A query about Karmas

 Following query is received by email  for which the reply is enclosed.

Query:  Thinking in such a way as our soul is independent really helps. Are you really sure that pudgal moves and changes their form by themselves and we as "jeev" are not actually moving them. Also, the karmas are accumulated only because of our parinam(bhava), right?. Can you just brief on what are the reasons of "gyanavarniya karma" and how to get rid of them?

Reply :  Jinendra Bhagwan has declared that every Dravya is independent, indestructible and cannot be changed by others. Actually it makes lot of sense because if it were changeable then nothing would have been permanent. We find gold is still gold wherever we find it and has not become some other material in spite of so many zillions of years of existence. When a simple material like gold does not change form then why  should Jiva change his form? Yes just as gold is found in impure state  , the Jiva also is found in impure state but his nature does not change. Trouble is that we do not realise the true nature of Jiva and try to force it to be something else.

In scripture one always reads that Gyanavaraniya karma causes obscuration of gyana , Vedaniya is cause of Pain and pleasure etc. On the other hand we make a statement that all dravyas are independent and no one can cause change in others. Where is the fallacy ?

The reason is also given in scriptures. There are two ways a thing is described. One is called Practical view(Vyavahar) and other is called Real view( Nishchaya). Let us take a simple example of a magnet. We see a magnet attracting iron fillings which attach to the magnet. Now how do we describe a magnet to a person who does not know magnet ? We will define magnet by telling it as the one which attracts iron filling. Can there be another method of explaining magnet? This is what is practical view which is used to explain soul to a person who does not know properties of soul in worldly state. In practical view the Jiva attracts karmas which then bond themselves to the Jiva and give rise to obscuration of knowledge when it fructifies. It is simple to explain the behavior  of the jiva this way  hence this method is used commonly. However remember that magnet example does not apply in all aspects of Jiva and is just used to explain some limited aspects.  But there is a real view which people ignore which is also stated in scriptures. The reality is that Jiva is independent and so is pudgal and no one can change anything in each other. The function of karmas is like a thermometer which changes  when the body is having fever. The manifestation of knowledge at any given moment of time in Jiva paryaya is of a certain level and correspondingly the Gyanavaraniya karmas are present in his state at that same time. The two things are independent but are correlated just as mercury level in thermometer indicates temperature. But mercury is not cause of fever in the body. It is simply doing its job. Similarly iron fillings are indicating presence of magnetism in magnet, nothing more than that. Truly speaking the jiva only was impure in his manifestation at that specific instant which was represented by the presence of karmas. Since this reality one cannot understand immediately, therefore it is common to use the terminology of karmas and blaming the karmas for the happenings in the Jiva. It is like blaming the thermometer for the temperature. In  reality the karmas are incapable to changing anything in the Jiva. In fact if karmas were responsible for the state of Jiva then there is no way Jiva can ever hope to attain Moksha. It is very logical that if karmas cause deterioration in Jiva’s properties then there is no ritual, prayer, dhyana which would overcome it and ultimately it would lead to Jiva becoming insentient. Fortunately it is not so. This is the beauty of this universe. It is the declaration of independence. No one can harm another. No karma can cause destruction of our nature. Problem is for us to realise it and act accordingly.

Samaysar is one such major scripture on Adhyatma which has extensively dealt with this subject. It says (gatha 78)that from beginning to end , in the process of becoming a pot, it was mud only which was responsible i.e. doer or the karta. At no time potter was responsible for the mud to become pot. In practical view , we always say that potter made the pot, but real view is that mud only transformed itself to pot. This is precisely what we have to understand and absorb. The potter is called as Nimitta or catalyst which were present at that moment when pot was being made. So were other catalysts like wheel, water etc. They all recognized as Nimitta and their existence is not denied. But the doer is always one. The change has occurred in mud and mud only has become pot. In the same way the Jiva transforms himself at every moment in his paryaya to that of higher knowledge or lesser knowledge for which we may call fruition of Gyanavaraniya karma as the cause  but it is the Jiva alone who has changed himself and Gynanavaraniya karma is just present as Nimitta. The existence and presence of karma is not denied and they are real not imaginary, but they are not doer of the ignorance of jiva. They are like thermometer, just indicator. Since it is difficult to describe the characteristics of knowledge of Jiva, it is done in terms of fruition of karmas.

One more point we should remember is that just as karmas cannot change the knowledge of Jiva  since they are pudgal, different from the soul, the relationship applies conversely also. It means we as Jivas cannot change anything in the manifestation of karmas. See the beauty of declaration of independence! Not only karmas  cannot harm us , we cannot harm the karmas also. Therefore  the sentence “ how to destroy gyanavaraniya karma ?“ itself is wrong. The iron fillings will be attached as long as magnet has properties of the magnet. To remove iron fillings the magnet has to give up his properties of magnet. Something like this Jiva has to do to separate karmas from himself.

At this juncture it would be interesting to examine why we want to get rid of Gyanavaraniya karma as asked in the question. Suppose for argument sake, we do manage to get rid of it , what would happen? We would be more knowledgeable hence would know what to do and thus attain Moksha, may be a possible answer. Would it really happen ? No !  Even if we become Einstein , whom we may accept as one having so much knowledge, can we say that he knew how to attain Moksha ? We will find that having more or less knowledge is not really the right means to attain Moksha. The answer lies somewhere else. So desire to destroy Gyanavaraniya is not only purposeless, it is in fact Mithyatva. Why ? Because it shows that we believe that we can destroy karmas just as we may think that we can kill somebody. But in real view , it is impossible because one cannot change the manifestation of another Jiva, pudgala or any other dravya. Believing in this to be true is right belief. Although in practical view we may say that we want to destroy karmas and it may be acceptable but in reality we are meaning that we want to improve our parinaam  or bhava only. Because in reality what can Jiva do ? Jivas’ nature is just knowing only. So he can know or he may be ignorant like he is presently. In fact in reality in all the deeds of day to day, jivas are doing nothing other than ignorance believing themselves to be the doer of the activities of day to day life which is under the influence of Mohaniya karma. So if at all, our true enemy is Mohaniya karma which is preventing true realization of soul. Again this is a Vyavahar statement which is valid so long as we keep in mind the Nishchaya statement of independence of all dravyas. A vyavahar statement without acceptance of Nishchaya is wrong belief and Mithyatva.  

A beautiful example is quoted to explain the nature of human being in Gommatsar. A dog walks underneath a cart and believes himself to be driving the cart and carrying it  with him. At a crossing the cart turns left and dog is left behind. He is furious to see that the cart is not following him. To rectify the situation, he runs and gets underneath the cart and then he is happy that the cart is following him again. So proudly he walks underneath believing cart to follow his dictates.

I cannot think of a better example than this for describing human nature. It is exactly and precisely what we do and believe ourselves to be the doer of day to day activity. In reality we are remaining ignorant and feeding wrong belief living in a world of Mithyatva thereby continuing our journey in transmigration.

So how do we get rid of karmas ? Or rather what we should do ?

The journey starts with right belief without which the journey is without goal, without destination where we may be walking endlessly without any direction.

And what is right belief ? Right belief is realizing the nature of self as that of the Jiva. Understanding the nature of Jiva as that of knowledge, vision, happiness etc. At the same time understanding the nature of Jiva as not that of pudgal matter, thereby disassociating self from the properties of pudgala. This is precisely what is meant by Anekant( philosophy of manifold aspects) where in we describe what I am and also at the same time what I am not. For example all the attributes of anger, pride, deceit, greed are generated by pudgala and are not of the nature of jiva hence we disassociate ourselves with it. In fact saying that I give up anger is also incorrect since anger was never ours. So how can we give up something which was never ours? This is what is real view. The reality is that our  nature is just that of knowing and seeing which by itself generates enormous happiness within ourselves which we have never experienced.

One may say that alright I accept what you say. Now can I say that have right belief ? Sorry , it is not as simple as this. Just because you understand me, and accept it , and even repeat it , does not mean that you have right belief. No puja, ritual, book or teaching, by themselves impart right belief. The true tool for realization of soul is the soul only. One has to search within self only to find the right answer.

In Samaysar , the Acharya says that I shall show the right path to you by three means : One is Agam ( scripture) which includes teachings of Guru, written or oral. Second is logic wherein you analyse and churn the subject again and again in the mind to verify its truthfulness because without conviction doing anything is a waste of your time. Third is experience wherein you contemplate within the self and meditate on the subject and experience yourselves to be of that nature. Without experiencing the job is incomplete and you have to go on churning on the subject till you are convinced. The experience itself is beyond senses and cannot be described by words. Then there would not be need for anyone to explain you any more. This experience only is called Right Belief or Samyak Darshan, because one has then realized himself. Before this all talks were only oral service. Although the process starts by reading, listening and thinking , the culmination is only by experiencing the soul.

Once a Jiva realizes himself, the karmas which were bonded with him from endless time, start getting debonded. The manifestation of Jiva tends to be purer and purer and in the worst case it may take ardh pudgal paravartan period for him to attain Moksha. But the end of the tunnel is visible.

Note :  I hope this clarifies on the point which was raised in the query. However if something is not clear, let me know and I will try to explain some more.