My Dear James, Jai Guru! Thanks for posting such a beautiful message explaining how the karmas are exhausted with sincere & rigorous meditation. The view isMessage 1 of 2 , Aug 1, 2010View Source
My Dear James,
Thanks for posting such a beautiful message explaining how the karmas are exhausted with sincere & rigorous meditation.
The view is echoed by Upanishads as well which say,
"yadi shaila samam pApam vistIrNam bahuyojanam |
bhidyate dhyAnayogen nAnyo bhedaH kadAchan ||"
[Even if one has accumulated sins as large in extent as miles & miles of sprawling mountains. |
They get destroyed by meditation; there is no other way (to singe the stockpile of karmas). ||]
Maharshi Mehi Paramhans Ji Maharaj would also very nicely explain this concept. He said that the laws of karma are applicable within the karma - manDala (Sphere of Action) only and can't touch or affect one who has crossed or transcended the karma-manDala just as the laws of a particular country are applicable within the bounds of that country only. The domain of karmas extend only as far as the domain of Gunas extend because actions are powered & effected by the gunas only. The Supra-Causal Domain is the Ultimate limit of Gunas; in this Mahakaran or Supracausal plane all the three gunas exist in perfect mutual equilibrium so that no action or creation can take place here. The Kaivalya/ chetan ManDal or the Domain of the Quintessential Sound (sAra shabd or anAhat nAda) lies even beyond the the Supra-Causal Sphere and, hence, is beyond the three-gunas and, consequently all the actions.
Therefore, the one who, by diligent & devoted practice of inner meditation on sound, can ascend himself into this Sphere of Kaivalya or Pure Consciousness elevates himself beyond the Sphere of Actions and, as a result, the laws of Action cannot bind him - such a one becomes beyond or untouched by the karmas (because such a person even though he is seen to be discharging normal worldly actions keeps his soul incessantly hooked on to that Current of Quintessential primeval Sound - this, in fact, is surat-shabda yoga in the real sense of term meaning yoga or union of surat or soul with the shabd or the word); all the three types of action simply fall apart for such a yogi.
Mahayogi Gorakhnath Ji has remarked,
"kAyA hansa sangi hvai AvA | jAtA yogI kinahu na pAvA ||" That is, though the soul comes into this world accompanied by the body, nobody (not even Kala, Yama or Death God) can keep pace with the soul of a Yogi when departing the world...and, therefore, such a soul quite easily transcends transmigratory cycles.
This, however, Maharshi Mehi would caution, does not mean that we can go on committing sinful acts and yet annihilating them with dhyana yoga. The fact of the matter, he would say, is that a man who is not firm in virtuosity or righteousness can not progress in meditation. Therefore, sadAchAra (righteous conduct, abstention from sinful acts) is an essential eligibility condition for a true seeker.
Pravesh K. Singh
(http://groups.yahoo.com/group/sant_santati--- In SantMatFellowship@yahoogroups.com, SantMatMysticism <santmat_mystic@...> wrote:
> *Reducing Karma Through *
> *Surat Shabd Yoga*
> *Sant Mat Quote of the Day:*
> *Reducing Karma Through Surat Shabd Yoga, By Huzur Maharaj, Prem Patra
> Radhasoami (The Spiritual Discourses/Love Letters)*
> *Worldly Thoughts and Impulses Should Be Converted into Zeal For Securing
> Internal Bliss and Happiness -- Spiritual Experience*
> Man's actions are the manifestations of his thoughts. The mind, by
> projecting thoughts to sense-organs, enjoys pleasures. It, more or less,
> identifies itself with these thoughts and pleasures. At that time, it does
> not think of anything else.
> *The Effect of the Three Karmas Can Be Effaced By Performing the Meditation
> Practice of the Radhasoami Faith (Surat Shabd Yoga, Inner Light and Sound)*
> The meditation practice of the Radhasoami Faith consists in reverting and
> raising internally the Current of the Surat (spirit, soul) along the Shabd
> (Divine Sound Stream) and the Light within. The seat of that Current is
> behind the eyes [at the Third Eye Center].
> When such a condition begins to supervene to some extent, as a result of
> performing the meditation practices, the working of Karmas, both internally
> and externally, is automatically enfeebled. On getting some bliss and joy
> internally, and on witnessing the refulgence, grace and mercy of the Supreme
> Being, the satsangi's mind is, of itself, detached from the world and its
> pleasures. The pleasures of the world become insipid. The longing for
> progress in meditation, and higher and higher bliss, goes on increasing.
> Worldly desires are curtailed. The Abhyasi [practitioner of Shabd Yoga]
> always gives priority to the will, grace and mercy of the Supreme Being in
> whatever he does. He subordinates his desires to the will of the Supreme
> Being. Thus the devotee is entangled in Kriyaman Karmas very little or not
> at all. This cuts short the chain of his Karmas.
> Prarabdh Karmas are those, which unfold in this very life. The effect of
> such Karmas will be very much mitigated by the grace and mercy of the
> Supreme Father Radhasoami Dayal [Merciful Lord of the Soul]. To the extent
> to which an practitioner of Surat Shabd Yoga is able to withdraw from the
> eyes, he goes on getting detached from the body and the world. In the
> wakeful state, the seat of the spirit is behind the eyes. It is here that
> pains and pleasures are felt and Karmas are performed. Therefore, as the
> Current of spirit is withdrawn from here with the help of spiritual
> exercises, pains and pleasures cease to be felt. In this way, the effect of
> Prarabdh Karmas is lightened.
> As to Sanchit Karmas, they are stored in Manakash (mind-sky) in the form of
> seed-impressions. They will fructify in a future life. As the practitioner's
> Surat penetrates Manakash in its ascent to higher regions, the Sanchit
> Karmas appear in the form of thoughts and impulses. They come into play for
> a short while only and are obliterated. That is to say, if the spiritual
> exercises are performed correctly and methodically, the Surat Shabd
> Meditation practitioner's soul crosses over the region of Manakash in a
> short time, and the store of his Sanchit Karams is cleared off.
> In this way, all the Karams of a practitioner of the Radhasoami Faith can be
> exhausted and eradicated in one or two lives. If he is slack in meditation
> and desires for the pleasures of the world remain embedded in his mind to
> some extent, purification will take three lives. When the Surat [the
> attention-faculty of the soul] experiences bliss and joy of Shabd and inner
> visions in higher regions, pure love and longing for Surat Shabd Yoga goes
> on increasing day by day.
> *(Prem Patra Radhasoami, Agra)*