Introduction to Vedanta by
H. H. Swami Paramarthananda Saraswathi
Chapter -14

Jnana - Phalam and the law of karma

Jnana-phalam, the benefit of knowledge is presented in two forms in the sastras. One is the benefit obtained in this life and the other is the benefit after death. The first one is called jivan-mukti and the second one is called videha-mukti.

Jivan-Mukti
Jivan-mukti is the benefit of knowledge enjoyed at the mental level in various forms. It is purely at the mental level.

The first and the most important form of benefit is purnatvam, the sense of fulfillment in life. As I know that I am sat-chit-ananda-svarupa, I am free from limitations ; everything belongs to me. I am free from isolation or rejection. Nobody can either isolate me or reject me because I am the all-prevading Atma. Even as space cannot be rejected by anyone, so also Atma cannot be rejected by anyone.

This leads me to the second form of benefit which is independence. I am mentally, emotionally an independent person. The presence and absence of things will not affect me emotionally. Only when I am dependent on external factors, their presence and absence will upset me emotionally. Presence or absence of money, status, persons, respect, etc., does not upset me emotionally. We cannot get physical independence because we have to depend upon the world physically. We depend on food, clothing and shelter. In old age, we may have to depend on physical supports. Therefore nobody can avoid physical dependence. But we can avoid emotional dependence.

The third form of benefit is samatvam or emotional balance or stability. It is the capacity to face the ups and downs of life. Jnanam acts like the shockabsorber of a vehicle. While the shock-absorber is there in the vehicle, it is free from violent jerks. The pot-holes do exist on the roads, but it does not effect the vehicle too much. Similarly, Jnanam as shock absorber helps me face and accept all the upheavals of life. I do experience emotional fluctuations. I might be affected slightly but I am not over-powered. All these different forms of benefit enjoyed by the mind is called jivan-mukti.

Videha-Mukti
The second benefit that we get as jnana-phalam is videha-mukti. While jivan-mukti is freedom while living, videha-mukti is freedom after death. We should know what happens to an ignorant person after death to understand what happens to jnani after death.

In the case of an ajnani, an ignorant person, the physical body is dropped at the time of death. In fact, death is actually defined as separation of the physical body. That is why the physical body decays and merges into the panca-bhutas, the five elements. The subtle body and the causal body continue to exist even after the separation of the physical body. This subtle body then seeks out another physical body to continue the journey. Thus an ajnani travels after death. His suksma-sariram and karana-sariram travel and acquire another physical body. This is called punar-janma. Death, thus, is the dropping of a physical body while rebirth is acquiring another body. In Gita, Krishna compares this to the change of clothes.

In the case of a jnani all the three bodies merge into the total at the time of death. The sarira-trayam merges into the prapancha-trayam. Hence the jnani does not survive as an individual, but he survives as the samasti the total.

He no more remains a jiva. There is no individuality because we don’t apply the name jivatma. The sarira-trayam which is the cause of the individuality is gone. Even as a river loses its individuality when it merges into the ocean, so also the jiva merges into the total losing its individuality. Hence there is no question of punarjanma (rebirth).

He does not have the sukshma-sariram to acquire another sthula-sariram. Hence a jnani’s death is videha-mukti. It is nothing but freedom from punarjanma. And how does jnanam give this benefit of videha-mukti? The scriptures says the jnanam stops punarjanmas by destroying all the karmas.

Law of Karma
We have to understand the law of karma to know how a jnani becomes free from karma. The scriptures point out that every action, small or big, produces results (phalam). No action goes without a phalam. The karma-phalam is divided into two types. drsta-phalam (visible result) and adrsta-phalam (invisible result). The adrsta-phalam is divided into two; the good one (punyam) and the bad one (papam). The causes of punyam and papam are determined by the scriptures. An action prescribed by the scriptures will produce punyam whereas an action prohibited by the scriptures will produce papam. In other words, vihita-karma produces punyam and nishiddha-karma produces papam. Adrsta-punyam later becomes drsta-sukham (happiness). Hence punyam is potentially good. On the other hand, adrsta-papam becomes drsta-duhkham (unhappiness) in course of time. Therefore papam is potentially bad.

Certain actions may be favourable from the stand point of drsta-phalam but the same may be unfavourable from the stand point of adrsta-phalam. Doctors speaking from the stand point of drsta-phalam might say that a little bit of liquor is good for health, but the scriptures prohibit the consumption from the standpoint of unfavourable adrsta-phalam.

The sastras always prescribe a life style from the stand point of both drsta-phalam and adrsta-phalam. What is favourable from one stand point may not be favourable from another stand point. The life-style prescribed by the Vedas is better because it has a holistic vision. It takes into account sukham and duhkham, punyam and papam.

How long will it take for today’s adrstam to be converted into drstam? The duration is never a fixed one. It will vary from karma to karma, from punyam to punyam and from papam to papam. Certain types of punyam fructify immeditely while others take a long time also. Similarly, certain types of papam fructify now or late. When I sow different types of seeds, they sprout at different duration; A papaya seed may sprout quickly and become a tree in no time. On the other hand, a mango or a coconut seed takes a very long time. The gestation period is different for different animals. Insects multiply within hours. A human being is born after nine or ten months after conception. From this we can see that all actions need not produce results uniformly.

Thus, when a person dies there are many unfructified punya-papas which remain potential in the sukshma-sariram of the individual. At the time of death every individual loses the physical body only. The sukshma-sariram and the karana-sariram will continue. In that nucleus called the individual are embedded all the unfructified punya-papas. As these unfructified punya-papas have to produce sukham and duhkam, another physical body is required. There can be no interaction with the world without the physical body and there can be no experience of sukham and duhkham without interaction. Hence there is punarjanma or rebirth.

Punarjanma is getting associated with a new sthula-sariram which depends on the unfructified punya-papas. Both the karana-sariram and suksma-sariram are the old ones only. While experiencing sukham and duhkham in the next body, the individual performs more actions and consequently acquires fresh punyam and papam. Many of these remain unfructified and thus produce the next body. Thus, the cycle of birth and death is perpetuated by the punya-papas which are regularly replenished.
It is to be remembered that God does not determine the type of birth and the type of experience. God cannot do so. Both are determined by the punya-papas acquired by the individual himself/herself.

The cycle had started from anadi-kala, from beginningless period. We have had infinite janmas in the past. We will have infinite janmas in the future also. The cycle will be broken only by jnanam. This is the law of karma, one of the most important features of vedic teaching. Every individual has to learn this law and assimilate this law very well.

Understanding and assimilating the law of karma has many advantages.
1. The law of karma alone explains the differences or disparities in the living beings from birth. We often wonder why innocent children are born handicapped. The law of karma says that this is because of purva-papam. Physical or mental disparities can be explained only through the law of karma. If law of karma is not accepted, life will become a mere accident. Thus, the first advantage is that it can explain disparities.
2. The second advantage is that I can accept my suffering even though I have not done any mistakes in this janma, even though I have led a good life. Often the question comes ; why should I suffer ? And, I tend to blame the world or the Lord. The law of Karma tells me that I have to accept my suffering because I have acquired such an adrista-phalam in the past janma. I learn to accept my problems without blaming others.
3. The third advantage is I can take charge of my future. If my present situation is because of my past, then the future situation in my life will be determined by my present actions. As a karta I can direct the course of my life. I learn that the world does not determine my future; God does not determine my future; my own actions alone determine my future. Therefore, I accept a free will.
The present which is determined by the past, is called fate. But the future which is determined by the present, is governed by my free will. As a bhokta in the present, I have no choice; but as a karta, I have a choice to determine my future.
4. The next advantage of the law of karma is almost the corollary of the previous ones. This answers one of the general questions, which most people ask; why do good people suffer and corrupt people have a gala time? This is universal question. Only if we accept the law of karma can this question be answered. Corrupt people are enjoying wealth today as a result of the fructification of their past punyam. But they are definitely going to pay the price in future for their present corrupt practices. Similarly we can say that the good people are suffering for their past papas. But their present good actions are definitely going to get them punyam which will get fructified in the future.

Without the law of karma, our society will be rid of all morals and youngsters might conclude that dharma does not pay, adharma alone pays. Thus, lawof karma is necessary to teach and ensure morals in the society.

Only if you accept the law of karma, faith in God will be restored. In the assimilation of the law of karma alone I understand that the Lord can never be unjust. If a judge acquits a person in a case and gives different degrees of punishment to others, it is not because of his partiality. The decision of the judge depends upon the type of actions done by the people. The Lord, the universal judge, can never do injustice. If a devotee suffers, he is paying the price for the actions done in the past. His punya-karmas will help him get a better future.

If I understand the law of karma, my devotion to the Lord will remain intact. I will see sufferings as an exhaustion of my papam. I will learn to see it more positively. Even as I suffer, the papams are washed off and I am becoming purer and purer. The Lord purifies me by giving sufferings, which is actually the removal of papam. Thus the acceptance of the law of karma reinforces my faith in the Lord, strengthens my respect for dharma, explains my difficult situations and gives me a hope for my future.

Thus, life is not an accident. Nothing is an accident. Everything is based on an invisible moral order. While scientists talk about the visible physical order in the cosmos, the law of karma talks about the invisible moral order. Without a cause, there can never be an effect. Sometimes I see the cause, sometimes I don’t see it. Medical people talk about idiopathic diseases whose causes are not known. If the cause is not known, it does not mean that the cause is non-existent. In fact all medical researches are to find out the cause of such diseases. And such researches are based on the conviction that without a cause, there can never be an effect. Thus the acceptance and assimilation of the law of karma is a boon.

These adrsta-punya-papas are divided into three types.
Sancita-karma-All the unfructified punya-papas accumulated in the past infinite janmas are called sancita-karma.
Prarabdha-karma- Of this huge amount of sanchita-karmas, a portion fructifies giving a physical body. This fructifying portion is called prarabdha-karma. Prarabdha means that which has begun to fructify. Prarabdha alone determines the type of the body, the type of parentage, the duration of life, and so on.

While exhausting prarabdha we are doing fresh karmas in this janma.
Agami-karma-The punya-papas which are acquired in this janma are called agami karma. Agami means arriving.
Thus, we can say, accumulated karmas are sanchita, fructifying ones are prarabdha and the arriving ones are agami.
In this janma, while I am exhausting the prarabdha-karmas, I am earning agami-karmas. When life comes to an end, the prarabdha will be exhausted. In fact when prarabdha is exhausted, life comes to an end. Some agami-karmas will fructify in this janma itself. These fructified agami-karmas will also get exhausted. The unfructified agami-karmas will join the sanchita-karma. Out of this sanchita- karma another portion becomes prarabdha leading to the next birth.

Thus, the cycle of sancita, prarabdha and agami goes on and on. A horoscope is an indicator of prarabdha-punya-papas in coded language. When we say saturn affects my life, the actual idea is that the prarabdha-papam is affecting my life. When sukra-dasa helps me win a lottery, it is the unfoldment of punyam.

When I do prayaschitta-karma, I am creating an agami-punyam to neutralize the prarabdha-papam. The agami-punyam will either eliminate the prarabdha-papam or at least reduce its impact depending on the strength of the prarabdha-papam. In the worst case, prayaschitta gives the strength to withstand the onslaught of prabala (strong) prarabdha-papas. We will never know the power of prarabdha in advance because it is adrstam. So we have to continue or repeat the prayaschitta until we get the required benefit.

The question now is : what happens to the three karmas in the case of a jnani. The scriptures say that jnanam is so powerful that it is capable of destroying all the sanchita-karmas. Jnanam straight away burns down all the sancita-karmas even like the radiation burning all the cancerous cells in the body. Thus, the sanchita-karma of a jnani gets burnt.

The prarabdha-karmas of a jnani are exhausted through experience. He accepts the prarabdha as God’s will and allows the body to go through those karmas. We take care of the body and protect it because we need the body to help us achieve our goals. A jnani has attained the highest and does not require the body for achieving anything. Therefore, he allows the body to go through the prarabdha till all the prarabdha-karmas are exhausted.

Agami does not come to a jnani, because his actions are done without ego (without identification with anatma).
Therefore, at the time of death, there is no karma. Sanchita is burnt; prarabdha is exhausted agami is avoided. Hence, there is no question of punarjanma. And so, all the three bodies sthula, sukshma and karana-sarirams merge into sthula, sukshma and karana-prapancha respectively. In other words, jnani becomes one with the Lord. He attains videha-mukti. He enjoys jivan-mukti as long as he is alive and enjoys videha-mukti after death. This is the phalam that a seeker will acquire through his jnanam. He/she may drop his/her body in a holy place or unholy place, at a holy time or unholy time. The wise person is free from all forms of bondage.

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