SOME INSIGHTS INTO VEDIC MANAGEMENT

Some insights into Vedic Management:-

  

https://www.slideshare.net/kannansrinivas/vedic-management-presentation-827499

https://www.slideshare.net/ganeshramb/vedic-management-presentation 

जय जय श्रीराधे

KARMA PHALA AND THE ROLE OF GOD

In the scheme of nature, there is a free will for an individual to do something or not to do something or do differently. This is the free space available to us.

Destiny, on the other hand, plays its trick starting with the birth of a child. Why one is born poor and another rich ? Why one is healthy and another has serious birth defects? One loses the mother the moment it is born? One is born dead? The questions are too many.

But what is the force which causes such disparities ? Whether God is to be blamed for this partiality?

The only logical answer could be the Karma Theory which explains that the human being takes birth to exhaust his PrArabdha Karma. This gets extinguished only by experiencing in the world, going through the vicious cycles of pleasures and pains. In the process there is always a little scope to do some action within a limited domain. Just like a Cow which is tied by a long rope has the freedom to move within the space determined based on the length of the rope, human beings have some free will to exercise. Beyond that limited area the tied cow cannot roam about. This represents the force of destiny. The reason why some selected people lose their precious life suddenly due to accidents, diseases, natural calamities like Tsunami , earthquake, floods,  fire and so on cannot be otherwise explained.

Self- effort is absolutely essential for any one without taking shelter under the guise of destiny. Therefore one has to do his Svadharma in a given environment without any attachment to the fruits of action. If destiny decides otherwise, one should have the will power to take it in his stride in a positive manner without losing heart. For this meditation techniques help a lot to make one develop equanimity towards the dualities. 

One should take caution not to abuse the little free will that is available to him.

Despite one's best intentions and efforts, the effect of PrArabdha Karma embedded as VAsanAs may suddenly manifest and impact one any time. But that is the embedded secret of life .

The role of God in the scheme of Karma is that he has created the process of cause and effect and ensures that it works out without any flaw whether it is an ordinary person or a mighty man. God’s worship mitigates the impact of  the numerous problems of life  caused by one’s bad karmas and gives him the moral  strength to bear them and come out of them.

In order to get released from  the vicious circle of birth and death  caused by one’s accumulated Karmas over many births, BhagavAn offers a secret and secure route of grace which is available for one whose mind is focused on the Supreme and who has unconditionally surrendered unto him. For those great souls, BhagavAn neurtralises all their  bad deeds and grants them his divine association for ever.

It is very difficult to  understand properly the concept of Karma and Karma phala. 

KarmaNohyapi boddhavyam boddhavyam ca vikarmaNah ।

akarmaNasca boddhavyam gahaNa karmaNo gatih ॥

--- Bhagavad GItA

As per Dharma SAstras, there are different types of Sins classified as mahApApa, PAtaka, anupAtaka, upapApa, atipAtaka, mahApAtaka, upapAtaka, jAtibhramsakara, SankarIkaraNa, apAtrIkaraNa, malAvaha, PrakIrNaka and so on.

Just like a drop of oil  spreading over water, the sin gets transmitted from one person to another by association with a sinner.

sankrAmanti hi papAni taila bindurivAmbhasi ।

cAndrAyaNam Yavakam tulA purushairiva ca ॥

One who blesses the sinner gets infected by the sins of the latter.

Kurvantyanugraham ye tu tat pApam teshu Gacchati ।

SarIrasyAtyaye prApte vadanti niyamam tu ye ॥

--- ParASara smrti

Through DakshiNa the sins get transferred to the BrAhmaNa and through the recitation of the Vedas, the pApas of the BrAhmaNa get nullified.

DakshiNAnAm BrAhmaNena BrAhmaNasya chandobhi:chandaSam svAdhyAyenapahata pApmA......

---- TaittirIya AraNyaka

Karma Marga

By doing prAyascitta as per dharma SAstras, one’s sins get destroyed.

prAyascitta Sabdah pApakshayArthe naimittike karma viSesha rUdah ।

--- vijnAneSvarah

JnAna Yoga

Regarding distribution of Karma of a Self-realized person, Atma bodha explains that the critics share his sins and the followers share his puNyas.

Ye jnAninam nindanti, dvishanti, du:kha pradAnam kurvanti tAnprati jnAnikrtam sarvamAgAmi kriyamANam yadavAcyam karma tatpApAtmakam gacchati ।

---Tatva Bodha

Bhakti yoga

BhagavAn KrshNa assures that He would deliver one from all sins if one unconditionally surrenders to Him. Hence there is no sin which the Supreme cannot nullify.

Sarva dharmAn parityajya mAmekam SaraNam vraja ।

Aham tvA sarva pApebhyo mokshayishyAmi Ma Sucah ॥

--- Bhagavad GIta

kalau kalmasha chittAnAm pApadravyopa jIvinAm ।

vidhikriyA vihInAnAm gatir govinda kIrtanam ॥

natAvat pApamedheta yannAmnA na hatam hare:।

atireka bhayAdahu: prAyascittAntaram vrthA ॥

--- Yoga YAjnavalkya:

sakṛdeva prapannAya tavAsmIti ca yAcate ।

abhayaṃ sarva bhUtebhyo dadAmi Etat vratam mama ॥

--- VAlmIkI RAmAyaNam

Impact of Bad deeds on the Doer and his Family

(1) Depending on the gravity and intensity of the sins, it can affect only the doer or along with him his wife or son or daughter or any one associated with him or  some or all of them together at any point of time.

(2) The Sins can be destroyed by following Karma yoga, jnAna yoga or Bhakti yoga as aforesaid. Else it may affect the person and his family depending on the severity of the Sins committed.

(3) Unconditional surrender to the lotus feet of the Supreme by following Bhakti Yoga will definitely nullify all sins and one will get released. This is applicable to all. 

(4) All the lineal descendants including sons , daughters, grand sons and grand daughters may get impacted depending upon the severity of the Sin. 

It will be very difficult to draw a matrix of all the sins in the world and then say who are all will be affected, to what extent, when (whether in this birth or later), in what sequence, to what extent, why and how. The Prarabdha Karma has to be experienced by all.

Karma Phala (Fruit of Action)

(1) Like a young calf which recognizes the mother cow amidst thousand other cows, the karma done by a person follows him meticulously.

(2) Like the tree which yields flowers and fruits at the appointed seasons, the fruit of action also manifests at the proper time.

(3) If a person cuts trees with an axe, then the person who cuts incurs the sin and not the Axe nor the maker of the Axe.

(4) For one's action Supreme is not responsible.

(5) There is the Supreme who by his Laws dispenses the Karma Phalam.

(6) Good and bad deeds rotate like a wheel.

(7) When there is great natural calamity like famine etc, all the people including great Rishis by-pass the dharma and adopt what is known as the Apad dharma

(8)In the case of a realized person, whatever karma he does after realization gets distributed to those who praise and follow him and also to those who find fault with him. The former gets his puNya phala and the latter the PApa, if any. He experiences the prArabdha karma while his Sancita karma gets neutralized.

(9) Karma done without the sense of doership and offered at the feet of the Supreme does not bind one.

(10) The Supreme intervenes in the case of a very select few (who truly deserve) and neutralises their karma due to his divine grace.

prAyascittAnyaSeshANi tapah karmAtmakAni vai । 

yAni teshamaSeshANAm KrishNAnussmaraNam param ॥

जय जय श्रीराधे 

MORE QUESTIONS AND ANSWERS ON VEDANTA - I

 1.

Q: Once vasanas are expended, will jeevatma remain individualistic. I am told that ego and feeling of I is a major problem for realising God ( I do, I feel, I am this etc). Will the Jeevatma come in the way of oneness.

A: The VAsanas will get exhausted only when "I" and the associated ego disappear.
 

2.
 Q:As regards purification of the Jeeva, right approaches would help. For example I seem to treat a snake or a scorpion differently if seen in the wild, in the garden or in the bathroom. Ahimsa is fundamental feeling in all the three situations but sometimes himsa seems to be inevitable. Ants and cockroaches in the kitchen may be a more blatant example, I use insecticides etc to kill them. Further, human body is having both friendly bacteria and unfriendly ones, and I take anti-bio-tics to kill them when not under control.

I use milk on a daily basis, while it belongs rightly to the calf. Plants are lower forms of life and I live on it, while it is possible to avoid animal products. Will it be possible for the entire world to avoid animal products.

To top it all, we use milk and honey in worship. Even using flowers plucked from plants and offered to God, slightly disturb me. The bees and some birds seem to coexist with flowers and depend on their nectar. I do not think it is perfect to offer to God these things, though we like to worship God with nice things.

Thus it seems one can never get rid of vasanas completely. We can only reduce the vasanas.

I am sure some answers should be there in our Vedas for these. Kindly share this knowledge.

A: Himsa without selfish interest and for the purpose of dharma is not reckoned as Himsa.

According to GItA, leaf, flower. fruit and water( patram, pushpam, phalam and toyam) are the acceptable offerings to the Supreme . But the moot point is the inherent Bhakti BhAva. Without that God does not accept anything from anyone.

We should not stretch our compassion to other living beings too far so as to die of starvation. The Vedas say that "annam na nindyAt ! tad vratam !." Human life is very rare and hence for protecting it one has to take proper care by consuming appropriate food. As regards killing of animals " Mens Rea" should be there for one to be held guilty.

Any offering to Supreme with devotion does not incur sin. He relieves one from all known and unknown sins . aham tvA sarvapApebhyo mokshayishyAmi mA Sucah !

3.
Q:Worldly existence seem to be having many contradictions. Animals, which are programmed to live in certain way and have no free will, some of them kill others for prey. Himsa is apparent to us but it happens naturally. As if it is meant that way. Vegetarians seems to be only doing less himsa, considering plants are also lives of different order. It seems creation itself, like good and bad bacteria within human body, is in a larger scale, seen in nature, with such happenings, one harming the other. Many humans do not like a deer being killed and eaten by a tiger. Thus what we feel and what nature is, are not in sync apparently. Neither we can agree nor disagree. But no doubt that the feeling of sadness when a deer is killed is there and we may try to protect the deer, given an opportunity. At the same time, we know very well that wild animals starve to death if they are not given or getting such prey and in zoos wild animals are offered such prey.

In a very very subtle way vegetarians are also not absolutely harmless and of course, we seem to have no qualms about offering milk to god, which rightly belong to its calf. We seem to be sort of conditioned, rather than being true to ourselves.

What we feel and what is nature, I feel, is not in sync for some reason. If, for so many thousands of years, great thinkers have not found an answer, will it be worthwhile searching for such answer. If answer is there, why it is not apparent or common knowledge.

I definitely know that I am not the first one to feel so, but since I have not come across answers, I am searching. Hope you will appreciate and through some light.

 

A: Animals live by instinct while human beings are bestowed with the power of viveka. Animals do not incur any sin by eating other animals as they are programmed in that fashion.

All the milk from the cow cannot be consumed by the calf. It is our duty to first feed the calf with cow milk and take only the extra milk gracefully for offering to Supreme and for human consumption. By offering to God, food becomes prasAda .and is free from contamination of sins.

Everything is well-connected in nature by design and we do not perceive it due to our own limitations in understanding.

People bestowed with intellect always search for answers for the puzzle of creation. But only a few succeed with the grace of BhagavAn.

VEDANTA RELATED QUESTIONS AND ANSWERS

1.

Q: I believe God has no second and hence the world, senses and thoughts and whatever is a part of the Brahmam - it may be an over simplification, but I wish to be corrected if wrong.

 

A: All this is verily the Supreme.

Sarvam Khalvidam Brahma  - ChAndogyopanishad

 

ISavAsyamidam sarvam --  IsAvAsyopanishad

 

2.
Q: Does it mean even the vasanas are attached to the part of Brahmam?

A: VAsanas are not all  attached to Brahman.  It is attached only to JIvAtmAs.

3.

Q: The question I understand is not answered so far - as to how the vasanas came about in the first place. Was there a chance to use free will the first time and it was used against dharma at the first instance?

A: Yes. When the Jivas accumulate karmas through sakAma karma , VAsanas start to accumulate in terms of Karma Phala.

 

4.

Q:Have you tried to reconcile Darwin's theories and the big bang theory etc with the non-duality concept derived from Vedas? Where does vasana fit in here. Can there be a large repository of the deeds done by the portion of the Brahmam over a mind boggling length of time. As the concept of self and mind and feelings are not in the realm of Darwin or the recent origin of universe theories, I expect reconciliation would not be easy.

A: Darwin's Theory is not correct as per Vedic Scriptures. All the Beings have been independently  created by the Brahman  Each Being brings with it its own baggage od VAsanas based on the Karmas.

 

Vedic Scriptures give vivid  details of creation of the Universe.

  

5.
Q:It is told that world is a manifestation of the Brahman, animate and inanimate. Thought, feelings and intellect are transitory and hence are only a short reflection of Brahman in various forms for the time being. Apparently the vasanas influence these. Is this right understanding?

A: Thought, feelings and intellect are to be used to  realize the Brahman. No doubt  VAsanas impact these until divine grace is obtained and one pursues the path of nishkAma karma.

 

6.
Q:I am told that no intellect can understand such matters of Brahmam and only belief and dhyana can make one realise Brahmam. Scientific inquiries and reasoning does not help. Does it mean Jnana is different from such reasoning.

 

A: According to Advaita, Self realization is only through knowledge. JnAnAt eva tu kaivalyam.

But It is ViSvAsa (utmost faith) which takes you forward in the pursuit of the Supreme. The recommended and safer path for  Kali Yuga is Bhakti Yoga through devotional nAma japa  of RAdhAKrishNa.

7.
Q: I really do not know if I deserve to get answers, as I do not consider myself as a seeker with total dedication. All the same I thought I should start.

A: VedAnta is  your birth right. A truthful person like you  is verily  a true seeker.

WHETHER BHAGAVAD GITA SHOULD NOT BE APPLIED TO NON-SPIRITUAL PURSUITS?

Bhagavad GItA has the main objective of Bhakti Yoga . But there are other valued aspects related to Karma and JnAna as well. Karma Yoga can be applied to both materialistic pursuits and religious/spiritual endeavors. The principles are the same. While one is about society another is  regarding divinity. Instead of not doing any thing (Karma SanyAsa) Karma Yoga is far superior. The philosophical inputs of Gita appeals to the mind, body and intellect representing Bhakti, Karma and JnAna Yogas. We can emulate best practices of great men as well both at the materialistic and religious / spiritual levels:

Yadyat Acarati Sreshthah tadtadevetaro janah !
sa yat pramANam kurute lokas tadanuvartate !!

--- Bh. G . iii- 21

DEEPAVALI CELEBRATIONS

I. Caturdasi

(i)Early Morning GangA snAnam
By doing dIpAvali- GangA snAnam in the early morning during naraka caturdaSi , one does not see yamaloka.

Taile lakshmIrjale gangA dIpAvalyAScaturdaSIm !
PrAta: snAnam ya: kuryAt sa: yamalokam na paSyati !!

Oil – Lakshmi Water – GangA

II. AmavasyA

(i)Damodara pUjA
Recite dAmodarAshtakam and perform dAmodara pUjA

(ii)KetAra GaurI Vratam

SUlam damarukam caiva dadhAnam hasta yugmake !
ketAra devamISAnam dhyAyet tripura ghAtinam!!

Ayusca vidyAm ca tathA sukanca saubhAgya vriddhim kuru deva deva !
samsAra ghorAmbunidhau nimagnam mAm raksha kedAra namo namaste!!

(iii)Evening Lighting dIpam

Lighting Dipam in the house and temples, one gets rid of naraka bhayam and enjoys happiness

Datto dIpaScaturdaSyAm narakaprItaye mayA !
Caturvarti samAyuktah sarva pApAnuttaye!!

(iv)Evening Lakshmi kubera pUjA

Pradosha samaye lakshmIm pUjayitvA tata: kramAt !
dIpa vrukshASca dAtavyA: SaktyA deva gruheshu ca !!
svalankrutena bhoktavyam sita vastropa SobhinA !!

WHETHER THERE IS NO USE OF DOING SANDHYA VANDANAM AND GAYATRI JAPAM WHILE A DVIJA LIVES ABROAD ?

sandhyA Vandanam is a Nitya Karma which has to be done as long as one is alive and fit. Even while some one is abroad, he has to do that sincerely. When a dvija lives abroad under certain inevitable circumstances, it is always preferable to perform the nitya karma to the extent possible rather than giving up the same totally, quoting the SAstras.

SandhyA Vandanam is nothing but chanting and celebrating the splendour and glory of the Supreme in different forms. The bhAva of the KartA is more important than the ritualistic aspects involved.

What is not possible through VarNASrama dharma in such difficult circumstances can be compensated through chanting the mahAmantra. Thus the deficiencies (lopas) of karmAnushthAna can be addressed through devotional surrender to the Supreme.

One should not condemn the changing yuga dharmas and those dvijas who follow those, as the dvijas are suited to the yuga concerned.

yuge yuge ca ye dharmAs tatra tatra ye dvijAh !

teshAm nindA na kartavYA yugarUpa hi te dvijAh !!

-------- parAsara

dhyAyan krute yajan yajnaih tretAyAm dvAparercayan !

yadApnoti tadApnoti kalau sankIrtya keSavam !!

---- VyAsa

YAvanna kIrtayet rAmam kalikalmasha sambhavam !

tAvattishthati dehesmin bhayam cAtra pravartate !!

---- Sivasarvasvam

SrutismrutipurANeshu rAma nAma samIritam !

tannAma kIrtanam bhUyas tApatrayavinASanam !!

---- cyavana smruti

sarvapApa prasaktopi dhyAyannimishamacyutam !
punastapasvI bhavati panktipAvana pAvanah !!
----- PaiThInasI

natAvatpApamedhena yannAma hatam hareh !
atireka bhayAdAhuh prAyascittAntaram vrithA !!
------ YogayAjnavalkya

prAyascittAnyaSeshANi tapah karmAtmakAni vai !
yAni teshAmaSeshANAm krishNAnus smaraNam param !!

------ SrI vishNu purANa

kalau kalmasha chittAnAm pApadravyopa jIvinAm !

vidhikriyA vihInAnAm gatir govinda kIrtanam !!

In conclusion, vipras should endeavour to do karmas to the extent possible and offer the fruit to BhagavAn in the true spirit of karma yoga. They should also do nAma japam and surrender unconditionally to BhagavAn.

A vipra who does vihita kamAnushthAna should not find fault with others who do not do as each one is driven by his own prArabdha karma. He should not think that he is superior to some one who does not do kamAnushthAna nor to a dedicated Bhakta who is always immersed in the thought of the Supreme.

जय जय श्रीराधे

COMPASSION OF KRISHNA AND SANATANA DHARMA

In each avatAra, BhagavAn shows his deepest compassion to all irrespective of their affiliations. In RAmAyaNa, he blessed vAnara (sugrIva) , Pakshi (JatAyu) , hunter (Guha), rAkshasa (vibhIshaNa) and so on. He is freely accessible to one and all irrespective of caste, creed or colour.

The following important Slokas are pramANas that BhagavAn is there to take care of those who surrender to him unconditionally.

BhagavAn SrI LakshmI VarAha has assured as follows, which is known as varAha carama Sloka :

sthite manasi susvasthe SarIre sati yO nara: !
dhAtusAmye sthite smartA viSvarUpam ca mAmajam !!
tatastam mriyamANam tu kAshtha pAshANa sannibham !
aham smarAmi madbhaktam nayAmi paramAm gatim !!

Whomsoever worships BhagavAn SrI LakshmI varAha when he is healthy, is fondly remembered by BhagavAn Himself during his last moment of departure from this world and is escorted by His divine grace to SrI Vaikuntha , His Supreme abode.

SrI RAma's assurance is known as SrI RAma carama sloka, which is as follows:
sakrudeva prapannAya tavAsmIti ca yAcate !
abhayam sarva bhUtebhyo dadAmyetad vratam mama !!

--- RAmAyaNa

One who seeks refuge in SrI RAma by stating just once that he belongs to SrI RAma is given assurance of total safety against all types of beings . This is the vow of SrI RAma.

Sarva dharmAn parityajya mAmekam SaraNam vraja !

Aham tvA sarva pApebhyo mokshayishyAmi Ma Sucah !!

--- Bhagavad GIta

BhagavAn KrshNa assures that He would deliver one from all sins if one unconditionally surrenders to Him. Hence there is no sin which the Supreme cannot nullify.

We have to keep in mind that VarNASrama dharma is meant for those for whom they have been prescribed by the Dharma SAstras. Those people alone have to perform them as Karma Yoga and at the ripened exalted stage it is only Bhakti towards KrshNa that permeates and there is no other karma to be done by them.

There are people in this world who are not covered by VarNASrama dharma like foreigners belonging to other faiths by birth. For them, there is no need to follow VarNASrama dharma as they are outside the ambit of sanAtana dharma. Whomsoever desires on his own free volition after reflection and contemplation to follow KrshNa, he is most welcome to do so. However, sanAtana dharma does not prescribe any mode of  change from one VarNa to another or outside VarNa to any VarNa. In case one gets attracted to KrshNa due to his vAsanas, he has to be treated with great respect as BhAgavata. But there is no need to mix up this with VarNASrama dharma, which is not applicable to them. They are entitled to study the purANas as applicable in the case of non-dvijas..

 strI SUdra dvijabandhUnAm
trayI na Sruti gocarA
karma Sreyasi mUdhAnAm
SreyA evam bhaved iha
Iti bhAratam AkhyAnam
krupayA muninA krutam !!
-- SrImad BhAgavatam

However, wearing of YajnopavItam , recitation of Vedas and performance of Yajnas by such people are not sanctioned in Vedic scriptures. These are not required as they have already related directly to KrshNa and through his divine grace, they can attain his supreme abode

SrI NammazhvAr has clearly mentioned in his TiruvAimozhi that he himself is the humble servant of one who is the dAsa of KrshNa, even though such a person is born in any jAti outside the ambit of CaturvarNam.

kulam tAngu sAdigaL nAlilum keezh izhindu,

ettanai nalamtAnilAda saNdAla saNdALargaLAgilum,
valam tAngu sakkarataNNal maNivaNNarkkALenRu uL
kalandAr, adiyAr, tam adiyAr, em adigaLE
--- TiruvAimozhi

 जय जय श्रीराधे 

WHETHER PITRU TARPANAM IS TO BE PERFORMED AS PART OF UPAKARMA FOR APASTAMBA SUTRA YAJUR VEDIS?

Based on traditional practice of Sishta BrAhmaNAs, for Yajur Veda Apastamba  sUtra, only KANda Rishi TarpaNam is prescribed. There is no Pitru TarpaNam as part of the  upAkarma ritual.

The upAkarma practices vary in the case of other sUtras . Each one should follow his own sUtra.

For RG Veda  and SAma  Veda, Pitru TarpaNam is there as part of upAkarma ritual.
There are variations in the sUtras. Hence  we have to follow what is ordained in our own sUtra  after properly learning the same from a  Guru.

PROBLEM OF PLENTY IN SANATANA DHARMA

There are many conflicting views floating around as regards the pursuit of dharma whether it is karma kANda, jnAna mArga or Bhakti yoga.
 There is the problem of plenty in sanAtana dharma. There are too many sacred texts, too many paths , too many rituals, too many philosophies, too many AcAryas, too many interpretations that one gets baffled. But life is short and there are compulsions of contemporary livelihood and the force of Kali.
SAstrajNAnam bahu kleSam
citteh calana kAraNam !
It is very difficult to understand and tread the righteous path in the limited time of our existence.
Only the loving grace of the Supreme should guide us.
KrshNam vande jagatgurum !

जयजय श्रीराधे

SINS AND THEIR IMPACT

We need to understand clearly that it is very difficult to explain or understand fully the concept of Karma and Karma phala 

KarmaNohyapi boddhavyam boddhavyam ca vikarmaNah !

akarmaNasca boddhavyam gahaNa karmaNo gatih !!

--- Bhagavad GItA

As per Dharma SAstras, there are different types of Sins classified as mahApApa, PAtaka, anupAtaka, upapApa, atipAtaka, mahApAtaka, upapAtaka, jAtibhramsakara, SankarIkaraNa, apAtrIkaraNa, malAvaha, PrakIrNaka and so on.

Just like a drop of oil  spreading over water, the sin gets transmitted from one person to another by association with a sinner.

sankrAmanti hi papAni taila bindurivAmbhasi !

cAndrAyaNam Yavakam tulA purushairiva ca!

--- ParASara smrti

One who blesses the sinner gets infected by the sins of the latter.

Kurvantyanugraham ye tu tat pApam teshu Gacchati !

SarIrasyAtyaye prApte vadanti niyamam tu ye !!

--- ParASara smrti

Through DakshiNa the sins get transferred to the BrAhmaNa and through the recitation of the Vedas, the pApas of the BrAhmaNa get nullified.

DakshiNAnAm BrAhmaNena BrAhmaNasya chandobhi:chandaSam svAdhyAyenapahata pApmA......

---- TaittirIya AraNyaka

Karma Phala

(1)In the case of a realized person, whatever karma he does after realization gets distributed to those who praise and follow him and also to those who find fault with him. The former gets his puNya phala and the latter the PApa , if any. He experiences the prArabdha karma while his Sancita karma gets neutralized.

(2) Like a young calf which recognizes the mother cow amidst thousand other cows, the karma done by a person follows him meticulously.

(3) Like the tree which yields flowers and fruits at the appointed seasons, the fruit of action also manifests at the proper time.

(4) When there is great natural calamity like famine etc, all the people including great Rishis by-pass the dharma and adopt what is known as the Apad dharma.

(5) If a person cuts trees with an axe, then the person who cuts incurs the sin and not the Axe nor the maker of the Axe.

(6) For one's action Supreme is not responsible.

(7) There is the Supreme who by his Laws dispenses the Karma Phalam.

(8) Good and bad deeds rotate like a wheel.

(9) Karma done without the sense of doership and offered at the feet of the Supreme does not bind one.

(10) The Supreme intervenes in the case of a very select few (who deserve) and neutralises their karma due to his divine grace.

prAyascittAnyaSeshANi tapah karmAtmakAni vai !

yAni teshamaSeshANAm KrishNAnussmaraNam param !!

Karma Yoga

By doing prAyascitta as per dharma SAstras, one’s sins get destroyed.

prAyascitta Sabdah pApakshayArthe naimittike karma viSesha rUdah !

--- vijnAneSvarah

JnAna Yoga

Regarding distribution of Karma of a Self-realized person, Atma bodha explains that the critics share his sins and the followers share his puNyas.

Ye jnAninam nindanti, dvishanti, du:kha pradAnam kurvanti tAnprati jnAnikrtam sarvamAgAmi kriyamANam yadavAcyam karma tatpApAtmakam gacchati !

---Tatva Bodha

Bhakti yoga

BhagavAn KrshNa assures that He would deliver one from all sins if one unconditionally surrenders to Him. Hence there is no sin which the Supreme cannot nullify.

Sarva dharmAn parityajya mAmekam SaraNam vraja !

Aham tvA sarva pApebhyo mokshayishyAmi Ma Sucah !!

--- Bhagavad GIta

kalau kalmasha chittAnAm pApadravyopa jIvinAm 1

vidhikriyA vihInAnAm gatir govinda kIrtanam !!

natAvat pApamedheta yannAmnA na hatam hare: !

atireka bhayAdahu: prAyascittAntaram vrthA !!

--- Yoga YAjnavalkya:

sakṛdeva prapannAya tavAsmIti ca yAcate |

abhayaṃ sarva bhUtebhyo dadAmi Etat vratam mama ||

--- VAlmIkI RAmAyaNam

Summary:

(1) Depending on the gravity and intensity of the sins, it can affect only the doer or along with him his wife or son or daughter or any one associated with him or  some or all of them together at any point of time.

(2) The Sins can be destroyed by following Karma yoga, jnAna yoga or Bhakti yoga as aforesaid. Else it may affect the person and his family depending on the severity of the Sins committed.

(3) Unconditional surrender to the lotus feet of the Supreme by following Bhakti Yoga will definitely nullify all sins and one will get released. This is applicable to all.

(4) All the lineal descendants including sons , daughters, grand sons and grand daughters may get impacted depending upon the severity of the Sin. The extent and nature of the impact is very difficult to predict.

It is not possible to draw a matrix of all the sins in the world and then say who are all will be affected, to what extent, when ( whether in this birth or later), in what sequence, why and how.

DISTRIBUTION OF THE EFFECTS OF SINS

A person can escape punishment of  sin if due prAyascitta is done as per dharma sAstra or if he is a Self realized person or if he unconditionally surrenders to KrshNa.

If the gravity of the Sin is so powerful the entire generation can get affected.  It has to be kept in mind that a person who has to experience the agony based on his sins alone would be born as son and hence it gets transmitted to the right person only. There is no discrimination. 

RAjA shares the sins of his citizens, RAja purohita shares the sins of the  RAjA. The husband shares the sins of his wife.  Guru shares the sins of his disciples. The pApa done by a self -realized person gets distributed to his critics and the PunYa to his followers.