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Karma and Dharma 2

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sacrificial animals. But it is specifically said in Srimad Bhagavatam that all these recommendations of the scriptures are not to encourage somebody to eat flesh, but to discourage ultimately somebody to do this. It is a compromise with our conditioned nature, we have very strong desire, this desire to eat flesh of other living entities it is very strong, as much as the desire to have sex and the desire to intoxicate oneself. So these three specifically in eleventh canto of Srimad Bhagavatam are desrcibed as actions which are impetus, which are very strong within our psyches, within our mind. So therefore the scriptures say, ok, if you really need to do it, do it but do it in a limited way and you really do it in such a way that it causes the minimun suffering to you at the end. It minimizes your karma. If you really want to enjoy sex, do it within that law, within your marriage, not outside of marriage. Do not create this disturbance by going here and there and enjoying the sex without any restrictions. Restrict yourself. Do it within marriage, do it as a sense of duty and ultimately you will overcome this pushing which is inside you. And the same saying is about eating flesh, and the same saying is about drinking wine. Ultimately, the scriptures say do not do it because it is bad for you and the consequences will be very severe. There is no doubt about it. We will not be able to really overcome these consequences. Overcoming we will be able but we will not be able to avoid these consequences, they will come to us sooner or later and we will have to impose upon ourselves certain discipline, certain austerities to counteract this. So this is the second kind of consequence which karma brings. And there is the third kind, most severe than the second kind. It is incurable disease. Incurable disease which cannot be cured completely. But still you can help. You can maintain your diseased condition in certain limits, where you still can live and the sufferings are not so severe. So these are much more severe consequences and there are certain consequences in our karma which are of this nature. You cannot really completely get rid of these consequences. It is written in your chart, in your destiny, in the stars whatever it is, but basically you have to undergo these sufferings because you inflicted some sufferings to others and without learning this lesson you cannot do. And ultimately it is for you to become better, to understand, to become more understandable about the sufferings of others. Sometimes people are so foolish, they inflict sufferings to others but they do not really understand how difficult it is. So, God is so merciful. He sends sufferings to our life to teach us compassion. Because if we do not undergo sufferings ourselves, we will never be able to develop some compassion. And some people they have to do it, they may be born with some defects. Some people are born without legs or due to some accident they get deprived of their leg or some other limp, or maybe one eye, or maybe two eyes, sometimes people are born blind and these are again very severe consequences and these consequences are recorded in our mind. Ultimately, karma is recorded within our psyche, in our mind and the mind has this power to attract certain karmas through different thoughts which are there. The mechanism of karma is ultimately psychological, because all our karma is recorded within our mind and ultimately within the brain cells when the brain becomes developed. They create a certain thought pattern and thought patterns push us to act in a certain way and these actions will bring karma to us. Of course thoughts themselves they can create sufferings because they turn on certain mechanisms in the brain which in turn produce certain hormones and in this way even thoughts which are throwing our brain out of balance can disturb our physical conditions. Usually, what I want to say is that all these severe diseases or severe karmic consequences are very strongly recorded within our mind. It is a certain, very persistent pattern of thoughts within our mind which brings about these consequences. Ultimately every cure from our karma has to take place in the mind. We will tell it a little later. The last sort of disease which is there, which is described in Ayurveda is incurable disease, no matter what you do and no matter what endeavour you do, you will not be able to get rid of this sort of disease and you will have to die. So the severe karma which brings very severe consequences and no matter what you do, you cannot avoid it it is also unfortunately there in our life and the intelligent person tries to live a life which is balanced itself and does not disturb the balance in the life of other people. So again basically the law of karma is the law of justice or the law of balance. If you are disturbing balance, you will be disturbed for sure. So now let's come to how to counteract these karmic consequences. As I said, it has to take place in the level of the mind because karma is recorded in the mind. When the human beings are born, they are born with a particular mind, with particular tendencies. Sometimes it is said that little children are born as a tabula rasa. They are just a clear, black board, nothing is wirtten there. But it is not true. There is nobody in this world who does not have innate tendencies. You may call these tendencies genetics or whatever, but everyone is born with certain tendencies and according to more universal understanding, more complete understanding these tendencies are the tendencies of our karma. We have created certain....and we can see it very clearly within our life. We act in a certain way and when we act in a certain way to produce a certain result we get the result, we enjoy the result and because we enjoy the result, we tend to repeat the same action again and again and again, to enjoy the same result again and again and again and in this way we get used to certain stereotype actions, actions which we are doing all the time, they are called "habits". All the habits initially were to bring us some pleasure some happiness, some sort of happiness, whatever it is. But they become our second nature. We are born again with certain natures which are even deeper than these acquired habits. Everyone has these tendencies and these tendencies are nothing but the habits which we acquired in our previous existence. Which we developed very hard in our previous lives. So we have to understand that we have these tendencies, habits which we developed in this life and in previous life and it took us x amount of time to develop these habits and these patterns. To counteract these habits or these patterns, we need at least as long amount of time as we spent by developing these tendencies. And again it has to take place in the level of the mind. Now we come to the second part of the topic which was given to us that is dharma. Basically, what is dharma? Dharma is a the word dharma is literally translated as "nature". It is coming from the sanskrit root dhr- which means to support and we all have some stable nature something which again we came to this world with. It is a result of our previous karma. We developed a certain nature and if we come to this world with this particular nature, the best way to deal with it is to act according to this nature. The Vedic scriptures and not only the Vedic scriptures of course, every scriptures in the world, they contain certain principles and certain laws which regulate our lives and these regulations are nothing but the recommendations for us how to live our life, to counteract karma and to bring to minimun possible all these sufferings, to possible minimum all these sufferings which we have to undergo in this life. So, what is dharma? Dharma is when we act according to our nature and we enjoy the action itself without being dependent on the fruits of this action. So when we do it we perform our dharma and this is technically called karma yoga or the means to put an end to our karma, to the sufferings of our karma. As I said, in the beginning that karma is beginning-less but we can put full stop to our karma and there are certain methods developed in the Vedic culture and in other cultures of the world and one is called karma yoga or the culture of actions according to our nature when we are not dependent on the fruits of our action There was a very famous psychologist, American psychologist of Hungarian origin Csikszentmihalyi, Csikszentmihalyi so, very difficult name, so this person Csikszentmihalyi, he studied the best performances in different fields of different people. It may be a footlball player, it maybe a great artist or a great musician or anyone and he discovered that there is a common feauture in the lives of all these people when they do something which they are really meant to do they forget about the time, they forget about themselves, they definitely forget about the fruits of this or the reward of this action and they are completely immersed in this action and they enjoy this action itself without being so much bothered about the reward of this action. So karma yoga is exactly this. The principles of karma yoga is that you have to find out your nature, you have to find out and everyone has a particular nature or has a particular talent in yourself and try to act according to this talent. Do not try to do something which you are not meant for, you may be even doing it very well but you will not be able to get rid of your karma and you will create very severe consequences, if you do something which is not according to your nature. Unfortunately, in the present society everyone is pushed to do something which he is not supposed to do according to the social norms and there is so much envy being inflicted, being...everyone...the greed is burning very severely in the hearts of living entities. Everyone wants to have the best car, the best the most beautiful wives, the most beautiful homes and everything and everyone is driven by this. And they are ready to do anything to get this because they think they will be happy, but Vedic scriptures are very strict about this. No, you will not be happy. You will only be happy if you do something which is harmonious to your nature and which you can do without being dependent on the fruits of your action, without being dependent on the reward, whether it is a gross reward in the form of money or subtle reward when somebody is applauding you or praising you how good you are. If you do not bother about this and you do something which you are really good at you are basically doing some sort of karma yoga. Of course in the higher sense you will have to devote all these fruits to God, but you still begin to act in the proper way, you begin to counteract your karma only when you are not dependent on subtle or gross fruits of your action. And you are happy because of the action itself. Krishna says this in the very beginning of Bhagavad Gita: karmany evadhikaras te ma phalesu kadacana You have the adhikari, you have the qualification, you have the right to do the work but you do not have the right for the fruits of your actions, the fruits of your actions do not belong to you and it does not mean that the fruits will not come, they will come. All those people who are doing these great jobs, whether it is a great artist like Michelangelo or some great Greek sculptors they get beautiful results and people still admire the work and the results. But the first condition is that they should not depend on this. They should do it out of the sense of duty or out of the sense of doing it for the sake of doing because that is their nature. And that is the first thing which we have to understand about dharma. Dharma is nothing but rules which help us to develop our nature. Like for example, if you are intellectual. There are certain rules which are there in the Vedic scriptures which help you to develop your intelligence. And the first rule in this case is that you should not really sell your intelligence, in the sense that you should not really get salary for your intelligence, you only have to depend on what is coming to you on its own accord, so because the intelligent people have to be independent. If they are dependent on somebody or on some salary or whatever they become institutionalized. And instead of talking the truth to other people, they will start telling the party line. And that is a great offense to intelligence and actually the way to loose your intelligence in your next life, because you are misusing your intelligence and so on and so forth. What I mean to say is that dharma is nothing but how to develop your nature to the greatest extent, and that will bring you a lot of happiness, like sometimes people say about women's dharma, or men's dharma. Again, you have got a certain body, a body of a woman or body of a man. So dharma is nothing but a set of rules which help you to develop this nature to the maximum possible extent and to get the best result out of this opportunity, which you get. Because the human body is nothing but a very great opportunity and ultimately what it brings to us and gives us happinness, there is no doubt about it all these people, all these great performers, they say that this is the moment of the greatest happiness in their life when they perform what they are supposed to do. This Csikszentmihalyi he says that this is like a flow. He wrote a famous book which is called "Flow" where he describes this, and he says that somebody is in the state of flow in a very harmonious and balanced state of mind, where he feels united with himself and with the whole universe, and ultimately that is the main result. The main result is not to give you happiness. Happiness is a by product. It is actually a very important point to understand that in this life all happiness which we experience is a by-product of our right actions. And if we strive for happiness itself the happiness

Video Details

Duration: 22 minutes and 41 seconds
Year: 2018
Country: Greece
Language: English
License: Dotsub - Standard License
Views: 7
Posted by: namasankirtan on Dec 21, 2018

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