QUESTIONS  from our readers...


 
 
 
 

 Param Vinay thhi moksha chhe
Absolute humility leads to freedom


Please note that the questions are in bold, the answers are in standard text. The full question from Vani is at the bottom of the page.

Prarabdha & Purushaartha

 

-----Original Message-----
From: vani rohini [mailto:]
Sent: Saturday, August 14, 2004 2:43 AM
To: shuddha@dadashri.org
Subject: prarabdha

 

hari om shuddha ji,

i am much obliged if you could kindly enlighten me on this :-


ii) if whatever we are doing now is due to prarabdha, where is the choice
then? and if everthing is due to prarabdha then how can an individual liable
for papa and punya?

iii) so how does that purusharta come into picture?

thank you very much

vani

 

 

Dear Vani:

 


i) what is the difference between prarabdha, choice, purusharta?

 

The Gnani Purush has given the answer to this question of yours with amazing clarity. The world does not know this and has become quite confused as a result.

 

Prarabdha is destiny, effect of karma caused in last life, unfolding  through the mind, speech and acts of Vani in this life. One cannot change the prarabdha. This is  decided in past life and unfolds in this life. From birth till death everything that a human being does is prarabdha. It is simply happening. The three batteries, the mind, the peech and the body were charged in the past life as causal karma and from birth till death are discharging in this life as effect karma. The cause karma are called bhaav karma and the effect karma are called dravya karma.

 

Choice, free will, independent will, and purushaarth is the other component of one’s life. This is very subtle and can only be understood by a person who is aware and awakened. Let us try to get into this in the words and example given by Dadashri.

 

Let us assume the following scenario. It is late Sunday night and its around 11:30 PM. You are about to retire and go to bed. The door bell rings. You open the dorr and find that its one of your friends, Sarala. You tell her, ‘ Come on in welcome , welcome.’ Would you not? Sarala informs you that she is not alone. There are five other people in her van outside. So you invite all of them in. They take seats in your living room. You offer them tea or coffee. Sarala tells you, ‘How about some simple rice and sambhar? We are all hungry and haven’t had any supper’.

 

Now something new arises in a very subtle manner within you. You will not say it , but inside the following will arise, ‘ what the heck!, why can’t she take them to a  pizza hut?’ Instead , you will say, ‘ o no problem, let me make it right away for you all’. Outside you are smiling, inside you are upset. Now the six of them have their meal and they leave at around 2:30 AM.

 

Now, ‘welcome, welcome ‘ and ‘O, no problem, let me make it for you’ …is prarabdha. It is what the world and you see.  The effect of karma of past life, the fruit.

And, ‘what the heck, why could she not go to the pizza hut’ , is purushaarth. The cause for new karma for next life, the seed. In the next life, someone will reject and not feed you when you are hungry.

 

In every kriya, the acts that are happening, the prarabdha that is unfolding, there is inner purushaarth happening and that is very subtle.This purushaarth may be positive or negative. In the case above with Sarala it was negative purushaarth. If on the other hand you had been very pleased and felt within, ‘Oh my, atithi devo bhava…how fortunate that I can feed some hungry visitors…’ then it would be positive purushaarth and would bind merit karma, punya for next life. The other would bind demerit karma , paap for next life.

 

So with awareness the purushaarth can be changed from negative to positive. This is the only thing that you have under your control in this life, Vani.These positive and negative purushaarths will improve or deteriorate your next life, but they will not liberate you. That is why they are both called bhranti purushaarth, purushaarth of illusion. Real purushaarth only starts when one attains Atmagnan, and becomes a purusha.

 

 

 

ii) if whatever we are doing now is due to prarabdha, where is the choice
then? and if everthing is due to prarabdha then how can an individual liable
for papa and punya?

 

Good question. Until one realises the Self, one is trapped in the sense of , ‘I am Vani’. This is ego. This is associated with ‘ I am the doer’. Ahamkaar. Prarabdha makes him do paap and punya. When he does punya, he will say I am doing it. When paap happens, he may blame others. In both cases he alone is the doer. Because he is the doer he also becomes the sufferer. This is not a case of liability. It just happens as an exact result. For all pain and hurt caused to other living beings paap is created and for all pleasure and peace given to others punya is created and the doer, the ego, is the one responsible. Even the most benevolent and nirmani ‘egoless’ person will have to suffer the consequence of his actions because deep down he is the doer. When you ask him, if replies’I am Ravindran’, he is the doer and no one else.

 

There is no choice in this state of ignorance. He is simply the doer. It is with this deep sense of doership that his world continues. He cannot escape it. The false purushaarth binds him in the form of causal karma for the next life, without his knowledge or awareness.

 

Then comes the great moment of meeting a Gnani Liberator, like Krishna for Arjuna. The knowledge of the Self and the knowledge of the doership of all that is happening is given to the human being. Now real choice begins. He becomes akarta and free, truly free from all sense of doership. He is no longer Ravindran or Vani. Instead he is established in the awareness, ‘ I am pure Soul’. This stops any new causal karma from happening, When the effect karma give their fruit, and finish, he is liberated eternally.

 

The ego is the doer of paap and punya, not you. You are not the false thing called the ego. But this understanding and experience of it, can only be attained by a live one on one meeting with a Gnani.

 


iii) so how does that purusharta come into picture?

 

By interaction with a Gnani. By lifting up the veil of ignorance. No other way. The false purushaarth is helpful too. For that all you need is pratikraman. See the book on the web.

www.dadashri.org/pratikraman.html

 

Dadashri, in his infinite karuna for us all , says that he will never tell you to do this or do that, be good, never tell lies, do not drink etc., etc., He simply wants you to understand the subtle isues, critical ones, that you have asked in these 3 questions. If a ‘bad’, ‘negative’ or a hurtful act has happened through Vani, change your purushaarth internally. Repent or oppose from within that, it should not happen, ask for forgiveness from the pure Soul within that person and that is purushaartha. This will bring amazing results . Try it.

 

Pratikraman is purushaarth.

 

For th final purushaarth, seek to meet a Gnani Purush.

 

 

With salutations to the divine within Vani…

 

Jai Sat Chit Anand

 

shuddha

 

www.dadashri.org

 

 

Tue 8/17/2004 12:03 AM

Hari om suddha ji,

Thank you very much for the answer given suddhaji. Can you please clarify
the following:-

i) if from  birth to death everything we do is prarabdha then one have to
just let the things happen is that so?

ii) if prarabdha is unfolding through the mind, speech and act, the thought
(inner purusharta) is also due to one's prarabdha, for him to have that
particular thought (ie. what the heck............") isn't it so? because for
one to have a good or bad thinking is due to his own karma therefore how can
that thought be a purusharta and not prarabdha.

iii)   what is the difference between the branti purusarta, false purusharta
and real purusharta?

iv) Desire for moksa (freedom) is it prarabdha or purusharta? if at all it
is purusharta, for one to have that longing for moksa is prarabdha, is that
so?

Thank you .

hari om.


amsavani


 Dear Amsavani:

 

As before, your questions are highlighted…

 


i) if from  birth to death everything we do is prarabdha then one have to
just let the things happen is that so?

 

There are two states of life. Knowledge and ignorance. Knowledge here refers to Gnan or Jnana, Gnan of the Self and the ignorance is the ignorance of the Self, the veil over one’s Self.. Gnan is associated with the knowledge of the doer in this universe. Is there a doer in the process of clouds being formed, rain falling, streams flowing, grass growing, trees blooming, fruits ripening, seeds falling, saplings growing, thunder and lightning happening, hunger pains coming, thirst happening, eyes looking, thoughts flowing, fingers moving, ideas coming?

 

When one does not have the knowledge of the force behind prarabdha, one becomes limited in knowledge and becomes focused on the self (small s, worldly self, vani) and is established in the wrong belief, ‘I am Vani’, and this is associated with, ‘I am the doer’.

 

It is not easy to let the things happen. To ‘let’ the things happen, you have to ‘let go’ of the ego. This ego will always remain until you meet an egoless person, a Gnani. What happens is this. Man uses this ‘let’ business very disingenuously. When he earns a hundred thousand dollars, he will say, ‘I earned this money’, and when he sustains a big loss of fifty thousand he will say, ‘ God did it’, ‘ my partner was bad’, etc. So the doer ship is taken when convenient and let go or denied when inconvenient.

 

You have experienced it. Many times you may have resolved not to say anything to a certain person. Yet when he is around you end up speaking. So in a world and universe where everything is an interaction of evidences, which Dadashri calls scientific circumstantial evidences, where is the role of the individual doer? It is merely that of a nimit.

 

You want to prepare tea. Would you be able to do this if the match stick was missing, tea leaves were not around, sugar is not there, milk has become curd, or you have a severe headache?

 

Awareness of the nature and natural processes is Gnan. The Knower is indeed able to ‘let’ things happen. The doer will never be able to let things happen. These two are separate eternally, only as Vani , you are not aware of this separation. That separation is the grace and gift of the Gnani to you.

 

 

ii) if prarabdha is unfolding through the mind, speech and act, the thought
(inner purusharta) is also due to one's prarabdha, for him to have that
particular thought (ie. what the heck............") isn't it so? because for
one to have a good or bad thinking is due to his own karma therefore how can
that thought be a purusharta and not prarabdha.

 

Excellent question. In our late night guest example of the last satsang, ‘welcome, welcome’, is prarabdha. And ‘what the heck…what an odd time…’ is inner purushaartha. The latter is not a thought, it is much more subtle. It is a bhaav, deep inner intent. Something close to your core. The other , the outer, the expressed is  simple and almost automatic. This bhaav is not entirely independent, it too is evidentiary. It depends on circumstances. If you are not very tired and if your mom had taught you never to spoil your bhaav, or if you had understood how karma are charged and caused, your bhaav would change and you would not say ‘what the heck…’ That is why with right knowledge, destiny can be changed, even a murderer escapes hell. Many will say that Arjuna massacred the whole Kaurava army.

 

Think again and you will come to sense that ‘what the heck ‘ is indeed an effect but because it is changeable through present knowledge, it becomes a purushaarth. The kind man who becomes a drunkard and abuses his wife and family is saved from his faults and folly if he repents sincerely for all the hurt he is causing. The inner repentance is his purushaarth, the daily bottle is his prarabdha. The world can never gauge this purushaarth. The pious sanyassi who avoids contact with women will become a married man in his next life if he envies a married man enjoying homely and wifely comforts or if he looks at a woman with vicarious eyes. His sanyaas is prarabdha and the envy and inner bhaav is his purushaarth. Thus purushaarth can both be positive, like the drunk, or negative like the sannyasi.

 

For even an iota of positive purushaarth to happen, a cardinal evidence is there. It is the meeting with someone who had attained the Self in a previous life. If in this life we are prompted to move towards the good, the shoobha and away from bad and evil, the ashoobha, then we have to accept that it is because there is something within that prompts us to do so, and that is the net stock of our spiritual development. We would shiver even at the thought of cutting someone’s hand, whereas in other parts of the world it is done as a form of justice, and in some other parts there is mass homicide of hundreds of thousands as if they were just sugar canes being cut.

 

Yes indeed, karma is the reason behind purushaarth and prarabdha. False purushaarth, not real purushaartha.

 

Real purushaarth does not begin until one realizes the Self and becomes the knower of the forces of nature that are happening in front of the Self.

 

iii)   what is the difference between the branti purusarta, false purusharta
and real purusharta?

 

It is called false purushaartha, illusionary purushaarth because it keeps you bound in the cycle of birth and death. It is esentially moving you from the evil to the good. Both are part of karma. The real purushaarth can only be excercised by the Purusha, the one who has risen above the prakruti, the complex of thoughts , speech and acts, the worldly self. This purushaartha is beyond all karma and their effects. It transcends karma and all doership attached to it. It is the independent force of the Awakened One. It does not need any evidences of this universe. It has the intrinsic power to be eternally free from all entry and exits in births and deaths. It is the sustaining direct independent force of final liberation, nirvana. It is Gnan that keeps the real separate from the relative. It ‘lets’ the world of Vani unfold without interference. It arises and takes birth in the Gnan Vidhi of the Akram Vignani. It does not exist anywhere else in this world, in this time cycle. It cannot be understood by intellect. It is beyond words and visible acts.

 

 


iv) Desire for moksa (freedom) is it prarabdha or purusharta? if at all it
is purusharta, for one to have that longing for moksa is prarabdha, is that
so?

 

To long for liberation, moksha, is positive purushaartha. This longing leads one to search for a Gnani Liberator who will establish the real purushaarth. To talk about moksha and liberation is prarabdha. A person doing such discourses may be doing so to gain some recognition and support for his maan, false pride. Then the inner longing for respect and status is his negative purushaarth and his spiritual talks are his prarabdha. Desire is an effect and is different from bhaav, deep inner longing and leaning. The woman who gets abused a lot would turn to God and spirituality but when showered with loads of money and gifts and praise forgets the Lord and the desire to become free from the pains of the world. That is why the Gnani has called this the purushaarth of illusion.

 

The one who is truly longing for liberation, gets liberated, sooner or later. That is the esence of purushaarth, the goal of human life.

 

 

With gratitude for the opportunity of this satsang.

 

My namaskaars to the divine Self within Vani…

 

Jai Sat Chit Anand

 

shuddha

 

 

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Last update: August 21 , 2004

Please note that the responses of shuddha above are simply the experience of only one of many thousands of mahatmas of The Gnani Purush
Pujya Dadashri and are in no way intended to make any specific claims for others. They are highly individualized and personal experiences and on this science all matters that relate to inner experiences and representations are for the person experiencing them. There is no world experience when it comes to the interaction of the self and the Self. Precise answers are the ones that result in a meaningful change within an individual for personal bliss and worldly peace. Such precise experiential answers are only possible when one meets a Gnani Purush.