(184)
Does God share fruits of karma with us?
If Paramatma is not a doer or make us karta , how could he be our partner in fruits of karma?
KARMANA SADHYAMANSYANITYATVAM SHRUYATE YATA: I
KARMANANENA KIM NITYAFALEPSYO: PARAMARTHIN: II(153)
Veda says that whatever is produced by karma is perishable .if you desire everlasting fruit of your karma, you should desire only about being a part of Paramatma and you desire only Paramatma .Why should you have to do any karma as Paramatma is with you all the time forever. There are four types of fruits of our karma. When we understand that NA YASYA KASHCHIJJANITA there is nobody who has created Brahma. It means that Brahma is the root cause of universe .Hence UTPADYA is not fruit of any karma. The fruit that one can achieve or he is eligible to get ; is considered as AAPYA fruit of karma. The fruit that is achieved by sanskar or eligible for the achievement of pure sanskar is known as SANSKARYA fruit of our karma. The fruit that creates infection VIKAR or that which is bound to get infection is known as VIKARYA fruit of our karma but Brahma is not sharing any type of fruit of our karma with our body and senses, mind and intellect because Brahma is ever pure, crystal clear, pious , available to everybody all the time and passive. Brahma is not involved in our karma. Shruti assumes Brahma as
KEVALO NIRGUNASHCHA ( Shwettotar Upanishad 6/11 ) Paramatma is one and he is Nirguna. Vedas describes Paramatma as
NISHFALAM NISHKRIYAM SHANTAM NIRAVADYAM NIRANJANAM (Shwe.Up. 6/19)
Paramatma has no organs, he does not do any kriya. He is cool and peaceful. He is innocent and remains passive .Hence he is not involved in any karma of our body and senses, mind and intellect.
Even CHHANDOGYAPANISHAD says us :
AETADATMYAM EDAM SARVAM
The whole world is Brahma soul and
TAT SATYAM (SHWE,UPa. 6/8/7)
that is the only truth. Hence Veda says that we can have liberation and salvation only through knowledge.
A person can be a partner in the fruit of anybody's karma in two ways. A person who actually does karma and another who motivates or inspires the other person to do karma but Paramatma neither does any karma nor forces or inspires anybody to do karma. Paramatma remains present as witness just as Sun is the witness of all our karma but Sun does not have to share of fruit of anybody's karma as he does not motivate or force us to do any karma. God has given authority of doing karma as a person wants to do it according to his own choice.. A person may offer all his karma to God and think him partner in his karma and he can misuse his authority of doing karma and think himself as a karta and BHOKTA .When a person thinks himself as a karta, he automatically becomes Bhokta of his karma but whoever offers his karma to God becomes free from the bondage of karma. A Bhakti yogi does everything for Paramatma and offers all his services in the name of God, to the God and a karma yogi offers his services to others and does karma for the welfare of others and hence both of them remain detached to their karmafal and they do not have to face or suffer from fruits of their karma but God accepts all their karma and the fruits of karma also just as Paramatma accepts gift and offerings of flowers and fruits and food PRASAD from us, he accepts our karma and karmfal too.
God has given us power of thinking .We are different to animals in having the power of thinking and sense of taking decisions about the good and bad karma only.
AAHAR NINDRA BHAY MAITHUNNNI SAMANI CHAITANI NRUNAM PASHUNAM I
GYANAM MAHANAMDHIKO VISHESHO GYANEN HINA: PASHUBHI: SAMANA : II
(Chanakya niti 17/17)
The habits of food, sleep, fear and sexual pleasure are experienced equally in all the animals and human beings. The only difference in a human being and other creatures is his consciousness. If a person is not conscious, he could be considered as an animal or a creature. Ignorance can be destroyed by consciousness. Hence Lord Shri Krishna says that a Sankhya yogi does not believe himself as karta and he abandons belief of kartapan ; doer totally from his awakened consciousness. Our body and every Padartha of the world are constantly changing but the real Swaroop of soul is unalterable. When we are a part of unalterable Brahma, to consider our self as a changeable Prakruti is ignorance. A Sadhak who understands that everything in Prakruti is constantly changing but I am not changing; would remain detached from sansar and free from ignorance. His awakening is autonomous and automatic process because when a person thinks the karma of Prakruti as his own karma , his awakening of soul remains enveloped in ignorance but there is no absence of knowledge in soul whether a person feels it by experience or not and hence it is concluded that the incomplete knowledge creates bondage of birth and death. Only the knowledge of body and senses is not complete knowledge .The knowledge of real substance is essential but as we give importance to the worldly knowledge of body and senses ,we are not able to get the real knowledge of substance and Paramatma.
PRATYAMBRAHMAVICHARPURVAMUBHAYOREKTVABODHADVINA
KAIVALYAM PURUSHASYA SADDHHATIPARBRAHMATMATALAKSHANAM II
(Sarva vedant Siddhhant sar samgrah/169)
NA KARMANA NA PRAJAYA DHANEN (Mahna. Upa. 9/14)
Vedas says that nobody can get salvation through karma, Subjects or by wealth. Until a Sadhak considers unification of JIV and BRAHMA and thinks himself as a part of Param Brahma , he would not find Salvation even if he does all the religious rituals as bathing in the holy water of rivers, doing kirtan, JAP , KRUCHCHHA and CHANDRAYAN VRAT , builds wells and large wells with steps too VAV , performs yagna YAGA , does charity, teaches Shastras or tries to accomplish Paramatma through MANTRA and TANTRA because knowledge of senses is limited. The knowledge of intellect is more that the knowledge of senses but the knowledge that is acquired by intellect, enlightens our mind and senses. It means that intellect enlightens the knowledge of worldly Padartha only. Intellectual power is under the authority of Prakruti and the root of intellect is Prakruti hence our intellect cannot influence or enlightened Prakruti. How could our intellect influence or enlighten the real substance that cannot be enlightened even by Prakruti? Hence it is considered that knowledge of intellect is incompleted. When a person is not giving importance to his own self consciousness and do not try to do efforts for self realization, he is like an animal because there is no difference in him and other animals and creatures. Nobody can be a human being only by body of a human being but when a person tries to do efforts for self realization, he becomes a human being. The person who knows his kartavya well, he could be considered as an intellect human being.
ANITYAASHUCHI DU:KHANTMASU NITYASHUCHISUKHATMARAVYATIRVIDHYA II
(Yoga Darshan 2/5)
When a Sadhak sees the real substance Paramatma in a temporary livings and non livings, when he sees Pure Substance in all the unpurified elements of the world, when he feels happiness in sorrow and when he gets the real knowledge of substance and Paramatma, he would see 'I" i.e. himself in his perishable body and this is considered as IGNORANCE.
Can knowledge be enveloped by Ignorance totally in a way that we cannot see Paramatma within us?
Let's try to understand from our great God and Guru ; Lord Shri Krishna ...
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