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orlando
05 June 2006, 12:50 PM
Namaste all.
In the thread Does Ramanama destroys bad karma? Shri TruthSeeker wrote:Ramakrishna Paramahamsa says that chanting of the Lord's name is like filling a reservoir of spiritual merit. There are no indications that the reservoir is getting full, unlike the path of Jnana Yoga( where each stage results in an increased level of perception), but when it gets full it will burst forth...yes, it burns all Karma that are accrued unintentionally. Whatever Karma is earned deliberately has to be worked out, and God is not going to provide a short cut....sorry that is very unfair.

Well,who did read Shri TruthSeeker's post should already know that he (TruthSeeker) doesn't believe in the literal (I would say direct) meaning of the sacred scriptures.
So I think that he will find useless this post.
Recite Lord's name and,in general,devotial activities destroy bad karma.
Please read Srimad Bhagavata Purana,Canto 6,chapter 11.By http://www.srimadbhagavatam.org/canto6/chapter1.html
Dharma and Adharma: the Life of Ajāmila

(1) S'rī Parīkchit said: 'By following the path of liberation described in the beginning by your Holiness is duly to order, by means of the process of yoga and by Lord Brahmā, learnt how not to start for another life. (2) Marked by fate and indeed directed at the three modes, is one time and again caught in the material world, where there is a constant renewal of forms, o sage. (3) The hells typical for the different sorts of impiety you described as also the period of Manu, the manvantara wherein we find the original Svāyambhuva son of Brahmā. (4-5) Of Priyavrata and of Uttānapāda you described the character and the dynasties and also did you describe the different realms, regions, oceans, mountains, rivers, gardens and trees of the earthly sphere and its situation in the sense of the divisions, characteristics and measurements of all the higher and lower worlds that the Almighty created. (6) Please explain to me right now what human beings must do out here so that they may not have to undergo all the sorts of terrible conditions of veritable suffering in hell.'

(7) S'rī S'uka said: 'If within this life not the necessary counteraction, the proper atonement, after doing the wrong things in the mind, in One's words and in One's sensuality have been performed, will undoubtedly that person indeed after death end in the different types of hell of terrible suffering, which I've already described to you. (8) Therefore, before One's death and before one's body is too old and decrepit, should one out here quickly indeed endeavor to nullify One's sins with a proper estimate of its gravity, just like a physician good at diagnosing would do treating a disease.

(9) The king said: 'Since one despite from hearing and seeing about it and from knowing how harmful to the self one acts in committing sins, is not able to control falling in repetition, of what value then is atonement? (10) Sometimes ceasing with the sin, sometimes engaging in it again, I consider the process of atonement quite useless; like with an elephant covering itself with dust after coming out of the water.'

(11) The son of Vyāsa said: 'By undoing karma is indeed, from being without knowledge, not its end realized; for real atonement one really has to be through with all that. (12) Those who eat the right food are truly not overcome by all sorts of disease indeed, similarly is the one acting in orderly observance o King, more and more likely to be well. (13-14) This is done by vow and regulation [yama and niyama]; voluntary penance, celibacy, mindcontrol [in dhyana and japa e.g.] and restraint of the sensual as also by donating to good causes, truthfulness and internal and external cleanliness. By the body, the voice and by the intelligence do the sober ones in full knowledge of the actual duty of dharma with faith destroy all kinds of sin, however great and abominable, like fire does with dry leaves. (15) Some manage, in relying on nothing but unalloyed devotion towards Vāsudeva, to destroy all their badness beyond revival like the sun does with fog. (16) A man full of sin, o King is for certain not as much purified by penance and such as the devotee who surrendered his life to Krishna is in dedicated service unto the original person of God [or the ācārya]. (17) In this world is the path that is really appropriate the one that is followed by the well-behaved, fearless and auspicious, saintly people in surrender of Nārāyana. (18) Most of the atonement well performed by a nondevotee will not purify, o King, like all the rivers can't with the washing of a liquor jar. (19) Once the mind is of full surrender to the two lotusfeet of Lord Krishna, will one hankering after His qualities out here never encounter Yamarāja and his superintendents, or even in One's dreams meet his servants carrying the ropes to bind, as one indeed is then of the right atonement [compare B.G. 18:66]. (20) To this is also the example given of the very old story of the discussion between the order-carriers of Vishnu and Yamarāja. Please take notice of this from me.

(21) In the city of Kānyakubja there was some brahmin with the name of Ajāmila who as the husband of a low class woman was contaminated by the association with her services and had lost all his truthful conduct. (22) By having resorted to reprehensible exploits as arresting without need, cheating in gambling and theft, he maintained his family a most sinful way, causing trouble to others. (23) Living on this way, keeping up his family consisting of many sons, o King, passed the great amount of time of eighty-eight years of his life. (24) He, as an old man, had ten sons and the youngest of them was a small child that by the father and the mother was held very dear and addressed by the name of Nārāyana. (25) He kept the little one close at heart; to see its child-talk and its playing enjoyed the old man very much. (26) As he ate, drank and chewed did he in great affection for the child feed it and give it something to drink too, but being foolish did he not understand that his end had come. (27) Thus, living as an ignoramus, did he, when his time to die had arrived, fix his mind on the child son who carried the name of Nārāyana. (28-29) At a short distance he saw that three characters, with ropes in their hands and fearful features, twisted faces and their hairs erect on their bodies, had arrived, ready to take him away. Terrified and with tears in his eyes he loudly called for his nearby playing child with the name of Nārāyana thus. (30) Hearing the chant of the name of the Lord their master from the mouth of the dying man, o King, arrived His attendants immediately. (31) As the messengers of Yāma were snatching the husband of the maid away from within the heart, did the Vishnudūtas with resounding voices forbade it.

http://www.srimadbhagavatam.org/images/bimages/ajamilacaught.jpg

orlando
05 June 2006, 12:51 PM
(32) They being forbidden replied to them: 'Who are you all, to oppose the jurisdiction of the King of Dharma? (33) To whom or where do you belong, why have you come here and why are you forbidding us to proceed? Who would you be, the best of the perfect, gods or some godlike? (34-36) You all, with your lotuslike eyes, yellow garments, helmets, glittering earrings and lotusflower garlands; you all, looking so young and all beautiful with four arms, bow, quiver of arrows and the decoration of a sword, club, conch, disc and lotusflower, in all directions you dissipate the darkness by the effulgence of the light emanating from you; what is the purpose of your denying us, the servants of the Maintainer of Dharma?'

(37) S'uka said: 'Thus being addressed by the Yamadūtas did they, always ready to serve Vāsudeva, reply them smilingly the following, with voices resounding like rumbling clouds. (38) The honorable Vishnudūtas said: 'If the lot of you are indeed the order-carriers of the King of Dharma, then you tell us the truth of dharma as also how adharma should be recognized. (39) In what way should punishment be administered or what would be the suitable place to do so, and are all or only some of the humans out for their advantage punishable?'

(40) The Yamadūtas said: 'In the Veda's indeed is the dharma prescribed, adharma is the opposite of that; the Veda's are to be seen as born from Himself, from Nārāyana, so we've heard. (41) By Him, from His own position, are under the rule of the modes of passion, goodness and slowness all these manifestations created and have they their appropriate differences in qualities, names, activities and forms. (42) The divinity of the sun, the fire, the sky, the air, the gods, the moon, the evening, the day and the night, the directions, the water and the land; all these are Dharma personified verily thus bearing witness to the embodied living entity. (43) By all these is the deviation in adharma known and are the proper places of punishment all acknowledged with regard to the karma in question of the sinners deserving the chastisement. (44) With the karmīs who contaminated by the modes took up a material form, are there indeed auspicious pious acts as well as actions opposite to that, o sinless ones, as there verily is not a single one who does his work completely free from material motives. (45) The extent to which someone in this life performs a certain adharma or dharma, assures him of enjoying or suffering a particular result in accord with it in his next life [compare B.G. 14: 18]. (46) The way in this life among the living, o best of the divine, from the different effects of the natural modes, the three kinds of attributes are achieved [of being peaceful, restless and foolish; of being happy, unhappy or in-between; or of being religious, irreligious and semi-religious], similarly may one expect it to be reaching elsewhere [in an afterlife]. (47) Just as the present time is evidence of the past and an indication for the future, is even so this birth indicative of the dharma and adharma of ones past and future births. (48) In his abode does the godhead [of Yamarāja] in his mind's eye observe the previous form taken and considers he its possible future; to the mind is he a great Lord as good as Brahmā. (49) The way someone in his sleep is engaged in acting to a particular form, is one similarly unaware of the past and of what's next, of birth having lost the remembrance. (50) By the seventeen of the five working senses, the five senses of perception and their five objects, he performs, knows and has its interests, but with these fifteen elements and the mind to it, is he himself the one [soul] that is the seventeenth element enjoying the threefold. (51) Since that sixteen part subtle body is the effect of the three forces of the greater of nature, is the living entity subjected to a [difficult to overcome] perpetual transmigration [samsrti] that gives it jubilation, lamentation, fear and misery. (52) The embodied one missing the awareness not being in control with the senses and the mind is against his will caused to perform actions for his own material benefit; like a silkworm he thus weaves himself into his own karma, getting bewildered. (53) There is verily no one who but for a moment can remain without doing anything; indeed is one by the three modes automatically forced to perform fruitive activities that are the result of One's own natural tendencies. (54) By the so very powerful inborn nature comes no doubt as a copy to the mothers flesh and the fathers seed into being the gross and the subtle of the body driven by the, for the person invisible, cause [see also: B.G. 8:6]. (55) The position of a living entity has because of this association with the material of nature come to be an awkward one of forgetfulness, but if one has not too long been away from the association of the Controller, is that overcome.

(56-57) This one [Ajāmila] indeed was always good with the Veda, of good character, good conduct and a reservoir of good qualities; conscientiously he followed the injunctions, was mild, controlled, truthful, knew his mantra's, was neat and clean, of the greatest esteem in service of the guru, the fire-god, his guests and members of the household and free from false pride, friendly to all, faultless, non-envious and of the best words. (58-60) Once did this brahmin, following the orders of his father, go to the forest to collect from there fruits and flowers and samit and kus'a [types of grass]. Returning, he saw some s'ūdra very lusty together with a public woman that drunken of maireya nectar [a drink made from the somaflower] rolled her eyes to and fro of the intoxication. Under the influence had her dress slackened and unashamed having fallen from proper behavior was he close by singing and laughing, having a good time with her. (61) Seeing her with his lusty, with turmeric decorated, arm around her, was he thus all of a sudden sure, of his pursuing heart, to fall victim of perplexity. (62) From within trying to get himself under control, reminding himself what was taught, did he not manage to restrain his mind, agitated as it was by Cupid. (63) Caused by the sight, in his minds deception, was he a planet in eclipse forgetting his real position and did he, sure of keeping his mind contemplating her, completely forsake his dharma. (64) Her he ventured to please, as far as the money he had from his father would permit it, offering her material certainty in catering to her desires, so that she thus would be satisfied. (65) His youthful wife, a brahmins daughter from a respectable family whom he was married to, he in sin gave up the moment his mind got caught by the looks of the public woman. (66) By all means and at all times did he, this person, bereft of all intelligence, by either properly or improperly getting the money for it, take care of her and the many children making up her family. (67) Because this one broke with all the rules of the sāstra acting irresponsibly, is his life of passing such a long time in sinful activities, because of the impurity very much condemned as being unclean. (68) Since he was of no atonement for his perpetual sinning, shall we therefore take him to the presence of the Lord of Punishment where being chastised he will find purification.'

orlando
05 June 2006, 12:54 PM
Now please read Srimad Bhagavata Purana,Canto 6,Chapter 2
By http://www.srimadbhagavatam.org/canto6/chapter2.html
Ajāmila Delivered by the Vishnudūtas: the motivation for the Holy Name

(1) The son of Vyāsadeva said: 'O King, the servants of the Supreme Lord having heard what the Yamadūtas said then replied them, good as they were in argument and logic, in proper terms. (2) The Vishnudūtas said: 'Alas, how painful it is to see how irreligion affects the dharmic community; how from those being allotted the task, sinless people have to undergo punishment unnecessarily. (3) To whom must the citizens go for shelter if there is wrongdoing among those, who as the protectors of the citizens, endowed with all good qualities and equal to all, are to give instruction? (4) Whatever the better man puts in practice is done by the rest as whatever he does is, by the general public that is of following, accepted as the right thing [see also B.G. 3:21] (5-6) In whose lap the mass of people just like pets have laid their head to sleep in peace, indeed not knowing what would exactly be dharma or adharma; how can such a person with a soft heart enjoying the trust of the living beings, give pain to the unawares who surrendered themselves in good faith and friendship? (7) This one here has indeed already atoned for the sins of millions of births because he, being helpless, chanted the holy name of the Lord, that is the means for liberation. (8) This way, when he said 'O Nārāyana, please come', there is for sure for the mischief performed by this sinner the complete of atonement realized, as he thus chanted the four syllables [nā-rā-ya-na]. (9-10) A thief, an alcoholic, a spiteful one, he who killed a brahmin, he who lusted for his guru's wife and he who murdered a woman, a king, cows or his father, all those and many others of sin; although they might have committed many sins, will Lord Vishnu attend to anyone who is of that concern for Him, considering the chanting of the holy name the perfection of atonement.(*) (11) A sinful man is not to that extend purified by the atonement in obedience of vows prescribed by the brahminical as he is by uttering the syllables of the Lord His name which remind one of the qualities of the One hailed by the scriptures [compare: 6.1:16]. (12) Although one was of atonement, will the mind run out again on the path of the untrue, because the heart was not fully cleansed; therefore do those who are seriously interested in putting an end to their karma [see B.G. 4: 16], indeed actually purify their existence by setting their mouths to the glories of the Lord [compare: 1.2: 17]. (13) Therefore do not try to take him with you; he has already found the infinite to the atonement for his sins because he chanted the name of the Supreme Lord as he was dying [see also B.G. 7.27 and 8.5]. (14) For other purposes, for fun, as entertainment or casually done has resounding the name [of the Lord] of Vaikunthha an unlimited capacity to neutralize sin, thus know the advanced. (15) If one has fallen, slipped, broken One's bones, has been bitten or is plagued with disease or injured, is a person thus having ended relating to the Lord sure not to be thrown into a hellish life [see also B.G. 8:6]. (16) By the great sages who are well versed has the heavy and light of atonement been prescribed to the heavy and light of sins. (17) But all the sinful that according them finds it end in austerity, charity, vows and such, does not dissolve the adharmic knot in the heart; that one reaches in the service of what belongs to the Controller. (18) Knowingly or unknowingly chanting the name of the One praised in the verses is that which, like fire does with dry grass, burns to ashes the sins of a person. (19) A mantra uttered manifests its potency just like a powerful medicine does that somehow or other by even an ignorant one was taken the right way.'

(20) S'rī S'uka said: 'They, perfectly making sure what dharma is in terms of service to the Lord, o King, thus rescued him from the noose of Yamarāja, releasing him from death. (21) O subduer of the enemies, the Yamadūtas thus having been answered went to the abode of Yamarāja to duly inform him in detail about everything that had happened. (22) The twice-born one being released from the noose, now free from fear came to his senses and offered his respects bowing his head unto the servants of Vishnu, pleased as he was to see them. (23) The servants of the Supreme Personality though understanding, o sinless one, that he wanted to say something, suddenly disappeared there from before his eyes. (24-25) Ajāmila who because of the talks about Lord Hari thus from the servants of Vishnu and Yamarāja came to know better of what the pure of dharma in relation to the Lord meant, how it is described in the three Veda's and how under the modes of nature in devotion unto the Supreme Lord the glorification of the name immediately purifies, greatly regretted all the bad that he remembered he had done: (26) 'Alas, because I lost the control over myself with this low class woman making babies, did I destroy all the brahminical in me and end up in utter misery. (27) Condemned by the honest is he who, abandoning his chaste young wife, fallen in sin has defamed the family; doomed I am, I, who had sex with an unchaste wino maid. (28) My father and mother, old, with no one else, no other friend to look after them, had to suffer badly from the moment they were given up by me, ungrateful as the lowest. (29) It may be clear that as such a truly miserable person, that all too lusty broke with the dharma, I should fall in hell to undergo there the pains of retribution. (30) Have I been dreaming or did I witness a miracle here? Where have all they now gone to who were dragging me away with ropes in their hands? (31) And where went those perfect four personalities of extreme beauty who released me when, direction hell, I was carried away arrested in ropes? (32) It was because of having seen these exalted devotees, of which the auspicious had to happen, that I, despite of my ill fortune, could see myself actually becoming happy! (33) Otherwise without, how can it be that a man heading for death, most unclean as a loyal to a prostitute, as such is able to have his tongue speak the word of the holy name of the Lord of Vaikunthha? (34) Where would I, such a cheater, sinner personified and shameless destroyer of his own culture, be; where would Nārāyana the all-auspicious of the holy name of the Supreme Lord then be? (35) As such a person of devotion I will endeavor in that way, so that controlling the senses, the mind and the breath, my soul will not again of ignorance be drawn into the darkness. (36-37) Released from this bondage in karmic actions of ignorance and lust will I be the self-realized, most kind, merciful and peaceful friend of all living entities. I will disentangle from the encasement of my soul, the being caught in māyā in the form of a woman, that for sure, so fallen, played with me like with a pet-animal. (38) Thus giving up on the I and mine of the body and the things related to it, I will engage, concentrating and behaving to the values, my mind with the pure of the Supreme Lord His name in song and everything thereto.'

(39) Thus did he give up the idea of a material life and did he go to Hardvar [from the Ganges 'the doorway to Hari'] being freed from all bondage by only for a moment associating with the holy. (40) There in a place of spiritual discipline [an ashram or temple] did he under the lead of yoga turn inward from his senses, [thus] fixing his mind on the true of the self. (41) To that absorbed within, detaching the mind from the direction of the modes, was he engaged with the Supersoul as the form of the Lord who's Self is step by step realized. (42) At the time he had fixed his mind and intelligence, did he get to see the persons before him he got to see previously; the twiceborn one then bowed his head in reverence. (43) At that holy place at the Ganges seeing them, he immediately gave up his vehicle of time, to assume his original spiritual form [svarūpa] fit for an associate of the Lord. (44) Going to heaven where the husband of the Goddess of Fortune [Vishnu] resides, did the one of learning along with the servants of the Lord board a celestial chariot [vimāna] made of gold. (45) This way did he who had forsaken all dharma, who had married a low class maid, had fallen into abominable activities and, having broken with all his vows, had landed in a hellish life, without delay find liberation in seizing the name of the Supreme Lord. (46) Therefore, in order not to become again attached to fruitive actions with a mind contaminated by passion and slowness, is there for persons desiring to escape from the material bondage no better means to cut with the karmic consequence than repeatedly singing the name of the Refuge of all Holy places. (47-48) Any person who with faith hears about or with great devotion recounts this confidential history that frees one from all sins, will indeed not, under the supervision of the servants of Yamarāja, go to hell, but will be welcomed in the spiritual world of Vishnu, whatever the mishap in his material life. (49) If at the time of his death Ajāmila by seizing the name of the Lord, even indicating his son, went to heaven, then what would it be if one holds on to the name with faith and love?


Regards,
Orlando.