The Severe Influence of Karma Or Destiny
Basically every jeeva is the master of infinite virtues as infinite power, knowledge and perception. Scientifically, someting cannot be nothing. It means the basic nature never dissolves. Inspite of this, every jeeva in his mundane existence, feels infinite sufferings due to nescience. Naturally question arises how these basic bhavas or gunas as infinite knowledge etc. get disappeared and modified into negative or opposite bhavas. The great Acharya Kundakundacharya replies and removes all the doubts.
सो सव्वणाणदरिसी कम्मरयेण णियेणांवच्छण्णो।
संसारसमावण्णो णविड जाणदि सव्वदो सव्वं।।(१६७)
(स शुद्धात्मा निश्चेयन) समस्तपरिपूर्ण ज्ञानदर्शनस्वभावोऽपि निजकर्मरजसोऽवच्छिन्नो झम्पित: सन् ।
संसारसमापन्न: संसारे पतित: सन् नैव जानाति सर्ववस्तु, सर्वत: सर्वं प्रकारेण।
The self who is by nature, all knowing and all perceiving when soiled by his own karmas is dragged on towards sansar and the cycle of births and deaths, becomes incapable of knowing all things completely.
It is true that every jeeva is defeated and overcome by karma. So both jeeva and karma should be equal in their capacities. For the greater one is never defeated by the weaker one. So the karmas that distrub and pervert the natural gunas of jeeva are omnicient having the superb power. Shri Yogendradeva describes the power of karma in “Parmatamprakash”.
कम्मइँ दिढ़—घण चिक्कणइँ गरूवइँ वज्जसमाइँ।
णाण—वियक्खणु जीवड़उ उप्पहि पाड़िंह ताइँ।।(७८)
The Karmas that pollute the soul are very powerful, hard like diamond, majestic like mountain, heavy, dense, and insurmountable and un-challengeable by others. Acharya Aaklank Deva tells-what is the main reason of the soul keeping in the bondage ?
‘‘तदात्मनोऽस्वतन्त्रीकरणे मूलकारणम् ’
’This is karma that keeps this soul in Mundane existence. Acharya Pujyapada Swami has also said.
मोहेन संवृतं ज्ञानं स्वभावं लभते न हि।
मत्त: पुमान्पदार्थानां यथा मदनकोद्रवै:।। (७
As a man intoxicated by Kodos (a type of rice) looses the sensibility of good and bad, like that, this jeeva subdued by the intoxication of Mohakarma is incapable of knowing his basic infinite virtues as spotlessness, infinite knowledge and eternal happiness etc. From beginningless times, this soul, bestowed with infinite virtues but perverted by dravya karmas is moving in the Universe like a beggar unconscious of his celestial state.
From the real view point, the real nature of every jeeva (that is all knowing, all perceiving, all powerful etc.) remains in inactive form. If we see from practical view point, the power of soul has been reduced by the slavery of karmas and the governing command of karmas have been more firm. Therefore, jeeva is moving in vain in his mundane existence where the struggle is going on between karma and jeeva.
कत्थवि बलिओ जीवो कत्थावि कम्माइं हुंति बलियाइं।
जीवस्स य कम्मस्स य पुव्वविरूद्धाइं बइराइं।।
In this struggle sometimes jeeva is victorious and sometimes karma wins. The endless war is going on between karma and jeeva again—
कर्म कर्महिताबन्धि जीवो जीवहितस्पृह:।
स्वस्वप्रभावभूयस्त्वे स्वार्थ को वा न वांछति।।३१।।
Karma takes the support of other helping karmas. Every jeeva wishes for the welfare of soul. When the karma is effective, it influences jeeva, accumulating other supporting karmas and thus increasing its capacity. It (karma) defeats jeeva and dominates him fully. But when jeeva is mighty after getting the support of appropriate dravya, kshetra (place), time (kaal) and thoughts (bhavas), jeeva penetrates and breaks the bondage of karma for the sake of self upliftment. It is true that everyone wishes for his benefit being worthy of it.
Every jeeva is the conglomeration of various gunas. There are several karmas to penetrate those gunas. One should study the great granthas like Gommatsara, Karmakanda, Dhavala Jayadhavala and a book recently written by the writer of this book named, “A Scientific and Philosophical Analysis of Karma” to know specific about karmas. The writer quotes here some gathas from `Samyasar’.
वत्थस्स सेदभावो जह णासेदि मलविमेलणाच्छण्णो।
मिच्छत्तामलोच्छण्णं तह सम्मत्तं खु णादव्वं।।(१५७)
वत्थस्स सेदभावो जह णासेदिमलविमेलणाच्छण्णो।
अण्णाणमलोच्छण्णं तह णाणं होदि णादव्वं।। (१५८)
वत्थस्स सेदभावो जह णासेदिमलविमेलणाच्छण्णो।
तहदु कसायाच्छण्णं चारित्तां होदिणादव्वं।। (१५९)
As the whiteness of clothe is destroyed by its being covered with dirt, so let it be known that right faith is blurred by wrong belief. As the whiteness of cloth is destroyed by its being covered with dirt, so let it be known that right knowledge is destroyed when clouded by nescience. As the whiteness of cloth is destroyed by its being covered with dirt, so let it be known that right conduct becomes perverted when subdued by soul soiling passions and emotions.
Thus samyakatva (acme of perfection) etc. gunas are gateway to moksha salvation. Its opposite bhavas are wrong belief, nescience and gross emotions like pride, ego, delusion etc. These anti-bhavas disturb the basic gunas of soul and suppress them so that they remain in sleeping (inactive) condition. As in the sky, the glittering rays of Sun are covered by thick clouds.
They are not visible to us inspite of being there. As the pure shining jewels, inspite of being white, reflect different colours as they come in the contact of various colours. Like that jeeva passes through many stages due to the bondage of karma. When the present karmas begin to operate severely, the basic gunas of jeeva are turned into adverse bhavas. The reason of the adverse modification of jeeva is karma-only. Rev. Kundkundacharya throws light on the importance of adverse gunas—
सम्मत्तपडिणिबद्धं मिच्छत्तं जिणवरेहिय परिकाहिदं।
तस्सोदयेण जीवो मिच्छादिट्ठि त्ति णादव्वो।।(१६१)
णाणस्स पडिणिबद्धं अण्णाणं जिणवरेहि परिकहिदं।
तस्सोदयेण जीवो अण्णाणी होदि णादव्वो।।(१६२)
चारित्तपडिणिबद्धं कसायं जिणवरेहि परिकहियं।
तस्सोदयेण जीवो अचरित्तो होदि णादव्वो।। (१६३)
It is declared by Jina that Mithyata karma is adverse to right bellef. When that begins to operate the self becomes a wrong believer, so let it be known. It is declared by Jina that nesclence is adverse to right knowledge; when that begins to operate, the self becomes Agyani, (one devoid of knowledge)’ so let it be known. It is declared by Jina that Kashaya (soul soiling gross emotions) is adverse to right conduct, when this begins to operate, the self becomes Acharitra, (devoid of right conduct); so let it be known.
From the real view point, all jeevas are equal from microscopic vires nigodias to Siddha Bhagwan who is spotless permanent and bestowed with infinite virtues. There is no basic difference between them. Rev. Nemichandra Swami says—‘According to Nishvhaya Naya the mundane soul is shuddha (pure and flawless) like Siddha.
Spiritually there is spiritual equnimity in every jeeva. Though all jeevas are equal but there should be any specific reason of the apparent difference of the jeevas. Kundkundacharya says, it is karma of every jeeva that leads to the individual pecularity and universal diversity. It is said in Niyamsar.
‘‘णाणा जीवा णाणा कम्मं णाणाविहं हवे लद्धी’’
There are infinite jeevas, infinite karmas and their infinite labhdies (forms) according to their karmas.
कम्मेण विणा उदयं जीवस्स णविज्झदे उवसमं वा।
खइयं खओवसमियं तम्हा भावं तु कम्मकदं।।५८।।
पंचास्तिकाय
न खलु कर्मणा बिना जीवस्योदयोयशमौ क्षयक्षायोपशमावपि विद्येते; तत: क्षायिकक्षायोपशमिकश्चौदयिक—कौपशामिकश्च भाव: कर्मकृत्तोऽनुमंतव्य:।
Without Karma, Jeeva does not get Udaya (to be operative), upsham (supression), kshyaya (destrution), kshayopshamik bhavas. It means without dravya karma, odayika. etc. four bhavas are not attained by jeeva. So all these bhavas are dominated by karma. Parinamik bhavas are individual natural bhavas. Kshayik bhavas arise after the destruction of karmas.
But the Aupshamik Bhavas arise due to the partial subsidence of karma. In other words, udaya upsham, kshayik and kshayopsham, these bhavas are the four stages of dravya karma, and not of the unchangeable jeeva. So these bhavas are the reason to modify into that like stages, as dravya karma is itself transformed, so Dravya Karma is said to be the doer of the bhavas of the soul, according to Vyavahara Naya.
Basically, the nature of every jeeva is immaterial full of perception and knowledge. But in mundane existence the jeeva is polluted and perverted by the dirt of attachament and detachment. What is the reason of such an adverse change (parinaman) ? Rev. Pujyapad Swami has answered in “Siddha Bhakti” This mundane soul is bonded with karmas from the beginingless times. From the practical view-point the mundane soul is Murtik (having form) as connected with karmic matter. To clarify this fact, Shri Madevasan Swami says in `Alaap Paddhayti’—
–-जीवस्याप्यसद्भूत व्यवहारेण मूत्र्तस्वभाव:’’।।१६८।।
The mundane soul is murtik, connected with karmic molecules due to its impure thought and activity, That’s why Kundkunda Swami says in `Pravachan Sar’
तम्हा दु णत्थि कोई सहावसमवट्ठिदो त्ति संसारे।।
संसारो पुण किरिया संसरमाणस्स दव्वस्स।। ।।१२०।।
In this world, therefore, there is nothing as such absolutely established in its nature, afterall mundane existence is only an activity of the soul-substance, which is moving (in four gaties as Manava Gati, Tiryancha Gati, Dev and Narak Gati.
The great Aacharya Veersena Swami says in `Dhavala’—
‘ण च कारणेण विणा कज्जाणमुपत्ती अत्थि।……ततो कज्जमेत्तणि चेव कम्माणि वि अत्थि ति णिच्छयो कायव्वो।
जदि एवं तो भमरमहुवर—कयंबादि सण्णिदेहि वि णामकम्मेहि होदव्वमिदि। ण एस दोसो इच्छिज्जमाणादो।’’
It is a fact that every act has a reason behind it. Without cause effect is not possible. Both exist side by side. There are definite reasons behind all the acts as earth, water, fire etc. It is the universal law of nature.
Question—If this is, then Beetle Madhukar and Kadamb trees all should belong to Nam-Karma.
Ans.—There is no fault in it. This must be like this. Swami Anklank Deva explains the principles of karma like this in `Rajvartik’.
‘‘लोके हरि शार्दूलबृक भुंजगादयो निसर्गत: क्रौर्य शौर्याहारादि संप्रति पत्तों वर्तन्ते इत्युच्यन्ते न चासावाकस्मिको कर्मनिमित्तत्वात्।
There are different animals having the different pecularities of food, nature etc. as the bravery of lion, the cruelty of wolf and the individual habits of animals are thought to be a gift of nature (natural). But they are not sudden or unexpected as they happen to be so due to some previous karma.
All these theories and examples prove that jeeva due to the influx (Ashrav) of Karmas, having the different adverse impure bhavas moves and suffers in various gaties as Manusya Gati (the kingdom of people), Tiryancha Gati etc.In Mundane existence till the specific transformary stage, it is karmas that are powerful crushing the jeevas.
The supremacy of karma not only tortures the ordinary living beings but also the great Tirthankaras (Supreme Soul). Even the most perfect souls are handicapped by the invincible power of karma in lower spiritual stage. Even they cannot dare to overcome or challenge the grandeur of karma. Shri Gunabhadra Swami has given a very beautiful description of the severe influence of karma—
पुरा गर्भदिन्द्रो मुकुलितकर: िंककर इव,
स्वयं सृष्टा सृष्टे: पतिरथनिधीनां निजसुत:।
क्षुधित्वा षण्मासान् स किल पुरूरप्याट जगती—
महो केनाप्यस्मिन् विलसितमलंघ्यं हतविधे:।।११९।
Whom (for 6 months before conception, Indra served with folded hands like a servant, who himself was the organiser of all organisations, whose son Bharata was the possesser of the nine treasures (nidhies), even He, the great (Rishabha Deva) wandered on this earth for 6 months, without getting food. Well, the frolics of Doomed Destiny (Karma) are insurmountable by nayone.
अविज्ञात स्थानो व्यपगततनु: पापमलिन:,
खलो राहुर्भास्वद्दशशतकराक्रान्तभुवनम्।
स्फरन्तं भास्वन्तं किल गिलति हा कष्टमपरं,
परिप्राप्ते काले विलसति विधौ को हि बलवान् ।।७६।
It is a great pity that the wicked trunkless Rahu, dark from sin, and of unknown abode, verily devours the glowing Sun, who with his thousand dazling rays overspreads the earth. Who indeed is More powerful than the operative age karma when the time (of its cessation) arrives.
वेष्टानोद्वेष्टे यावत्तावद् भ्रान्तिर्भवार्णवे।
आवृत्ति परिवृत्तिभ्यां जन्मोर्मन्थानुकारिण:।।
The living being, like a churning stick, wanders in this ocean of births with goins and comings (birth and rebirth) so long as these are the tying and untying by the rope in case of the churning rod, and by karmas in case of the living being.
From beginningless times, every jeeva having cut off from his inner self (that is ever happy and peaceful) is doing evil acts and remains unhappy. Bad efforts provide a great support to destiny. Till this jeeva will remain lost in bad actions (anti thoughts and anti acts) having wrong faith, knowledge and conduct, his activities will nourish fate and make it powerful by giving a good chance to thrash the helpless jeeva.
For example, a wild rigorous mighty elephant due to his strong passion of lust for the she-elephant becomes a slave to other wicked persons and serves them like a servant considering them his only well wisher. Similiarly, man thinks the fate to be the supreme being due to his own weak points that is sensuous desires.
दइवमेव परं मण्णे धिप्पउरसमणत्थयं।
एसो सालसमुत्तुंगो कण्णो हणइ संगरे।। (८९)I
experience the supremacy of fate and the helplessness of the poor efforts. See ! Karna, a very brave king unsurpassed in his strength, non-penetrable like a high fort was put to death in the battlefied.
The failure or success really depends on our attitude towards life and destiny. If we surrender ourselves totally to the will of destiny, how can we attain victory ? The people who consider that success depends on fate, can never be successful.
‘‘दैवादेवार्थ सिद्धिश्चेद् दैवं पौरुषत: कथम् ।
दैवतश्चेदनिर्मोक्ष: पौरुषं निष्फलं भवेत् ।।
If we accept this one sided theory that every work is possible with the help of destiny then the curosity arises which is the origin of fate or destiny. For—
‘‘स्वयं कृतं कर्मयदात्मना पुरा, फलं तदीयं लभते शुभाशुभम्’
Whatever, karmas you have performed previously you experience their fruits, whether good or evil, It means the efforts of past make the fate of present and the efforts of present will make the fate of future. Or As we sow, so we reap.
The cause and effect relation between Fate and Efforts—
As a samll seed prospers in a big tree, that tree again becomes the origin place of seeds. The same relationship holds good in fate and efforts. As it is said—
‘‘साधारणौ सकलजन्तुषु वृद्धिनाशौ,
तन्मान्तर्रािजत शुभाशुभ कर्मयोगात् ।
धीमान् स य: सुगति साधन वृद्धिनाश:,
तद्व्यत्याद्विगत धीर परोऽभ्यधायि।।
Rise and fall are common to all things according to the meritorious and demeritorious karmas acquired in past life. That man is wise who for attaining a good next condition of existence increases his merits and removes his demerits. The man opposed to this, is a fool, this has been said.
The prosperity (long life, wealth, healthy body and all the favouring circumstances) and the adversity (poverty, suffering, untimely death and a sick life) of all jeevas are the fruits of their pre-acquired virtuous (good) and non-virtuous (bad) acts. If we say that it is fate or destiny only that governs the fate of coming life, fate is the supreme authority and Lord (Vidhata).
There will be the tradition of fale in continuation, no one will ever attain moksha (the ideal state of soul). The man who blindly follows the tradition of fate is a worthless fellow indeed. The Abhavya jeeva (jeeva not capable to go to Moksha) and the Durandur-Bhavya (the jeeva having the capability but never gain moksha) will ever remain the slave of fate.
As they can not liberate themselves from the timeless bondage of destiny. But contrary to this Bhavya jeeva (having the possibility and certainity of gaining salvation one day though after infinite time) who is going ahead on the path of salvation to be free of all vikars (the evil passions and feelings) and to destroy even the fortune itself a wise fellow worthy of praise.
As it is said. ‘‘धीमान् स य: सुगतिसाधन वृद्धि नाश:’’If fate is the supreme king, governing the whole universe, the vatious efforts to control fate or to mould it according to one’s own wishes will be meaningless. Really, efforts only are the real cause of success, efforts only destory the cruel frolics of destiny and lead the soul to its best destination that is moksha. This statement, that “Fate is all and everthing there is nothing beyond it” is one sided and the reflection of our mental sickness and cowardly nature. Our efforts are the direct means or a ladder to our success.
If we want to oblige the fate, then it is appropriate to say that man can gain the supreme reward of life that is moksha through efforts but when his fate or karma are favourable. But mere fate is meaningless. Though its contribution can be accepted to some extent in the process of spiritual journey. But it is our good and noble efforts with unshakable faith in religion and Jinendra Bhagwan that open the way to salvation. It is proved and understood.
