain knowledge of Brahman through the practice of japa, meditation worship, the company of saints etc. and attain liberation, and then you will no longer be bound by the fruits of actions.
The actions which give peace and happiness to oneself and to others and which sooner or later lead one to God-realization, are good and righteous actions; while those which provide momentary and transitory pleasures and in the long run take oneself and others away from God leading to misery and hell, are evil actions.
One’s evil and good actions chase him for many lives. One has to experience the effects of the action done in past lives.
‘Hard to understand is the nature (path) of karma.’
One is bond to experience the fruits of his actions, be it in this life or in the second or third, or even after a thousand lives. How blessed it is to lead a virtuous and pious life for a few years rather than living in hell for thousands of years!
Human life is like a junction from where all roads begin. You can awaken your divinity through good deeds and attain heaven, or engage in such action as would make you a demigod (yaksha, gandharva or kinnara), it is up to you. You are also free to attain knowledge of Brahman through the practice of japa, meditation worship, the company of saints etc. and attain liberation, and then you will no longer be bound by the fruits of actions.
Posts
No comments:
Post a Comment