KARMA & it's result known as KARMAFAL are real.
To completely understand the Law of Karma , read the following. Don't go to sleep while reading.
THE ABSOLUTE LAW
OF KARMA
By Shriram Sharma Acharya
PREFACE
The law of divine justice follows a mysterious course. In
the world we come across many instances of virtuous persons
undergoing endless suffering and pain; sinners perpetually
enjoying pleasurable lives; indolents achieving success; hardworking
persons meeting repeated failures; the wise suffering
adversity; fools living in prosperity; egoists held in high esteem;
and the righteous held in contempt. We find some persons born
with silver spoon in their mouths and others facing one misfortune
after another throughout life. The well-known human norms for
achieving happiness and success do not always appear to hold
good in practical terms.Such phenomena raise many questions
and doubts about the role of fate in life, the will of God and the
relationship of virtuous and evil deeds with happiness and
unhappiness in life. The rationale given in the ancient literature in
this respect does not adequately satisfy the inquisitiveness of
modern minds. Consequently, the new generation is becoming
more inclined to accept the atheistic ideologies of the West, which
regard God and the religion as phantoms creations of sick and
fearful minds; the human body merely a chemical combination of
inert elements; and denies the very existence of an immortal soul.
The new generation is made to believe that there is no Supreme
Being or God; that destiny has no role to play in life; and that only
arbitrary man-made state machinery has the powers to dispense
punishments and rewards.
In the present writeup an attempt has been made to give rational and
logical explanations of relationship between human deeds and
destiny. It explains how events of good fortune and misfortune,
happiness and suffering in human life are results of one’s own
deeds.It is hoped that this booklet will provide satisfactory answers
to the queries relating to the role played by the consequences of
an individual’s deeds in the making of his destiny.
4 The Absolute Law of Karma
________
I Who maintains record of sins and virtues? 5
II How does Chitragupta maintain the record? 8
III The secret of unexpected good fortune and
misfortune 17
IV The three types of agonies and their causation 20
- Mental sufferings (Daivik Dukhas) 21
-Physical sufferings (Daihik Dukhas) 23
-Sufferings resulting from natural calamities
(Bhautik Dukhas) 25
V Passive acquiescence before evil acts is
also sinful 27
VI The three categories of actions (Karmas)
and consequent samskars 28
- Sanchit karmas (Involuntary Mental Karmas) 28
-Prarabdha karmas 30
(Karmas done with strong emotional involvement)
-Kriyaman karmas (Physical Karmas) 35
VII Welcome the sufferings 36
VIII Create your own world 38
IX Who are you? 40
X Your world – a reflection of your mind 42
XI The relativity of virtues and sins 43
XII Misfortunes are not always results
of past misdeeds 53
5 The Absolute Law of Karma
WHO MAINTAINS RECORD OF SINS AND
VIRTUES?
A verse in the scriptures states that a suppressed
conscience takes one to hell and an awakened conscience
leads to heaven. This statement explains the enigma of
Heaven and Hell i.e. an individual himself is responsible
for creating heaven and hell in his life. Scriptures (Garura
Purana) describes this phenomenon metaphorically. It is
mentioned that in the astral world (Yamlok) there lives a
deity named Chitragupta, who maintains the record of
good and evil deeds of a sentient being. When a living
being dies and its soul enters the astral world, this deity
presents the record of its good and evil deeds and, based
on this account, the soul is assigned to live in heaven or
hell.Common sense would not accept existence of a deity
like Chitragupta.
The number of human beings inhabiting this earth
itself is in billions. If we take into account the other living
beings of millions of non-human species, the total number
would be beyond mathematical calculation. It would be
an impossible task for an individual to work day and night
without rest for millions of years maintaining records of
each moment of life of innumerable beings of the cosmos.
Impracticability of maintenance of such a stupendous
record puts a question mark on the very existence of
Chitragupta.Modern science, however, substantiates the
reality underlying the metaphorical descriptions given in
6 The Absolute Law of Karma
the scriptures. Science has now established that all mental,
verbal and physical activities carried out by an individual
having a discriminative mind leave subtle impressions on
the deeper levels of the psyche. In this way, like the
compressed audio-visual recordings of events on a
microchip of the computer or compact disc, all good and
evil deeds are being recorded in the secret chambers of
the sub-conscious mind. This record, like a C.D., remains
in storage till it is required to be played at a desired moment
through an appropriate mechanism. Since time immemorial,
enlightened persons in India have wondered about the role
of fate in human life. Sanskrit and Hindi literature has
abundant references to the “footprints of Karma” (Karma
Rekha), which it is said, cannot be erased by any degree
of intellectual endeavour.
In Indian spirituality, karma stands for any
physical, verbal, mental or social activity. It means that
each karma produces an imprint (Rekha), which cannot
be erased before creating a reaction (Karmaphal). There
is a belief that the Creator (Lord Brahma) inscribes the
destiny on the forehead of a human being and this Divine
Inscription cannot be erased by anyone (Vidhi ke likhe
ko metanhara). Let us examine this concept from a
scientific point of view. Microscopic examination shows
innumerable furrows in the grey matter all over the brain.
Medical science has not so far come to know the biological
implications of these indentations. Comparative
microscopic research studies have shown that density of
these crenulations in the grey matter of highly evolved
7 The Absolute Law of Karma
persons and thinkers is much more, than in the case of
common masses. It shows that these microscopic lines in
the grey matter of the brain are nothing but compact subtle
impressions created by external activities, which we take
as imprints of mental, vocal and physical actions. This
record of activities (good and evil deeds) on the neurons
of grey matter proves the existence of an intelligent
mechanism, which Hindu Mythology refers to as the deity
Chitragupta. In Sanskrit language too, the word
“Chitragupta” means “a hidden picture”. It shows that
there exists in the human mind a hidden chamber, an inner
sentient mechanism (Antaha Chetana) or a subtle state
of consciousness (Sookshma Man). (We may compare it
with a back-up file of executable programmes in computer
parlance).
It is well known that the subtle body (Sookshma
Sharir) coexisting with the physical human body has four
components “Man” (pronounced as Mun)- the source of
desires, longings and aspirations; “Buddhi”- the
discriminative faculty which deliberates, takes decisions
and determines a course of action; “Chitta”- which stores
traits, habits inclinations and temperament and
“Ahamkar”- the overall personal sense of selfhood (Ego).
It is also established that “Chitta” carries forward its
record of good and bad impressions after dissolution of
the body. It appears the expression “Chittagupta” of
scriptures came to be known as “Chitragupta” in course
of time. Hence the internal mechanism of mind, which
creates the compact subtle recordings of human activities,
8 The Absolute Law of Karma
could be taken as the deity “Chitragupta” of human
mythology. No doubt, this intelligent mechanism
(Chitragupta) is continuously engaged in maintaining
records of all living beings. Since each being has its own
personal Chitragupta and, therefore, for the entire
population of animate beings there is an equal number of
Chitraguptas. Thus maintenance of records of
innumerable beings does not seem to be an impossibility.
Human mind has an infinite capacity for storage of
information. It is quite possible for the subtle sentient
mechanism of subconscious mind to maintain a systematic
record of activities of a living being. There is also no
contradiction in the one Chitragupta of mythology being
countless Chitraguptas in innumerable beings. Divine
powers of God are omnipresent. The universal life-force-
Prana is one, but it is individually present in each living
being. Similarly, the subtle celestial elements designated as
deities Indra, Varun, Agni, Shiva and Yama in mythology
are also all-pervasive. Air, for instance, in spite of being
identified as fresh air of a garden or polluted air of an
industrial area, is an integral part of the same atmosphere
enveloping the earth. Similarly, though inhabiting and
operating in numerous bodies independently, the deity
Chitragupta is a single universal celestial entity.
HOW DOES CHITRAGUPTA MAINTAIN
THE RECORD?
Let us now discuss the working of Chitragupta.
Why and how this deity evaluates the deeds of a person
9 The Absolute Law of Karma
and what are the yardsticks of this evaluation? We shall
also find out how after physical death, the lines of fate
drawn by Chitragupta determine a soul’s new incarnation
in conditions of hell or heaven. In the foregoing discussion,
the reader has been introduced to the concept that our
sub-conscious mind, itself operates as the deity
Chitragupta. It keeps a continuous micro-record of our
good and evil deeds in a condensed form, like the
recordings on a small compact disc, the details of our
virtuous and sinful deeds registered microscopically and
subtly on certain neurons on the inner chambers of mind.
In this way the writings of Chitragupta could be regarded
as shorthand notes taken by the divine stenographer,
Chitragupta, for presentation as testimony for objective
evaluation of the total span of our life.
We are aware that human mind works on two
levels- one external and the other internal. The outer mind
is analytical. It analyses the pros and cons, accepts and
discards, takes decisions and changes resolutions. The
inner mind, on the other hand, is like an innocent but resolute
child. It neither accepts nor discards anything, but as the
true faithful representative of the Divine, functions impartially
toward divine justice. The external mind may think of
escaping punishment by suppressing or overlooking the
recordings of the lines of evil deeds and highlight only the
virtuous deeds for reward. The inner mind (conscience is
one of its constituents), on the other hand, works differently.
It takes decisions like an unbiased judge of highest integrity,
who cannot be influenced by allurement, fear or vested
10 The Absolute Law of Karma
interest. It is said that in each human being there co-exist a
saint and a devil. You may consider the secret inner mind
as a representative of divinity and the external mind, which
is ever engaged in reasoning, rationalizing, deliberating,
conspiring and hypocrisy, as a tool of the devil. The external
mind may deceive the soul by justifying each and every
action of a person. The inner-mind, on the contrary, is the
flame of the soul and a projection of the Absolute Truth. It
is, therefore, incapable of conceit and deceit and is innately
calm and detached. That is why God has entrusted it with
such crucial responsibility. For the common man, it is the
deity Chitragupta. Being absolutely impartial, this deity
has been given the high seat of Divine Judge. Like a secret
service agent, this deity is all the time vigilantly shadowing
a person and recording his action in its secret diary.
In human society, there are two departments for
punishing the violators of law- namely the police and the
court of justice. The police arrest the accused, collect the
evidence and present these in the court of law. Thereafter
the process of justice takes over. The judge delivers the
judgement after considering all aspects of the offence and
related circumstances. Depending on the circumstantial
evidence, individuals are handed down varied sentences
for the same type of offence. Let us consider an example.
Three persons are accused of killing a person. Because of
different circumstances associated with the crime, one is
set free, the second person is sentenced to five years of
imprisonment and the third is sent to the electric chair. The
person, who was released, was a mason. While working
11 The Absolute Law of Karma
at an elevated label, he had accidentally dropped a brick,
which killed a passer by. The presiding judge found that
the brick was dropped accidentally and unintentionally,
without an ulterior motive. Hence the accused was released
without punishment. The second accused was a farmer.
Finding a thief stealing his crop, he had given him a fatal
blow, killing the offender. Taking the circumstances, which
prompted the offence, the judge considered that though it
was natural for the farmer to show his anger on finding
someone stealing his property, nevertheless, since he had
over-reacted to a small offence, a sentence of five years
imprisonment was given. The third person was a notorious
robber who had robbed a rich man and intentionally killed
him in the process. In this way the worldly court of justice
pronounces judgement after minutely examining all
circumstantial evidences.
In the inner-mind the secret recordings of
Chitragupta discharge the dual responsibility of the police
and court of justice. In the material world, if the prosecutor
presents inadequate or false evidence, the judgement of
the court is likely to be unfair, but in the inner occult world
there is absolutely no possibility of such miscarriage of
justice. The inmost mind, being the direct and transparent
witness to all physical as well as mental activities of a
person, is wholestically aware of the intentions, motives
and circumstances of each and every action. Being
wholestically informed, the secret mind does not require
the testimony of the external mind to arrive at a conclusion.
In Divine Justice the gravity of a sin (vice) or merit of a
12 The Absolute Law of Karma
virtue is decided on the basis of the motive and degree of
emotional involvement with the deed. Whereas in the
material world objects are measured materially on the basis
of their mundane worth, this measure is irrelevant for
dispensing Divine Justice. The material world may ignore
a poor donor of ten cents and admire a person donating
ten thousand dollars, but in Divine Jurisprudence the worth
of such acts of altruism will not be assessed on this gross
physical basis.
Let us take an example. In a remote, undeveloped
tribal area, one may barter a kilogram of food grains for
sugar, but in a developed country one has to pay in hard
currency. In the material world, people do earn fame and
name by making large contributions to charity, helping in
popular welfare activities, joining religious or charitable
institutions, delivering or listening to sermons, and
participating in pilgrimages; but the “Domain of
Chitragupta” does not accept this currency. The ledgers
of this domain record only debits and credits of motives
and emotional involvements in the performance of deeds
and convert these into virtues and sins accordingly.
Upon being exhorted by his Divine Teacher
Krishna, Arjun got millions killed in the war of
Mahabharata. This great confrontation, during which the
entire battlefield became littered with corpses, took place
because Arjun agreed to take part in the war. In this way,
Arjun could have been considered as a great sinner, but
Chitragupta gave credit to his motive for waging the
Mahabharata war. Arjun’s intentions were pious. He had
13 The Absolute Law of Karma
fought only to re-establish the ‘Moral Order’ (Dharma
Sthapana). Chitragupta’s ledger did not take into
account the slain bodies of the dead soldiers. Physical
objects have no relevance in the invisible realm.
Chitragupta simply ignored the number of toys of flesh
and bones destroyed during the war. Does a king bother
about the number of toys broken or the number of grains
spilled? In this world billionaires are held in high regard
but in the realm of Chitragupta they are paupers and nonentities.
On the other hand a poor man of this world, if he
is kind hearted, could be counted in the realm of
Chitragupta amongst the king of kings. Whatever a man
does, only his motives-good or bad are recorded in the
corresponding account of Chitragupta. A public
executioner, who, in course of duty, hangs a person
condemned to death without any malice, could be
considered a virtuous person by Chitragupta, Whereas
a priest, who meticulously follows the rituals, but is secretly
engaged in corrupt practices will be labelled as a sinner.
In the realm of God of Divine Law (Dharmaraj),
the decorations of the exterior world have no values. There
only the interior worth is evaluated. It hardly matters
whether externally an action of a person appears good or
bad. The determining factor is the interior or emotional
input. The roots of vice and virtue unquestionably lie in the
motives and intensity of emotions and not in the external
deeds. In the foregoing paragraphs we have discussed how
the deity Chitragupta living intimately associated with our
inner lives (Pranas), impartially records our good and bad
14 The Absolute Law of Karma
deeds on the sub-microscopic elements of our inner
conscience and that this subtle recording is popularly known
as the “Lines of Fate” (Karma Rekha). We have also
understood that the process of divine justice does not
regard an act as sinful or virtuous by the external appearance
of the activity but on the basis of the quality of the motive
of the doer. The intensity of motive is directly proportional
to the gravity or greatness of the sin or virtue respectively.
Take the case of two individuals nursing a sick person.
Apparently both are engaged in the same service, but
whereas one is doing it indifferently, the other serves with
tenderness, sympathy, large-heartedness and love. Here,
in spite of apparently identical service, the measure of virtue
will depend on the quality of emotional involvement and
love. Similarly, amongst two thieves, one of which is
compelled to steal because of starvation and the other steals
for acquiring drugs, the sin will undoubtedly be considered
greater in the latter case.
In Divine Jurisprudence, there is significant clause
for treating each individual independently according to the
state of purity of the soul. The laws of spirituality hold that
each soul is perpetually in the process of progressive
evaluation i.e. purification through the course of successive
cycles of birth and death. That is, at each successive stage
the soul acquires greater purity and is given a body in the
species of higher consciousness (wisdom). The birth as a
human being is believed to be the highest phase of conscious
evolution on earth before liberation from the cycles of birth
and death. The rewards and punishments of heaven and
15 The Absolute Law of Karma
hell depend on the state of consciousness i.e. wisdom of
the being. If accused of bribery, a peon, a clerk and a
juror will receive three different types of punishment. The
peon may be acquitted after a serious reprimand, the clerk
may be temporarily suspended from the service; but having
been entrusted with a great responsibility, the juror cannot
escape dismissal. Take one more example. A primitive
tribesman hunts and kills animals for his daily meal. On the
other hand, a priest preaching virtues of non-violence
secretly consumes non-vegetarian food. In Divine
Jurisprudence, the priest will add greater sin to his account
than the tribesman. Here the states of awareness and
morality are being considered for evaluation of the merit
or demerit of the deed. As the soul becomes more evolved
with acquisition of greater wisdom and morality, the inner
conscience (Antaha Chetna) becomes more and more
awakened and refined.
A sinful act leaves an indelible dark spot on the
conscience of a relatively more virtuous individual. In other
words, the gravity of sin is considered lesser in the case of
an illiterate, ignorant, uncivilized person. With the increase
in wisdom a person acquires a greater capability to
discriminate between right and wrong, proper and
improper. The conscience becomes aware of the
consequences of proper and improper actions. The “Voice
of Conscience”, therefore, becomes more assertive. It
becomes more responsible. None blames an infant for
dirtying its undergarments. Nor does the child feel
embarrassed for it. On the other hand, if a grown-up person
16 The Absolute Law of Karma
behaves in such a manner, the society considers it
disgraceful and the individual too feels embarrassed and
humiliated. With self-evolution, the soul also has to share
additional responsibility for higher level of morality and
ethics. A soldier will probably be discharged after a
minor punishment an account of disobedience, but an
officer will have to face court martial for a similar
misconduct. When wise, intelligent and empathic
persons indulge in corrupts practices, Chitragupta
records these in the category of grave sins.
Mythology tells us that king Nripa had to face
hell for a minor offence. When an ignorant person
commits a crime, it is not taken seriously, but if a person
made responsible for upholding standards of morality
for the masses (a brahmin) deviates from his course of
duty, in the court of divine justice he/she deserves a
stern punishment. A social reformer has the status of a
leader in society. Being a leader has its own advantages,
but the leader also has the highest responsibility.
Knowledgeable persons have the formidable
responsibility of adhering to upright conduct and
unimpeachable character, failing which; divine justice
will make them suffer the agony of falling from a
mountaintop to the depths of a valley. In the following
chapter we shall discuss the various types of actions
(karmas) and their relationship with Divine Justice.
17 The Absolute Law of Karma
THE SECRET OF UNEXPECTED GOOD
FORTUNE AND MISFORTUNE
There is a saying in the scriptures that the factors
responsible for mental-physical agonies and natural
disasters (Daivik-Daihik-Bhautik Dukha) are selfgenerated.
We often come across phenomena, which
appear quite contradictory to the known laws of nature,
creating doubts about the impartiality of divine justice. For
instance, an honest, duty conscious, morally superior
person is suddenly struck with a great misfortune in life as
though he/she was being punished by God for a great sin.
On the other hand, we find persons engaged in worst type
of corrupt practices living in peace and prosperity. An idler
wins a jackpot or inherits a fortune from unexpected
quarters, whereas a hard working intelligent person is found
suffering endlessly for want of basic necessities. One person
achieves great success with little effort, whereas another
does not succeed in spite of his best efforts. Such
phenomena are popularly ascribed to the role of the fate
(prarbdh, bhagya, etc). Similarly, unprecedented natural
calamities like famine, epidemics, tornadoes, deluge,
damage by lightning and eqrthquake and ‘untimely death’are
commonly attributed to the ‘Will of God’ and known as
predestination (bhagya). Such unexpected happenings as
financial loss, accidents, sudden mental/physical disability
and physical separation from a dear one are also attributed
to fate.
18 The Absolute Law of Karma
Such unexpected adversities are rare, but they do
occur in life. At times, they leave such deep imprints on
the psyche, that it is not possible to ignore them. Those
who are not familiar with the mysteries of divine justice
become very much perplexed by such phenomena and
form opinions, which are extremely dangerous for life. Many
become resentful towards God, blame and abuse Him for
an unjust injustice. A few even become atheists, considering
the fuitility of worshiping God who does not respond to
prayers in distress, despite their prolonged adherences to
religiosity. Then there is a class of devotees who serve
the saints and worship deities in expectation of some
material gains. However, it they are visited with some
unfavourable phenomena coincidentally, their adoration
changes to contempt or disbelief.
There are quite a few “Believers” in this world
who correlate people, places and things with good and
bad luck Such superstitions have caused extreme
miseries to innocent persons. The root cause for such
irrational behaviour is the belief that whatever come to
pass is predestined by God and the beings created by
Him have absolutely no role in shaping their own destiny.
Quite a few persons in this world forsake their
responsibility in the mistaken belief that the gain and
loss being predestined, there is no necessity of personal
effort. They mistakenly believe that they cannot change
the Will of God who is supposed to have programmed
their life beforehand. We often hear expression like –
“Whatever is destined cannot be changed” or “Who
19 The Absolute Law of Karma
can change the fate predestined by God?” or “It was
the Will of God”. As a matter of fact man uses such
expressions when he finds himself helpless, disturbed
and confused while undergoing adversity.
In the absence of an understandable cause, the
agitated mind finds a scapegoat in the Divine Will.
Nevertheless, such outbursts do have an advantage. The
help in releasing the stress of hte disturbed mind, which
would have otherwise done incalculable harm to the
person concerned. There are however many mautre
persons who shirk their responsibility of self-effort to
meet a given challenge under the pretext of inexorability
of Divine Will.
Because of their influence, the less knowledgeable
younger persons around them too begin to feel helpless
and despaired because of teh so-called “inevitability of
fate”.
Readers would appreciate how ignorance of the
real causes of unexpected calamaties create ridiculuous
concepts, wich distort and vitiate the value-system of life.
Since times immemorial, man has been
attempting to correlate human activities with events of
life over which he has no control. Research in deeper
spirituality has discovered ways and means to find
answers to such problems of life. In the following
section, we shall discuss how mental and physical
actions of an individual and collective activities of hte
society become responsible for good fortune and
misfortune of individuals and the community.
20 The Absolute Law of Karma
THE THREE TYPES OF AGONIES AND
THEIR CAUSATION
Sudden happenings of good fortune and misfortune
are part of life and there is no escape from them. Saintpoet
Soordas has rightly stated that the effects of actions
(Karmas) cannot be avoided even with the best of guidance
from an enlightened and experienced person. In spite of
having Maharshi Vashishtha as his Guru, Sri Ram had to
undergo the agony of the death of his father, abduction of his
wife, Sita, and subsequently her forced banishment to rishi
Valmiki’s Ashram. It would not be proper to assume that
misfortunes are punishments given by an angry God to chastite
an erring person. The Epic Ramayana says that each individual
is himself personally responsible for his happiness and miseries
(“Kahu na kowoo dukha-sukhkar data| Nij nij karm bhog
sab bhrata||”). All beings reap the fruits of their own karmas.
They rejoice or wail, weep and suffer because of their own
doings. With each living being, God has provided an unerring
and intelligent mechanism, which determines fruits of his actions.
Like a fish swimming in the water of a snake moving on sand,
we leave behind footprints of our own karmas. These
impressions are known as “samskars” in spiratual parlance.
Evil deeds generate distressful samskars, which in course of
time sprout as sufferings, like self-growing thorny bushes.
Now we shall discuss the three categories of karmas,
their characteristics and consequences.
Happiness and peace is the natural state of mind.
Man is instinctively inclined to act for welfare of self and
21 The Absolute Law of Karma
others, which naturally results in peace and joy. He suffers
only when he is mentally disturbed. He dreads mental
turbulence, sorrow and grief. Hence it would be useful to
discuss about the causes of unhappiness. As the medical
science has two independent streams, one for promotion
of health and another for treatment of diseases, there are
two branches of spiritual effects – one for promoting
happiness and the other for unhappiness. Righteous living
is essential for inner peace and happiness just as nutritional
food is for health. In therapy it is necessary to first have a
diagnosis and then look for treatment. The same holds
true for unhappiness. By discarding the karmas, which
produce bad Samskars, we can get rid of the resultant
suffering and pain.
Let us now discuss the three types of sufferings in
detail. As mentioned earlier, misfortunes influence a person
by creating three types of adverse reactions: (1) Mental
suffering, (2) Physical pain and (3) Distress caused by
natural disasters. In spiritual parlance these are known as
“Daivik”, “Daihik” and “Bhautik”- Dukhas.
MENTAL SUFFERINGS (Daivik–Dukhas):
All types of sorrows, mental suffering, are results
of ‘Mental Sins’. Worry, anxiety, anger, humiliation,
animosity, separation from a beloved one, fear, grief, etc.
are signs of divine justice for mental sins. Mental sins are
those willful karmas (deliberate acts) of mind, which are
carried out under the influence of strong negative emotional
stimuli. We may call mental sins as corrupt functions of
22 The Absolute Law of Karma
mind like jealousy, perfidy, deception, annoyance, cruelty,
etc., which pollute the environment around the inner psyche.
Mental sins do not provide any physical gratification. Like
a smoke-filled room, an environment created by pollutants
of mind suffocates the soul. The soul, being a portion of
the omnipresent Divinity, is intrinsically pure. It does not
permit accumulation of sinful thoughts around itself and is
always eager to push out of pollutants in someway or the
other, in the same manner, as the body expels the harmful
food. The soul is meticulously careful about its purity. The
moment it finds the mental sins polluting its environment, it
feels uncomfortable and immediately reacts to discard the
pollutants. Though our external conscious mind is hardly aware,
the inner, subtle mind is always seeking the opportunities to
throw off this burden. Sometime, somehow, from somewhere,
it involves man in situations, which neutralize the samskars
created by mental sins through such reactions as humiliation,
failure, disrepute, etc.
Death of a beloved person, loss in business and
property, public-defamation, poverty etc. are also mental
agonies. Such situations bring out the inner pain to the surface
and the aggrieved person weeps, wails and is reminded of the
futility of worldly attachments and impermanency of material
things. Situations creating acute unhappiness bring out a greater
awareness of the need for righteous living. Man is motivated
to refrain from committing sinful deeds in future and follow an
upright path in life. While attending funerals, people are
reminded of the urgency of living a purposeful life. When
suffering from financial loss man seeks God’s help. On being
23 The Absolute Law of Karma
defeated and becoming unsuccessful, vanity is deflated. When
the intoxication is over, the drunk begins to talk sense.
The only purpose of mental distress is to cleanse the
mind of garbage of mental pollutants such as jealously,
ingratitude, selfishness, cruelty, heartlessness cunning,
hypocrisy and egoism. Through suffering, the intelligent divine
mechanism ensures removal of samskars created by
Prarabdha Karmas (discussed later). Pain and anguish spring
forth to wash out the deleterious samskars generated by
Prarabdha Karmas. Apparently, sins like theft, burglary,
robbery, adultery, kidnapping and violence are committed
physically, but since these are basically outer manifestation
of mental stimuli such acts fall in the category of mental sins.
PHYSICAL SUFFERINGS (Daihik Dukhas):
The cause of congenital deficiencies and genetic
diseases is misutilisation of the corresponding organs in
the previous life–cycles. After death, the soul discards the
physical body but carries forward the astral body
(Sookchma Shareer) to the next life. In the succeeding
birth, the new body is shaped by this astral body. The
astral body carries with it nuclei (seeds) of samskars of
earlier physical existence to the next reincarnation. The
corresponding components of physical organs, which are
immorally used in the previous life, lose their vitality in the
astral body but manifest as malfunctioning of those organs
in the physical body of the next birth. Thus it is possible for
a sexually indulgent person to be born with congenital
24 The Absolute Law of Karma
impotence or with imperfections in sexual organs in the
next life (Note that Roman Catholic Church defines
indulgence as “a partial remission of the temporal
punishment that is still due for sin after absolution). Giving
exemplary punishment for over- indulgence in this manner,
the divine justice also provides the being an excellent
opportunity for self-upliftment.
The temporary period of non-function or
malfunctions of the affected faculty serves the purpose of
caution as well as rejuvenation for the next life. That is to
say_whichever organ of the body is recklessly misused
for sense gratification is deemed to be engaged in a physical
sin. In the next life that organ is either found missing or
appears as a congenital defect. Thus congenital physical
deformities or diseases are for remission of sins. (ref.
Absolution –Roman Catholic Theory.) The compulsive rest
rejuvenates the organ of the body and also relieves the
burden of sin from the mind through repentance. When a
mental sin is intermixed with a physical sin and it has not
been neutralized in the present life by punishment by the
state, society or by atonement, it is also carried over to the
next life.
However, if the sin is basically physical with little
or no input of mental sin (deliberate intention), the biological
system immediately takes care of it. For instance man gets
intoxicated and deranged on taking drugs, falls sick
because of dietary irregularities or dies on consuming the
poison. This is a physical punishment for a physical sin.
The body cleans itself of the small physical sins speedily
25 The Absolute Law of Karma
and these are neutralized in this very life. On the other
hand, as mentioned earlier, serious physical vices, which
are also associated with mental stimuli, are carried over
by the astral body for being worked out in the next life.
SUFERINGS RESULTING FROM NATURAL
CALAMITIES (Bhautik Dukhas):
Of late, science has begun to appreciate the
impact of lop-sided human activities on pervasive global
life-sustaining elements of nature. Indiscriminate use of
chloroflouro carbons by some developing countries is
damaging the global atmosphere for entire humankind by
producing the greenhouse effect. Reckless deforestation
in certain parts of the world is creating worldwide
ecological imbalances. Such examples illustrate that basic
elements of nature are globally interdependent and local
changes in them have universal implications. The following
observations bring out this eternal truth.
“Pran”- the universal life force, is one of the vital
elements of nature, which is an integral constituent of all animate
beings. The entire human race is inter-connected with this allpervasive
element. Each spark of life in the individual animate
being, which is known as “Atma” in spiritual parlance, is part
of the omnipresence of THAT universal life force. The science
of spirituality maintains that karmas and samskars of all living
beings are mutually interactive. In social milieu these reactions
are quite prominent. A criminal brings shame to his parents
and family as well. The latter too suffer disgrace since
26 The Absolute Law of Karma
disregarding their responsibilities by not performing the right
karmas; they did not exert enough influence to make the person
a good citizen. The responsibility for spiritual development of
the child (a virtuous karma) lies with the parents and other
adults of the family. Hence, though in the material world only
the offender receives the punishment from the law enforcers
and the society, the souls of the parents and other family
members too have to suffer partially for this dereliction of
duty, which the divine jurisprudence considers as a sin. When
the neighbour’s house is on fire, you cannot remain a silent
spectator, since soon you may also become a victim. If in
spite of being capable of preventing, one looks on at acts of
theft, burglary, rape, murder etc. indifferently, the society would
look down upon such a person contemptuously and the law
would also not spare him. The laws of divine justice too follow
a similar norm.
Divine law expects man to abide by time-tested
moral codes of conduct and also make maximum possible
endeavor to prevent others from violating them. If some
country or community or race does not make an effort to
prevent or dissuade others from committing wrong deeds,
in spite of being in a position to do so; or does not promote
morality and ethics despite having the means to do so, the
former too has to suffer its consequences. Such collective
sins of inactivity or indifference invite combined punishment
from divine justice.
Earthquakes, deluge, drought, famine, world wars
are consequences of collective sins of humanity, in which
karmas for vested interests were given priority and welfare
of the rest of the humanity was ignored. Examples are -
27 The Absolute Law of Karma
spread of AIDS, drug abuse and alcoholism, disintegration
of families, juvenile delinquency, terrorism, environmental
pollution etc. The developed countries are suffering
consequences of their smug indifference towards the
welfare of the underprivileged masses elsewhere.
PASSIVE ACQUIESCENCE BEFORE EVIL
ACTS IS ALSO SINFUL
It is seen that in a society the affluent and powerful
exploiters suffer much less from natural disasters than the
submissive, under – privileged masses. The brunt of
excessive rains or droughts is mainly borne by the poor
farmers. The laws of divine justice regard tolerance of a
sin as a greater offence than its committal. There is a
saying that “the father of a tyrant is a coward”.
Cowardice and timidity tend to invite suppression and
oppression from some quarter or the other. Big powerful
fish is always on the prowl for the timid small fish. The
latter may manage to escape from one but some other big
fish will devour it.
Laws of divine justice consider cowardice,
weakness and ignorance as grave sins. It is not surprising
that these invite harsher punishments. Natural disasters
should be taken as stealthy acts of divine grace. These are
frequently manifested by the invisible Supreme Justice for
removal of corruption from the society. Natural calamities
are not aberrations of nature. Instead, these are reactions
of out-of-tune actions of living beings themselves. It is like
28 The Absolute Law of Karma
the process of refining in the blast furnace. Through such
loud warnings, God mercifully tells us again and again to
work for eradicating sins from the society. In the next
chapter we shall discuss how and when divine justice gives
rewards and punishments for the various types of good
and evil karmas.
THE THREE CATEGORIES OF ACTIONS
(KARMAS) AND CONSEQUENT SAMSKARS
We shall now proceed to correlate the three
categories of karmas and their samskars with the three
types of miseries suffered by man. Samskars are produced
by each of three categories of karmas, known in spiritual
parlance as – (i) Sanchit Karmas (ii) Prarabdha Karmas
and (iii) Kriyaman Karmas. Let us keep in mind that as
Chitragupta, the inner conscience of man, which is
impartial, pure and wise, goes on recording each and every
good and evil deed for dispensing justice of high integrity.
SANCHIT KARMAS (Involuntary Mental Karmas):
Unknown to the conscious mind of the individual,
association with good and bad company leaves some
impressions on the psyche. Unless willingly and consciously
accepted, samskars produced in this process are faint,
week in potency and feebly reactive. The karmas, which
produce such week samskars, are known as Sanchit
Karmas. These samskars remain stored in some odd
29 The Absolute Law of Karma
corner of the inner consciousness, buried in dormant state.
Then there are karmas unwillingly, reluctantly performed
under compulsion or in a state of helplessness. If one is
forced to carry out such karmas with revulsion and these
are not made into a habit, these too fall in the category of
Sanchit Karmas.
Being extremely feeble, the samskars produced
by Sanchit Karmas may remain in a dormant state in
the psyche for thousands of years through successive
births. These samskars generally remain inactive, but if
a suitable stimulant is provided to them by deliberate,
strong, conscious repetition of similar deeds, these, too
become active. In the company of strong healthy horses,
a lame horse too begins to trot.
With good soil and adequate rains even rotten
seeds germinate. Association with identical samskars
makes the week samskars gain strength, whereas if the
past samskars repeatedly come in contact with the
opposite type of samskars, the former are completely
wiped out. If for a long duration evil samskars face a
long continuous inflow of good samskars, the latter
destroy them totally. As a matter of fact, the good as
well as bad Sanchit Samskars bear fruit in favourable
environments and are destroyed when confronted with an
adverse milieu. Pilgrimages and rituals recommended in
religious practices are meant to wipe out the weak, evil
samskars accumulated as Sanchit Karmas.
30 The Absolute Law of Karma
PRARABDHA KARMAS
(Karmas done with strong emotional involvement):
Mental karmas, which are voluntarily, deliberately
performed under strong emotional stimuli, are known as
Prarabdha Karmas. Being motivated by intense emotions,
such karmas produce powerful samskars. Reactions of
violent acts like murder, robbery, betrayal, felony or
immoral passionate acts like adultery are very strongly felt
by the inner conscience. Its innate spiritual purity is ever
eager to get rid of this extraneous deleterious impurity at
the earliest opportunity.
It has already been mentioned that our inner
conscience keeps a constant watch over each of our
karmas and determines greater or lesser punishment for
each offence according to the nature of the act. A mental
chastisement for a mental offence is however not possible
without the help of other means. For giving an appropriate
punishment, the inner conscience waits for a suitable
environment in the subtle world (Sukshma Lok in spiritual
parlance, where the divine system correlates samskars
and creates environment for justice).
Occasionally this process is spread over a long
time. For instance, for redemption of a mental sin of
treachery, the sinner is required to be punished by grief.
Chitragupta evaluates the grade of treachery to decide
the degree of sorrow required for atonement. For punishing
a murderer, the divine system will associate the soul of the
sinner with the soul of an individual who, according to its
31 The Absolute Law of Karma
own karmas, can inflict the same degree of pain and grief
on the sinner, which latter has caused to the aggrieved
person. For instance, Chitragupta may plan birth of a
son or daughter in the family of the sinner, who (the new
born) is destined to die at a young age according to its
own past karmas. The inner conscience of the killer will
wait for grief-producing event when the son/daughter meets
death by disease or accident. In this way, for samskars
carried over to next life, divine justice creates an
environment for punishment equivalent to the sin.
It is obvious that this process is not unilateral. Divine
justice makes souls of both the sinner and the sinned
interact in complementary environment. This complex
process at time takes several cycles of life and death. We
know that in this world, too, it requires a long time and
consideration of numerous factors before two individuals
become life partners as husband and wife. (The popular
saying that “Marriages are made in heaven” indirectly refers
to the coincidence of samsakars of the bride and the
groom. The pain of separation in a divorce, too, is a
consequence of sinful karmas of past lives.)
We may further try to understand the course of
divine justice by an analogy in a natural phenomenon. A
shrub in Africa called Venus grows to a height of about
three meters. Out of its branches spread out thin threadlike
offshoots. These keep on growing and swaying in the
air till they meet another shrub and they become mutually
intertwined. Sometimes these shrubs meet each other
barely after a growth of a few centimeters, whereas the
32 The Absolute Law of Karma
others succeed in doing so after growing for a few meters.
This is the way the fruits of karmas ripen for interaction
over different spans of time.
The punishment for the exclusively physical sins is
physical and is given without much delay. (Consumption
of poison results in immediate death.) Mental chastisement,
on the other hand, is neither instantaneous nor is it unilateral.
For instance, if, because of his cruel nature, someone
commits a murder and is caught red-handed, the state
awards a death sentence. On the contrary, if the killer
commits the offence secretly, the inner conscience does
not punish him immediately. It would wait for an
environment for creating in his psyche an aversion for
violence, by making the sinner feel the same degree of
pain, which was felt by his victim. That is why, at times,
morally vile persons are found rejoicing and righteous ones
suffering in life. The enforcer of Divine Law takes time in
preparing an appropriate environment for dispensing just
rewards and punishments.
IS PREDICTION OF FUTURE EVENTS
POSSIBLE?
At times, yogis having paranormal powers make
accurate predictions about the future events. It should not
create the misconception that life is strictly bound by rigid
predestination. The future course of life undoubtedly
depends on past karmas. By virtue of paranormal powers
the futurologists and seers are able to foresee the ultimate
33 The Absolute Law of Karma
outcome of the Prarabdha Karmas. In this world, too,
we can often predict the probable future on the basis of a
comprehensive data. On learning details of legal
proceedings an experienced juror may foretell the
judgement to be delivered. It does not mean that there is
no relevance of prosecutors, defendants, evidence, lawyers
and cross-examinations. Foretelling of events also does
not mean that certain events can be correlated to some
particular past Prarabdha Karmas. In fact, fate and selfeffort
(Taqdeer and Tadbeer) are two faces of the same
coin. Self-efforts (karmas) are given the name of destiny
when they beer fruit.
We may compare the current karma with any raw
fruit, which is going to ripen in future as destiny. The fate of
today is the karmas of the past. If karma stands for an
infant calf, Prarabdha is the state acquired by it late in life
as an aged cow. The word Prarabdha is frequently
misunderstood as predestiny though Prarabdha Karmas
and Prarabdha (fate) are two names given to the same
phenomena- with a time lag in between.
GOD IS NOT VINDICTIVE
Misfortune occurs in life in a particular order and
according to a well-defined process of divine justice, but
people reconcile to their inevitability by believing in socalled
“Wrath of God”, “God’s Will” or “Natural woeful
state of this world”. As a matter of fact, God neither creates
any good fortune nor misfortune for anybody, nor He/She
34 The Absolute Law of Karma
(God is not gender-specific as a biological being) desires
to put anyone in distress. Nor is this world wholly full of
woes. A spider gets confined and entangled in its own
self-woven web. Similarly, man himself makes his mind
vicious, undisciplined, corrupt and sinful and when the evil
mind works to create a distressing situation, he weeps,
wails and blames others- including God. Here it should be
clearly understood that the fruits of Prarabdha are always
received as abrupt unprecedented events. (e.g., unexpected
death due to disease or accident, collapsing of a house,
winning a jackpot, injury due to accident, accidental loss
of limbs or cessation of vital functions of body.)
God does not involve other beings directly in
enforcing divine justice for a couple of reasons. One: The
person enforcing divine punishment on behalf of God would
create resentment against his own self- thus beginning a
chain of counter reaction between himself and the person
being punished. It would increase turbulence of mind. Two:
The enforcer would have to be unnecessarily involved in
the complex process of cause-effect by committing
undesired karmas and reaping their fruits.
Here, we may once again recapitulate the
characteristics of Sanchit Karmas and Prarabdha
Karmas. Whereas Sanchit Karmas bear fruits only on
coming across a suitable environment or otherwise get
destroyed in a counter environment, the Prarabdha
Karmas invariably bear fruit, though it may take a period
of several life cycles. The current activities being knowingly
carried out are Prarabdha Karmas, whereas the
35 The Absolute Law of Karma
unexpected, sudden happenings are the fruits of past
Prarabdha Karmas. Any failure in life due to indolence is
definitely not due to Prarabdha Karmas of the past.
Unlike the Prarabdha Karmas, the physical Kriyaman
Karmas (discussed hereafter) bear definite fruits within a
short time.
KRIYAMAN KARMAS (Physical Karmas):
Physical actions fall in the category of Kriyaman
Karmas. These produce co current results. Consumption
of drugs is followed by intoxication. Death follows
consumption of poison. Human body is made up of five
natural basic elements. Interaction between these natural
elements produces immediate reaction. As soon as we
touch fire, fingers are burnt. Laws of nature govern
interactions between natural elements. Defiance of these
laws invites almost constant punishment by nature.
When the physical body is compelled to live on
foods and habits incompatible with its physiology, there is
an immediate disturbance in the natural balance of the
body, which results in disease, and weakening of the
harmonious working of the biological system. This is
nature’s mechanism for rectification. (Vegetarianism is
meant for human species, since contrary to the physiology
of the carnivora, man has been provided with smaller
canine teeth and larger intestine as compared to carnivora.
The smaller intestines of the carnivora do not let
accumulation of residual toxins of animal fat in the body.
36 The Absolute Law of Karma
Besides, the flesh-eating animals are provided with long
tongues. The vegetarians use their lips for consuming liquids).
Physical Karmas are mechanically carried out by the body
without any emotional involvement unlike Sanchit and
Prarabdha Karmas, they produce fruits in a short time.
WELCOME THE SUFFERINGS
Distress is an unwelcome phenomenon. Its
immediate experience is bitterness. Nevertheless, ultimately
it is meant for the well-being and happiness of man. Distress
is an extraordinarily effective mechanism provided by God
for rectification of evil traits and augmentation of positive
values. Life is a blissful and self-enlightened spark of the
Supreme-Being. He/She has self-created this world which
is intrinsically blissful. The brief interludes of unhappiness
in life are provided to give the needed momentum to the
progressive evolution of the soul, by reminding the being
about the true purpose of life, which is awakening to its
original nature as a Spark of the Divine. Events producing
unhappiness in life are few and their impact is self-evident.
Nevertheless, we must remember that whatever little
suffering we come across, is the result of our own
forgetfulness of our Divine Source. Being a spark of the
Blissful Supreme Being, the soul is intrinsically blissful. Nor
is there any natural unhappiness in the basic structure of
the cosmos, which is orderly and harmonious.
Do not be afraid of the misfortunes, which create
unhappiness. Do not loose your mental equilibrium. Face
37 The Absolute Law of Karma
misfortunes boldly. Instead of getting worried or uneasy,
be prepared to sail through them. Embrace misfortune as
though it were an ill-mannered but warm-hearted friend,
who uses foul language, makes unpleasant criticism.
Nevertheless, when it (misfortune) goes, it leaves behind
the gift of a large treasure of wisdom and insight. Like a
brave soldier, face misfortune defiantly and say, “O
oncoming misfortunes! you are like my children. I am your
creator. Therefore, I welcome you with open arms. You
are my legitimate offspring. Therefore, I won’t disown you.
You are free to play in the courtyard of my life. I am not a
coward. I won’t shed tears in desperation on meeting you.
I am not morally so bankrupt as to avoid paying for my
own misdeeds. Being a creation of That Supreme Being,
I am a Spark of That Absolute Truth, Absolute
Benefaction and Absolute Virtue. Come ugly products
of my ignorant karmas. Come! I have courage to
accommodate you in my life. I don’t need help from anyone.
You have arrived to test how courageous I am? I am
prepared to face you.”
Friends! Don’t commit blasphemy. Don’t ever say
this world is bad, wicked, unvirtuous and full of
unhappiness. In this world, created by God, each elements
masterpiece. Nothing is bad in the wholistic view of
creation. If you blame the creation, you are also casting
aspersions on its Creator. Saying that the pot is badlymade
means commenting on the proficiency of the potter.
How dare you underrate the qualification of your
Omnipotent Father/Mother? When you say that this world
38 The Absolute Law of Karma
is full of misery you are casting aspersions on the integrity
of God. In this celestial creation, there is not an iota of
unhappiness. Our ignorance itself is the cause of our bad
karmas and consequent miseries. Come! Let us cleanse
and purify our inner selves of our evil thoughts and
wickedness so that we are totally and finally released from
our miseries and acquire ultimate deliverance.
CREATE YOUR OWN WORLD
The physical cosmos, according to a philosopher,
is made up of inert components, which can be moulded
into any desired configuration. The doer, man, is animate,
whereas elements of the cosmos are inert. The animate
doer has the capacity to utilize an inert substance as needed.
A potter has free choice to make any object of pottery out
of raw mud. A goldsmith can make any ornament from
gold. With the needle and thread, a tailor may make a shirt
or a trouser. The material world consists of elements
creating three types of ‘qualitative reactions’ in life. In
spiritual parlance these ‘natural attributes’ of the world are
known as Sat, Raj and Tam. Broadly speaking, Sat stands
for the most refined cohesive and super conductive medium
of the spirit; Tam for the most opaque, sluggish and
perverted and Raj most perturbed and unstable in which
both Sat and Tam coexist in continued disequilibrium. Man
is free to choose any combination of attributes amongst
these with the one predominant over the other two.
39 The Absolute Law of Karma
In a garden there is slush, filth as well as fragrance of
flowers. Worms creep into the mud, flies find out the filth and
the bees go straight to the flowers. Everyone receives things
of one’s choice. Bats and owls can see even during the
darkest of night. Honeybees are able to detect fructose in
the tiny flowers hidden in a thick bush and the poisonous
snakes manufacture venom out of harmless organic
substances. In this world, good and bad things, virtues
and vices, morality and immorality exist everywhere. It is
like that super cafeteria, where the customer has free choice
to procure sweet, sour or bitter food. The shelves of the
super market of the world are stocked with stuffs of
unlimited varieties. Customers enter the shop and purchase
items of their taste. Our Supreme Mother has kept prepared
dishes for everyone’s taste
The Ideosphere (Personal Ideological
Environment) of a thief is overwhelmed with thievery. This
ideosphere will easily interact with the compatible
ideosphere of other thieves. Be it a prison, society or house,
everywhere a thief will find thievery being discussed. His
family members will generally talk about thievery. Some
will support his avocation others oppose it. When the thief
moves in the society, persons known to him will pass good
or bad comments about his profession. When he meets
fellow thieves, they will talk only about the tricks of the
trade. In a prison, thieves will flock together and immediately
discuss their favourite subject. In this way a thief will find the
entire world revolving around thievery. He will regard
thievery as the most important trade and think very little of
40 The Absolute Law of Karma
anything else. He will be indifferent to other things in life.
Similarly an adulterer or adulteress will see an adulterant in
each man and woman. He/she will collect and display erotic
photographs, paintings and literature in the house. Friends
and acquaintances having similar inclinations will be easily
found. In his/her mind sex will become the most important
issue in life. In the same manner drunkards and drug addicts
create their own worlds. It is up to you to create the world
of your choice.
WHO ARE YOU?
Each individual has different identities for different
roles in life. This identity depends on the relationship with
the person with whom he/she interacts. For mother he/she
may be an object of maternal affection, for father an
obedient child, for the teacher an intelligent pupil and for
friends a dependable good-humoured buddy. Wife looks
at a man as her beloved darling, whereas his son relates to
him as his father. The same person appears to his enemy
as an adversary; to the shopkeeper as a customer; to the
servant as a master; to the horse as a rider; to the caged
bird as the jailor. Bed bugs and mosquitoes find him as
nothing else but a source of delicious blood. If one could
visualize the various mental images, which people have for
an individual, it would be found that each person has one’s
own peculiar concept and none of these conform to the
other. Besides, none of these images identifies the whole
individual accurately. Everyone conceptualizes an individual
41 The Absolute Law of Karma
according to the particular bend with which they are
mutually related to each other. It is even more amusing
that man himself lives confused in his multi-personal bends.
Throughout life he lives with multiple self-identifications.
Various thoughts like “I am an adulterer”; “I am wealthy”;
“I am old”; “I have no family”; “I am ugly”; “I am popular”;
“I am unhappy”; “I am surrounded by vile
persons”;……….keep on changing and churning his
ideosphere. As other persons form an image about an
individual according to their interests, the individual too
builds an eccentric lop-sided image of himself based on
perceptions of his sense organs. Like a drugged person he
keeps on hallucinating in his numerous momentary identities.
If he could truly identify with his own inner self, he would
be surprised to know how far he has strayed away from
Truth. (Read, “What am I” by the author).
Man always lives in a make-believe world created
by his own imagination. In this dream world, one man builds
castles in the air, the other fights with the windmills like
Don Quixote and yet other derives pleasure of embracing
and kissing his beloved while fondling his pet dog.
Deluded by ignorance, we are all hallucinating in
an imaginary world. One thinks that he is living in a palace.
The other trembles because of imaginary fears. Yet another
daydreams of being engaged to the most beautiful damsel
in the world. Some insane person is found rejoicing in
showing off wealth and ‘kingdom’. This world is like a
mental asylum where we find all types of mad caps. Each
has one’s own eccentricity. Everyone considers himself as
the most intelligent person. Go to a mental asylum and
42 The Absolute Law of Karma
observe the fantasies of the long-term inmates. You will
find a close parallel to the daydreamers of this world, who
very much consider themselves as sane and sober.
YOUR WORLD – A REFLECTION OF
YOUR MIND
In this world, we find people complaining about many
types of misfortunes and feeling euphoric on insignificant
occasions of pleasure. There are habitual pessimists blaming
everyone for everything. Expressions like “This world is very
bad”; “Times are bad”; “Honesty is a virtue of the past”;
“Religion has been buried for good”- are very commonly
bandied about. If someone is in the habit of repeating such
phrases, he is expressing only the impressions of his mind and
you can safely assume that he himself is a cheat and dishonest
person.
Man has systematically built the image of his unhappy
world by interacting with pessimistic people around himself.
If someone is in the habit of complaining about lack of
opportunities for work, widespread unemployment, failure of
good industries and non-availability of good jobs, take it for
granted that his ideosphere is full of thick clouds of indolence,
torpor and incompetence. This he finds reflected everywhere
in the world. If someone sees this world as full of self-centered
hypocrites or sinners or evil and uncivilized persons, infer that
the individual himself has an abundance of corresponding
negative attributes in his own self. This world is like a
magnificent large mirror, which faithfully reflects your
43 The Absolute Law of Karma
ideosphere. As mentioned earlier, elements of this world
precipitate three types of qualitative attributes (Sat, Raj and
Tam) in life. Whichever attribute dominates in the personality
of an individual, it attracts its counterpart from the world at
large.
Wherever a short-tempered person goes, he finds
someone to quarrel with. One who has hatred in mind will
always find out an object to be hated. To an unfair person
everyone appears, ill-mannered, uncivil and worthy of
punishment. Whenever an individual interacts with someone,
he/she views the latter in the same light with which his own
personality is coloured. A person of impeccable morality rarely
comes across a woman of fallen virtue. Scholars do get
avenues for right information. Seekers of truth always find
opportunities for quenching their thirst for wisdom. Enlightened
souls have always been living on this earth. Wherever they
live, environment around them attracts virtuous persons.
However, it is not our intention to prove that there
is absolutely no evil on this earth and whatever good or
bad we find here is totally a reflection of our own field of
view. It has been repeatedly stated that in this world, good,
average and bad (Sat, Raj and Tam) coexist and one
receives what one gets tuned into.
THE RELATIVITY OF VIRTUES AND SINS
The qualitative assessment of good and evil is
always relative. On the scale of virtue you will find persons,
who belong to a grade lower than yours, those who are in
44 The Absolute Law of Karma
the same grade as your own; and others who have a much
higher grade than yours. Suppose you are studying in a
college. You may consider the persons with the highest
character (Satoguni) studying in a class senior to your
own, your classmates as students of the intermediate class
(Rajoguni) and the juniors, being educated in the lower
class (Tamoguni