Theos-Talk Archives (November 2002 Message tt00035)

Nov 3 2002

GOOD and BAD KARMA ( Pap and Puniya )

Why "do good ?"

Dear Friends:

I agree that MERIT seems to be closest to PUNIYA. This word has been
used in theosophical literature.

However if one broadens the scope to include FEELINGS, THOUGHTS, and
DEEDS, then VIRTUE covers that as the instigator of our intent, motive
and action.

All the 3 GUNAS (qualities: SATTVA, RAJAS and TAMAS -- purity,
action, inertia) are involved in any such action. This is made clear
in Chapter 14. But of all actions, that which Sri Krishna recommends
as the highest, are those which are formed "without expectation of
results." "Therefore, at all times do that which thou hast to do at
all times unmindful of results." "One must see that the SELF within
(ATMA) is not the actor."

Let me use the BHAGAVAD GITA, but not as a religious text, but as the
recommendations that a dearly beloved and trusted friend might make to
us at a time of difficulty, when we seek his advice. As a spiritual
being Krishna is a "God" of the highest order. But as a "tutor" he
can only advise Arjuna and leave him to make his own choices. As "the
best of men: Arjuna," Krishna is the embodied self -- you and me, and
all other humans everywhere. Since he "resides in the heart of all
beings" this "God of a the highest order" resides interior to each of
us. We, the embodied mind, (Kama-Manas), engaged in daily tasks and
tests, have to deliberately refer to Him, within ourselves. Then
strive to carry out the advice he offers.

Action is assigned to the Mind or the rajasic quality. It (mind)
lies midway between purity and selfishness. Therefore the "Mind" in
all humans is dual. One side is united to Sattva ( or BUDDHI ), and
the other side is united to Tamas (or KAMA ).

Humanity and all thinking individuals represent a stage of Monadic
development that is at the cross-roads between the involvement of
spirit (the INTUITIVE -- or WISDOM-perceiving faculty) into matter,
and the evolution of intelligent, instinctive matter that aspires to
become "spiritual."

We thus have a third class of beings: Ourselves, as mind endowed
entities. We would have no guidance unless, as taught about 18
million years back, the great Rishis and Dhyanis had not come as
illuminators, and "lit" the nascent minds of the races on men all over
the Earth. We see this happening in our homes every time children are
brought up, and they acquire the faculty of mind and the rudiments of
moral perception from us, and what we do, and, one could add, they see
our natures very clearly. If we are sly and selfish, they will acquire
that faculty, thinking that we being older, know better. And similarly
for the good qualities of generosity and thoughtfulness for others,

Thus, We have in us the development of the Higher Mind and the Lower
Mind. And yet we are well aware that there is in us a perceptive
faculty that stands APART from either of these two extremes and weighs
the value of the results which either types of action (vice or virtue)
will being. Sri Krishna then instructs Arjuna, saying there is a
third kind of knowledge which is impartial, and this he designates as
SPIRITUAL KNOWLEDGE.

Sri Krishna speaking to Arjuna addresses him in a later chapter in the
BHAGAVAD GITA as: "O thou of equal mind." One should carefully read
chapters 16 and 17 of the BHAGAVAD GITA as there one finds the most
careful instructions to the devotee who has placed his heart on the
path of discipline that leads to Krishna's SUPREME ABODE.

The BHAGAVAD GITA says: We ought to do no action, or speak, or feel
with our minds directed to a possible benefit to ourselves -- to the
exclusion of all others. A "spiritual force" or "action" is one that
is done because of duty (dharma), a natural necessity which we see,
because we are attuned impartially to the whole of evolution, and not
because the Lower Mind has craftily created a hope for some "good"
result to come to us alone.

The Buddha taught the same selflessness in attitude to his disciples.

We might also say that all SACRED ACTIONS are puniya actions and make
"good Karma." The word "sacrifice" is used here in the sense of
"sacred" -- a gift to the HIGHEST IN THE UNIVERSE. In that there can
be no expectation of a "reward."

Note however in the BHAGAVAD GITA that Sri Krishna always gives Arjuna
the right and the freedom to exercise his own judgment before he
thinks and acts. Krishna gives reasons and arguments, but does not
ENFORCE. This is the action of a "tutor." Krishna is said to reside
in the innermost heart of ourselves as of all other beings. "I am the
Ego seated in the hearts of ALL BEINGS."

Either Sri Krishna is a true Avatar-Guru who came at the crucial time
of the beginning of the kali-Yuga -- to serve all beings who would be
involved in that opening cycle, as a guide for the whole long cycle
of 432,000 years, and now for us, 5,000 years later, or all this is
nonsense and not worth the time studying.

The S D states that Sri Krishna died at midnight of February 3,102 BC,
and the new cycle began at sunrise on the 18th.
(SECRET DOCTRINE I 650, 662-3, S D II 140, 147, 300, 527, 550)

Best wishes,

Dallas

======================================

-----Original Message-----
From: Gopi Chari [mailto:ekcvv@juno.com]
Sent: Sunday, November 03, 2002 4:42 AM
To: study@blavatsky.net
Subject: [bn-study] RE: Punya


Dear Dallas and Larry,

Most of us from Indian culture translate, either rightly or wrongly,
'deliberate harm' as Sin in the Christian sense. In that context, is
there any single word for 'deliberate compassion' ? Until now the word
Larry came up with 'Merit' comes closest in context with the Wages. I
am
wondering if there is an exact translation?

Thank you
Gopi

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