Talk delivered on 9th May 2012.
MANAGEMENT OF KARMA
My dear associates in the
My humble salutations to
all of you the beloved of the Master.
Several questions arise in the minds of those who are so
much concerned about petty issues that the main
attention to be in the focus of the Master is forgotten
and one thinks of the uselessness of spiritual
gatherings. Master himself has stated that he is happy
to be among such gatherings and he considers such
association to be temples. In every one of you I see the
seeker and the vision of lights of hearts is something
beyond my capacity to express. For any good event to
happen there should be as tradition says ‘sukrta’.
Revered Babuji Maharaj, glory unto Him for eternity,
having been entrusted with the task of restoring human
dignity to its original condition has prescribed many
spiritual practices of meditation and methods of
purification to us in his effort to achieve His
objective. He has given the logic or reason for every
one of the practices and covered the complete gamut of
philosophy, metaphysics, ontology, epistemology, ethics,
psychology etc., It may be observed there is a deeper
appreciation of the problems of clearing off karma-load
in his system.
In his ‘Commentary on Ten Commandments’ he dedicates two
commandments namely the 5th and 7th, to elucidate the
value of the principles of 1. Foregoing Retaliation and
2. Accepting Responsibility. He commands us to “Be not
revengeful for the wrongs done by others. Take them with
gratitude as heavenly gifts.’ Why it should be so is
explained by a detailed account of formation of
samskaras. He states that no one suffers in
contravention of the principle of karma and that we are
the makers of what generally gets known as fate. He
explains that when we do something applying our head and
heart we form impressions thereof and they remain in
seed form till they are washed off by our undergoing the
effects thereof which is generally called as bhogam in
yogic literature. Bhogam is essential and indispensable
law of Nature. Because we think we are the doers we get
attached to the bhogam and thus continue to form our
He further explains that according to the law of Nature
everything tends to go back to its source and the
culmination of our journey at the Homeland is already
ordained. Since we attach ourselves to our samskaras
continuously heat is generated and consequently
heaviness grows unendurable and return to the origin
becomes paramount. Even small effects get expanded when
we tend to give power to those effects. This expansion
is forceful according to the volume it covers. This
expansion further envelops many a time the entire space
reserved for bhogam. This is the reason we find our
attachments covering several aspects of our life and
though the suffering is initially due to a cause it
covers the entire being.
The actual circumstances for enjoying the bhogam or
karma phalam may be internal or external. The external
circumstances are natural helps arriving in the form of
sufferings caused by the wrongs done by others. To think
of retaliation for these wrongs is not proper because
they in fact are the persons who helped us to purify
ourselves and have put us in obligation. Thus the work
done through an external agency, is to be understood as
a function of a true friend.
If we view the action of others from this perspective we
clearly understand that there is no need for us to be
the instrument to return a karmic reaction to someone
else. For example if an individual is really nasty
towards us, we feel the impulse to retaliate and be
nasty to him.
If we follow that track, we
will create a new unseemly karma to face in the future.
Better to let the law of karma take its own course
without our intervention, which will generally happen
through some other person with less self-control who
does not understand this law of life.
Let us take an example: a
classic Rayalaseema family feuds where someone kills a
person whose brother or son makes it a point to chase
down the killer and he in turn pays the other in his own
coin. This action-reaction cycle never ends. The basic
emotion playing here is - revenge. If we ponder over
what happens in the next life we understand that there
is definitely a karma to be faced for killing in
revenge. Wisdom tells us that it is better to let the
Police ensure justice. We should understand that
retaliation is a terrible, negative force. When we
retaliate against others, we build up a bank account of
negative karma that will come back on us with full force
when we least expect it.
Karma generally manifests through other people, and thus
it is easy to see the other person as totally
responsible for what happens to us. For example, we are
attacked by a thief who strikes and steals our
valuables. We are quite upset with the malicious thief.
However, the mystical perspective is to see ourself as
responsible for whatever happens to us. That is, we
through our actions in the past, the creator of all that
we experience in the present. We caused our loss; the
thief is just the instrument for returning our karma.
Of course, it is easy to
apply this principle when the effect is an enjoyable one
and not so easy to apply it when it is not enjoyable,
but in both cases we are equally responsible. In the
end, we have no one to praise but ourself when our life
is filled with successes and no one to blame but ourself
when our life is filled with difficulties.
We are thus being taught by the Master that, as long as
we externalize the source of our successes and failures,
we perpetuate the cycles of karma, good or bad. There is
no one out there making it all happen. Our actions,
thoughts and attitudes make it all happen and we must
accept and bear our karma cheerfully.
Master commands that we should not be revengeful for the
wrongs done by others and take them as divine gifts.
This obviously involves our forgiving the offender. This
is another principle of life emanating from the Law of
Quite often our actions are based upon an emotional
reaction to what someone has done or said to us. The
consequences of such actions are often not clearly and
carefully thought about. For example, someone insults
one and he in turn, insults him back. If he did reflect,
he would have seen that the consequence of harming
someone else with his words in the present is for him to
be harmed again in the future by someone else's words.
This behaviour creates an endless cycle of being harmed
and harming others, which is only stopped by considering
the consequences before acting and not harming back.
Mahatma Gandhi once said, "An eye for an eye makes the
whole world blind." So, too, instinctive retaliation
ultimately makes the whole world angry. The principle of
considering the karmic consequences pertains equally to
positive actions. The wisest approach is to not simply
react to things that happen to us, but to take time to
consider the karmic repercussions of all actions before
we take them and rely on a just Master.
The habit of considering
the consequences before acting can be developed at an
early age when parents and teachers utilize positive
discipline methods to help children face the natural and
logical consequences of their actions. Master once
cautioned me to keep track of my paces, as they make
marks. He also told that each mark is a reward or a
stumbling block in the path.