Acharya Mahaprajna
There are four media of the sensations the body, the mind, the speech and the karma (act). The body, the mind and the speech are related to the vibrations of the body. The other background is provided by the karma and its vibrations. The karma is an operation of spiritual energy. If it becomes the means of the experience of the sat vedaniya karma, it also becomes the means of the experience of the asat vedaniya karma. If we think about this from the point of view of the doctrine of karma, we find that the sat vedaniya karma alone is not the means to happiness and the asat vedaniya karma alone does not become the cause of unhappiness. They become concomitant. Where there is the fruition of the sat vedaniya, and there is the experience the happiness, the karma would keep the no-karma with it, because absorbing the pudgalas is not the function of the sat vedaniya. There can be no sensation of happiness or unhappiness without absorbing the pudgalas from outside, that collaborating karma is called the body determining karma or nama-karma. In the sensation of happiness, there is the conjugation of auspicious no-karma. It accompanies the vedaniya karma. Through it, the desirable pudgalas are absorbed. These desirable pudgalas become instrumental in the sensation of happiness. The inauspicious no-karma coincides with the fruition of the asat vedaniya karma, because of which the undesirable pudgalas are absorbed and they become instrumental in the experience of unhappiness. The vedaniya karma takes along with it not only the nama-karma but also the mohaniya karma. Without these supporting factors, the situation leading to the experience of happiness or unhappiness cannot come about fully.
The karma does not give any direct result. It first creates the viparyaya (Reversal of the situation). This is the function of the mohaniya karma to first reverse the outlooks. The moment the outlook is reversed, the ground for the disease is prepared. Psychosomatic illnesses come because of faulty outlook. Some illnesses come because of faulty conduct. No illness can ever come but for the contrariety of conduct, thought and character..This alone becomes the cause for all emotional illnesses. The mohaniya karma by accomplishing both its tasks of creating the faulty outlook and the faulty conduct becomes helpful in bringing about the fruition of the vedaniya. In the event of the fruition of the asat vedaniya, it brings forth the faulty outlook and the faulty conduct. The fruition of the sat vedaniya in the right outlook and the right conduct.
