________________
who ead. The lo prood.com
properties. Neither poison has any plan to kill nor does nectar have any plan to rejuvenate. But the person who consumes the poison would die, and the one who takes the nectar would be rejuvenated. Those outcomes occur on their own without those objects having any plan or intention to provide such results. Similarly the wholesome Karma does not have a plan to provide good consequences, nor has the unwholesome Karma a plan to provide bad ones. But those consequences automatically come forth at the time of maturity. The pupil's contention that in absence of God there is no mechanism, which can provide the consequences of Karma, is thus misplaced.
Ek Ränk Ne Ek Nrup, E Ädi Je Bhed; Käran Vinä Na Kärya Te, Te Ja Shubhäshubh Vedya.
One becomes a king and another stays a pauper; such differences cannot occur without the cause; that indicates bearing of the consequences of wholesome and unwholesome Karma. (84)
Explanation & Discussion:
There are innumerable living beings in the world, but they are not identical. When we see insects like ants, or birds like crows, we tend to think that those of the same flock are identical, but they are not. All crows, for instance, look alike; but that impression arises because we get only a fleeting image and do not have the opportunity to observe them properly. If we examine closely, it could be seen that no crow is exactly similar to another.
This becomes evident when we observe the domesticated animals like cows or horses. In case of human beings that becomes even more obvious. No person looks exactly similar to any one else. They differ in height, complexion, strength, facial features, etc. Even the functioning of their minds is different. One's concepts, sentiments, emotions, aspirations, etc. are bound to be different from those of others.
Even their intelligence and spiritual inclinations are different. If two persons pray to the same deity at the same time, the mode and depth of their devotion would be different. If they simultaneously undertake Samayik, one can gain equanimity quicker than the other; he may dwell therein deeper and longer than the other. Moreover, the level of equanimity in the same person also varies from time to time. Sometimes he achieve it easily, while on another occasion he fails to achieve it in spite of repeated efforts.
There has to be some reason for all such differences and variations. The spiritual science states that they are outcomes of previous wholesome or unwholesome Karma. One person tries to change his job for the better and succeeds in his endeavor, but another person resorting to the same process may fail to get a better job. We generally call it his bad luck. But we overlook the fact that the good or bad luck arises on account of one's Karma. By virtue of his wholesome Karma one may become a president or a king, and another with identical caliber might have to wander in the streets. It is therefore said here that good or bad situations arise as the consequences of the wholesome or unwholesome Karma, and every one has to bear the consequences of his Karma.
Faldätä Ishwar Tani, Emän Nathi Jaroor; Karma Swabhäve Pariname, Thäy Bhogathi Door.
