WHAT IS PROCESS OF THE BONDAGE (BANDH) OF THE KARMAS ?PART-02

Once again as said earlier, whenever, we think, talk or do something, karman varganas are attracted to our soul, and get attached to it and these karman varganas are then called the karmas. This process is also called the bondage of karmas to the soul. WHAT IS DRAVYA KARMA------ When our activities are unintentional or without any passions, these karmas are called the Dravya Karmas. WHAT IS BHAVA KARMA--- When our activities are intentional or with passions, like anger, ego, greed and deceit these karmas are called the Bhava Karmas. The passions work as the gluing factors, and that is why the bhava karmas stay for a longer time with the soul while dravya karmas fall off almost immediately and easily from the soul. Our activities are: 1-physical, 2-verbal 3-mental We further do these activities in three different ways, We do the activities ourselves, We ask someone else to do for us, or We encourage someone else to carry on these activities. Thus, in different combinations, we do our activities in nine different ways that cause bondage of the karmas to the soul. At the time of the bondage of karmas to the soul, the following four characteristics are determined about the karmas. 1-What Kind of (Nature) Karmas will these be? 2-How many Karma particles (Quantity) will attach? 3-How long (Duration) will these karmas stay with soul? 4-How strong (Intensity) will be the bondage of Karma / The nature and the quantity of the bondage of the karmas depend on the vigor of activities while the duration and the intensity of the bondage of the karmas depend on the intensity of the desires behind those activities. DEFINE NATURE OF THE BONDAGE OF THE KARMAS Depending upon the nature of the results of the karmas, they are grouped into Two categories . They are:----- 1-Destructive (Ghati) Karmas --Ghati means destruction. Those karmas that destroy the true nature of the Soul are called destructive or ghati karmas. 2-Non-destructive (Aghati) Karmas-------Those karmas that do not destroy the true nature of the soul, but only affect the body in which the soul resides are called non-destructive or Aghati karmas. These eight karmas are also grouped into two,--- The first four types of karmas given below are destructive (ghati) karmas, and last four are non-destructive (aghati) karmas. 1-Knowledge-Obscuring (Jnanavarniya) Karma 2-Perception-Obscuring (Darshanavarniya) Karma 3-Obstructive (Antaräy) Karma 4-Deluding (Mohniya) Karma 5-Feeling-Producing (Vedniya) Karma 6-Body-Determining (Nam) Karma 7-Status-Determining (Gotra) Karma 8-Age-Determining (Ayushya) Karma WHAT IS THE QUANTITY OF THE BONDAGE OF THE KARMAS------- If the physical vigor of our activities is weak, then we accumulate smaller number of karman particles, but if the physical vigor is stronger, then we accumulate larger number of karman particles on our soul. WHAT IS THE DURATION OF THE BONDAGE OF THE KARMAS------ Duration of the karmic particles on the soul is decided by how intense are our desires at the time of our activities. If the desire for the activity is mild, then the duration of the bondage will be for a short time, but on the other side if the desire is stronger, then the duration of the bondage will be for a long time. The minimum time could be a fraction of a second and a maximum time could be thousands or even millions of years. WHAT IS THE INTENSITY OF THE BONDAGE OF THE KARMAS------ The intensity of karmas depends upon how intense our passions are at the time of our activities. The lesser the intensity of our passions, the less strong is the resulting bondage; the greater the intensity the more stronger the resulting bondage. The intensity of the bondage of the karmas to the soul is described in four different levels. 1-Loose Bondage: This would be like a loose knot in the shoe string which can easily be untied. Same way, the Karmas which are attached loose to the soul could be easily untied (shed off) by simple thing like repentance. 2-Tight Bondage: This would be a tight knot which needs some efforts to untie it. Same way, the Karmas which are attached tight to the soul could be untied (Shed off) with some efforts like the atonement. 3-Tighter Bondage: This would be a tighter knot which needs too much efforts to untie it. Same way, the Karmas which are attached tighter to the soul could be untied (Shed off) with special efforts like the austerities. NOTE THAT THIS BONDAGE IS ATTATCHED WITH STRONG DESIRE & TAKE THE FORM OF A GHOST ..THIS GHOST CHASES THE JEEV-ATMA TILL FULFILLMENT OF THE DESIRE ( IN FORM OF STRONG THOUGHT) 4-Tightest Bondage: This would be a knot which could not be untied no matter how hard you work at it. Same way, the Karmas which are attached so tight to the soul would not shed off by any kind of efforts but we would have to bear their results to shed off. There are the few terms, which we should know, are related to the bondage and the manifestation of the karmas. WHAT IS BANDH----- Bandh means when the bondage of the karmas to the soul happen. Uday means when the karmas mature at their own set time and manifest their results. (As the karmas mature and give the results they fall off the soul.) Udirana means when the karmas are brought to the maturity prior to their set time of maturity with the active efforts like penance, active sufferings, etc. Satta means when the karmas are bonded with the soul in the dormant form and are yet to mature. Abadhakal means the duration of the bondage of the karmas to the soul. It starts from the time of their bondage to the soul until their maturity. Many of us do nothing special but just wait for accumulated karmas to mature (to produce their results) and fall off thinking that they can’t do anything about them. But by understanding udirna, we should realize that we can do something to our accumulated karmas. We don’t have to wait for them to fall off themselves if we want to accelerate our progress. Because, we can get rid off accumulated karmas ahead of their due time by special efforts. This means we have a control on our own destiny (to liberate) and it is us not God or someone else who decides when that will happen. Now it may be more clearer why many people follow austerities or take up monkshood or nunhood. ---------------------------------------------------------------------------------------------------------- TWO IMPORTANT QUESTIONS;------ The real Brahman is unmanifest and without motion. It is only the manifest Brahman that is named as Iswara. He gives the fruit to each person according to his actions (Karma). That means that Iswara is only an agent and that he gives wages according to the labour done. That is all. Without this Sakti (power) of Iswara, this Karma would not take place. That is why Karma is said to be on its own, inert. If one mistake is rectified there yet remains the whole Sanchita Karma from former births which is going to give you innumerable births. So that is not the procedure. The more you prune a plant, the more vigorously it grows. The more you rectify your Karma, the more it accumulates. Find the root of Karma and cut it off. QUESTION--:----- Does the Karma theory mean that the world is the result of action and reaction? If so, action and reaction of what?Unless one realises the Self, the feeling ‘I am doing’ will never vanish. For one who realises the Self where is the need for Japa? Where is the need for Tapas (austerity)? Owing to the force of -Prarabdha life goes on, but he who has realised the Self does wish for anything.? ANSWER------Prarabdha Karma is of three categories,----- 1-Ichha,-----personally desired,(IT BINDS YOU) 2-Anichha------ without desire 3-Parechha ----- due to others' desire . For the one who has realised the Self, there is no Ichha-Prarabdha but the two others, Anichha and Parechha, remain. Whatever a Jnani (Self-realised) does is for others only. If there are things to be done by him for others, he does them but the results do not affect him. Whatever be the actions that such people do, there is no Punya(VIRTUE ) and no Papa( SIN ) attached to them. But they do only what is proper according to the accepted standard of the world – nothing else. Those who know that what is to be experienced by them in this life is only what is already destined in their Prarabdha will never feel perturbed about what is to be experienced. Know that all one’s experiences will be thrust upon one whether one wills them or not. QUE.--2 The realised man has no further Karma. He is not bound by his Karma. Why should he still remain within his body? ANS..IT IS VERY IMPORTANT THAT THIS QUESTION IS ASKED BY A REALISED ONE OR IGNORANT ONE ? Why should we bother what the Jnani (Self-realised) does or why he does anything? Look after yourself. IF You are under the impression----- I am the body -------- so you think that the Jnani also has a body. Does a Jnani say he has a body? He may look to you as if he has a body and he may appear to be doing things with the body, as others do, but he himself knows that he is bodiless. The burnt rope still looks like a rope, but it can’t serve as a rope if you try to bind anything with it. A Jnani is like that – he may look like other people, but this is only an outer appearance. So long as one identifies oneself with the body, all this is difficult to understand. That is why it is sometimes said in reply to such questions, ‘The body of the Jnani will continue till the force of Prarabdha works itself out, and after the Prarabdha is exhausted it will drop off’. An illustration made use of in this connection is that of an arrow already discharged which will continue to advance and strike its target. But the truth is the Jnani has transcended all Karmas, including the Prarabdha Karma, and he is not bound by the body or its Karmas. Not even an iota of Prarabdha exists for those who uninterruptedly attend to space of consciousness, which always shines as ‘I am’, which is not confined in the vast physical space, and which pervades everywhere without limitations. Such alone is the meaning of the ancient saying, ‘There is no fate for those who reach or experience the heavens’. --------SHIVOHAM