SANATANA DHARMA PART III 26424 KR IRS
On Karma Prapti vide Manu Smriti-Aachaara Khanda as annotated by
Chhanndogya, (Brihadaaranyaka and Kathopanishads(KR Later) )-Shadkarmas
vide Paraashara Smriti Manu Smriti -Aachaara Khanda 12
1 On Shat Karma Prapti, Maharshi Bhrigu. narrated to continue what
Lord Manu stated originally about the retribution or fall out effects once
the Soul traverses out of earth. The acts of every being by way of the
panchendriyas especially by the mind that prompted the actions by them of
the best or the medium or the worst. Such acts of positive and negative
impulses emerge from three locations viz. manasaa vaachaa karmanaa ie mind
the consciousness or awareness-by way of expression- and finally action as
the outcome attributed to and ten and such actions of negativism fall into ten
categories of features or characteristics (Kathopanishad). Now talking of
this ‗karma phala‘, this expression of moksha is explained keeping in view
of the following pitfalls:
Paradravyeshv abhidhyaanam manasaa Nishtha chittanam,vitadha
abhiniveshascha trividham karma maanasam/ Paarushyamanrutam chaiva
paishunam chaapi sarvashaha, asambaddha pralaapascha vaangmayam
syaacchuturvidham/
1 Vicious desire to usurp somebody else‘s property and money besides
2 jealousy of the welfare of others, as though there could never be any
retribution consequent on death thereafter- 3 thoughts of mind and
expositions and beliefs in following and promoting evil detritions or 4 the
evils generated by mind. 5 Speaking open, blatant and unhesitant lies; 6
and indulging in wasteful conversation involving speaking ill, 7 jealous
and exaggerations of others are defined as ‗vaangmaya doshas‘ tongue
generated blemishes are the four major improprieties. 8 Unjust and illegal
earnings, 9 tortures, 10‗para stree gamana‘ are the tree patent physical
acts.
Maanasam manasevaayamupa -bhunkte shubhaashubham,
vaachaa vaachaa kritam karma kaayeneva cha kaayikam/
or thus the maanasika-vaachaka-bhoutika or irregularities of
mind-expressions-physical generated are most certainly punished. Physical
acts tend to post death rebirths as trees and such species, vocal or
expression born evils as birds, animals, reptiles and such non-human
species, and finally karma doshas or body acts of evil should no doubt
reborn as outcastes and chandalas. [ It is mentioned that certain stanzas
of Manu Smriti at this point of time were missing in the original; the broad
substance of the missing stanzas is as follows: the shubha karyaas or
auspicious karmas of human beings in general are stated as those relevant
to Devas, the ‗Shubha-ashubha ‘karmas or mix of ‗dharma and adharma‘ are
reborn as of varying ‗chaturvarnas‘ and varied other human species]
2 Vaak danda, mano danda and kaaya danda or of expression/ speech born,
mind born and or body born punishments is called ‗tri dandi‘. Human beings
who strive for controlling ‗arishad varagas‘or of kaama-krodha-
lobha-moha-mada-matsaraas or of passion/ excessive desire-anger-lobha or
greed-infatuation- arrogance-envy especially the ‗kaama-krodhas‘ would
accomplish ‗siddhi‘ or success.
3 Those who *are inspired* into good karma or action of virue as per varna
dharma, especially dwijas are known as ‗kshetragjna‘ and those who are
“nor”, are named as ‗bhutaatma‘ or a human being made out of ‗pancha
bhutas‘ or of Five Elements of Earth-Water-Agni-Air-and Sky only or any
ordinary human being.
4 Hence *Uttama Purusha* is so titled that in the ‗three lokas‘of
earth-skies-and beyond, he would be victorious and totally
accomplished. Paramatma
from his own physique manifested Pancha Bhutas which in turn created ‗sthaavara
jangammas‘ or mobile and immobile beings of varied descriptions especially
human and a wide spread beings. Of all these, the human and other beings
those who perform ‗Suktritas‘ or acts of virtue as well as those who
perform ‗dushkritas‘ or of debased wrong deeds but always execute ‗karma‘
or action after their respective life spans do perish and most definitely
take to another rebirth after either enjoying in other worlds of virtue as
per their time and destination or for some time most probably in ‗narakas‘
or the worlds of acute distress as followed by rebirths back to earth as
mortals with ‗pancha tanmatras‘ rooted to the impulses of pancha Bhutas.
5 The panchatanmatras indeed have the impact of suffering or pleasure
leave the ‗Antaratma‘the reflection of Paramatma along with the former and
return back to earth when the antaratma too returns in the rebirth.
6 Meanwhile however the ‗Praani‘ or the body as burnt off assumes in a
very minute and unreal form enters Yama Loka for the tortures as
retributions of natural justice and thereafter gets reunited with Pancha
bhutas.
7 That praani after suffering the misdeeds then, might return
as ‗kshetrajna‘
or ‗mahaan‘ and that is the description of ‗Samaaya Yaana‘ or the normal
route as distinct from ‗Deva Yana‘ which deserves only to the ‗Mahaan‘ or
the extraordinary as being replete with dharma on the earth before their
death. *As there is a mix of virtue and vice in quite a few of the cases of
departing cases* then in the worlds beyond death then as per their share of
‗papa-punyaas‘ they would suffer yama loka tortures as well as enjoy their
fixed tenures. A human being suffering from the evils of life pulling
forcefully from attachments to the ‗arishad vargas‘ (para2) and deep
miseries emanating from sensual objects and their blemishes would hardly
have any options except to carry forward to sufferings hence and life’s
thereafter. It is stated that in respect of any Being- be it human or other
species- Pancha Bhutas do play a vital role in resisting the battle against
evil forces but when the mind forces the ‗panchendriyas‘ or sensory organs
floods of evil then the Five Elements too lose grip and thus let the Beings
to head on and pave way for the torments in Yama Loka.
8 Indeed the mind of a Being emanates action of virtue and vice and
the mind keeps on whispering the need for dharma, but the thick layer of Agnana
or ignorance tends to ignore the whispers;
the Prakriti or Nature possesses three features of Satva- Rajas-Tamo
gunans whose mix constitutes the all-engulfing characteristics of a Being.
Yo yadeshaam guno dehe saakalyena atirichyate, sa tadaa tadgunapraayam
tam karoti shareerinam/ Sattvam jnaanam tamojnaanam raagadveshau rajah
smritam, etad vyaaptim adeteshaam sarvabhutaashritam vapuh/
As the body frame comprising the mix of the ‗Gunaas‘ of an individual
Being is disproportionate then its reflexes too get affected likewise in
three defined compartments of vipareeta or the worst kind of ignorance- a
total cover of what is ignorance about- semi ignorance- and total absence
of awareness or total agnana or‗tamas‘/ utter darkness as in some species
of Nature. Indeed ‗Satvam Jnaanam tamojnanam raagadweshou rajah smritam‘
explains the role of virtue in popularising the total negation of
‗raaga-dweshas‘for
immunity.
9 [Chhandogya Upanishad vividly explains vide V.x.1-8 as follows:
V.x.1-2)
Tadya ittham viduh, ye chemeranye shraaddha tapa iti upaaste,terchisham
abhisam bhavavanti, archishohah, ahna aapurya manaapaksham, aapuryamaanaa
pakshad yaan shad udaanneti maasaams –taan// Maasebhyah samvatsaram,
samvatsaraad Adityam, Adityaacchandramasam,Chandramaso vidyutam; tat
purusho maanavah, sa enaan Brahma gamayati, esha Deva Yaanah panthaa iti/
(There is a distinction of those who leave the world after practising Dharma
in the true sense with faith, commitment, austerity and performance of
Sacrifices to the Deity of Flames; such of the few, who realise by
them-selves from the power of Agni tend to be guided to reach the day light
to Shukla Paksha to Uttarayana when Surya travels upward to north to a year
to Surya Loka to Chandra Loka to the Abode of Lightnings where a Super
human Entity leads them to Hiranyagarbha Brahma; this indeed is known as
the Deva Yaana or the Divine Path.)
10 V.x.3) Atha ya ime graama istapurte dattam iti upaasate, te dhumam
abhisambhavanti, dhumaad raatrim, raatrer apara paksham apara pakshaad yaan
shad dakshinaiti maasaamstaan, naite samvatsaram abhipraapnuvanti /
( However, there are other types of the run of the mill kind of
villagers etc. who too no doubt follow a fairly virtuous life of ‗daana
dharma vidhana‘ and occasionally Vrata, Sacrifices and so on and as their
average or medium life ends up in death, they pass into hazy smoke zone,
from smoke to dark nights, from there to Krishna Paksha to bi-yearly
Seasons of inconveniences when Sun travels ‗Dakshinaayana‘ or South Bound
when some Deities move in groups in the ‗Shad maasaan‘ period usually
disposed off in less than a year ripe and ready for rebirth as per the
intensity of karma phala!)
11 V.x.4) Maasebhyah pitru lokam, pitru lokaad aaaasham, akaashat
chandra –masam, esha Somo raaja, tad Devaanaam annam, tam deva bhakshyniti/
(When reference is made to months of death of a person, the
Individual Self or the Soul travels from the months to Pitru Loka or the
World of Manes; from there to Antariksha or the Intermediate Space to
Chandra Loka where King Soma offers Soma or Amrita as per the fruits of
‗karma‘ in the prescribed time frame work.)
12 V.x.5) Tasmin yaavat sampaatam ushitvathaitam evaadhvaanam
punarnivartante yathetam aakaasham, aakaashaad vaayum, vaayur bhutwaa dhumo
bhavati, dhumo bhutwaabram bhavati/
(Once ‗yaavat sampaata‘ or the exhaustion of the fruits of virtue is
over, then the Self would return by the very route that he travelled here
before after the death. He would return to the Intermediate space of Akasha
then to Vayu, then to duma or smoke and then back to the white cloud)
13 V.x.6) Abhram bhutwaa megho bhavati megho bhutwaa pravarshati taiha
veehiyavaa oshadhivanaspatyah tila-maasha iti jaayant, ato vai khalu
durnispra pataram, yo yohyannam atti yo retaah sinchati, tad bhuya eva
bhavati/
(In the further travel of the Soul from white clouds to thick black
clouds to rains, the same is born as paddy, barley, herbs, sesmum, black
pulses and so on. Now, the release of the concerned paddy or pulse is also
destined as per the time of its release from the shell to kernel; similarly
the cycle of food intake from an insect to a bird or to a reptile to an
animal or human being is destined likewise)
14 V.x.7) Tad ya iha ramaneeya charanaah, abyaasho ha yatte
ramaneeyaam yonim aapadyeran, Brahmana yonim vaa kshatriyaa yonim vaa,
Vaishya yonim vaa;atha ya iha kapuya charanaah abhyash yat tekapuyaam yonim
apadyeran shwa yoni vaa shkara yonim vaa chandala yonim vaa/
(Among human beings, depending on the merit or otherwise of their
erstwhile acts in previous accounts, one might be born as a Brahmana, or a
Kshatriya, a Vaishya or of lower classes and in the event of accounts of
demerit, the Soul might as well be born as a dog, a pig or so.)
15 V.x.8) Athaitaoh pathor na katarena cha na taanimaani khudraani
asakrud aavarteeni bhutaani bhavanti, jaayasva, mriyasveti, etat triteeyam
sthaanam tenaasau loko na sampuryate, tasmaajjugupseta,tadesha shlokah/
(As a last resort, Souls of no consequence are born in a tertiary
status, transmigrating from birth to birth as per saying of ‗be born and
die‘so that the other worlds are not overcrowded.
16 Thus regarding the Nothern and Southern Paths or of Deva Yaana
and Saamanya Yaana is clarified as above. (para9 and 10) Indeed, the
course of transmigration of Souls is not only complicated and
incomprehensible but is fraught with insurmountable difficulties at every
stage of self-existence and survial. Indeed there is a verse that sounds
alarming signals to humanity cautioning them of grave pitfalls to refrain
from and reminding them of five fires and of moral rectitude!)
17 V.x.9) Stheno hiranyasya suraam pibhascha, Gurostalpam aavasan
Brahma haa chaete patani chatvaarah, panchamah chaaram staih/
(Stealing gold, drinking wine, sharing the bed of on one ‘s Guru and
his wife and killing a Brahmana and keeping company of the concerned
perpetrators of these sins either directly or indirectly are certain to be
thrown into the abysmal sins!)]
18 [Hence the Brihadaaranyaka Upanishad, vide I.iii.28 viz.
Asato maa sadgamaya, Tamasomaa Jotirgamaya, mrityormaa, Jyorigamaya; sa
yadaahaasato maa sadgameyeti, mrityormaa asat, sadamtitam jyotirgamaya; sa
yadaahaasato maa sadgamayeti, mrityormaa asat, sadamritam, mrityormaamritam
gamaha, amritam maa kurvite evaitadaaha, tamasomaa jyotirgamayeti,
mrityurvai tamah, Jyotirammrityorrmritamritamtyorrmmtitam gamah amritam
maakurvityevaitadaah;tamasio maa
jyotirgamayeti,mrityormaamritam,mrityormaamritam
kurvatyevaitadaah;mrityormaamritam gamayeti, maatraanaatraa tirohitam
ivaasti, atha yaanitaraani stotraani teshwaatmanennaadyamaagaayeet; tasmaad
u teshovaram vrineeta yam kaamam kaamayate tamaagaayati; taddhakaalloka
jijd eva’naa haiva lokyaataayaa aashasti ya yetamedaad saama veda/
(Repetition of hymns in Abhyaroha or Pavamaanas is done now in Saama
Veda ; the repetition as follows: Lead me from evil to goodness ie. from
death to immortality, from darkness to illumination. The repetition lays
emphasis. Then next mantra lays significance on securing eatable food by
chanting; in the course of the chanting, the Chanter as also the Karta of
the Sacrifice seeks boons and indeed this meditation and worship addressed
to Hiranya -garbha should certainly result in the fulfilment of worldly
desires as also lead them to the right path of virtue to immortality!)]
{TO BE CONTD )
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