Asserted Topics:
The binding and non-binding nature of actions.
Key Point:
- If actions are performed for Bhagwan or His true bhakta, they do not bind but rather free the soul.
Explanation:
In this Vachanamrut, Maharaj states that upon hearing scriptures such as the Mahabharat, Ramayan, Puranas, or Smriti texts, some souls understand them only in relation to dharma (morality), artha (worldly prosperity), and kam (worldly desires). That is, they believe the scriptures teach how to perform good deeds for dharma, how to acquire wealth for artha, and how to fulfill desires for kam. Consequently, they use these scriptures for such purposes, receiving guidance only on how to achieve these three pursuits. They perform righteous actions, such as sacrifices and vows, according to scriptural injunctions but solely for dharma, artha, or kam. As a result, they attain the realms of Devlok (the abode of gods), Brahmlok (the realm of Brahma), or Mrutyulok (the mortal world), enjoy the fruits of their actions, and then fall back into the cycle of births and deaths, possibly entering hell. However, they do not attain Bhagwan’s divine abode, which is beyond the three attributes of maya (illusion). Until they attain moksha (liberation), they remain bound to the suffering of birth, death, and hell. Therefore, when one renounces the desire for the fruits of dharma, artha, and kam and performs righteous actions solely for the pleasure of Bhagwan, these actions transform into devotion (bhakti) and lead directly to moksha. The following verse illustrates this point:
आमयो येन भूतानां जायते यश्च सुव्रत ।
तदेव ह्यामयं द्रव्यं न पुनाति चिकित्सितम्॥
एवं नृणां क्रियायोगाः सर्वे संसृति हेतवः ।
त एवात्मविनाशाय कल्पन्ते कल्पिताः परे॥
Āmayo yena bhūtānāṃ jāyate yaśca suvrata |
Tadeva hyāmayaṃ dravyaṃ na punāti cikitsitam ||
Evaṃ nṛṇāṃ kriyāyogāḥ sarve saṃsṛti-hetavaḥ |
Ta evātmavināśāya kalpante kalpitāḥ pare ||
Just as excessive consumption of ghee or sugar can cause illness, yet the same substances can cure the illness when administered with medication, similarly, all actions increase the cycle of birth and death. However, when these actions are performed for Parmatma (Supreme Being), they destroy desires and lead to liberation. This concept is also echoed in the Bhagavad Gita:
यज्ञार्थात्कर्मणोन्यत्र लोकोऽयं कर्म बन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥
Yajñārthāt-karmaṇo’nyatra loko’yaṃ karma-bandhanaḥ |
Tad-arthaṃ karma kaunteya mukta-saṅgaḥ samācara ||
(Gita 3.9)
“Actions performed for yajña (sacrifice), which symbolizes Parmatma, do not bind. Actions that are not performed for Him lead to bondage.”
In this verse, yajña refers to Bhagwan (Yajño vai Vishnuḥ). Actions themselves are not binding; they become so when they are not performed for Bhagwan or His bhakta. The fruits of actions, such as sacrifices or rituals mentioned in scriptures, depend on the intent or dedication (sankalpa) behind them. The outcome is determined by whom the actions are dedicated to—whether they result in bondage or moksha. The actions remain the same; only the intention changes.
Therefore, Maharaj explains that this matter is very subtle. If it is not fully understood, one may misinterpret the behavior of bhaktas as similar to that of ignorant souls, leading to criticism. Such criticism results in one being consigned to hell. There is a significant difference between the actions of bhaktas of Bhagwan and vimukh (fallen souls). The vimukh perform actions to indulge their senses, whereas the bhaktas of Bhagwan perform actions only to serve Bhagwan and His devotees. Thus, the actions of a bhakta are filled with bhakti (devotion), and bhakti is itself naishkarmya (absence of action). By renouncing personal desires for the fruits of their actions and dedicating them to Bhagwan or His bhaktas, such actions become liberating, leading to naishkarmya. Therefore, the actions of a bhakta should not be viewed as the same as those of ordinary people. The Bhagavad Gita also says:
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत्॥
Karmaṇyakarma yaḥ paśyed-akarmaṇi ca karma yaḥ |
Sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt ||
(Gita 4.18)
“One who sees inaction in action, and action in inaction, is truly wise among humans, and is said to have performed all actions.”A bhakta of Bhagwan sees inaction in all actions performed for the pleasure of Bhagwan and in service to His bhaktas. That is, they perceive these actions as free from bondage. On the other hand, a vimukh may embrace the path of renunciation and engage in inaction, yet even in his inaction, he sees action, meaning he remains entangled in bondage. The one who can perceive this difference between action and inaction is wise among men. Such a person is fit for moksha and is known as kṛtsna-karmakṛt (one who has done all that is required). If someone criticizes a bhakta who performs actions with true devotion to Bhagwan, their heart becomes filled with adharma (sinfulness) and its many companions (vices), which take residence within.