SOME TIME INACTION IS BETTER THAN IN UNINTELLIGHT ACTION
Any thought, word and action in process of spending his past sanskaras create new sanskaras.
In case our action is not intelligent analysis of our mind it may create more binding sanskaras that could have been avoided being inactive or not performing it. Charity to a non-eligible recipient or giving alms to a beggar may be a disservice. By doing so, one increases the tendency of beggar and earns bad sanskaras of disservice for self. He may also gain the sanskaras of proundness in to have obliged the person to whom he helped. To achieve in action in every action is only possible with surrenderance of every thought word and action Perfect Master. In helping others one must go by his heart only. Let mind not take over his heart.
Meher Baba explained as under:
That which is looked upon as service by ordinary person might, under special circumstances, be considered as disservice by a Perfect master; He has unerring knowledge of the situation and a deeper grasp of its spiritual demand. The tendency to beg for food as charity creates undesirable sanskaras, and feeding a person who comes to you with this tendency, you may help him to increase the burden of such sanskaras. If you render service in order to oblige a person and if you feel proud of doing it, you not only spiritually harm the recipient of your service but also yourself. If while serving, you take a delight in it and develop pride in doing a good thing, you are getting attached to your act and thereby binding yourself. Hence the way to remain free from karma is to remain completely detached in service.
The value of service depends upon the kind of good secured through it. The kind of well-being that is sought through service will depend upon the vision of the person, and one who has the clearest perception of the final good will be in a position to render the most important and valuable type of service.
All actions and inaction create binding
All actions good or bad, just or unjust, charitable or uncharitable are responsible in making the bond for of illusion firmer and tighter. The goal is to achieve perfect in action, which does not mean merely inactivity. When the self is absent, one achieves inaction in one’s every action. However, the only way to live life of absolute inaction is to completely surrender to a Perfect Master.
In many ways inaction is preferable to unintelligent action, for it has at least the merit of not creating further sanskaras and complication. Even good and righteous action creates sanskaras and means one more addition to the complications created by past actions and experiences.
It is a desperate struggle to undo what has been done under ignorance, to throw away the accumulated burden of the past, to find rescue from the debris left by a series of temporary achievements and failures. Life seeks to unwind the limiting sanskaras of the past and to obtain release from the mazes of its own making, so that its further creations may spring directly from the heart of eternity and bear the stamp of unhampered freedom and intrinsic richness of being which knows no limitation.
Do not absent yourself
This does not mean that you should become inactive. On the contrary it means that you should be constantly alert towards the expressive Beauty of the All-pervading Beloved. On this Hafiz has said,
He who has eyes but does not see,
He who has ears but does not hear,
He who has a tongue but does not speak,
He can see Me as I should be seen
And can know Me as I should be known.
If you want your Beloved to be present, do not absent yourself for one moment from His Presence.
The Perfect Master is in everything, and is the Centre of everything. Everyone and every thing is therefore equidistant from Him. Though, owing to our own limitations, He appears outwardly to be present at only one place at a time, He is on every plane of consciousness at one and the
same time. To see Him as He is, is to see God.
So beware lest when the divine Beloved knocks at the door of your heart He finds you absent. (The Everything and the Nothing-pp-41-1989)