Action and Reaction by Shrii Shrii A'nandamu'rti
Last night what was the subject? That the movement, the progress of a spiritual aspirant starts from the physical strata. In the first phase, it is physical, then psychic, then psycho-spiritual, and finally spiritual. Káma, Artha, Dharma, and Mokśa.
Now you know there is a theory that whenever there is an action, there is an equal and opposite reaction. But, in the philosophy of Ananda Marga, this theory has been a bit changed. Whenever there is an action, there is an equal and opposite reaction, provided that the three fundamental relative factors remain unchanged. Whenever there is any change in any of these three fundamental relative factors, the reaction won’t be equal to the action. These three fundamental relative factors are the spatial factor, temporal factor, and personal factor. These three are called Tridańd́a in Sanskrit. Tri means three in Sanskrit. T-R-I. Tri. In Latin also, tri-angle. Tridańd́a. Dańd́a means pillar or stand. In Latin, “triped”. These are the fundamental relative factors.
Whenever an action is done, in the next moment the temporal factor has changed. Say, at 12:00 an action has been finalized. When the reaction will start, it will be at least 12:01 or 12:02 So the time of the orginal action and the time of the reaction are not the same. They can never be the same. So time factor changes and the personal factor may or mav not change.
Suppose, you did something when you were a boy of five, and then the reaction comes when you are a boy of 25. Are you the same boy? There will be so many changes in your body. So the personal factor also changes, the personal factor when the action was done, and the personal factor when the reaction comes.
Space also changes. The Earth’s position in the Solar System is changing at every moment. The Sun with its solar system with all the planets and satellites, is moving in the vast space. The Sun is also not fixed, not stationary. It also moves along with its entire planetary system, along with its planetary order. Do you follow? And the relative distance between Earth and Sun also changes because the path is not circular. It is to some extent elliptical. (Makes a circular movement with fingers). The path is not circular, rather it is like this (Makes an elliptical movement with fingers). When the Earth is there or there, the distance is more than what it was when the Earth was here or here. So space also changes. For no action in this Universe does the reaction come without some change of time, space, or person. The temporal, spatial, or personal factor must undergo changes. Is it clear? Is it crystal-clear?
Whenever an action is done, its reaction can never be equal and opposite. There should be some change. Mr. X borrows some money from Mr. Y. Say, he takes 100 Rupees. During the repayment, he will have to pay 100 plus some interest because the time factor has changed, otherwise he would have repaid the equal amount. Do you follow me? Due to change in the temporal factor, he will have to pay some interest.
So in theory, the reaction should be equal and opposite, provided the three relative factors remain unchanged. But surely there will be some change, so surely the reaction will not be equal and opposite. That old theory that to each and every action there will be an equal and opposite reaction can not be supported now.
Now when should the reaction start? Sometimes it may happen that a man was a degenerated man. When he was a bad man, he was eating, drinking, and making merry, but as soon as he starts Sádhaná, he is to face so many obstacles, so many hardships. He has become good, but be has to undergo so many troubles, so many problems.
What is this? Why? Do you follow what I said? Why? The reason is that the pendulum moves. When it starts coming in the opposite Side when its upward movement ends and the downward movement starts. The moment he becomes a good boy, becomes a Sádhaka, the reaction of his bad actions starts.
Suppose there is a good man. The moment he becomes bad, the reaction of his good actions starts. He is quite happy. He says, “when I was a good man, I was suffering. And now I am a bad man. What! Mine is an easy life!” When one asked Lord Buddha, “Why do good men suffer and bad men do not suffer, what is the reason?” Buddha said.
Pápo’pi pashyati bhadraḿ yavo pápam na paccati
Yadá ca pápam paccati atha pápáni pashyati,
Bhadro’pi pashyati pápam yavo bhadram na paccati
Yadá na pacchati bhadram atha bhadráni pashyati.
What is the language? Yes, it is Páli language. What the Buddha said was in Páli language. Pápa means sin, but it appears to be very good. Virtue and vice. Bhadram means virtue. Pápa means vice. “Pápa, sin, appears to be very good because the reaction of Pápa does not start. Suppose a man holding a ticket for lower class travels in upper class. He is quite happy. Without spending much money, he is quite happy. But when the ticket checker or the police will arrest him, then the reaction starts. The man is quite happy until the reaction starts. Pápa appears to be very good, but when the reaction starts, then the man feels that his original action was bad.”
When a man is good, his life is neat and clean, then he is to undergo so much suffering because of his goodness. It appears as if his goodness is a curse, his morality is a curse, but only until the reaction starts. When the reaction starts, then it is seen that what he did was good. That is why he is enjoying the good reactions. Who said these things? Buddha, in his Dharmapada, his Buddha Sútram.
Nobody can avoid the suffering of reactions. Suffering due to good actions and suffering due to bad actions – both are suffering. The reactions of good actions are just like a chain of gold, and reactions of bad actions are just like the sufferings of a chain of iron. Both are chains. The trouble is the same in both the cases. If the chain is made of gold, will the suffering be a lesser one? What? There is no difference between a gold chain and an iron chain. Gold chain or golden chain? Golden means that it looks like gold, but is not gold.
Yávannakśiiyate karma shubhaḿcáshubhamevaca
Távannajáyate mokśo nrńáḿ kalpashataerapi.
“[[As long as]] there are reactive momenta, while there are unsatisfied reactions, there can’t be Mokśa.” When a man is freed from all reactions, he is called Iishvara, he is called “enjoying Mokśa” – where there is no reaction, where all the reactions have been fully satisfied, where all the reactions have been fully quenched. Whenever you will do good action, you will have to wait for good reactions. Whenever you do bad action, you will have to wait for bad reactions. But in this world of ours, you will have to do some action either good or bad. Then how is one to attain Mokśa? How is one to get Salvation? He is to do something. This body is a machine. It is for doing work. This mind is also an ectoplasmic machine. It is also to do something. The body can not remain without doing any work. Even inhalation and exhalation, respiration is also an action. Even to sleep is an action. Is it a verb – sleeping? And those who are of lethargic nature, always sleeping, also do something, “To sleep” is a verb. Transitive or intransitive? (laughter)
Then what is a good man to do to save himself from bad reactions of bad actions and good reactions ofgood actions? In order to attain salvation, he is to free himself from the reactions of good actions and bad actions. To save oneself from the reactions of bad actions, what may one do? Refrain from doing anything bad. He won’t do anything bad, but he is to do something.
In Sanskrit, this world is called Kurukśetra. In Sanskrit, Kuru means “do” in imperative mood. “Do! You do!” Imperative mood of “to do”. And Kśetrá means “field”, the field that always says, “Do something! Do something O man! You are to do something, you can not remain idle. You will have to do something.” So one name for this world is Kurukśetra, the field to do. And this body is called Dharmakśetra. Kśetra means field, and Dharma means spiritual practices, spiritual pursuits.
While the body is with you, you can practise Sádhaná. When your mind will be detached from your body, you won’t be able to do anything, neither physical work nor spiritual work. So you are to do everything while this quinquelemental structure is with you. Even in your old age, you will not be able to perform spiritual practices properly if you do not start the practice from an early age. The best age for doing Sádhaná is from 16 to 49, and the second-best age is from 5 to 16 and from 49 to 69. Before 5 or after 69, the glands become weak, distorted. So the best age for spiritual Sádhaná is 16 to 49. This body is Dharmakśetra. Without this body, one can not do Sádhaná. Animals can not do sádhaná because they haven’t got a human body. The human body is the most developed on this planet. There are 50 main glands. The total number of important and unimportant glands is 1000. 50 x 2 x 10. Why? Each and every gland can function both extroversially and introversially. You can steal with your hand mentally and physically. Physically stealing with the hand is extroversial, and mentally stealing is with your mind. No one else will know that you have stolen mentally. So, each and every gland has a double function, external and internal. 50 x 2. And all of these functions are in all the 10 directions. So 50 x 2 x 10 = 1000. These 1000 important and unimportant glands and sub-glands are controlled by the pineal gland So these are the psychic functions.
The main thing here is that when all the glands are in proper order, that age is the best age for doing Sádhaná. And the human body is the best structure for doing Sádhaná. Other animals cannot do Sádhaná. Their conscious mind is well developed, sub-conscious is less developed than human mind, and unconscious mind is still less developed, almost nil. The human body is the best body, the best vehicle for the purpose. So no intelligent person should waste a single moment so far as spiritual practice is concerned.
If with the help of these glands one is not doing Sádhaná, then one will be doing something bad. And if you are refraining from bad actions just to save yourself from bad reactions, you will have to do good actions, and go through good reactions. Until one is going through good reactions, one can’t attain Mokśa. Then, what is one to do?
Yes, go on doing good actions. And while doing good actions, offer the good reactions, the good reactive momenta, offer it at the altar of Parama Puruśa. “Oh, Parama Puruśa! All these good actions done by me should be enjoyed by You, not by me. Let the bad reactions of bad actions be undergone by me, but let the good reactions of good actions be enjoyed by You. What good actions I did in the past, what good actions I am doing at present, and what good actions I will be doing in the future, the reactions should go to You. You please enjoy it. I don’t want to enjoy it. Let me suffer. Let me undergo the suffering for my bad deeds, and may You enjoy the good fruits of my good actions.” Then you won’t be undergoing any good reactions of good actions, and you will attain Salvation. This is the only way, and it is a very intelligent way.
But what do the general people do? They want that their bad reactions should go to Him, and the good reactions to themselves. It is a defect. Some people are so intellectually developed that they say while doing something bad, “Oh God! Oh Parama Puruśa! You misguided mv mind. Thaes why the bad action was done by me. So the reaction should go to You. And when I did a good action, I take the responsibility And so, the reaction should go to me.” Now, don’t do like this, because the actuality is known to Parama Puruśa. Your jugglery of words won’t do.
Now what I say, it is for the devotees, for all the spiritual aspirants. It is the Supreme Truth. Repeating the words of Buddha I say,
Sinca bhikśu imaḿ nábaḿ sittá te lahumessati,
Chetvá rágaḿ ca dosaḿ ca tato nibbańaḿehisi.
“Oh spiritual aspirant! You are crossing this Ocean of Reaction. If you are to go to the other bank of the Ocean of Reaction, then you should be very cautious.”
Muiṋca pure muiṋca pacchato majjhe muiṋca bhabassa Páragú,
Sabbattha bimuttamánáso na puna játijaraḿ upehisi.
You must not run after any psychic weakness, you must not cherish any psychic weakness. You must not go on remembering the sweet memory of your past. Your only goal is the Parama Puruśa and your only motive is to satisfy the Parama Puruśa by your action. Don’t do anything bad, and offer the good reactions of good works to Parama Puruśa.
Shrii Shrii A'nandamu'rti
Bábá in Taiwan ( Aug 1979,Taiwan)
Last night what was the subject? That the movement, the progress of a spiritual aspirant starts from the physical strata. In the first phase, it is physical, then psychic, then psycho-spiritual, and finally spiritual. Káma, Artha, Dharma, and Mokśa.
Now you know there is a theory that whenever there is an action, there is an equal and opposite reaction. But, in the philosophy of Ananda Marga, this theory has been a bit changed. Whenever there is an action, there is an equal and opposite reaction, provided that the three fundamental relative factors remain unchanged. Whenever there is any change in any of these three fundamental relative factors, the reaction won’t be equal to the action. These three fundamental relative factors are the spatial factor, temporal factor, and personal factor. These three are called Tridańd́a in Sanskrit. Tri means three in Sanskrit. T-R-I. Tri. In Latin also, tri-angle. Tridańd́a. Dańd́a means pillar or stand. In Latin, “triped”. These are the fundamental relative factors.
Whenever an action is done, in the next moment the temporal factor has changed. Say, at 12:00 an action has been finalized. When the reaction will start, it will be at least 12:01 or 12:02 So the time of the orginal action and the time of the reaction are not the same. They can never be the same. So time factor changes and the personal factor may or mav not change.
Suppose, you did something when you were a boy of five, and then the reaction comes when you are a boy of 25. Are you the same boy? There will be so many changes in your body. So the personal factor also changes, the personal factor when the action was done, and the personal factor when the reaction comes.
Space also changes. The Earth’s position in the Solar System is changing at every moment. The Sun with its solar system with all the planets and satellites, is moving in the vast space. The Sun is also not fixed, not stationary. It also moves along with its entire planetary system, along with its planetary order. Do you follow? And the relative distance between Earth and Sun also changes because the path is not circular. It is to some extent elliptical. (Makes a circular movement with fingers). The path is not circular, rather it is like this (Makes an elliptical movement with fingers). When the Earth is there or there, the distance is more than what it was when the Earth was here or here. So space also changes. For no action in this Universe does the reaction come without some change of time, space, or person. The temporal, spatial, or personal factor must undergo changes. Is it clear? Is it crystal-clear?
Whenever an action is done, its reaction can never be equal and opposite. There should be some change. Mr. X borrows some money from Mr. Y. Say, he takes 100 Rupees. During the repayment, he will have to pay 100 plus some interest because the time factor has changed, otherwise he would have repaid the equal amount. Do you follow me? Due to change in the temporal factor, he will have to pay some interest.
So in theory, the reaction should be equal and opposite, provided the three relative factors remain unchanged. But surely there will be some change, so surely the reaction will not be equal and opposite. That old theory that to each and every action there will be an equal and opposite reaction can not be supported now.
Now when should the reaction start? Sometimes it may happen that a man was a degenerated man. When he was a bad man, he was eating, drinking, and making merry, but as soon as he starts Sádhaná, he is to face so many obstacles, so many hardships. He has become good, but be has to undergo so many troubles, so many problems.
What is this? Why? Do you follow what I said? Why? The reason is that the pendulum moves. When it starts coming in the opposite Side when its upward movement ends and the downward movement starts. The moment he becomes a good boy, becomes a Sádhaka, the reaction of his bad actions starts.
Suppose there is a good man. The moment he becomes bad, the reaction of his good actions starts. He is quite happy. He says, “when I was a good man, I was suffering. And now I am a bad man. What! Mine is an easy life!” When one asked Lord Buddha, “Why do good men suffer and bad men do not suffer, what is the reason?” Buddha said.
Pápo’pi pashyati bhadraḿ yavo pápam na paccati
Yadá ca pápam paccati atha pápáni pashyati,
Bhadro’pi pashyati pápam yavo bhadram na paccati
Yadá na pacchati bhadram atha bhadráni pashyati.
What is the language? Yes, it is Páli language. What the Buddha said was in Páli language. Pápa means sin, but it appears to be very good. Virtue and vice. Bhadram means virtue. Pápa means vice. “Pápa, sin, appears to be very good because the reaction of Pápa does not start. Suppose a man holding a ticket for lower class travels in upper class. He is quite happy. Without spending much money, he is quite happy. But when the ticket checker or the police will arrest him, then the reaction starts. The man is quite happy until the reaction starts. Pápa appears to be very good, but when the reaction starts, then the man feels that his original action was bad.”
When a man is good, his life is neat and clean, then he is to undergo so much suffering because of his goodness. It appears as if his goodness is a curse, his morality is a curse, but only until the reaction starts. When the reaction starts, then it is seen that what he did was good. That is why he is enjoying the good reactions. Who said these things? Buddha, in his Dharmapada, his Buddha Sútram.
Nobody can avoid the suffering of reactions. Suffering due to good actions and suffering due to bad actions – both are suffering. The reactions of good actions are just like a chain of gold, and reactions of bad actions are just like the sufferings of a chain of iron. Both are chains. The trouble is the same in both the cases. If the chain is made of gold, will the suffering be a lesser one? What? There is no difference between a gold chain and an iron chain. Gold chain or golden chain? Golden means that it looks like gold, but is not gold.
Yávannakśiiyate karma shubhaḿcáshubhamevaca
Távannajáyate mokśo nrńáḿ kalpashataerapi.
“[[As long as]] there are reactive momenta, while there are unsatisfied reactions, there can’t be Mokśa.” When a man is freed from all reactions, he is called Iishvara, he is called “enjoying Mokśa” – where there is no reaction, where all the reactions have been fully satisfied, where all the reactions have been fully quenched. Whenever you will do good action, you will have to wait for good reactions. Whenever you do bad action, you will have to wait for bad reactions. But in this world of ours, you will have to do some action either good or bad. Then how is one to attain Mokśa? How is one to get Salvation? He is to do something. This body is a machine. It is for doing work. This mind is also an ectoplasmic machine. It is also to do something. The body can not remain without doing any work. Even inhalation and exhalation, respiration is also an action. Even to sleep is an action. Is it a verb – sleeping? And those who are of lethargic nature, always sleeping, also do something, “To sleep” is a verb. Transitive or intransitive? (laughter)
Then what is a good man to do to save himself from bad reactions of bad actions and good reactions ofgood actions? In order to attain salvation, he is to free himself from the reactions of good actions and bad actions. To save oneself from the reactions of bad actions, what may one do? Refrain from doing anything bad. He won’t do anything bad, but he is to do something.
In Sanskrit, this world is called Kurukśetra. In Sanskrit, Kuru means “do” in imperative mood. “Do! You do!” Imperative mood of “to do”. And Kśetrá means “field”, the field that always says, “Do something! Do something O man! You are to do something, you can not remain idle. You will have to do something.” So one name for this world is Kurukśetra, the field to do. And this body is called Dharmakśetra. Kśetra means field, and Dharma means spiritual practices, spiritual pursuits.
While the body is with you, you can practise Sádhaná. When your mind will be detached from your body, you won’t be able to do anything, neither physical work nor spiritual work. So you are to do everything while this quinquelemental structure is with you. Even in your old age, you will not be able to perform spiritual practices properly if you do not start the practice from an early age. The best age for doing Sádhaná is from 16 to 49, and the second-best age is from 5 to 16 and from 49 to 69. Before 5 or after 69, the glands become weak, distorted. So the best age for spiritual Sádhaná is 16 to 49. This body is Dharmakśetra. Without this body, one can not do Sádhaná. Animals can not do sádhaná because they haven’t got a human body. The human body is the most developed on this planet. There are 50 main glands. The total number of important and unimportant glands is 1000. 50 x 2 x 10. Why? Each and every gland can function both extroversially and introversially. You can steal with your hand mentally and physically. Physically stealing with the hand is extroversial, and mentally stealing is with your mind. No one else will know that you have stolen mentally. So, each and every gland has a double function, external and internal. 50 x 2. And all of these functions are in all the 10 directions. So 50 x 2 x 10 = 1000. These 1000 important and unimportant glands and sub-glands are controlled by the pineal gland So these are the psychic functions.
The main thing here is that when all the glands are in proper order, that age is the best age for doing Sádhaná. And the human body is the best structure for doing Sádhaná. Other animals cannot do Sádhaná. Their conscious mind is well developed, sub-conscious is less developed than human mind, and unconscious mind is still less developed, almost nil. The human body is the best body, the best vehicle for the purpose. So no intelligent person should waste a single moment so far as spiritual practice is concerned.
If with the help of these glands one is not doing Sádhaná, then one will be doing something bad. And if you are refraining from bad actions just to save yourself from bad reactions, you will have to do good actions, and go through good reactions. Until one is going through good reactions, one can’t attain Mokśa. Then, what is one to do?
Yes, go on doing good actions. And while doing good actions, offer the good reactions, the good reactive momenta, offer it at the altar of Parama Puruśa. “Oh, Parama Puruśa! All these good actions done by me should be enjoyed by You, not by me. Let the bad reactions of bad actions be undergone by me, but let the good reactions of good actions be enjoyed by You. What good actions I did in the past, what good actions I am doing at present, and what good actions I will be doing in the future, the reactions should go to You. You please enjoy it. I don’t want to enjoy it. Let me suffer. Let me undergo the suffering for my bad deeds, and may You enjoy the good fruits of my good actions.” Then you won’t be undergoing any good reactions of good actions, and you will attain Salvation. This is the only way, and it is a very intelligent way.
But what do the general people do? They want that their bad reactions should go to Him, and the good reactions to themselves. It is a defect. Some people are so intellectually developed that they say while doing something bad, “Oh God! Oh Parama Puruśa! You misguided mv mind. Thaes why the bad action was done by me. So the reaction should go to You. And when I did a good action, I take the responsibility And so, the reaction should go to me.” Now, don’t do like this, because the actuality is known to Parama Puruśa. Your jugglery of words won’t do.
Now what I say, it is for the devotees, for all the spiritual aspirants. It is the Supreme Truth. Repeating the words of Buddha I say,
Sinca bhikśu imaḿ nábaḿ sittá te lahumessati,
Chetvá rágaḿ ca dosaḿ ca tato nibbańaḿehisi.
“Oh spiritual aspirant! You are crossing this Ocean of Reaction. If you are to go to the other bank of the Ocean of Reaction, then you should be very cautious.”
Muiṋca pure muiṋca pacchato majjhe muiṋca bhabassa Páragú,
Sabbattha bimuttamánáso na puna játijaraḿ upehisi.
You must not run after any psychic weakness, you must not cherish any psychic weakness. You must not go on remembering the sweet memory of your past. Your only goal is the Parama Puruśa and your only motive is to satisfy the Parama Puruśa by your action. Don’t do anything bad, and offer the good reactions of good works to Parama Puruśa.
Shrii Shrii A'nandamu'rti
Bábá in Taiwan ( Aug 1979,Taiwan)
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