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 <----|
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FURTHER IMPURE EMOTIONS
BONDAGE ^
^ |
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SENSUAL NEW BONDAGE
ENJOYMENT ^
^ |
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|-------<-------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).
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