“Intriguing is the mechanism of Karms” say the knowledgeable.  In spite of a little better understanding of karms through my personal experience, I also don’t have an exhaustive understanding of the intricacies, which govern them. Even on the hard ground of science the subject has a weak standing. We have, till date, nothing except a single photograph to give some insight into the problem.

My first fascination about karms was in a travelogue by Shastri (1). During 1940 he traveled from Karachi to Baluchistan in Pakistan on foot along with a group of pilgrims bound for the shrine of Hinglaj.

 There is a customary ritual before reaching the shrine. Every pilgrim has to confess his sins and ask for atonement from a presiding deity Chandrakoop.  During one such confession Hansubhai, a male pilgrim, started in feminine voice suddenly “He destroyed my virginity and, in shame, I plunged into water, ending my life.” The feminine voice requested the deity to kill him. The person confessed his sin subsequently. My attention in the affair was on the likely mechanism by which a female soul, leaving the body long ago due to death, forced her killer to confess his sins in public. Unless the soul was sticking somehow to the person for several years, such an event was unlikely. However, we have already seen that most souls are re-born within ten years and continue their life with a new body. Accordingly, there has to be some other method for communication and execution of karms and  such sins.

After over thirty years, I felt somewhat nearer to solution of the   problem while dealing with delicate re-incarnation of Anarkali. She too   made a very similar demand during my meditation “Kill him! He had ordered my burial while I was still breathing”. It was clear that Anarkali, buried alive in the Red Fort of Delhi about 400 years ago, has a living reincarnation now by the name of Amrasha. The bhavaschet of Anarkali could be in communication with soul of Amrasha and the latter is in my contact. The communication route of Anarkali’s wish is obvious. However, in the travelogue of Hinglaj, there was no such person where the soul of the raped girl could have taken refuge and communicated her agony through Hansubhai. The rapist had carried the record of his black act though his own bhavaschet – the feeling and emotion apparatus. The bhavaschet of the dead girl remained connected with the bhavaschet of the man for his whole life till her revenge was over.  He remained bonded and carried the sin of rape and murder on his soul till confession.

When the pilgrim was commanded to accept his sins, his manaschet commanded his bhavaschet for acceptance of sins but the ego of the personality overruled confession. The connected bhavaschet of the raped and dead lady was actuated at this point and there was a return command from her bhavaschet.  She   possessed the mind of her killer and then spoke of his actions in her own feminine voice.

 It is hard to run out of sins, the above transaction shows. The case history also suggests a perennial connectivity of ones bhavaschet or kamaschet with the other till the fulfillment of   karms in the present life. My own sins of killing the Buddhist queen were hanging upon me, the same way as that of the rapist, for nearly a thousand and two hundred years, till I kneeled down before the Khasi queen at Isamati and she pushed her dagger in my chest on 16 January  ’89 in retribution. Between her death and my present life, I have had several reincarnations but could not erase my dark act of killing an individual through mantras.