[continued from previous message]   
      
   The Karma'shaya of a saint is not similar to the Karma'shaya of an evil-doer.   
   If a saintly person does something bad, then a lack of adjustment will occur   
   between the vibration created by the wrong action and his or her original   
   Karma'shaya.  This will    
   cause a severe disturbance in the nerve fibres.  For instance, the hand of a   
   person accepting a bribe for the first time will start to tremble. A man who   
   commits robbery and murder for the first time becomes so mentally agitated   
   that he cannot resist    
   going to the place where the crime took place and is thus caught by the   
   police. However when an experienced criminal commits such an offence, the   
   adjustment between the vibrations of the misdeed and the previous Karma'shaya   
   will cause no disturbance at    
   all in their mind or body. For this reason, wicked people may continue doing   
   evil deeds without getting caught by the police. If a good person continues to   
   follow a bad path, though, the possibility of experiencing such tremendous   
   internal clashes    
   gradually wanes.   
      
   There is yet another circumstance in which a person may reap the consequences   
   of their actions of this life. If someone gets an opportunity to continue the   
   action without interruption, then that person's Karma   
   (action) becomes Dris'ta Vedaniiya (reactions expressed in this life).   
      
   Due to Avidya' (centrifugal or extroversive force), the mind is connected to   
   the self. However, because of the sentient (Sattvika) factor, the soul   
   reflects on the mind. When the mind is influenced by the static factor   
   (Tamogun'a), it gets caught up in    
   mundane objects, and because of the influence of the mutative factor   
   (Rajogun'a), the mind reaps the consequences.   
      
   When a person is goaded by the propensity of mundane enjoyments, he or she   
   continues enjoying without interruption, so that they become desperate for it   
   and allow themselves to drift in the flow of the static force. At that time   
   their unrestrained flow    
   is not resisted by any kind of vibration and it directly hits the   
   Va'sana'bha'n'da (pot of desires). This causes a mutative reaction which   
   'originates' the Va'sana'bha'n'da.  Human beings undergo reaction as per their   
   original action.   
      
   If a sick person, a helpless person, a saint, a sheltered person or a reliable   
   person experience any kind of blow, the person inflicting the blow will   
   immediately undergo a reaction of the same intensity. This is because the   
   sick, the helpless and saints    
   never create obstacles in the way of Sam'ska'ramu'laka Karma (ie due to the   
   indirect will force) of evil-doers.   
      
   Whether the Pratyayamu'laka Karma (ie due to direction will force) of a person   
   is good or bad, reactive momenta are bound to be created. Until all these   
   potential reactions are expressed, spiritual liberation or salvation is   
   impossible.   
      
   "Yavanna ksiiyata karma shubainca shubhameva sa   
   Tavanna jayate moska nrnam kalpashataerapi   
   Tatha lohamayaeh pashaeh pashaeh svarnamayaerapi   
   Tathabaddho havet jiivo karambhiishca shubaeh shubhaeh"   
      
   As long as one has a physical body, one cannot be free from action, so a   
   spiritual aspirant (Sa'dhaka) has to be ever vigilant to make sure that new   
   reactive momenta do not enter his or her Va'sana'bha'n'd'a (pot of desires).   
   Through proper cosmic    
   ideation (Brahmacarya), spiritual aspirants   
   (Sa'dhakas) can keep their Va'sana'bha'n'da filled with the ideation of Cosmic   
   Consciousness. They may have to undergo their past Sam'ska'ras (reactive   
   momenta) in relation to that Va'sana'bha'n'da, but their new Karma'shaya   
   (shape of mind from desires)    
   will remain filled with the ideation of Cosmic Consciousness. No further new   
   Karma'shaya can be created by such Sa'dhakas, and, because of this, the old   
   Sam'ska'ras (reactive   
   momenta) get burned soon.   
      
   We often notice that after initiation to spiritual practices a sincere   
   Sa'dhaka (spiritual aspirant) suddenly experiences tremendous pain or   
   pleasure.  The initial stage of the life of a spiritual aspirant is   
   troublesome. One who suddenly gets happiness    
   drifts in its flow and often forgets the Ideology, while one who suffers   
   tremendous tortures sometimes leaves the path of Sa'dhana' (spiritual   
   practices) out of their inability to face the difficulties. A real Sa'dhaka   
   (spiritual aspirant) should remain    
   unaffected by both pain and pleasure.   
      
   It should be understood that only through pain and pleasure can one's   
   Sam'ska'ras (reactive momenta) be destroyed and a new Karma'shaya (mental   
   yearning or ideation) dominated by Consciousness be created.   
      
   The way to fill a person's Va'sana'bha'n'da (shape of desires) with   
   Consciousness is to follow Asta'unga Yoga (the eight-limbed yoga). This has   
   been divided into three parts. First, one should free one's mind from the   
   influence of the Pra'n'endriya (   
   vital energy) and motor organs and lead them towards Consciousness. As a   
   result of this, the Karma'shaya gets dipped more and more in Consciousness.   
   Secondly, through the practice of A'sanas (yoga postures) and Pra'na'ya'ma   
   (breath control), one has to    
   increase the degree of control of mind over Pra'n'a (life force).   
      
   During the first stage of Sa'dhana' (spiritual practices) the human mind and   
   the body become more and more pure. This is known as Anubha'va. After   
   attaining this sort of psychic purity and lessening of body-consciousness, an   
   awareness dawns in the mind    
   that "I am not this body." This sort of awareness is known as Prajina'.   
   Sentient Prajina' is known as Prasam'khya'na. The effort to make this Prajina'   
   sentient by nature is the second stage of Sa'dhana' (spiritual practices). In   
   this stage, when one's    
   Karma'shaya is filled with Consciousness, the possibility of a spiritual   
   aspirant's rebirth is destroyed for good. Burnt seeds never sprout. Thus the   
   possibility of a future life is really destroyed. However, even if burnt,   
   though - the seed remains.    
   Even though the Karma'shaya is filled with Consciousness, the Va'sana'bha'n'da   
   (pot of desires) will continue to exist.   
      
   Hence, in the third stage of Sa'dhana' (spiritual practices), the   
   Va'sana'bha'n'da has to be offered at the feet of Cosmic Consciousness (God or   
   Parama Purus'a in Sanskrit).  That is, complete surrender is indispensable.   
   The only way to merge the Va'sana'   
   bhan'da in Consciousness is to ideate only on Cosmic Consciousness (God -   
   Parama Purus'a) and forget everything else.   
      
   To think of the plurality is to march towards crudity, whereas to ideate on   
   the Supreme One is to advance towards Cosmic Consciousness - God. This   
   ideation on the Supreme Entity is called Purusa Khya'ti. Because of this, your   
   individual identity, your Va'   
   sana'bha'n'da (all desires) will get merged in Parama Purus'a (Cosmic   
   Consciousness - God). You will not remain the same. You will become Cosmic   
   Consciousness. You must bear in mind that all your actions and reactions will   
   merge in Parama Purus'a (God).    
   This Purus'a (Consciousness) is your Supreme Shelter.   
      
   Ta'mahue Parama gatih.   
      
      
   Shrii Shrii Anandamurti   
   Bhagalpur, DMC Shravani Purnima, 1959   
   Subha's'ita Sam'graha, Part-1   
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
      
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   ND   
      
   --- SoupGate-Win32 v1.05   
    * Origin: you cannot sedate... all the things you hate (1:229/2)