Science of Death and Karm Mystery - Akhand Mahayog Path and Science of Death - written by Gopinath Kaviraj and translated to Hindi by Pt.Hans Kumar Tiwari.
Karm or action can be divided into following categories:
1.Janak Karm(जनक कर्म);
2.Upashtambhak Karm(उपष्टम्भक कर्म);
3.Up-Peedak Karma(उपपीडक कर्म);
4.Up-Ghatak Karm(उप घातक कर्म), respectively.
All these karmas have different results. Depending upon their point of arising, they are divided. Life has two parts; first is Pravartan(प्रवर्तन)/ Beginning and other is Partisandhi(प्रतिसन्धि)/ intermediate or interval between transition. The flow takes from Pratisandhi(प्रतिसन्धि) to Pravartan(प्रवर्तन). Where this cosmic creation process stops that is the moment of dissolution(च्युत). After this is the transformation state. From the moment of Pratisandhi(प्रतिसन्धि) to moment of dissolution is known as Pravartan(प्रवर्तन) time.
Janak karm(जनक कर्म) can be known as consciousness of skilled/ proficient or non-proficient action. It ripens in the life time of the person. Right from the moment of the life, ripening of the karma starts happening. While living, due to the effect of other performed actions in life, the Janak Karma(जनक कर्म) is supported or antagonized.
Upashtambhak Karma(उपष्टम्बक कर्म) helps Janak karm(जनक कर्म) or helps in fruition of it.
Utpeedak Karma(उत्पीडक कर्म) is effect is to deplete the strength or maturity of Janak Karma. Its remedy is to obstruct Upashtambhak karm(उपष्टम्बक कर्म) everywhere all the time. The best antidote is to always oppose Upashtambhak Karm. Auspicious Utpeedak karm(उत्पीडक कर्म) negates inauspicious Upashtambhak(उपष्टम्बक कर्म) Karm and inauspicious Utpeedak karm(उत्पीडक कर्म) debilitates auspicious Upashtambhak karm(उपष्टम्बक कर्म) through obstruction.
Upghatak karm(उपघातक कर्म) is obstructive like Utpeedak karm(उत्पीडक कर्म) and tries to generate its own fruit by annihilating Utpeedak.
To understand it, lets take an example. Suppose a person throws a stone, it goes up and then again falls down. Here Janak karm(जनक कर्म) is the power put behind the throw particular person. The grossness of the stone is the Upashtambhak Karm(उपष्टम्बक कर्म). When thrown up, the sir which resisted its upward movement is an example of Utpeedak Karma(उत्पीडक कर्म). And obstruction of Madhyakarshan(मध्याकर्षण) is known as Upghatak Karm(उप्घातक कर्म).
Karm starts bearing fruit only after birth. The karm which bears fruit first of all is known as Gurukarm, it can be both good or bad. What is the cause of it, all the earlier explained four karmas can be cause of it. Auspicious Gurukarm(गुरु कर्म) Panchbhoomi(पञ्चभूमी) of form-realm and formless four realms is seen in Dhyanchitt(ध्यान चित्त्). But its practice is done only in world. This inauspicious karm is experienced only in the world snared by desires. The fruit of this karma is realized before the fruits of all other one's. This confined illusionary gaze is also like Gurukarma but there is possibility of it neutralizing it.
Gurkarma gives fruit before all the other karma. But this can be certainly purified before death. For providing fruit it does not wait for any other thing and hence is called Anantarya karma. Meaning of Anantarya(आनन्तर्य कर्म) is that the fruit of this karma is received in that very life span only. The confined gaze of illusion is like guru karma only but one can clear it before death. But the five different forms of work (killing of mother, killing of ancestors) which have been explained as Gurukarma, It is not like that. After Gurukarm only karma near death are discussed. One who is about to die(mumursh/मुमुर्श), his best javanchitt is known as Marnappan karma(मरणापन कर्म). What is known as Javan chitt(जवन चित्त), this is in-fact Asann karma(आसन्न कर्म). According to strength, it is positioned after Gurukarm. This asann karm is decider of present life. How would the life be after death, this karm is the cause of it. In the present life, Guru karm is mainly effective. After that Asann karm is important. If one has exhausted all the Gurkarmas, then Asann karma will be responsible in the life.
It is known by most of the religions like Sanatan, Budhist, Christian, Tibetans etc. that What ever is the thought at the last time of death, that is the cause of next birth. Thus, whatever may have happened during the life but if at the time of death good thoughts are generated then earlier life time bad karmas can be cut. Thus science of death becomes a very special subject of discussion. As per various Acharyas, at the time of death of a person, due to the less power of Asann karmas, dying person can not generate that kind of positive energy. So at that time this part is played by people around him/ her at that moment. Creating pure environment, chanting names of God, during various sacred services at that time help the departing soul. The whole idea is that at the time of death no negative thought should arise around the dying person. It is the duty or the karma of the people around to direct Asann(असन्न) karmas of the dying person on right path. Hence death is a science and an art.
If both Gurukarm and Asann Karmas are exhausted then Acharit karm(अचारित कर्म) becomes main. If one repeats good actions again and again in life then it converts to Sanskaar(संस्कार) in the person. This is also known as Acharit karma. When good deeds are performed again and again by a person, it helps in the good movement at the time of death. If one has done wrong thing in life, it is not good to remember it at the time of death. If we remember it we will lose because then it will convert into Acharit karm(अचारित कर्म).
Thus we saw three kinds of Karm, Gurukarm(गुरु कर्म), dying man's forgotten Asann karm(असन्न कर्म) and daily Karma which he followed in his life or which is also known as Acharit karm(अचारित कर्म). Apart from these all others karma good or bad in the present or past life are known as Upchit karma(उप्चित्त कर्म). Their strength is lesser than other three kinds of karmas.
Out of the four kinds of karmas explained above, Guru karm(गुरु कर्म) is the cause of next life. If its exhausted then Asann Karm becomes important. In absence of Asann karma(असन्न कर्म), Acharit karm(अचारित कर्म) becomes important. In the absence of all these three, only Upchit karm(उप्चित्त कर्म) can also affect the next life. ........Om! Shaktanand.
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