Rajgeeta English Translation and Comentry on Atmasiddhi Shastra

Author(s): Shrimad Rajchandra, Manu Doshi
Publisher: Shrimad Rajchandra Mission

Page 156

Räjgeetä
The Guru sees that the pupil is led by the considerations of Sänkhya and other beliefs and has not correctly grasped the theory of Karma. As such, he harbors doubt about the soul being Kartä of Karma. He has presented the following four alternatives for occurrence of Karma: (1) Karma itself may be actuating new Karma; (2) it may be the nature of soul to acquire Karma; (3) every thing might be occurring according to Nature (Prakruti) and (4) Karma might be acquired under the inspiration of God. He has, however, failed to consider the case of soul inducing the activities of body, speech, and mind. Soul becomes obviously responsible, if such activities occur under its inspiration.
In this connection, it is worth considering what Shrimad has stated in the Letter of Six Fundamentals (AppendixII). “All objects are associated with purposeful activity. All of them are seen with some or other activity that causes change or alteration. The soul is also imbibed with activity. Being active, it is Kartä. The omniscient Lords have described three types of its activities. In absolute state when the soul stays tuned to its pure nature, it is Kartä of that nature; in terms of worldly activities it is Kartä of the material Karma; and nominally it is Karta of the physical objects, such as buildings, towns, etc.”
Of these three types, the first type does not result in bondage of Karma, because the soul stays within its true nature. The second one does account for bondage. The third one is nominal and would result in Karma, if soul resorts to the sense of attachment or resentment regarding any of the activities. In the following five stanzas the Guru explains how soul happens to react to the worldly aspects and incurs the bondage.
132