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Law of Karma
When we have seen the parts in the whole, the elements and their affinities in the mass, then only can we know the lines of Karma."12
The ethical soul accepts pains and sufferings and difficulties not as a punishment for its sins but as an opportunity for the growth of the soul. The rewards and success are also regarded as the same. “The ethical vitalistic explanation of the world and its meaning and measures has for such a soul, for man at this height of his evolution no significance. He has travelled beyond the jurisdiction of the powers of the middle air, the head of his spirit's endeavour is lifted above the dull and dull-graywhite belt that is their empire."19
Now, we may conclude that there are four presuppositions of the Law of Karma. First, that this world is not all chaos. Law and order pervades the universe. Just as there is no chance in the physical world, there is no chance or chaos in the mental and moral world as well. There is an ordered Energy at work which assumes its will by law and fixed relation. Thus, the assumption is that there is an all-pervading moral and mental law. This leads us to the conclusion that what I sow, so I reap. It is a guarantee of a divine Government.
Secondly, it is the Idea which creates all relations. All is the expression and expansion of the Idea, “Sarvāni VijñānaVijrimbhitāni.' Then we can by the will, the energy of the Idea in us, develop the form of what we are and arrive at the harmony of some greater idea than is expressed in our present mould and balance. We can then aspire for a nobler expansion.
Thirdly, our souls are in the process of growth. What we have become is the result of our own past idea and actions. What we will be, is determined by our present ideas and actions. "I am a soul developing and persisting in the paths of the universal energy and that in myself is the seed of all my creation."'14 And lastly, both the idea and its Karma may have their origin in the free spirit. Moreover, by knowing the real nature of the soul, we can transcend all our miseries of Karma and arrive at the spiritual freedom. There are the four pillars of the complete theory of the Karma. They are also the four truths of the dealings of self with Nature.
“The relation between man's necessity and man's freedom,
