This chapter is the English translation of Gujarati Book Title - Sadhak and Sathi Author - Shri Atmanandji (Dr. Soneji) CHAPTER 24 PRINCIPLES OF KARMA (KARMA-NA NIYAMO) BACKGROUND In the realm of spiritual science, the place of the rules of one's actions i.e. Karmas is even higher than the place of the law of gravitation in physical science. All theist philosophies accept the principle that person invariably reaps the fruits of his actions. The doctrine of Karma is the backbone (the main supporting element) of the spiritual life. All Karmas of a person which are intentionally carried out require the attention of the mind. The influx and bondage of Karma with the Soul is mainly related to the degree of mental involvement in activity. The fruits of these Karmas is inevitable in due course of time. This has been counselled in the scriptures and propounded by the mystic sages in various ways. One cannot be free from the bonds of Karmas even if countless centuries pass away. Whatever good or bad action the person (Jiva or Soul) has performed, he must necessarily be rewarded or punished. Thus, even though we have been enlightened on the doctrine of Karma by various philosophers, its detailed and most subtle form has been scientifically laid down and analyzed by the Jain Tirthankaras (Jinas - the omniscient ones). We shall explain it now just in very brief outline: LAW OF BONDAGE OF KARMA: The main reason of bondage of Karma with Jiva is the individual's thought-process. The principle of bondage of Karma functions mainly in accordance with the thought - process associated with the Soul (Jiva). Even though the chief regulating cause here is the internal feelings of the Soul, the associated activities of the body, speech and the mind also act as secondary causes of bondage. The whole universe is pervaded with subtle particles with potentiality to get transformed to Karmic molecules (Dravya-Karma). When the Soul (Jiva) is actuated by passions, such as Greed, Anger, Lust, Compassion, Friendship and so on, these particles are transformed into various Karmas and get attached to the Soul. Let us take one example. Suppose somebody is being proud. Now depending upon the intention of pride, its intensity and the activities of the individual, the particles of Karma will get attached to his Soul. Just as food gets digested and transformed automatically into blood, flesh, bones, semen, marrow and so on, the particles of Karma take typical forms befitting the attitude of the Jiva and get firmly bound to it. Characteristics of Karma: At every moment new Karma particles attach to the Soul through the activities of Body, Mind, and Speech. At the same time old Karma particles detach from the Soul after producing the results. This process occurs simultaneously and continuously in every living being. Karma Particles possess the following four characteristics; 1. Prakruti-Bandha (Types of Karma): The original nature of the Soul is infinite Power, Bliss, Knowledge, Formless and so on. The Karmas that obstruct the original nature of the Soul, such as knowledge, power, vision, or other faculties is called Prakruti-Bandha. (Which nature of the Soul to obscure) 2. Sthiti-Bandha (Period of Bondage): After certain time, the Karma will reward or punish the Soul. The duration before they produce the result is called Sthiti-Bandha. (When to obscure the particular nature of the Soul). 3. Anubhaga-Bandha (Degree of obstructive Capacity): Again the Karmas have variable capacity to obstruct the virtues of Soul (Atma). (To what degree to obscure the nature of the Soul) 4. Pradesha-Bandha (Period of Results): The quantity of Karma particles get involved in bondage with the Soul (Atma). (How long they remain to obscure the nature of the Soul) Thus, bound by the various types of Karmas, the Soul suffers the miseries of numerous transmigrations of Birth, Life and Death. Ignorant worldly people continue their activities in accordance with the fruits of their previous Karmas and believe that they know the true self. This course of action becomes instrumental in leading to further bondage of Karmas. This way the cycle of mundane existence of birth-growth-decay and death continues infinitely. THE TRANSMIGRATION CYCLE |------>FRUITION OF BOUND KARMAS <----| | | FURTHER IMPURE EMOTIONS BONDAGE ^ ^ | | | SENSUAL NEW BONDAGE ENJOYMENT ^ ^ | | | |-------<-------NEW BODY------->-------| DISTINCTIVE VARIETIES OF THE RISE OF KARMA: The multiple variegated forms of human beings that we find around us in this Universe, are due to the fruition of the innumerable varieties of Karmas. Life as a Human, as a divine being, as an animal, and condemnation to hell are also acquired through different Karmas. Such variations can easily be conceived by observing the differences in the height, weight, facial features, complexion and constitution of different individuals, and differences also in intelligence, inclinations, health, life-span, family-circumstances, and other characteristics. Let it be clearly understood that these innumerable variations are due to the fruition of varied Karmas that the Jiva has bound with itself previously (previous life). REWARD OF THE KNOWLEDGE OF KARMA DOCTRINE: When the Sadhaka, truly gets acquainted with the rules of the doctrine of Karma, he is not disturbed or illumined by immensely variable and unpredictable astonishing events which are continuously happening around him in the world. This is because he has really acquired the scientific knowledge of the cause and effect principle of all these worldly events and processes. When he absorbs this divine doctrine through right knowledge and due enthusiasm, while working with virtuous people, he himself becomes firm in spiritual wisdom. With further spiritual practice, the concepts of one's own true self is beheld and perceived more and more clearly, the belief of oneness and attachment to the non-self and the impure mental states resulting from the rise of previous Karmas is gradually dispelled and eventually shattered completely. Thus, through proper discrimination between the Soul, the Karmas and their fruition, one's impure states get gradually subdued and a clear comprehension and conviction of the eternal existence of one's true self, being of the nature of indivisible, pure knowledge and supersensuous bliss, is directly accomplished through Self-Realization. Thus, if the Sadhaka is assisted in his spiritual progress by destruction of illusion and attachment and attains to the state of supreme peace and Samadhi by acquiring a real knowledge of the rules of Karma, he should evidently make incessant efforts to do so. EFFECT OF THE VARIEGATED STRANGE KARMAS: 1. How strange is the law of Karma! The fact that even a noble Soul like the king Yudhishthira (from the story book of Mahabharat) had to give up his royal powers and live in the forest for twelve long years, and for one more year in a disguised form!! 2. By which law was it destined that a great emperor like Nepolean, who conquered half the world in his youth had to die of cancer on an island where nobody was there to help him. 3. Think about the sovereign king Mohammad Gazani whose one word could save or end many lives spent his last days as an insane house prisoner. 4. Isn't it strange that great saints like Gnaneshwar, Shankaracharya and Vivekanand who were celibate all their life (Bala-brahmachari) and yet died young (in prime of their lives)? 5. All around us, we can see so many strange and surprising events happening, such as some fools ruling governments and the learned having no power. A bird in India name Cuckoo has very sweet voice being black and the deceptive fish-eating crane has fine white wings. An illiterate has all the luxury and a scholar works for small salary. These are but a few of such contradictions. AN EXAMPLE EXPLAINING THE LAW OF KARMA: A noble teacher and his pupil were travelling on a road, adjoining a village. On one side they saw a strange sight. A serpent being attacked by thousands of ants. The pupil saw the very sad plight of the serpent and said, "Poor fellow! How unhappy he is!" Teacher, "Dear boy! What could be done? Everyone must experience the fruits of one's actions." Pupil, "Sir! What could be the possible sin of this serpent that it is in this very sad plight?" Teacher, "If you remember, sometime ago we passed by a lake and you tried to stop a fisherman from fishing." Pupil, "Yes Sir! The fisherman made fun of my advice." Teacher, "That fisherman has become this serpent in this life and the fish have acquired re-birth as ants. They are now united tormenting the serpent." If we feel angry on experiencing the fruits of our sinful acts, do we not actually give rise to other bad deeds? If the Sadhaka constantly considers this, he can save himself from ill-deeds; he would perform actions only dispassionately with the aim of acquiring the full purity of the Soul (Atma).