The working of the law of karma

There is a king who has vast possessions. But he is a worthless king. He spends all his energy and money in selfish pursuits and luxuries and has no care for his subjects. In his next birth he is born blind and becomes a beggar and thus compensates for his wrong doings.

Now this king has a servant who is honest and faithful and hard-working. In his next birth because of his merits he is born into a cultured and well-to-do family. One day, when he is going along the street he hears a pitiable cry from the pavement. It is from the blind beggar who was the king in his previous life crying aloud with outstretched hands, Have pity. Give me a penny in the name of the Lord. And because all actions however trivial, are inwardly determined by the Sanskaric ties, creating claims and counter-claims, the rich man is unconsciously drawn towards the beggar and gives him a few copper coins. A king crying out for alms and a servant taking pity on him—what a comedy, what an irony of fate!

This is the working of the law of karma, the expression of justice in the world of values. The law of karma is impartial and inexorable. It knows no concessions, gives no preferences, makes no exceptions. It dispenses justice.

-The Everything and the Nothing, p53

Only the Sadguru can change the course of a person’s destiny

[Continued from previous post]

Amplifying this point, Baba continued:

In fact, there is nothing such as happiness and misery, virtue and vice, or good and bad. Only bliss exists! The experiences of happiness, misery, virtue, vice, good and bad are nothing. But they are the necessary stepping stones on the course to higher things which, though illusory, everyone has to pass through.

Only the Sadguru can alter, divert, or destroy this “course.” That is, he can change the course of a person’s destiny. This automatically occurs once a person comes in contact with such a Master.

Unless all the experiences and sanskaras of this course are wiped out totally, there is no chance of Realization for the disciple; and only a Perfect Master can do that., p1073
August, 1929; Dhulia

One has to pass through a succession of experiences

Satsang (the company) of these Perfect Ones is the best medium and path to the attainment of bliss.

Someone asked, “But how can we acquire the desire for the company [of Perfect Ones]?”

Baba replied, “By killing all desires except one – longing for real bliss. Thus only by longing for bliss will you have the chance to come in contact with a Perfect Master and then, as I said before, his sahavas, his contact and his service will do the rest. You will gain real bliss.”

Someone else then asked, “But how do we earn that opportunity? All of us cannot think of God and have the intense desire for real bliss.”

Baba explained at length:

Naturally, this depends on one’s sanskaras. There is a course of experience through which every being must pass to realize God. Suppose an ordinary person who has no thought of God or desire for real bliss gives something to charity out of his philanthropic nature and feelings for the poor. This is a good deed, and due to that and his mercy for those suffering, he is helped inwardly and progresses. His kind and generous mentality enables him to progress further and further until a time comes when the desire for real bliss is created. The desire for bliss is born in him automatically. This desire leads him to a Sadguru and, by thus reaching the Original Source of everything, he is eventually able to attain bliss. But before achieving this state of being able to create a desire for real bliss, he has to pass through a succession of experiences, both good and bad., p1073
August, 1929; Dhulia


Progress toward Self-knowledge is gradual and imperceptible

When the time is ripe, the advancement of a person toward Self-knowledge comes about as naturally as the physical body of a child grows into full-fledged form. The growth of the physical body is worked out by the operation of natural laws, and the progress of the aspirant toward Self-knowledge is worked out by the operation of spiritual laws pertaining to the transformation and emancipation of consciousness.

The physical body of a child grows very gradually and almost imperceptibly, and the same is true of the spiritual progress of a person once he has entered the path. The child does not know how its physical body grows; in the same way, the aspirant also is often oblivious of the law by which he makes headway toward the destination of his spiritual progress.

-Discourses 7th Ed., p135

The divine law: “Be good. It pays!”

Law’s grip is eternal till you go beyond law, then you are free.

Shams says, ‘You think binding to a Master is binding and all life is free to do what you like; but you are bound by hunger, sleep, etc. and have the body-binding, the greatest binding. But this one binding of faith and love to the Master is sure to free you from all universal bindings.’

Being good is a good binding. You must either be good or bad. Bad is like bound wrists. Good is like bound feet.
Kabir writes beautifully about this, ‘Good keeps your hands free so that you can even unbind your feet.’

Be good. It pays! Bad makes you mad. Good takes you to God, and the best way to become good is to serve others and try to make others happy. The climax of good is loving. Bad is anger, getting excited; good is forgiving. Biting is bad, but to be bit is good. If you offer your cheek, knowing you could easily wring their neck, that is excellent.”



The divine law: This law so establishes itself that there is no escape

“God is not kind, he is the ocean of mercy. But it is all according to law. And law is not complicated, it is simple. You sow a seed, you water it, you have a plant that grows – it is so simple. Law gives you all this from one seed, because all this was latent in the seed. 

Law deals individually, and also in multitudes of the same type. Your taking birth at a certain time, your giving up the body at a certain time, is all according to law, which shapes your actions. You are not responsible.

But what about those who all die at one and the same moment, like thousands in an earthquake? Law gathers all of the similar types in one country, and ends it in one time.

When the plant grows into a big tree, it is not conscious of it, not responsible, but law shapes it, brings out of it what is there. When you were a baby, you were not conscious how you grew up. It is so natural because law does it. From childhood to old age, you feel the same yourself. Only when you look in the mirror, you know it (that you are old), and most of the time you forget you have got old.

This law so establishes itself that there is no escape. It grows into a habit which can never be shaken off. Law asserts itself as soon as you are born. The puppy does not open its eyes when it is born. It feels hungry and searches for its mother’s milk. ”


Our Ills and Our Remedies (Part 2 of 2) – “Be disciples of this Life Divine”


True understanding about man’s place in God’s Life Universal will enable man to avoid much suffering – physical and mental – sometimes invited by himself through wrong action, and often created by himself through vitiated imagination.

All joy, howsoever alluring, will fade away, unless it springs from life in the Truth Everlasting.

All suffering will only harden or embitter the heart unless it is accepted with grace and resignation and utilized as an awakener to real values. Suffering will haunt us again and again in numberless ways, unless we give up the illusion of separateness arising out of false identification with the body or the ego-mind.

And true joy will evade us again and again, unless we get firmly established in the imperishable sweetness (ananda) of Life Eternal, which admits no divisions and accepts no limitations.

Be disciples of this Life Divine which vibrates eternally in one and all!, p3203
Nov, 1952; Rath (Hamirpur District)

Our Ills and Our Remedies (Part 1 of 2)- Spiritual understanding

In the world of quiet speculation, as well as in the world of surging political activity, or individual striving, men are desperately trying to remedy the many ills to which humanity is heir. All our creeds and faiths, all our parties and “isms” are so many practical solutions offered toward this purpose. But, though good in their intention and starting point, they often create confusion and chaos instead of solutions, because they lose sight of the inescapable truth that all external organization is doomed to failure unless it is implemented by inner spiritual transformation of the individual. I am, therefore, not concerned with parties, creeds and “isms,” but only with those fundamental values which must be wholeheartedly and universally accepted, if humanity is to be truly saved.

I am equally concerned with the saint and the sinner, the small and the great, the rich and the poor, the ignorant and the wise, the East and the West. For them all, the one remedy of remedies which is recommended is spiritual understanding, which at once includes and supersedes all other forms of knowledge. It inevitably precipitates the blending of theory and practice, for it is as much of the heart as of the mind. When understanding is our law, we have love which is imperishable, and action which is dynamically creative – love without entanglement, and action without attachment to results., p3203
Nov, 1952; Rath (Hamirpur District)

“Do not leave room for the mind to play its tricks”

Neurgaonkar informed Baba about his resolve to observe silence for several days. He asked Baba whether, during that period, he could make exceptions by speaking only about God. Baba did not approve of this and stated:

Silence means silence. If you want to observe it, observe it thoroughly. Do not leave room for the mind to play its tricks. Mind always creates obstacles in your one-pointed resolve. Its ways are very elusive. In the beginning, you will speak about God or spirituality, but in the guise of this desire, mind will soon make you feel fed up with your silence. Then, indirectly, you will go on expecting others to come to you and converse with you about God. It is not impossible for the tricky nature of the mind to induce you into creating such situations.

While observing silence, let the mind remain silent. It is this silence for which the outward silence is to be helpful. We see many dumb children, but of what avail is their silence? Put your heart and soul in your anticipated meditation and observance of silence and I am there – there in you – to help., p4651
Apr, 1960; Guruprasad

Adversities provide an opportunity of acquiring forbearance and fortitude

Do not get disheartened or alarmed when adversity, calamity or misfortunes pour upon you. Thank God, for thereby He has given you the opportunity of acquiring forbearance and fortitude. One who has acquired the power of bearing with adversity can easily enter upon the spiritual path., p1840
May, 1937; Nasik