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'When the sun rises the moon leaves sight. When true knowledge illuminates ignorance is eradicated.' - Sri Guru Nanak Dev Jee - Ang 791 SGGS

Upon saying this Guru Ji went inside , the rest remained seated there. Everyone was eager to hear (the explanation of Karma) Then Daya Singh spoke. (4)

“Guru Ji is proficient in every way , we with low intellect are nothing compared to them. I will only speak in the manner that Guru Ji directs me, i.e. like a puppet”. (5)

“Guru Ji will narrate from their own tongue , people will assume that a puppet is speaking. First of all listen to karam gatha (the story of Karma) , the result of which: narak (hell) and swarg (heaven) are attained.” (6)

“There are three types of karam (deeds) , Sanchit (karma we have acculamated over many lives) , Paralabdh (karma we carry into this life) , and Kiriaman (or present karma/action). In the archer’s quiver there exists three types of arrows”. (7)

“ Karma or the Karam Beej (the name given to the sowing actions) exists because of three things (that we consist of). These are the shadow of the concious soul through which we have realization of being alive (the Abhaas Aks), The Reflection of ourselves (The Pratibimb Antehkarn) and the veil of ignorance (Agyan Ansh). It is because of these that Karma exists in our lives.” (8)

“The reflection of our soul - the Antehkaran in itself is lifeless until it takes the power from the concious soul Until that time it is powerless to execute any karam (deeds). When the reflection of sould falls upon it , then it is capable of karam.” (9)

“Whilst the veil of ignorance is present in the mind and consenquently on the soul, it is able to perform karam (actions/deeds) . It cannot commit karam without the veil of ignorance.” (10)

“All three have to be present in order to perform karam. If one is missing then karam cannot be engaged into.” (11)

“Khalsa Ji I will elaborate on this. (Creation is divided into three natures the sato (peaceful), tamo (agressive) and rajo (indulgent)) Imagine Sato to be the soil , then the soul is the lump of that soil.” (12)

“The realization or shadow of the soul is the Akash (sky) , all the Agyan (ignorance) is the water. When the lump of soil is mixed with water then a Ghadah (clay pot) is formed.” (13)

“The ghadah (clay pot) takes in the Akash (skylight). The karam (actions) act as Anaj (seeds) in this pot Now the ghadah is capable of containing goods.” (14)

“If these three separate from each other then they are not proficient in being a container/receptacle for anything. Which means that Atam is not capable of committing any karam in itself.” (15)

“In the same way the sould or the veil of ignorance individually are incapable of committing any karam. There has to be fusion of the three before karam can be entered into.” (16)

“On the crossbow of soul exist the arrows of karam. The arrow shoots forward and leaves once the crossbow has been stretched and released.” (17)

“The arrow , after taking leave of it’s force, falls on the ground. Pararabhd (the Karama we carry into this life) give fruition to all and then becomes static/at peace etc..” (18)

“The arrows that are on the crossbow are known as Sanchit (accumulated). The one that is stretched on the Chila/bow string is known as Kiriaman - present actions.” (19)

“The karam for which this body is given , oh patient ones , is known as Pararabhd. The ones that have been accumulated over many livesare called Sanchit , they are colourful and of many types.” (20)

“Kiria (present actions) is done on a daily basis and conducted with ego , i.e. “I am doing/me etc. On a daily basis these are known as Kiriaman Karam. It is this Kiriaman that takes three names , i.e. Bhavik (future) , Vartman (present) , and Bhootkal (past).” (21)

“In the first state (future) it is Kiriaman , in the second state (present) it is Sanchit (acculated) and in the third state (past) it becomes Pararabhd (carried foward).” (22)

“Just as one era is first Bhavikat (future) , but later becomes vartman (present) , and finally becomes Bhootkal (past). Consider this in the same way.” (23)

“Pararabdh has three Phall (fruition) :-

species (Jaathee) , Life span (Arblaah) , and Life experience (bhog). Jaati is the name to given to the different species of evering thing that is living and non living i.e. humans, animals trees etc. Whether the being is higher, medium or lowest in his/her species is deter,ined by jaathee..” (24)

“In all there are many varieties. Now we’ll discuss Arblah or lifespan. Whatever the life span of a being say from a second onwards is known as arblah , which is one result of Pararabdh.” (25)

“The explanation of Bhog or life experience is such where Dukh (sorrow/misery) , Sukh (joy/pleasure) , honour , disgrace , beauty , ugliness etc. Are experienced , which the intellectuals refer to as Bhog. This is known in the fourteen worlds.” (26)

“If both Sanchit and Kiriman karam are joined then they are on a par with Atam Gyani. Just as arrows in a phatha (quiver) can be stopped from being shot , and the one on string can also be stopped before being fired.” (27)

“Pararabhd (the actions we carry on to this life) is the fired arrow which cannot be stopped once it has been fired . They are equal for Agyani (ignorant) and Gyani (knowledgeable - here this refers to the God-Concious Brahmgiani) alike. The result of this is equal for both.” (28)

“Sanchit Karam (acculamated Karma) can be destroyed under the influence of Gyan (divine knowledge) , just as fire can burn down a granary.” (29)

“The granary together with the grain burn to dust. The seeds lose their fertility (unable to take root). This is how it is for the Sanchit karam.” (30)

“With Gyan Agni (fire of divine wisdom) the Sanchit karam are burnt to ash. They cannot ever grow again.” (31)

“In this way ego of the soul becomes destroyed. The mind becomes the form of God and is finally at ease. I will now define the true consciousness , understand the soul to be this.” (32)

“Now the form of the ming will be told :

Inside the Anatam exists Atam Buddhi. In Asat Jagat there is Sat Buddh. Atmah is Sat (true) but considers it to be asat (false).” (33)

“When Atam Gyan is attained then ignorance disappears , a result of which the Atmah is seen and anatmah is seen as anatmah.” (34)

“When the Chit becomes Sat (true) with this technique then the Sanchit karam together with the mann (mind) are burnt away. Just as a building together with seeds is burnt , then the seeds are incapable of regrowth.” (35)

“Kiriaman are those karam which are performed on a daily basis. They do not come into fruition for the Gyani (wise). The reason for non-fruition are:-

“That Kiria becomes kiriaman karam , i.e. those which are done with Deh Abhyman (bodily ego). That Kiriaman then transforms into sanchit and Pararabdh. The Gyani (knowledgeable) has become kirialess owing to the fact that he has lost the ego. His karam will never come into fruition.” (37)

“Just as eating food is a kiria which gives energy.” (38)

“Consider this to be kiriaman. If the body is ill then eating food will not remove the ailment. Only the fit and healthy benefit and become stronger. Just as eating roti is a kiria , consider that to be pararabdh. From this kiria the body becomes stronger. This strength is the result of eating , i.e. roti becomes strength , thus kiria has become pararabdh.” (39)

“The kiria that is done under the influence of Abhyman (ego)

Will grow and come into fruition. The Gyani does not come under the influence of Tann Abhyman (body/self ego) , and as such his karam do not tie him down.” (40)

“The Mala (Rosary) of karam hangs around the neck of all but the ones who have lost Tann Hangtah (self/ego) have removed this mala. Without removing Tann Hangtah (self/ego) many Kalesh (pains/sorrows etc.) are given rise to. Births and deaths are thus entered into.” (41)

“Hau vich ayah..............Hau vich gaya”

(Sri Asa di vaar).

“That is why Satguru Ji has emphasised this in SGGS Ji so many times. Sri Guru Nanak Dev Ji has stated in Asa Di vaar that the person comes to be born because of Hankaar (self ego) , they leave with self ego too. They are born with hankaar and die with hankaraar.” (42)

“It is not possible to count such persons. In SGGS Ji it is stated over and over again that do not engage in hankaar (self ego). All misery is due to such thought/actions. Upon receiving dukh (pain/sorrow/misery etc.) they regret over and over again.” (43)

“Countless births have to be endured by that person owing to Abhyman (self/ego) and after misery and suffering they die. Attachment etc is one of many vices. Tann Hangtah (body/ego) is a direct result of agyantah (ignorance).” (44)

The person who is recipient of Guru Ji’s Kirpa (grace) , their Tann Hangtah (body/ego) is removed. By imparting Tatt Updesh (Divine knowledge) Guru Ji engage them in Naam Simran (Waheguru Meditation). The misery of births and deaths is thus eradicated.” (45)

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