HOW DOES CHITRAGUPTA MAINTAIN THE RECORD?
In the realm of God of Divine Law (Dharmaraj), the decorations of the exterior world have no values. There only the interior worth is evaluated. It hardly matters whether externally an action of a person appears good or bad. The determining factor is the interior or emotional input. The roots of vice and virtue unquestionably lie in the motives and intensity of emotions and not in the external deeds. In the foregoing paragraphs we have discussed how the deity Chitragupta living intimately associated with our inner lives (Pranas), impartially records our good and bad deeds on the sub-microscopic elements of our inner conscience and that this subtle recording is popularly known as the “Lines of Fate” (Karma Rekha). We have also understood that the process of divine justice does not regard an act as sinful or virtuous by the external appearance of the activity but on the basis of the quality of the motive of the doer. The intensity of motive is directly proportional to the gravity or greatness of the sin or virtue respectively.
Take the case of two individuals nursing a sick person. Apparently both are engaged in the same service, but whereas one is doing it indifferently, the other serves with tenderness, sympathy, large-heartedness and love. Here, in spite of apparently identical service, the measure of virtue will depend on the quality of emotional involvement and love. Similarly, amongst two thieves, one of which is compelled to steal because of starvation and the other steals for acquiring drugs, the sin will undoubtedly be considered greater in the latter case.
deeds on the sub-microscopic elements of our inner conscience and that this subtle recording is popularly known as the “Lines of Fate” (Karma Rekha). We have also understood that the process of divine justice does not regard an act as sinful or virtuous by the external appearance of the activity but on the basis of the quality of the motive of the doer. The intensity of motive is directly proportional to the gravity or greatness of the sin or virtue respectively. Take the case of two individuals nursing a sick person. Apparently both are engaged in the same service, but whereas one is doing it indifferently, the other serves with tenderness, sympathy, large-heartedness and love. Here, in spite of apparently identical service, the measure of virtue will depend on the quality of emotional involvement and love.
Similarly, amongst two thieves, one of which is compelled to steal because of starvation and the other steals for acquiring drugs, the sin will undoubtedly be considered greater in the latter case. hell depend on the state of consciousness i.e. wisdom of the being. If accused of bribery, a peon, a clerk and a juror will receive three different types of punishment. The peon may be acquitted after a serious reprimand, the clerk may be temporarily suspended from the service; but having been entrusted with a great responsibility, the juror cannot escape dismissal. Take one more example. A primitive tribesman hunts and kills animals for his daily meal. On the other hand, a priest preaching virtues of non-violence secretly consumes non-vegetarian food. In Divine Jurisprudence, the priest will add greater sin to his account than the tribesman. Here the states of awareness and morality are being considered for evaluation of the merit or demerit of the deed. As the soul becomes more evolved with acquisition of greater wisdom and morality, the inner conscience (Antaha Chetna) becomes more and more awakened and refined.
.... to be continue
✍ЁЯП╗ Pt. Shriram Sharma Acharya
ЁЯУЦ The Absolute Law Of Karma Page 14
In the realm of God of Divine Law (Dharmaraj), the decorations of the exterior world have no values. There only the interior worth is evaluated. It hardly matters whether externally an action of a person appears good or bad. The determining factor is the interior or emotional input. The roots of vice and virtue unquestionably lie in the motives and intensity of emotions and not in the external deeds. In the foregoing paragraphs we have discussed how the deity Chitragupta living intimately associated with our inner lives (Pranas), impartially records our good and bad deeds on the sub-microscopic elements of our inner conscience and that this subtle recording is popularly known as the “Lines of Fate” (Karma Rekha). We have also understood that the process of divine justice does not regard an act as sinful or virtuous by the external appearance of the activity but on the basis of the quality of the motive of the doer. The intensity of motive is directly proportional to the gravity or greatness of the sin or virtue respectively.
Take the case of two individuals nursing a sick person. Apparently both are engaged in the same service, but whereas one is doing it indifferently, the other serves with tenderness, sympathy, large-heartedness and love. Here, in spite of apparently identical service, the measure of virtue will depend on the quality of emotional involvement and love. Similarly, amongst two thieves, one of which is compelled to steal because of starvation and the other steals for acquiring drugs, the sin will undoubtedly be considered greater in the latter case.
deeds on the sub-microscopic elements of our inner conscience and that this subtle recording is popularly known as the “Lines of Fate” (Karma Rekha). We have also understood that the process of divine justice does not regard an act as sinful or virtuous by the external appearance of the activity but on the basis of the quality of the motive of the doer. The intensity of motive is directly proportional to the gravity or greatness of the sin or virtue respectively. Take the case of two individuals nursing a sick person. Apparently both are engaged in the same service, but whereas one is doing it indifferently, the other serves with tenderness, sympathy, large-heartedness and love. Here, in spite of apparently identical service, the measure of virtue will depend on the quality of emotional involvement and love.
Similarly, amongst two thieves, one of which is compelled to steal because of starvation and the other steals for acquiring drugs, the sin will undoubtedly be considered greater in the latter case. hell depend on the state of consciousness i.e. wisdom of the being. If accused of bribery, a peon, a clerk and a juror will receive three different types of punishment. The peon may be acquitted after a serious reprimand, the clerk may be temporarily suspended from the service; but having been entrusted with a great responsibility, the juror cannot escape dismissal. Take one more example. A primitive tribesman hunts and kills animals for his daily meal. On the other hand, a priest preaching virtues of non-violence secretly consumes non-vegetarian food. In Divine Jurisprudence, the priest will add greater sin to his account than the tribesman. Here the states of awareness and morality are being considered for evaluation of the merit or demerit of the deed. As the soul becomes more evolved with acquisition of greater wisdom and morality, the inner conscience (Antaha Chetna) becomes more and more awakened and refined.
.... to be continue
✍ЁЯП╗ Pt. Shriram Sharma Acharya
ЁЯУЦ The Absolute Law Of Karma Page 14
рдХोрдИ рдЯिрдк्рдкрдгी рдирд╣ीं:
рдПрдХ рдЯिрдк्рдкрдгी рднेрдЬें