Asserted Topics:
Pramad and the Karma of the Sthul and Sukshma bodies.
Main Points:
- Pramad refers to when what needs to be done does not get done, and what should not be done is performed instead.
- Those who are devoted to the pativrata should renounce Pramad.
- The karma of the Sukshma body is as binding as that of the Sthul body.
Commentary:
In this Vachanamrut, Swayamprakashanand Swami has asked a question: “Bhagwan has said in the Gita that those who attain God’s abode like Vaikunth never return. ‘यद्गत्वा न निवर्तन्ते तद्धाम परमं मम।’ (Yad gatvā na nivartante taddhāma paramam mama) – Gita 15.6. It means “That supreme abode of Mine, having reached which, they do not return.” Then what faults cause one to fall from there?” Shreeji Maharaj responded, “Show me someone who has fallen from God’s abode.” Swami mentioned Jay and Vijay, Radhikaji, and Shridama. Maharaj replied, “Jay and Vijay fell to demonstrate the importance of respecting saints, and Radhikaji fell because Bhagwan desired to incarnate. Hence, these cannot be considered true falls. No one falls after reaching the abode of God. Those who fall are in the initial stages of spiritual progress. When Bhagwan wills, He can incarnate from anywhere and return to His divine abode after fulfilling His purpose. Therefore, it is certain that one does not fall from the divine abode.”
Later, Maharaj asked the Munis, “In the Udyoga Parva of the Mahabharata, Sanatsujat Rishi told Dhritarashtra that those who abandon Pramad and Moh have overcome the Maya of Bhagwan. Pramad and Moh are indeed Maya itself. ‘प्रमादो वै मृत्युमहं ब्रवीमि।’ (Pramādo vai mṛtyumahaṁ bravīmi.) – ‘I declare that Pramad is indeed death.’ So, those who are considered renunciates and devotees of Bhagwan, if they continue to harbor Pramad and Moh, and if they rely solely on God’s greatness without trying to rid themselves of these, what kind of bliss will they experience in this life or after death?” Swayamprakashanand Swami replied, “A devotee who deeply contemplates God’s greatness does not worry much even if Pramad and Moh are not overcome.”
Maharaj then asked, “What is the fault in one who is vigilant about overcoming these vices, and what is the advantage of one who is not?” Swami responded, “Relying on God’s greatness rather than on one’s own efforts is an advantage.” Maharaj remarked, “This is a flawed understanding. Recognizing God’s greatness is indeed paramount, but it should lead to positive results. If it does not, it cannot be considered true greatness. It is a misunderstanding of the path to moksha. The greatness of God should lead to the elimination of Pramad and Moh, not to their sustenance. If one’s devotion diminishes because of fostering Pramad and Moh, then it will certainly wither and dry up, as these are the enemies of devotion.
The greatness of God can coexist with Pramad and Moh, but it cannot coexist with upasana to God. Therefore, one must choose between fostering upasana or fostering these vices. The direction in which the greatness of God inclines depends on the devotee’s internal inclination. If the devotee is inclined towards upasana, then the greatness of God will support the eradication of Pramad and Moh; if the devotee cherishes Pramad and Moh, then the greatness of God will support these vices instead.
Maharaj gives the analogy of a pativrata woman, saying that if she is negligent, how will her husband be pleased with her service? How can she still be called a pativrata? Similarly, how can we become true devotees by fostering Pramad and Moh? Maharaj says that just as drinking intoxicants like wine or bhang makes a person intoxicated and insane, so too does Pramad and Moh intoxicate a devotee. ‘पीत्वा प्रमाद मोह मदिरा–उन्मत्तं भूतं जगत्।‘ (Pītvā pramāda moha madirā–unmattaṁ bhūtaṁ jagat.) However, the difference is that a fallen soul can never rid themselves of these vices, while a devotee of God, if vigilant, can eradicate them. This is the special characteristic of a devotee; but even a negligent devotee is not commendable.
Maharaj then asked another question: “What are the elements that make up the Sthul body and the Sukshma body? Are the elements in the Sthul body equal to those in the Sukshma body? Describe the nature of both bodies.” The saints were unable to answer. Maharaj then explained, “The Sthul body is made up of the five great elements (Panch Mahabhut), and the Sukshma body is composed of the ten indriyas, the five prans, and the four antahkaran, making a total of nineteen elements. However, the Sukshma body operates inseparably with the Sthul body, and only when they work together are actions successfully accomplished. Therefore, the Sthul body is also considered to be made up of twenty-four elements, and the Sukshma body also comprises twenty-four elements when combined with the Sthul body. So, there is no need to consider the elements separately, and it is more straightforward to consider both bodies as comprising twenty-four elements each.
The solution to this is that after death, the Sthul body remains separate, while the Sukshma body ascends. Therefore, they must be considered separately after death, but in life, they should be seen as united, as the activities in the Sukshma body result in consequences in the Sthul body.
The santos then asked, “Maharaj, when the Sthul and Sukshma bodies are similar, does karma affect the Sukshma body just as it does the Sthul body, or is there a difference?” Shreeji Maharaj replied, “If one identifies with the Sukshma body as strongly as with the Sthul body, then karma will bind the Sukshma body just as it does the Sthul body. The scriptures and Rishis mention that the effects of karma on the Sukshma body are minimal, but this is said to encourage the soul and prevent discouragement. However, for those who do not identify with either body, karma does not bind them at all.
The consequences of karma manifest as the bondage or the resultant experience of pleasure or pain, leading to the acquisition of higher or lower bodies. Who does not experience the fruits of karma? Various references in the scriptures illustrate this.
Gita 2:38
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ।।
Sukhaduḥkhe same kṛtvā lābhālābhau jayājayau |
Tato yuddhāya yujyasva naivaṁ pāpamavāpsyasi ||
(Treating alike pleasure and pain, gain and loss, victory and defeat, prepare for battle (do your duty); thus you will not incur sin.)
Gita 3:9
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर ।।
Yajñārthāt karmaṇo’nyatra loko’yaṁ karmabandhanaḥ |
Tadarthaṁ karma kaunteya muktasaṅgaḥ samācara ||
Except for actions performed for the sake of sacrifice (in devotion to God), the world is bound by karma. Therefore, O Kaunteya (Arjuna), perform your duties without attachment, for the sake of God, and you shall not be bound.
Gita 4:9
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ।।
Janma karma ca me divyam evaṁ yo vetti tattvataḥ |
Tyaktvā dehaṁ punarjanma naiti māmeti so’rjuna ||
Furthermore, knowing the divine nature of Bhagwan’s birth and actions prevents one from being bound by karma.
Gita 5:10
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ।।
Brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ |
Lipya te na sa pāpena padmapatram ivāmbhasā ||
One who performs actions by dedicating them to Brahman (God) and renouncing attachment is not tainted by sin, just as a lotus leaf is untouched by water.
Gita 18:17
यस्यानहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते ।।
Yasyānahaṅkṛto bhāvo buddhiryasya na lipyate |
Hatvā’pi sa imāṁllokān na hanti na nibadhyate ||
One who is free from ego and whose intellect is not tainted is not bound by karma, even if they slay others in this world; they neither kill nor are bound by actions.
Therefore, actions performed without attachment or in ignorance do not result in bondage. For example, if a child unintentionally harms another, it is not considered as karma. Similarly, actions performed in non-human forms, like a snake biting someone, do not result in karmic consequences.
A person who has transcended the three bodies is not bound by karma. Actions free from the five kleshas i.e. Avidya (ignorance), Asmita (ego or I-consciousness), Raga (attachment or desire), Dvesha (aversion or hatred), Abhinivesha (clinging to life or fear of death) are not binding, as mentioned in the Yoga Sutras.
Actions performed in accordance with Maharaj’s commands do not result in bondage.
Here, Maharaj says that one who is free from ego regarding both the Sthul and Sukshma bodies is not bound by the karma of either. Such a person does not commit sinful actions and views the experiences of pleasure and pain as separate from themselves. However, a person identified with the body is bound by the karma of both the Sthul and Sukshma bodies, because they consider themselves to be the doer.
Maharaj concludes by saying that at the time of death, an ignorant soul sees Yamdut (the servants/messengers of Yamraj – The God of Death). They lose awareness of the body, fall into unconsciousness, and are separated from their body by Yama’s messengers, after which they are given a pret body and suffer the consequences of their karma in Yamapuri. They then take on different forms according to their karma. In contrast, at the time of death, a devotee of Bhagwan sees Bhagwan or a Sant. They too lose awareness of the body and become unconscious, but when they leave the body, Bhagwan grants them a Bhagwati Tanu (a divine transcendental body), allowing them to reside in the divine abode and serve Bhagwan. This is the special grace bestowed upon devotees, as Bhagwan ensures that any remaining attachments are removed at the final moment, allowing the devotee to reside in His service.