Karma Ka Vignan

This document is a Hindi translation of the Jain text "Karma Ka Vigyan" (The Science of Karma), authored by Dada Bhagwan and published by Dada Bhagwan Aradhana Trust. The book is a compilation of discourses by Dada Bhagwan, aimed at explaining the intricate science of karma and how it governs life and liberation.

Here's a comprehensive summary of the key concepts presented in the text:

Core Philosophy and Dada Bhagwan's Teachings:

• Akram Path: Dada Bhagwan's teachings follow an "Akram" (non-step-by-step) path, offering a shortcut to self-realization, akin to an elevator rather than climbing stairs.
• "Dada Bhagwan" vs. "A.M. Patel": Dada Bhagwan clarifies that the divine presence manifested within him, "Dada Bhagwan," is the Lord of the 14 realms, present in everyone, while "A.M. Patel" (his physical form) was the medium. He emphasizes that the "Dada Bhagwan" within is the true self.
• "I am not the doer": A central tenet is the understanding that one is not the actual doer of actions. The belief "I am the doer" (kartabhav) is identified as the root cause of karma binding.
• "Vyavasthit Shakti": Beyond karma, Dada Bhagwan speaks of "Vyavasthit Shakti" (Organized Power or Scientific Circumstantial Evidence) as the ultimate controller of the universe, of which karma is a mere part. This power is an impersonal, natural force.

Understanding Karma:

• Karma as "Charge" and "Discharge": Karma is explained as an energetic "charge" created by actions and intentions, which later "discharges" as an effect or fruit.
• Distinction between Karma and Karmal (Karma-Phal): What is commonly understood as "karma" (actions like business, charity) is actually "karmal" (the fruit of karma) or "discharge karma" when it is experienced. The actual "karma" (charge) happens subtly, often at the moment of intention or thought, which is not easily perceived.
• Subtle vs. Gross Karma: The text distinguishes between gross karma (visible actions and their immediate fruits) and subtle karma (the underlying intentions and beliefs that create new karmic seeds). The subtle charge is more influential in binding new karma.
• The Role of Beliefs: Wrong beliefs (rong belief) and the identification with the body and ego ("I am Chandubhai," "I am this body") are the primary drivers of karma.
• The Cycle of Karma: Karma creates a continuous cycle of cause and effect, birth and death. Actions based on desires and attachments create new karmic seeds, perpetuating the cycle.
• Types of Karma: The text mentions concepts like:
  • Sanchit Karma: Accumulated karma from past lives, stored like a stock.
  • Prarabdha Karma: The portion of sanchit karma that is ripe to bear fruit in the current life.
  • Kriyamana Karma: Karma currently being created in the present life.
• The Beginning of Karma: The question of the "first karma" is likened to the "chicken and egg" paradox. The text suggests that karma and the soul are both eternal. The binding occurs due to the association of the soul with material elements and the imposition of erroneous beliefs.
• "Doer" vs. "Non-Doer": The concept of "kartabhav" (the belief of being the doer) is crucial. If one understands that they are not the doer, karma ceases to bind. Even divine beings are not doers.

How Karma Binds and How to Avoid It:

• Attachment and Aversion (Raga-Dvesha): The primary cause of new karma binding is the attachment and aversion experienced while undergoing the results of past karma.
• Intention (Bhav): The underlying intention behind an action is what truly binds karma, not the action itself. Selfish intentions (swarth bhav) lead to negative karma (pap), while selfless intentions (nishswarth bhav) lead to positive karma (punya).
• The Power of Awareness: Remaining aware of one's true nature (pure soul) and understanding that one is not the doer, even while performing actions, prevents new karma.
• Repentance (Pratikraman): Acknowledging and repenting for wrongdoings, especially with a sincere desire not to repeat them, can neutralize or lighten the impact of karma.
• Understanding the "Why": Instead of blaming others for suffering, understanding that it is the result of one's own past karma and that others are merely instruments (nimitta) is key.

Liberation from Karma:

• Self-Realization: The ultimate solution to escaping the cycle of karma lies in realizing one's true self as the pure soul (Shudhatma), which is inherently actionless and unattached.
• Knowledge from a Gnani Purush: Self-realization can be attained through the grace of a living enlightened being (Gnani Purush) who can impart this knowledge.
• Non-Attachment: Cultivating non-attachment to the fruits of actions and understanding that one is merely an observer, not the doer, helps in breaking the karmic bondage.
• Living as a Witness: Becoming a witness to one's own thoughts, feelings, and actions without getting entangled or identifying with them is crucial.
• Distinguishing Gross and Subtle Karma: Understanding that gross actions (like performing rituals) are merely discharge and do not bind new karma if there are no subtle charges of ego or attachment behind them. The subtle charges are what lead to future births.

Specific Examples and Analogies Used:

• Echo in a Well: The principle of karma is illustrated by the echo in a well. Whatever you say, the well echoes back. If you say "You are a thief," it echoes "You are a thief." If you say "You are a king," it echoes "You are a king." Similarly, our actions and intentions create our reality.
• Seeds and Trees: Karma is compared to seeds that grow into trees and bear fruits. The subtle karmic seeds are planted within and manifest later.
• Batteries: Gross actions are like discharged batteries, while the subtle intentions are the charging process for new batteries.
• Financial Accounts: Karma is likened to financial accounts where credits (punya) and debits (pap) are recorded separately. They are not automatically netted out.

On Suffering and Happiness:

• Cause of Suffering: Suffering arises from ignorance, wrong beliefs, and attachment/aversion.
• The Nature of Happiness: Apparent worldly happiness is temporary and often described as a loan that needs to be repaid with future suffering. True, lasting happiness comes from the realization of the self.
• Dealing with Adversity: When facing difficulties, it's important to see the other person as an instrument and to acknowledge that the suffering is a result of past karma. This understanding helps prevent the creation of new karma.

Human Birth and Other Realms:

• Human Birth as Unique: Human birth is considered a rare and precious opportunity where one can bind new karma and also attain liberation.
• Other Realms: In animal and hellish realms, beings primarily undergo the results of past karma and cannot create new karma or progress towards liberation.
• Divine Realms: Even celestial beings enjoy the fruits of their good karma but are still within the cycle of birth and death.

The Role of "Vyavasthit" in Natural Disasters and Collective Events:

• Collective Karma: Natural disasters, wars, and large-scale calamities are attributed to collective karma and "Vyavasthit Shakti." Certain predispositions (like being part of a group that performs harmful actions) lead to being in the wrong place at the wrong time.
• No Randomness: There is no injustice or randomness in the universe. Everything happens according to precise laws and principles.

Key Takeaways for the Reader:

• Self-Responsibility: The reader is emphasized to be wholly and solely responsible for their own destiny.
• Focus on Inner Change: The emphasis is on changing inner beliefs, intentions, and understanding of the self rather than solely focusing on external actions.
• The Importance of a Gnani: Attaining true liberation and understanding the science of karma requires guidance from an enlightened being.

In essence, "Karma Ka Vigyan" by Dada Bhagwan provides a profound and practical understanding of karma, moving beyond the simplistic notions of reward and punishment to a scientific and philosophical explanation of how our intentions, beliefs, and actions shape our reality, and ultimately, how to transcend the cycle of karma through self-realization.