The CAA bill, sorrow and happiness and much more covered in Days 5 and 6 Guna Katha

On days 5 and 6, the people of Guna were immersed in the celebrations of Krishna janma.

Goswami Tulsidasji says in Shri Ram Charit Manas:

Iśvar anśa jīv avinaśī

This is worth keeping in our mind. Do not just see the celebrations of Krishna janma with your physical gross body. See it within your subtle body also. When Lord Krishna was born at Nand Baba. Nand Baba experienced internal happiness and became large-hearted. He called scholarly Brahmins and large heartedly donated a large amount of wealth. This symbolises that when Shri Krishna manifests within one, one becomes Nand (blissful and large-hearted). Let us celebrate Nandotsav through this video clip from the Katha.

Who is wealthy and who is poor?

Who is poor? One whose desires are never-ending. Those who do not have this true wealth of scriptures are poor.

Who is rich? One who is free from all desires.

Who is bound? One who is attached to material pleasures.

Who is free? One who is detached from material pleasures.

Seeking liberation from bondage is a fallacy because there is no bondage. Bondage exists only for one who considers the body is oneself. One who is not attached to sense objects experiences one’s own liberation.

What is the outcome of service done without any attachment to the results (niṣkām sevā)?

If the principle of karma is that every action has a reaction and will have an outcome and the fruit is not pacified until it has been provided, then when actions have been performed with no desire for an outcome, where do these results go?

Kevat is an example who wanted nothing in return for helping Lord Ram, Lakshmanji and Sitaji cross the river. In order to accept what is being given by God with love and grace as he has surrendered to God and not be stubborn, Kevat says that he will accept whatever God gives on his journey back. Although Kevat was left empty handed, he was left with a heart filled with devotion. The fruit of services without any attachment to results is pure and taintless devotion. The sorrows and desires of one who has attained this devotion is vanquished.

Pujya Bhaishri focused on talking about the country, the dynamics of democracy, the CAA bill and the need for all citizens to understand as well as accept laws that put the Nation first. Watch this video clip to hear more on what Pujya Bhaishri said.

Where does happiness and sorrow come from?

There is nothing like 100% happiness nor is there anything like 100% sorrow. God ensures there is a balance in one’s life. So even the most miserable person will find some sort of joy in their life. We see examples of people who are less fortunate to not have arms make good painters. The happiest of person will have some sort of sorrow.

Happiness and sorrow are created from our deeds. There are three forms of deeds (karma):

  1. Kriyamāṇ – those actions that provide immediate results;
  2. Sancit – those actions which accumulate and have not borne fruit;
  3. Prarabdha – those actions which are bearing fruit.

There is a difference between kriyā (actions) and karma (deeds). Kriyā is that which does not bind whereas karma is that in which there is an ego of being the doer. A wise person understands that qualities are of material nature and what is natural is happening. A wise person does not associate oneself with the ignorance of doer ship. This is what provides liberation.

There is positive, negative and neutral karma. For example, breathing is effortless, is part of the nature and therefore is kriyā. However, when a doctor asks you to take a deep breath and you do so, this becomes neutral karma as it does not give one happiness or sorrow. Every karma has a result which finds one. For example, just like a child recognises the mother despite the mother changing clothes, similarly, when one dies, the body changes. The karma, however, does not leave like the body and comes and sticks to one. Although we say we come and go empty-handed from this material world, the reality is that we come with the ripened fruits from the deeds of the previous birth.

Based on this destiny, we attain a caste in which we are born, a lifespan and the level of indulgence. While we are consuming the fruit of these deeds, we are accumulating more from the current deeds through the ignorance of doer ship. Therefore, when one dies, the deeds and Dharma go along with one. Therefore, we experience happiness and sorrow.

Gita does not tell one to escape the bondage of action. It advises one to be free from the ego of doer ship.

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