In Kathopanishad Lord Yama explaines to young Nachiketa that in every life of an individual two paths namely Shreya and Preya appear as the ways to achieve the Bhagya, fortune. The noble choose the path of Shreya which takes him towards Enlightenment, while the week choose Preya which bonds them to Samsara.
Karma Siddhantha tells exactly the same, the Bhagya which is destined to come will always come, but we have to do our work without the intentions of accquiring the same. But for the Bhagya to materialize we have to do work and this work we do should be Dharmic.
This anology will help understand better:
Let us suppose a farmer is bound to get Rs.10000 the following day. And let us visualize the possible two ways he could get it:
1. The farmer may be Dharmic and would get Rs.10000 through the effort of selling his agricultural product in the market.
2. The farmer may enter his neighbour house and rob it from the safe without getting caught.
Here the Bhagya of the farmer was to get Rs. 10000. How he could manage it is purely his Agami Karma.
In the first way we find that the farmer is not bound to have added to his Sanchita Karma anything, but in the second he has been in obligation to his neighbour in his future life.
Well one may say the farmer may get caught and undergo punishment but the fruit of one act can never be nullified by the reward of the other.
Karma Siddhantha tells that every action has got its won rewards, no reverse action can nullify it. So if a person does something bad and thinks of nullifing it with a good act it is not possible.
Karma Siddhantha never justifies act of "ROBIN HOOD" robbing from the rich and giving it to the poor. Robbing from the rich yields a sort of karma phala and giving it to the poor would yield a different karma phala and these two karma phalas has to be experienced in the following birth not in this present birth.
Karma Siddhantha tells exactly the same, the Bhagya which is destined to come will always come, but we have to do our work without the intentions of accquiring the same. But for the Bhagya to materialize we have to do work and this work we do should be Dharmic.
This anology will help understand better:
Let us suppose a farmer is bound to get Rs.10000 the following day. And let us visualize the possible two ways he could get it:
1. The farmer may be Dharmic and would get Rs.10000 through the effort of selling his agricultural product in the market.
2. The farmer may enter his neighbour house and rob it from the safe without getting caught.
Here the Bhagya of the farmer was to get Rs. 10000. How he could manage it is purely his Agami Karma.
In the first way we find that the farmer is not bound to have added to his Sanchita Karma anything, but in the second he has been in obligation to his neighbour in his future life.
Well one may say the farmer may get caught and undergo punishment but the fruit of one act can never be nullified by the reward of the other.
Karma Siddhantha tells that every action has got its won rewards, no reverse action can nullify it. So if a person does something bad and thinks of nullifing it with a good act it is not possible.
Karma Siddhantha never justifies act of "ROBIN HOOD" robbing from the rich and giving it to the poor. Robbing from the rich yields a sort of karma phala and giving it to the poor would yield a different karma phala and these two karma phalas has to be experienced in the following birth not in this present birth.
No comments:
Post a Comment