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Te Te Bhogya Visheshnän, Sthänak Dravya Swabhäv; Gahan Vät Chhe Shishya Ä, Kahi Sankshepe Säv.
There are places for bearing the respective consequences depending upon the nature of Karma. O' pupil, this is rather an intricate matter and has been stated here in brief. (86)
Explanation & Discussion:
Every living being is seen as undertaking some activity. As such, there are innumerable activities and infinite types of Karma. The question may therefore arise whether there could be enough number of places where the consequences of all such Karmas can be extended to different souls. Are there abodes like heaven and hell, where different souls can bear the consequences of their wholesome and unwholesome Karma?
The explanation of this stanza in Vachanamrut (# 718) provides reply to the question. It points out, "There is no scope for apprehension that if God is not admitted as the dispenser of consequences and as the Creator, how can there be special locations like heaven and hell, where the consequences can be borne? One need not be skeptical on such grounds, because superb wholesome inclination constitutes the heaven, the worst unwholesome inclination constitutes the infernality, and wholesome as well as unwholesome inclination constitutes the human and animal life."
The highest form of inclination is thus the supreme abode, the worst form is the lowest abode, and the mixed form is the middle abode. The destination corresponds to the established and lasting traits of a soul. It is natural that the wholesome inclination leads upward, the unwholesome leads downward, and the mixed inclination leads to the middle level. This requires detailed understanding of the properties of sentient and Karmic matter, the situations, and such other subtle aspects. For that one needs to study the philosophy of Karma at length. This is a very intricate subject, and is stated here in brief.
