Disparity between Cause & Effect

Evil people are seen to be enjoying power and luxury. Whereas honest people are seen to suffer endlessly.

The one who have renounced Abhakshya(example: non-vegetarian) food are seen to be suffering from various diseases. Whereas on other side people who do not follow above principles are leading a happy life. In foreign countries, people eating non-vegetarian food are also healthy.

Similarly evil politicians enjoy power and luxury whereas honest citiznes are seen to be suffering endlessly.

Why this disparity? Isn’t the fruits we bear in life are the effects caused by Karma?

In this article compiled from “Param Tatva Ki Sadhna — Part 3” by Panyas Pravar Pujya Bhadrankar Vijay ji M.S. explains this in easy terms.

Firstly we need to understand that this present world of ours is only a tiny portion of infinite lives of the past and future. This present life is just a drop in the infinite oceans of reincarnations. To evaluate the fruits of one’s doing just on the horizon of one life is myopic.

A Sagaropam is an analogous time unit equal to as many years as number of drops in the ocean. The lifespan of an Anuttara Dev is 33 Sagaropam. No other living being’s lifespan is longer than them, yet it is just a small blip on the axis of infinite time we have spent in this Samsar. Learned sages compare lifespan of humans with the spark of lightening and the dew drop on the tip of the grass — momentary.

One is happy even if he is doing evil deeds (Paap) in the present birth as the fruit of punya (Good deeds) performed in the earlier births. On the contrary, it can also happen so, that due to the paapanuyog (fruit of sins) of the previous births, even though person does good deeds in this birth he is in a state of misery.

Those who renounce Abhakshya Food(non-vegetarian and other non-edible food) also become prone to disease. The reason for this is not abstinence, but the rise of previous karma.

Obtaining the fruits of our karma sooner or later depends on circumstances. Due to the lack of resources, the fruits of the good deeds or evil deeds i.e. Punya and Paap, may not be obtained in this birth and one bears the fruits in numerous births still to come. The eternal rule of cause-effect is never hindered. Indeed, Karma has an unconditional cause & effect of in our lives.

Are the Fruits of extremely good or evil deeds experienced in this same birth?

Not really, Fruits of all the deeds done in one birth are obtained in this single birth do not stand true as a rule, because the good or evil deeds we do in one birth are innumerous and the time and resources to experience its outcomes are limited. That is the reason why we have to believe that the real and complete experiences of the outcomes of the deeds (Good or Evil) done in a single birth does not apply in same birth, but can be felt over the series of next few births. The fruits of Karma will be borne according to resources, place, time, state of being(gati) and internal feeling(bhav) with which they were bound.

Happiness is attained from only Dharma and Sorrow from Adharma

This is an eternal law. As it is not possible to make a pot from cotton threads or a garment from a lump of clay, it is not possible that one gets happiness by hurting others and sorrow by pleasing others.

Once you become the reason for someone’s sorrow, the ominous fruits are obviously set in your conduct. In the same way if you happen to be the reason of the good deeds of others than good fruits are assured.

Suffering caused to others is Adharma and benevolence is dharma

Every world religion expounds this law. What is dharma and adharma?

• Violence is a sin, because someoneʼs suffering is the by-product, non- violence is a virtue because itʼs a form of relief to others.
• To lie is a sin because sooner or later it is going to be the cause of someoneʼs pain. But truth is virtue, because it wonʼt cause suffering to anyone.
• Theft, adultery etc. are considered as sin, the opposite are virtues.
• Eating food which is not prescribed in Jain scriptures involve harm and violence to other species hence they can never be considered as good deeds and results in bad consequences.

To conclude, the essence of all this is to remove the suffering of others and give happiness and comfort them.

As said earlier, Suffering caused to others is a sin and as a result there can never be happiness and in the same way benevolence is virtue and it can never lead to sorrow. There is no doubt about this. However, according to the variation of purpose or emotion behind the deed done, the same type of action can lead to accumulation of both punya and paap. If the sentiment behind the deed is same, there will be no distinction between Karma Bandha.

Dharma Kriya

Once the deed is done, it is not possible for even God himself to avoid its upcoming result. However, Dharma Kriya has the power of diminishing the ill effects of Karma.

Shri Kalikal Sarva Pujya Acharya Shri Hemachandra Suri writes:

आकालमिय माज्ञा ते हयोपदेयगोचरा ।

आश्रवः सवथा हेय, उपादेश्च संवर ॥1॥

आस्रवो भवहेतुः स्यात् संवरो मोक्षकारणम् ।

इतीय- मार्हती मुिष्ट-रत्नदस्याः प्रपञ्चनम् ॥2॥

i.e Oh God ! Your preaching clarifies what one should accept or reject. Asrava is the binding of Karma to Atman. Sāmvara is stopping influx of Karma. Nirjara is ridding Atman of Karma partially or completely. That which causes Asrava should be rejected and that which causes Sāmvara or Nirjara should be accepted. Asrava leads to increase of birth cycle and Sāmvara and Nirjara leads to attainment of salvation.

The actions that leads to Sāmvara or Nirjara are called as Dharma Kriya or in the common parlance “Rituals”. Whether it is abstinence of Abhakshya(non-edible food in accordance with ahimsa) or practising non-violence or celebacy or worshipping in the temple. The intention behind every ritual is sāmvara or nirjara.

Apathy to Dharmik Kriyas

The main reason behind the apathy of Dharmic Rituals is either ignorance (agyan) or lack of acceptance or interest in liberation(Moksh).

Jainism specify extreme restraints on food and livelihood — The two very basic necessities of life. Even today you can find lakhs of people practicing these restraints. The Path of Conduct specified by Jainism is not impossible to be followed. But indeed its practice is a necessity in today’s world. As an individual, it should be the goal of our lives to practice the restraints as it saves oneself from the harmful consequences one would face while indulging in materialistic leisures.

Contributions: Bharathdazzles, kajal jain , Nirjara, Ria