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Karma Philosophy
277
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People say that by undertaking activities like donation, worship, service, etc., man earns merit (punya) or binds auspicious karmas and by torturing others or by doing something to them against their will he accumulates demerit (pāpa) or binds inauspicious karmas. But this external activity is not the main factor determinant of merit and demerit, or of auspicious karma and inauspicious karma. It is so because in spite of even causing pain to others or doing something to them against their will, man can earn merit, and in spite of performing activities of donation, worship, service, etc., he earns demerit. When a benevolent and kind surgeon performs surgical operation on the patient, the latter no doubt suffers pain. Similarly, when well-wisher parents try to send their playful and immature son to school against his will, the latter cries and feels unhappy. But merely on that account no one regards the surgeon as the doer of improper or vicious activity, nor does anybody blame the parents for causing pain to their son. On the contrary, when somebody performs activities of donation, service, worship, etc., in order to cheat the simple people or in order to achieve some trifling selfish end, he binds inauspicious karmas instead of auspicious karmas. So the real test of one's earning merit or demerit (that is, binding auspicious karmas or inauspicious karmas) is not the visible bodily or vocal activity (overt behaviour), but the performer's intention behind that activity. Whatever is done with good intention is the cause of the bondage of auspicious karma (punya). And whatever is done with bad intentions is the cause of the bondage of inauspicious karma (pāpa). All accept this test of auspicious karma and inauspicious karma. It is because all accept the rule that the kind of gain is determined by the kind of feeling or intention. In other words, as is the feeling or desire or intention, so is the gain.' But it is also possible that the activity of a thoughtless person, though performed with good intention, is idiotic, evil and hence the cause of the bondage of inauspicious karma. Therefore, even in the case of activity performed wịth good intention, one should be vigilant and discreet. Dharma (religion or good conduct) consists in vigilance and carefulness. And it is said that viveka (power of discretion) is the tenth treasure. If one lacks it, it is possible that one will cause harm or loss instead of benefit or gain.
1. yādęśī bhāvanā yasya, siddhir bhavati tādņšī /
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