Chapter 22 – The Theory of Karma – Q and A
In this chapter we shall discuss answers to some questions that usually come up regarding the theory of Karma.
Q.1: Do you mean to say that whatever situation we may be in, it is the result of our previous Karmas and that we can’t do anything about it and we can’t change it anyway?
A. In any present situation or circumstances, we may feel happy or unhappy. This feeling is due to the result of our past Karma. The happiness is due to past Punya Karma and unhappy feeling is due to past Päp However our present feeling behind our action constitutes new Karma and that too is going to have its effects in future. Suppose, we are not financially well off. We may undertake a new business activity or find a better paying job. Undertaking any activities with a desire of accomplishment constitutes new Karma. The new undertaking may turn out to be useful in improving our financial condition. In that case we have effectively changed the given situation and the result of the new Karma produces happiness within our self. However we have no knowledge of which Karma would exert its effects and at what time. Some Karmas give an instant effect and some after a long time or even after many births.
Q.2: Can you shed some light on destiny (Prärabdha) vs. effort (Purushärtha) in light of the theory of Karma?
A. Karmas can be divided into three categories.
- Sanchit or accumulated Karmas : These Karmas are not currently operative. They are like certificates of deposit. However, we know when our C.D. is going to mature but we never know when Sanchit Karmas are going to mature.
- Vartamän or present Karmas : We are currently acquiring these Karmas. They can give effects immediately or later on.
- Uday or operative Karmas : The consequences of these Karmas are currently destined for us. They therefore constitute our destiny (Prärabdha).
Operative (Uday) Karmas thus constitute destiny (Prärabdha) and present (Vartamän) Karmas constitute effort (Purushärtha). By effort we are in a position to change our destiny, if our present (Vartamän) Karmas are going to be instantly fruitful. We can however never be sure of their instant fruitfulness. That is why our every endeavor does not necessarily succeed. Thus destiny and efforts are not at odds with each other. Rather, they are two sides of the same coin.
Q.3: The soul is conscious and Karmas are lifeless. How can lifeless matter modify the property of the soul, which is supposed to be pure, enlightened, and full of bliss?
- There is no rule that a lifeless matter cannot influence conscious soul. We experience different types of sensations because we are alive. A dead body does not feel any sensation.
That means that sensations are experienced on account of the existence of soul or consciousness. The sensations are however not felt while a patient is under the influence of anesthetic drugs. If lifeless drugs can thus affect the sensations of a live being, there is no reason to think that lifeless Karma cannot affect the property of the soul. As the bodily sensations revive when they are no longer under the influence of drugs, the soul also can attain self realization when it is no longer subjected to the bondage of Karmas.
Q.4: Karmas are lifeless and hence unconscious. How can they be conscious enough to bear specific fruits appropriate to that type of Karma?
A. Karmas do not have to be conscious of bearing fruits. It is their property that automatically If a person consumes poison, the result would be death. For this purpose, poison is not conscious of killing him. It is the inherent property of poison that works. Similarly different types of Karmas have their own respective properties that become effective in their own ways.
Q.5: If purity, enlightenment, bliss etc. are the properties of the soul, when did it initially get polluted with Karma?
A. Worldly soul has been smeared with Karma since time without It has never been devoid of Karma. Therefore, the question of the soul’s initial bondage with Karma does not arise.
Q.6: If the soul has been associated with Karma since the time without beginning, there can never be an end to it. As such the soul can never be devoid of Karma. Then why worry about it?
A. Though the bondage of Karma is without beginning, it is not the same bondage throughout Every Karma has a time limit during which its consequences have to be borne and that Karma sheds off at the end of that time. Meanwhile the soul indulges in new Karma and thereby gets new bondage. If the soul does not indulge in new Karma, it can be devoid of Karma when the consequences of previous Karmas are fully borne and the soul gets disassociated from them. In religious terminology this disassociation is called Nirjarä.
