Theory of Karma

There are many theories around the theory of Karma. A lot of us believe hat our present actions are he outcome of our past actions. That means we have no control over them or any improvement.

But Karma determines only our experiences and not our actions. Our personal happiness and sorrow is he result of our past actions but what we are doing at present is not the result of past actions. There s a tendency sometimes to blame Karma for our decisions. Secondly, Karma is very empowering. We wrongly understand that we have no choice in life that is bound by our Karma. Basically, Karma gets mistaken for fate or destiny, which it is not the case.

If work is Karma, its effect is Karama-phala or fruit of work. It is difficult to deny that actions have consequences. Everything that we do has results. Secondly, t is difficult to deny that we all want our life to be happy, meaningful and fulfilling. Thirdly, it makes difficult to deny that our hope for justice for life makes it difficult to oversee that goodness is rewarded and evil punished.

That is what Karma theory in the essence is. There is no need to blame anyone for our sorrow or be indebted to anyone for our happiness.

We are responsible for both for our action as well as the results of our actions.

We rarely question the existence of happiness in our life. If something makes us happy, we say we deserve it. Only when there is failure, then we ask, “why me“. The general tendency is to find an external cause for the trouble and blame it. Then the control as to when I should be happy or unhappy depends on others. Then there is no freedom to be happy.

It is inevitable that some news or happening will make some of us happy and some others unhappy.
Should I be overwhelmed by the joys and sorrows in life? Both can be overwhelming.

If we are getting overwhelmed by joys or sorrows, then the clarity of our mind is lost.

आपने ही मन से कुछ बोले

क्या खोया क्या पाया जग में
मिलते और बिछड़ते पग में
मुझे किसी दे नहीं शिकायत
यधपि छला गया पग पग में
एक द्रष्टि बीती पर डाले
यादों की पोटली टटोले
आपने ही मन से कुछ बोले

पृथ्वी लाखों वर्ष पूरानी
जीवन एक अनंत कहानी
पर तन की अपनी सीमाएं
तदपि सौ शरदों की वाणी
इतना काफी है अंतिम दस्तक
पर खुद दरवाजा खोले

जन्म-मरण का अविरत फेरा
जीवन बंजारों का डेरा
आज यहाँ कल कहाँ कुछ है
कौन जानता किधर सवेरा
अँधियारा आकाश असीमीत
प्राणों के पंखों को तुले
अपने ही मन में कुछ बोले

अलविदा कहने से पहले

चलो बस्ती जल चुकी है अब यहाँ राख का ढेर है 
है नहीं मोहब्बत यहाँ लगता हैं  जैसे  गैर  है
क्यूँ रोकते हो तुम मुझे जब रोकना नहीं चाहते
क्यूँ देते तसल्ली जब हो दर्द देना चाहते

क्यूँ तू ऐ नासमझ दिल अब भी है रुकना चाहता
क्या तुझे इस रौशनी के परे अँधेरा नज़र नहीं आता 
हाँ यह रौशनी उस आग की जो जला रही है तेरा घर
क्यूँ नहीं समझता क्यूँ तू है खंडहर में रहना चाहता

हाँ  मैंने  देख  लिया  है  अश्को  को  आँखों  में  तैरते  हुए
मगर  में  आगे  बाद  के उसके  अश्को  को  पूछना  नहीं  चाहता
हाँ  वोह  मोहब्बत  तोह  करती  है  भरोसा  नहीं  करती
मगर  में  सफाई  दे  के  दिल  को  दुखाना  नहीं  चाहता

मत  समझो  मुझे  इतना  भी  कमज़र्फ 
की  उसे  रुसवा  करूंगा  जाने  से  पहले
बस  एक  हसरत  चाहता  हूँ  में  उससे
मुझे  बाहों  में  भर  लो  अलविदा  कहने  से  पहले

The real freedom

There are two kinds of minds --an open mind and a closed mind. An open mind says,``Maybe, perhaps, I do not know!'' A closed mind is that which says, ``This is how it is, I know it.“

All problems arise from knowing, not from `not knowing'. Whenever you seem to understand a situation and label it, that is the beginning of your problem. Whenever you think injustice has been done to you, or you are a victim, or you think something bad has happened to you, all this falls in the category of `I know it, this is how things are'.

But when there is amazement, patience, joy, then you are in a state of “I don't know, may be.“ The whole life is a shift from the limited “I know“, to all possibilities. You think you know the world and this is the biggest problem. When an event happens, there could be many possibilities for that event to be that way, not just in the gross, but some other reason in the subtle as well.

Suppose you enter your room and find that someone at home has made a big mess in your room. You attach that cause for your anger to that person. There is something else happening in the subtle but you could only see that person creating a mess and you attribute all the anger to that person. This is what limited knowledge does.

As we attach the events and emotions to individuals, the cycle continues. You will never be free from that. So first detach an event and emotion from that person, space and time. The wise person never labels individuals. That is why one should not see any intention behind the other's mistakes or attribute mistakes to somebody and bear grudges.

Then mind drops cravings and aversions and becomes free.

The world is for change, the self is for no-change. You have to rely on the no-change and accept the change. Often people think that certainty is freedom. If you feel that freedom when you are not certain, then that is `real' freedom.