________________
discharged in this life and is manifested and becomes visible. Whatever karmas are being performed at present are being done at the subtle level. This charging point is very difficult to graspor recognize.
One businessman gives five lakh rupees in donation to a charity trust due to the pressure of relatives. At that time, one of the friends of the businessman asks him, "Hay, why did you give them money? These are all thieves and will embezzle all your money." Then the businessman replies, "O well, I know them all very well. Nevertheless, what can I do? The chairman of the institute is our relative so, due to his insistent, I had to give. If it was my way, I would not have given even five rupees." Now, since he has given five lakh rupees, people are praising his glory. Nevertheless, in fact, that was his discharge karma and what did he charge? I would not even give five rupees! Hence, he charges exactly opposite at the very subtle level. So, he will end up not being able to give even five rupees in next life. At the same time, another poor man gives five rupees to the same institute and says that if I had five lakh rupees, I would given them all! He gives the money heartily so he will be able to give five lakh rupees in next life. Thus, whatever is seen outwardly is the fruits of actions, while the seeds are sown at the very subtle level which no one can comprehend. That can be seen only when one has the inward sight (antarmukh drashti). Now, is it necessary to spoil the intents and emotions after this understanding?
If one has bound the karmas to eat, drink and be merry" then those are called sanchit karma or accumulated karmas. Those karmas are stock piled at the subtle level and when they are about to ripen to give fruits, then one is inspired to eat junk food and when one completes eating it then it is prarabdha karma (fate).
This in turn can give some final result that is effect of effect and may end up having dysentery and become sick. That is kriyamana (exhausted resultant) karma.
Param Pujya Dadashri has indicated the vyavasthit shakti includes the principles of karma. Karma is only a small fraction of Vyavasthit. Karma does not include the total process of Vyavasthit. Karma belongs to vyavasthit but vyavasthit does not belong to karma. Karmas are carried in a subtle form as seeds from the past life. However, it does not end there. When the karma starts producing fruits, i.e., trees are born from the seeds so many circumstances are required until the fruits are ripened. The seed becomes a mango tree and then one can get mango fruits. In this process other than the seed (karma) many other evidences are necessary e.g. soil, water, fertilizer, heat, sunshine and time. Dadashri has explained this beautifully that these are fruits of karma. The seeds of karma are active at the very subtle level.
Many people question that how did we bind the first karma? Is body first or karma first? Is it egg or the chicken first? It is all about the same. In reality, there is no such thing as the first karma in the world. Karma and Atma exist throughout the time without beginning or end that is perpetually. What we call karmas are charged atoms. Atma is the living or conscious tattva. Both tattvas (atma and matter) are always separate. Tattva means eternal and ever-existing element. How can there be any beginning to what is eternal? This is simply so because of the union of living and nonliving (jada and chetan) that all karma are charged. This is the seed karma (cause, charge karma) which results in fruit of karma (effect, discharge karma) in the next life. Karma brings about circumstances whose nature is to end in time. Union is followed by separation. Thus, the circumstance come and go, giving rise to various stages of existence and events. When the wrong belief
