DOCTRINE OF KARMA (ACTION AND
REACTION) IN HINDUISM
(I-DISCOURSE BY N. R. SRINIVASAN, MARCH 2013)
The fear of death occupied upper-most
the minds of our sages. This anxiety is very well expressed in the
two famous Vedic Mantras,”Mrityoer maa
amritam gamaya”-(Lead us from death
to Immortality) and “Mrityoe mooksheeya na
amrutaat”--save us from death but
not from immortality. Both are society oriented and not individual. Preoccupied with the fear of death they came
out with the profound theories of “Karma”
and “Punarjanama”—Action and
Reaction, and Reincarnation. According to Hinduism, the body alone dies, but
not the soul called Aaatman. The path the soul takes is decided upon by the
past and present actions which are popularly and collectively known today to
the world as Karma. The soul continues
its journey after discarding the physical body with a heavy load of Karmas from
one life to another until it is able to exhaust all Karmas by undergoing pain
or pleasure sensations in the body on this Earth. In the process it adds some
and deletes some knowingly or unknowingly. On God-realization the individual soul (called
Jeevaatman which is Aatman in its mobile state) merges with the Infinite called
Paramaatman or Supreme Principle. But the mystery is nobody remembers about his
past deeds and it is only in the knowledge of the Supreme.
We often ask what Karma is and what are the various types of Karma? Karma is a unique feature of Hinduism and does not feature in most religions of the world. Buddhism, Sikhism and Jainism also subscribe to this being influenced by Hinduism. Individuals perform countless actions from birth to death called Karma in Sanskrit or in philosophic sense. Karma in Sanskrit means action but in Hindu philosophic sense it is accepted as “action and reaction” or “cause and effect”. Karma is talked about and discussed in Bhagavadgeetaa elaborately. Each such action has its effect and produces results. Some institutionalized religions believe in Resurrection but not Reincarnation. It is one time reward or punishment as per their thinking which needs a forgiver and benefactor. Laws of Karma essentially follow Laws of Energy as both are action oriented.
In the grand scheme of Evolution, as far as our knowledge goes, human being is the most evolved in the act of creation of the Supreme Principle for that is endowed with the power of thinking and is responsible for the amazing discoveries and inventions. This evolution has not stopped at present level and is going on. In its upward trend metaphysically this trend will change human being after millions of years from material one to spiritual one, when the dignity of the being as one possessing divine spark will be more evident. We have seen ample evidences of this phenomenon as in the lives of great souls like, Ramanuja, Sankara, Meeraa, Ramakrishna Paramahamsa, Nanak, Jina, Buddha , Moses, Jesus, Mohammed and others of past and present, though they are few and far between. The one way we can explain the present population explosion metaphysically is that more and more low creatures are drawn into human fold by this process of evolution.
Our knowledge about the unknown and his creation is very limited living in a small planet called Earth. As we all know there are around 350 billion galaxies like the Milky-Way in which earth is a minute speck like planet. Brahman operates under His directive to create all things in the universe as we understand. Even though our ancient sages knew about some of the unknown to humans, their main focus had been on human beings on the earth planet being bogged down by the fear of death, shackles of Samsaara and the desire for liberation of the most evolved human beings living on this Mother earth. We hear in Puranas and Vedas about Saadhyas, Devas, Rakshasas, Gandharvas, Kinnaras, Kimpurushas and others and also about several Worlds (lokas) like seven upper worlds and seven lower worlds about which scriptures are silent but mention their existence. Science knows also very little of these. Our knowledge is thus limited. Purushasookta also says what we know is one fourth and what we don’t know is three fourths.
The divine spark in
few is not due to the evolution that has taken place by divine will alone, but
by a collaboration of both the Individual and the Supreme as the Theory of Karma
predicts. Actions done by anyone therefore is not that done by God but by only
by the will of the individual alone, which may be good or bad or passive.
Therefore the responsibility lies solely in the individual alone. Thus every
one of us is responsible for all our Karma or action which in turn produces
reaction. The founded religions believe
differently and do not contribute to collaborative theory.
No one can escape his
or her Karma. Puraanas emphasize this fact even in the case of Gods. This fact
is showed as examples to human beings to realize and obey the Laws of Karma.
Lord Vishnu was cursed by Saraswati. On being cursed He came to this world as
Rama and suffered the pangs of separation from Sita. Hinduism postulates that Laws
of Karma are operative on this planet of Earth. Rama killed Vaali negating
Kshatriya Dharma. So when born as Krishna in the next avatar Krishna allowed
himself to be killed by hunter’s arrow.
It is not that God is bound by the laws of Karma. Geeta says Laws of Karma do not affect Him. It shows his greatness how he obeys his own
creation of Laws of Dharma and Karma. Law makers can’t be Law breakers, on which
present day justice system also agrees.
Hindus believe Jesus
was an incarnation of God on this earth.
He absorbed all Karmas of all his disciples and thousands of devotes
around him. He allowed himself to be
crucified to fulfill the laws of Karma.
Each time Jesus cured someone from deadly diseases or saved someone
after physical death he was voluntarily accepting their Kaarmic load. But world
today is not free from bondage of Karma, but on the other hand it is
ever-increasing and waiting for his comeback. Then what? Here the theory of Incarnation of
sages explains things better than of resurrection based on faith. If the sin or
virtue is one time affair it will be logical to assume that God created
everybody perfect! But it is not so. How do we explain so many defective
births, status differences and talents differences?
The various actions according to
Laws of Karma are categorized according to the result one gets from them at different
time periods. They are called Aaagaami, Saanchita and Praarabhdaa in Sanskrit. The simple word meanings of these are: Aaagami means in the future; Saanchita comes from the Sanskrit verbal
root “ci” which means collect.
Sanchita therefore means that which is collected; Praarabhda consists of two Sanskrit words “pra” and “aarabhda”
meaning that which has started well.
Aagaami Karama
Sankara describes Aagaami Karma as follows:
“Jnaanoetpaty-antaram Jnaanidehakritam punya-paapa-roopam karma
yad-asti tad-aagaami-ityeti abhideeyate”
Aagaami karma is the result of
good or bad actions performed by the body of the realized soul after the dawn
of knowledge.
As you sow so you reap is a famous proverb known to all humanity. What you do today may produce result the next instant, after few years, or in future life as we all believe in many lives. It is also true what may appear as Punya (noble deed) in one situation may be papa (sin) in another situation. A Jnaani or wise man though do not identifies with his body or has no sense of doer-ship, yet may appear to be performing actions through his body complex. All such actions are called Aagaami Karma which culminates in either as Punya or Paapa. There are many such examples in our Puraanas as we have learnt.
Aagaami Karama is sowing for reaping the fruit in the next life and is completely under one’s control. Thought, actions and desires if they are pure, unselfish and righteous will lead one on to the path of perfection. The opposite qualities—impure thoughts, actions, desires, selfishness and unrighteous conduct that load against one, all of these--rebound to cause sufferings to the individual in the next life, till retributive justice makes one’s senses aware of such things. This is likened to the lump of clay on the wheel to which any shape can be given.
Saanchita karma
Sankara describes Saanchita Karma
as follows:
“Sanchitam Karma Kim? Anantakoti-janmaanaam
beejabhootm sat yat-karma-jaatam poorv-aarjitam tishthati tat sanchitam jneyam”
The results of all actions from previous births which are in the seed form and which give rise to future countless births are called Accumulated actions (Sanchita Karma).
Jeevaatman (individual Self) takes innumerable births in various bodies from beginning-less time as we understand from Upanishads. It exhausts its stock of Karmas and does not create new karmas to itself. But in the human births it not only exhausts but also bound to create new karmas. Those actions done in the present which get accumulated to our account and are to be experienced in future births are called Sanchita Karma. Each one of us has already enough karma as capital and we are constantly adding to it good or bad. This capital is enough for endless births in various bodies.
Sanchita karma can be altered by the effort of individual towards the character-reformation and thus the tendency towards evil gets removed. Penance expiates it while Jnaana nullifies. This is compared to the unshapely mass of clay on the potter’s wheel which is taking shape—a certain shape. This shape is possible of alteration by an effort on the part of the operator, i.e. by the skill of the individual
Praarabhda Karma
Sankara says the following as to
Praarabhda Karma:
Praarabhdam karma kim-iti chet| Idam sareeram-utpaadya iha loke eva
sukhadukhaadi-pradam yat-karma tat-praarabhdam bhogena nashtam bhavati praarabhda-karmanaam bhogaadeva kshaya iti ||
Having given birth to this body,
the actions which yield results in this life in this world in the form of joy
as well as misery and which can be exhausted only by enjoying or suffering them
is called Praarabhda Karma.
We often call as fate, destiny or luck, actions which are fructified from the capital karma to give us present birth, the surroundings in which we live, our life-span etc. All human beings are mortal. Whether one is wise or ignorant, everyone has to undergo various conducive and non-conducive situations in this present life based on karma. Those actions which have started fructifying have to be exhausted only by yielding appropriate results. Thus we see even Ramakrishna had to suffer from cancer. It is like a growing fruit reaches its full maturity and then disintegrates.
The individual’s Karma is usually compared to that of the clay on the potter’s wheel. In this instance the clay has already taken shape and is about to be lifted off the wheel. Hence it is not possible to alter its shape.
Some actions yield results later due to their inherent nature. They are like term deposits with late maturity dates. They may not come during one’s life time. They may be stored up until their date of maturity. Such Karmas are called Sanchita Karma. That is how in Hinduism Doctrine of Karma is also tied with the Doctrine of Reincarnation or Punarjanma.
Any action done in this life is called Kriayamaana Karma or Aaagaami Karma. We have heard the maxim in Hinduism “atyutkataih punya papaih ihaiva phalamasnute”- We reap the benefit of our deep good or bad actions in this very life. A person who has committed heinous crimes will suffer in this very life. Many trivial good or bad actions may not give immediate effects. These actions go on accumulating during our life-time and join the vast deposit of Sanchita Karma.
Sanchita Karma stays in a potential state like term deposits. But some on maturity like term deposits become kinetic karmic force which starts yielding results. This kinetic form from the stored up potential form is called Praarabhda Karma. When the Praarabhda Karma is exhausted, the aatman leaves which we call as death. All Hindus believe Praarabhda Karma causes a person’s birth and also determines how he lives and how long he lives.
Ramana Maharshi, a popular saint from south India said: “The Supreme Principle controls the fate of souls in accordance with their past deeds--praarabhda karma. Whatever is destined to happen will happen, do what you may to stop it. The best course, therefore, is for one to be silent. What cannot be avoided should be endured.
HOW DID THE FIRST EVER SOUL GOT ITS KARMA?
To find an answer
this question one may have to go through the three lectures, “Can scriptures and
science co-exist in the theory of evolution?”, “Samsaara and Mukthi” and
Trigunas.
“Creation came out of
food, which came out of the rains, which came out of Yajna (sacrifice). Yajna
came out of Karma (action), which came out of Nature, which finally came out of
the Infinite” says Geetaa. This shows our birth is purely instrumental and our
desire for salvation is also instrumental.
Vedanta accepts
Sankhya Philosophy even though many feel it is atheistic in its thinking.
Bhagavad Gita also describes Sankhya and Yoga philosophy in many of its
chapters devoting one full chapter for it. Vedas and Upanishads talk about
Creation as well as Puraanas. As long as we experience pain and pleasure as a
consequence, we are impelled to correct our path we are travelling and go above
those experiences. When that stage is reached the
sole attains the state of realization
and merges with its source and has no desire to come back.
In Sankhya philosophy
what we call soul is identified with Purusha. Logically there are as many
Purushas as there are beings in this Universe. Purusha is pure Consciousness.
This multiplicity of Consciousness occupying the same space is seriously
objected by Vedantins. Sankhya explains it away by comparing it to light, which
can occupy same space from multiplicity of candles.
Prakriti according to
Sankhya Philosophy is composed of three extremely subtle substances called
Sattva, Rajas and Tamas as has been explained under Trigunas. Gita says that
there is no such entity in this world, or in heaven where the Divines live,
which can be free from these three Gunas.
The process of
Creation starts when Prakriti borrows Consciousness from Purusha and starts
acting like a Conscious entity. The first sign of Prakriti’s conscious activity
is to change itself. It undergoes a process of gradual transformation resulting in manifold world as
the final outcome--Prakriti, Mahat, Ahankara, mind,
five sense organs, five motor organs, five Tanmatras, five Mahaabhootas, (all being product of Purusha). As soon
as Gunas start intermingling Creation starts. In this process depending on time
and type of instantaneous mix souls with different level of Karmas appear. The
soul initially carries a load of Karma which can either exhaust itself or can
carry over to the next birth if it can’t be exhausted. Then on Praarabhda
Karma, Sanchita Karma and Aaagaami Karma come into operation for further
births.
In another school of
thinking God (Virat) has really become this manifold Universe just like the
milk becomes yogurt. Virat’s wish to become this world is only a game or Lila.
Here again the equilibrium of these strands of Gunas running independently gets
disturbed resulting in a variety of souls with all permutations and combination
of Gunas. His First ever Creation, Brahma though an ideal mix, obeys the Laws
of Karma that is whatever is created has to die. Brahma’s life span is 100
Brahma days though very large compared to that of normal human being in the
planet of earth. Even avatars in human
birth honored Laws of Karma.
We learn in Physics
about the Laws of Conservation of Energy. Energy is never destroyed according to this law. It can only be
converted from one form to another—kinetic to potential and vice versa. Extending
this concept to the Laws of Karma, it can be said any energy expended through
any action of the doer changes its forms and becomes a Karmaphala or Kaarmic
force. This force comes back to the doer like boomerang sooner or later. This
kaarmic force starts acting on the mind and body causing pain or pleasure.
After working on the body and mind of the doer the kaarmic force seems to be
spent apparently It may be safely assumed that it only leaves the individual who does it and
becomes a part of the storehouse of cosmic energy.
References:
1) Swami
Tejomayananda, Tattva-Bodha, Central Chinmaya Mission Trust, Mumbai, India.
2) Mukundan
T.K., A concept of Hinduism, Bharatiya Vidya Bhavan, Mumbai, India.
3) Swami
Bhaskaranda, Essentials of Hinduism, Ramakrishna Math,
Mylapore, Chennai, India.
4) Ed
Viswanathan, Am I a Hindu? Rupa & Co., New Delhi, India.
APPENDIX
Heredity and
Reincarnation from the Vedantic Perspective
Posted by Swami Abhedananda
| Mar 24, 2014
T
hose
who accept the theory of heredity deny the existence of the human soul as an
entity separable from the gross physical organism. Consequently they do not
discuss the question whether the individual soul existed in the past or will
continue to exist after the death of the body. This kind of question does not
disturb their minds. They generally maintain that the individual soul is
inseparable from the body or the brain or nervous system; consequently what we
call soul or the conscious entity or the thinker is produced along with the
birth of the organism or brain, lasts as long as the body lasts and dies when
the organism is dissolved into its elements. But those, on the other hand, who
accept the theory of Reincarnation admit the existence of soul as a conscious
entity which is independent of the physical organism, that it continues to live
after death and that it existed before the birth of the body.
The
theory of heredity has always been supported by the materialistic scientists,
atheists and agnostics of all ages and also by those who believe in the special
creation of the first man and woman at a certain definite time and that their
qualities, character, life and soul have been transmitted to all humanity
through successive generations. The commonly accepted meaning of the theory of
heredity is that all the well-marked peculiarities, both physical and mental,
in the parents are handed on to the children; or, in other words, heredity is
that property of an organism by which its peculiar nature is transmitted to its
descendants.
In
the whole history of humanity there has never been a time when this question of
heredity has been discussed so minutely and in so many different ways as it has
been in the present century. Although this theory was known in the East by the
ancient Vedanta philosophers, by the Buddhists of the pre-Christian era and by
the Greek philosophers in the West, still it has received a new impetus and has
grown with new strength since the introduction of the Darwinian theory of the
evolution of species. Along with the latest discoveries in physiology, biology,
embryology and other branches of modern science, the popular simple meaning of
heredity—that the offspring not only resemble their parents among animals as
well as among men, but inherit all the individual peculiarities, life and
character of their parents—has taken the shape of the most complicated and
difficult problem which it is almost impossible to solve. Our minds are no
longer satisfied with Haeckel’s definition that heredity is simply an
overgrowth of the individual, a simple continuity of growth; but we want to
know the particular method by which hereditary transmission takes place. We
ask, how can a single cell reproduce the whole body of the offspring, its mind,
character and all the peculiarities of an organism? Out of the myriads of cells
of which a body is composed, what kind of cell is that which possesses the
power of reproducing the peculiarities, both mental and physical, which are to
be found in the form of the new-born baby? This is the most puzzling of all the
problems which the scientific mind has ever encountered. The fundamental
question connected with the theory of heredity is: How can a single cell of the
body contain within itself all the hereditary tendencies of the hypothesis of
the continuity of the germ-plasm gives an identical starting-point to each
successive generation, and thus explains how it is that an identical product
arises from all of them. In other words, the hypothesis explains heredity as
part of the underlying problems of assimilation and of the causes which act
directly during ontogeny.
According
to Weismann, all the peculiarities which we find in an organism are not
inherited by the organism from that of the parents, but he says: “Nothing can
arise in an organism unless the predisposition to it is pre-existent, for every
acquired character is simply the reaction of the organism upon a certain
stimulus.” (Vol. I, p. 172.) Therefore the germ-cells do not inherit all the
peculiarities of the parents, but possess the predisposition or a potentiality
of the tendencies which gradually develop into individual characters.
We
will be able to understand his theory better from the following quotations,
which give his own words. He says: “I have called this substance ‘germ-plasm,’
and have assumed that it possesses a highly complex structure, conferring upon
it the power of developing into a complex organism.” (“Heredity,” Vol. I, p.
170.) Again he says: “There is, therefore, continuity of the germ-plasm from
one generation to another. One might represent the germ-plasm by the metaphor
of a long, creeping rootstock from which plants arise at intervals, these
latter representing the individuals of successive generations. Hence it follows
that the transmission of acquired characters is an impossibility, for if the
germ-plasm is not formed anew in each individual, but is derived from that
which preceded it, its structure, and, above all, its molecular constitution,
cannot depend upon the individual in which it happens to occur, but such an
individual only forms, as it were, the nutritive soil at the expense of which
the germ-plasm grows, while the latter possessed its characteristic structure
from the beginning, viz., before the commencement of growth. But the tendencies
of heredity, of which the germ-plasm is the bearer, depend upon this very
molecular structure, and hence only those characters can be transmitted through
successive generations which have been previously inherited, viz., those
characters which were potentially contained in the structure of the germ-plasm.
It also follows that those other characters which have been acquired by the
influence of special external conditions, during the lifetime of the parent,
cannot be transmitted at all.” (Vol. I, p. 273.) In conclusion, Weismann
writes: “But at all events we have gained this much, that the only facts which
appear to directly prove a transmission of acquired characters have been
refuted, and that the only firm foundation on which this hypothesis has been
hitherto based has been destroyed.”(Vol. I, p. 461.)
Thus
we see how far the theory of heredity has been pushed by the great scientific
investigators of the present age. We have no longer any right to believe in the
old oft-refuted hypothesis which assumes that each individual organism produces
germ-cells afresh again and again and transmits all its powers developed and
acquired by the parents; but, on the contrary, we have come to know to-day that
parents are nothing but mere channels through which these germ-plasms or
germ-cells manifest their peculiar tendencies and powers which existed in them
from the very beginning. The main point is that the germs are not created by
the parents, but that they existed in previous generations.
Now,
what are those germs like? Wherefrom do they acquire these tendencies, these
peculiarities? That is another very difficult problem. Dr. Weismann and his
followers say that these peculiarities are gained or inherited “from the common
stock,” but what that common stock is they do not explain. Where is that common
stock and why will certain germs acquire certain tendencies and other germs
retain other peculiarities? What regulates them? These questions are not
solved. So far we have gathered from Dr. Weismann’s explanation that the
parents are not the creators of the germs but, on the contrary that the germs
existed before the birth of the body, before the growth of the body, in
previous generations, or in the common stock of the universe. The previous
generations are dead and gone, so we may say that they existed in the universe.
We cannot now believe the old, crude, often-refuted idea that God creates the
germ at the time of birth and puts into it all the powers and peculiarities of
the parents. This theory makes God unjust and partial, so it does not appeal to
us anymore. We need better and more rational explanations. The one-birth
theory, which has been preached by Christian ministers and other religionists
for so many years, does not remove the difficulties, does not explain the cause
of the inequalities and diversities, does not answer the question whether we
acquire all the tendencies and peculiarities of the parents or whether acquired
characters cannot be transmitted. We have already seen that these questions are
left unsolved by the one-birth theory of Christianity and of Judaism. But this
theory of “continuity of the germ-plasm” pushes the question of heredity to the
door of Reincarnation. If modern science can explain what that common stock is
and why and how these germs retain those peculiarities and tendencies, then the
answer will be complete and not until then. The Vedanta philosophy, however,
has already explained the cause of the potentiality in the germ of life or
“germ-plasm” or germ-cell.
Vedanta
solves this difficulty by saying that each of these germ-plasms or germ-cells
is nothing but the subtle form of a reincarnating individual, containing
potentially all the experiences, characters, tendencies, and desires which one
had in one’s previous life. It existed before the birth of the body and it will
continue after the death of the body. This germ or subtle body is not the same
as the astral body of the Theosophists, or the double of the metaphysical
thinkers or the disembodied spirit of the Spiritualists; but it is an ethereal
center of activity-physical, mental and organic. It is a center which possesses
the tendency to manifest these powers on different planes of existence. It
contains the minute particles of matter or ethereal substance and the life
principle or vital energy by which we live and move. It also possesses the
mental powers and sense powers; but all these remain latent, just as in a seed
we see that the powers of growth, of assimilation and of producing flowers and
fruits are latent.
At
the time of death the individual soul contracts and remains in the form of a
germ of life. It is for this reason, Vedanta teaches, that it is neither the
will of God nor the fault of the parents that forms the characters of children,
but each child is responsible for its tendencies, capacities, powers and
character. It is its own “Karma” or past actions that make a child a murderer
or a saint, virtuous or sinful. The stored-up potentialities in a subtle body
manifest in the character of an individual.
The
argument advanced by the supporters of the theory of hereditary transmission
does not furnish a satisfactory explanation of the cause of the inequalities
and diversities of the universe. Why is it that the children of the same
parents show a marked dissimilarity to their parents and to each other?
Why
do twins develop into dissimilar characters and possess opposite qualities,
although they are born of the same parents at the same time and brought up
under similar conditions and environments? How can heredity explain such cases?
Suppose a man has five children; one is honest and saintly, another is an
idiot, the third becomes a murderer, the fourth a genius or prodigy, and the
fifth a cripple and diseased. Who made these dissimilarities? They cannot be
accidents. There is no such thing as an accident. Every event of the universe
is bound by the law of cause and effect. There must be some cause of these
inequalities. Who made one honest and saintly, another an idiot, and so forth?
Are they Parents? That cannot be. They never dreamed that they would beget a
murderer or a villain or an idiot. On the contrary, all parents wish their
children to be the best and happiest. But in spite of such desires they get
such children. Why? What is the cause? Does the theory of heredity explain it?
No, not at all. Suppose a man, twenty-four years old, who has certain traits,
like musical or artistic talents, such as painting and so on, has a crooked
nose and other peculiarities, like cross-eyes, which resemble those of his
grandfather. Suppose his grandfather died six years before he was born. Now,
those who believe in the theory of heredity will say that this young man
inherited all these peculiarities from his grandfather. When did he inherit?
His grandfather had died six years before he was born. He inherited, of course,
in the form of that germ. What is that germ like? A minute protoplasm, a
jelly-like substance, and if you examine it with a powerful microscope you will
hardly find any difference between it and the proto-plastic germ of a dog, or
of a cat, or of a tree. It is smaller than a pin’s head. And in that state this
young man inherited all these peculiarities from his grandfather; or, in other
words, before he had a nose, he got a crooked nose; before he had eyes, he
inherited cross-eyes, and before he had any brain, he inherited all the
wonderful powers-his musical and artistic talents. Does it not seem absurd to
you? Even if we admit this theory of heredity, then what do we understand? We understand that the whole of this young
man existed in the form of a protoplasm before he was born. His cross-eyes, his
crooked nose, his artistic talents—all these pre-existed in the form of a
protoplasmic cell. This leads up to the same thing which is taught by the
theory of Reincarnation, or, in other words, if it be possible for this young
man to remain in the form of a protoplasm and inherit all these things before
his birth, why cannot we believe that the soul or the subtle body of this young
man possessed them from the very beginning? According to Vedanta this young man
was not the creature of his grandfather, but he had his own independent
existence; only by coming through the channel of his parents he had received
certain characteristic impressions, just as a tree in its process of growth will
receive from the environments certain peculiarities when it assimilates those
properties.
The
doctrine of Reincarnation alone can explain satisfactorily and rationally the
diversities among children and the reason of the many instances of uncommon
powers and genius displayed in childhood. The theory of heredity has up to this
time failed to give any good reason for them. Why is it that Pascal, when
twelve years old, succeeded in discovering for himself the greater part of
plane geometry. How could the shepherd Mangiamelo, when five years old,
calculate like an arithmetical machine. Think of the child Zerah Colburn: when
he was under eight years of age he could solve the most tremendous mathematical
problems instantly and without using any figures. “In one instance he took the
number 8 and raised it up progressively to the sixteenth power and instantly
mentioned the result which contained 15 figures—28l,474,976,710,656.” Of course
he was right in every figure. When asked the square root of numbers consisting
of six figures, he would state the result instantly with perfect accuracy. He
used to give the cube root of numbers in the hundreds of millions the very
moment when it was asked. Somebody asked him once how many minutes there were
in 48 years, he answered, 25,288,800.
Mozart,
the great musician, wrote a sonata when he was four years old and an opera in
his eighth year. Theresa Milanolla played the violin with such skill that many
people thought that she must have played before her birth. There are many such
instances of wonderful powers exhibited by artists and painters when they were
quite young. Sankarâcharya, the great commentator of the Vedanta philosophy,
finished his commentary when he was twelve years old. How can such cases be
explained by the theory of hereditary transmission? Many of you have heard of
the wonderful musical talents of Blind Tom. This blind Negro slave was born on
his master’s plantation and was brought up as a typical Negro. He received no
training in music or in any other line. One day when his master’s family was at dinner he happened to come into his
master’s parlor and displayed his marvelous musical power for the first time by
playing on his master’s piano. Afterwards he was exhibited in different states
of this country. Physically he was nothing but a typical Negro. His intellect
was very poor, but in music he was a master. His musical talents were so great
that he composed music for himself and played his own compositions. Sometimes
after hearing a new piece of rapid music once, he could reproduce it note for
note. Where did he get all these powers? From whom did he inherit them? His
parents perhaps never heard of a piano. He never had a lesson in his life, and
he could not have understood even if he had had any. Not long ago I saw a girl
of about six years, who played the piano most beautifully and who could
reproduce the most difficult music after hearing it once. It seems to me that
she must have played the piano in her previous incarnation. This is the only
explanation that we can give.
Does
heredity explain such cases? No. These illustrations are sufficient to disprove
the theory of “cumulative heredity”. “Cumulative” means gradualness. The
believers in this theory say that a genius is the result of cumulative
heredity, that is, it presents itself by degrees from less genius to greater
and still greater and so on. In the whole history of the genealogy of geniuses,
like Homer, Plato, Shakespeare, Goethe, Raphael, there never was in their
families almost Plato, almost Shakespeare, or almost Goethe. Neither is it
possible to trace the extraordinary powers of any of these back to any member
of their ancestral line. Therefore we can say that no other theory than that of
Reincarnation can explain satisfactorily the causes which produce geniuses and
prodigies in this world.
Those
who accept the truth of Reincarnation do not blame their parents for their poor
talents, or for not possessing extraordinary powers, but they remain content
with their own lot, knowing that they have made themselves as they are to-day
by their own thoughts and deeds in their previous incarnations. They understand
the meaning of the saying “what thou sowest thou must reap,” and always
endeavor to mold their future by better thoughts and better deeds. They explain
all the inequalities and diversities of life and character by the law of
“Karma,” which governs the process of Reincarnation as well as the gradual
evolution of the germs of life from lower to higher stages of existence.
The Psychology of Karma
Posted: 08/25/2015 12:08 pm EDT
Updated: 5 hours ago
Research by psychologist Benjamin Converse at the University of Virginia finds that human beings tend
believe in a kind of karma, namely our western skew on the spiritual axiom that
good deeds result being treated well by fate; we believe we can influence
uncontrollable outcomes by performing good deeds, with the often underlying
expectation that the universe will pay us back in kind. Confronted with bad
news, we may think "If I can get through this, I'll be a better person
from here-on."
Karma
is thus a kind of reciprocity: I'll buy this round, you'll buy the next,
however the deal is made with the universe itself, rather than specific
individuals. It's an attempt to steer life towards expected and advantageous
directions. We hope our acts of kindness to pave the way for journeys through
life that are safe and not too challenging; we hope our kind words inoculate us
from pain and discomfort; alas, life doesn't comply with these demands.
Yet,
as the Buddha taught in the first noble truth, aging, sickness and death are in
store no matter how we behave, and so as to will we experience a wide array of
setbacks, separations and frustrations, often on a daily basis. While skillful
actions can sometimes bring about positive external situations; just as often
our generosity is not rewarded with validation or financial rewards. Meanwhile,
truly vile and harmful individuals often achieve notable successes in the
world; Dick Chaney and Henry Kissingers, for example, are very rich, criminal
assholes (which is an insult to anuses, frankly).
And
so when our best efforts result in lemons we may react by losing conviction in
our spiritual paths. We turn nihilistic, feeling duped by spirituality, as if
we've purchased a product that doesn't act as advertised. "Why did I
bother helping so and so when they now don't return my calls?" is an all
too common refrain.
The
Buddha's teaching on karma, however, is not a promise of pleasure, acclaim or
financial rewards for our skillful deeds. It's not even a promise of a good
rebirth, or even that rebirth actually happens. Note the Buddha's great
teaching to a people known as the Kalamas:
What
if there is no life after death, if our actions, both right and wrong, have no
external benefits? Still, here in our present lives, if we act without
harmfulness or ill will, we will live in a state that is easeful, serene. --
Kalamas Sutta, Anguttara Nikaya, 3.65
In
other words, if we act from generosity, good will, gratitude, we'll experience
whatever life brings us with greater peace of mind; if we act aggressively, our
psyches become agitated as result: no matter how wealthy we become, we won’t
truly enjoy it. Selfish and harmful acts result in feelings of lack of trust
and connectedness with others, which is truly a dire state to find oneself in.
I don't know how much misery Dick Chaney or Henry Kissinger experience, but I'm
sure their internal realms would feel like hell to me.
Karma
thus becomes intelligible and easy to understand once we understand that positive mind states, such as
pride, confidence and inner esteem, arise from actions that connect us securely
to others, whereas negative emotional states, such as shame, guilt, remorse and
loneliness arise from actions that place us in competition with others.
Happiness, in other words, arises less from accumulation or achievement, but
from enacting a series of speech acts and behaviors that enhance our feelings
of affinity and relatedness to others.
Human
beings are pack animals; actions that benefit others, and integrate us into a
community make us feel safe, and create what the psychologist Barbara
Frederickson call "broaden and build" emotions: happiness, serenity,
optimism. In Matthew Lieberman's clinical research, summarized in his book Social: Why Our Brains Are Wired to
Connect, it is clear that the area of the
brain that highlights emotional pain -- the anterior cingulate cruciate -- is
principally activated by how well allied we feel with other people. In Robin
Dunbar's work in anthropology and evolutionary psychology, summarized in his
landmark text How Many Friends Does One Person
Need? show that we are built to connect,
which provides the foundation for peace of mind. In "A General Theory of
Love" by psychologists Thomas Lewis and Fari Amini, it is established that
human beings require secure connections to establish emotional stability and
any sense of tranquility, for we rely on others for limbic regulation.
So
karma is a psychological teaching, not a mechanical, Newtonian view. It demands that we take responsibility for the decisions we
make, becoming accountable to both the harm or ease to others than can result,
understanding that it’s our emotional states, not external conditions, that can
be influenced. It's one of the great teachings in spiritual life: karma doesn't
change our universe as much as it changes how we interpret and experience life.
And how we experience life determines our happiness and peace of mind.
So, how would you like to proceed?
KARMA
IS DNA OF OUR SOUL
By Dr. David Frawley (Pandit Vamadeva Shastri)
Karma, meaning action, is a term in
yogic spirituality for explaining the soul’s evolution from life to life. Karma
is generally portrayed as the effect of our individual actions, extending from
past lives to present and future lives. It is often regarded as a force of
determination, like fate or destiny. We speak of a person’s karma catching up
with them, ‘what goes around comes around’ or ‘as you sow so shall you reap’,
indicating this inescapable result of what we have done.
Yet if we look deeper, we see that
karma reflects the fact that we create our own reality. We fashion both
ourselves and our environment according to all that we do in life. Karma,
therefore, means that we are universal creators, not simply the helpless
products of external forces. Karma is the underlying process of the
‘self-creating universe’. It indicates that the universe creates itself
according to its own inner intentionality. Through the power of karma, we are
self-creating beings in a self-creating existence. Even the forces of nature,
like time or gravity, which appear beyond our control, are manifestations of an
intelligent reality in which we are active participants. However, karma is not
under control of the ego or the mind, but is the action of our inner being.
The
Evolution of Consciousness
Modern science recognizes an evolution
of form, noting how the bodies of different animals adapt over time, becoming
more complex and sophisticated through succeeding generations. It has outlined
a physical or bodily evolution from plants and animals to human beings. Since
the time of Darwin, science has gone into great detail trying to explain this
movement of bodily evolution in terms of the outer factors of natural
selection, survival of the fittest and adaptation to changing environments, as
if it were a process that occurred of itself by some sort of natural necessity.
Today’s science emphasizes genetics as
the main mechanism behind this evolutionary process. It has discovered an
underlying ‘genetic code’ behind the great diversity of life, linking all
creatures together in the greater evolutionary process. This marvelous genetic
code is simpler, more concise and yet more powerful in its results than any
code or data base that the human mind can invent. So one must also ask: Can
such a physical information code exist without any enduring intelligence behind
it?
This scientific account of evolution
leaves any life-force or consciousness out of the picture except as a
by-product of bodily processes. It is as though we are following the tracks of
an animal and proposing an evolution of the tracks themselves without positing
any creature making the tracks, as if one track somehow manages to evolve into
the next!
We can contrast this with the view of
Yoga, the great spiritual science of the East, which recognizes an evolution of
consciousness as well as one of form. Yoga neither denies evolution in order to
justify a religious view of creation, nor reduces evolution to a blind play of
material forces. Yoga teaches that form cannot evolve without consciousness. It
is an inner consciousness that brings about evolutionary change of form, not
the form itself, which is no more than a shell. The creatures that we observe
in life are the result of such an inner consciousness evolving in its own
self-expression through the great movement of time.
Karma and rebirth are the means of this
evolution of consciousness, its underlying modus operandi. Only an intelligence
that is reborn can truly evolve in awareness. Otherwise intelligence would die
with the body, letting the form disintegrate with nothing left to continue.
Vedic
Astrology and our Karmic Code
The soul can be defined as our ‘karmic
being’ as opposed to our merely human personality that is its mask. The soul
carries our karmic propensities called samskaras from one body to another. This
is the Jivatman or reincarnating entity of Vedic thought.
Our karma, we could say, is the DNA of
our soul. Just as the body has its particular genetic code, the soul has its
particular ‘karmic code’. The soul’s karmic code is based upon the life
patterns it has created-the habits, tendencies, influences and desires it has
set in motion over its many births. These karmic tendencies or samskaras like
seeds ripen in the soil of our lives, taking root and sprouting according to
circumstances. Our soul’s energy is filtered through our karmic potentials,
which create the very pattern of our lives down to a subconscious and
instinctual level.
For the evolution of our species and
for our own spiritual growth, we must consider both the genetic and karmic
codes. We cannot understand ourselves through genetics alone,
which is only the code of the body; we must also consider the karmic code, the
code of the mind and heart. Note how two children in the same family can share
the same genetic pattern, education and environment and yet can have very
different lives, characters and spiritual interests. This is because of their
differing karmic codes.
Fortunately, there is a way that we can
see our karmic code as clearly as our genetic code. Vedic astrology, which is
called Jyotish or the science of light (Jyoti), helps us understand the laws of
both time and karma. The Vedic astrological birth chart is probably the best
indicator of the karmic code of the soul. The pattern of the birth chart is
like the ‘DNA of the soul’ behind the current physical incarnation. The
positions of the planets in the birth chart -not only relative to the twelve
signs of the zodiac but more importantly in regard to the Nakshatras or
twenty-seven mansions of the Moon – provides a wealth of knowledge through
which we can read our karmic code in great detail.
In this regard, the Vedic astrological
chart is probably the most important document that we have in life and more
important than our genetic code. Yet like our DNA it is a code written in the
language of nature and needs to be deciphered by a trained researcher in order
to make sense of its indications. Through the Vedic astrological chart we can
understand the greater purpose of our lives and their potentials, our
vulnerabilities and our hidden strengths that can help us fulfill our true
destiny.
In addition to showing our karmic code
from birth, Vedic astrology can plot its unfoldment through the changing course
of our lives using its system of planetary periods, annual charts and transits.
That is why Vedic astrologers can be so amazingly accurate both in their
delineations of character and in determining the events of our lives. On top of
this, through the use of planetary gems, mantras, yantras and meditation on
planetary deities, Vedic astrology also provides us many methods that can
optimize our karma and take us beyond the limitations of our karmic code.
It is imperative that each one of us is
aware of our karmic code and learns the tools to work with it and bring out it
optimal potential. Vedic astrology is probably the best tool in this regard.
This doesn’t mean that the birth chart will answer all our questions. We still
have to act, but it will show us how to act in the best and wisest possible
manner. In this regard, the birth chart is our karmic guide to life.
To change ourselves it is not enough to
alter the genetic code. We must learn how to alter our karmic code as well.
However, to change our karmic code is not much easier than to alter our
genetics! The required efforts must be done within ourselves rather than in an
external laboratory. It requires that we change the very way we live, breathe,
see and think, such as the methodology of Yoga and other Vedic sciences
instructs.
To transform our karma requires that we
expand our connections with the conscious universe-that we live the life of the
soul that is one with all life. As the soul holds the karmic code, only the
soul can change it. Once we awaken at the level of the soul, conscious of
ourselves as children of immortality, we can modify our karma in a spiritual
direction for the higher evolution of all life.
Our
Karmic Fire Body
The karmic code requires a vehicle to
contain it and to carry it from birth to birth. For this we also have a
‘subtle’ or ‘soul’ body, an inner flame that serves as a receptacle for our
karmas. We could call this our ‘inner fire body’ as opposed to our ‘outer
material body’, or we could simply call it our ‘karmic fire body’. This subtle
body, serving as the vessel for the soul, enters the physical body like a
flame, taking up its station in the heart and warming the entire organism. Like
a flame, it leaves the material shell of the body at death taking its karmic
capacities along with it.
Advanced yogis can perceive this inner
flame and observe its movements. They know how to enter into it and work
directly with it, using it to travel to various planes or lokas, higher realms
beyond this material universe. At death they merge into it and consciously
leave this world, having no fear of death. Their inner flame is no metaphor but
more real to them than their own flesh.
The
Soul as Nature’s Evolutionary Intelligence
The soul, therefore, is nature’s evolutionary
intelligence. Its code or record is karma, which is the inner DNA of the
evolutionary process. On a general level, the soul carries the karmic code of
nature, like the abilities to breathe or to perceive that we share with related
creatures. On a more specific level, the soul carries the karmic code of the
individual and his or her particular tendencies, urges and desires. The
individual soul is the primary vehicle that nature has developed for purpose of
conscious evolution. The individual provides a focus that allows consciousness
to grow through various bodies and gradually manifest itself in ever more
intelligent living forms.
The basis of all consciousness is the
sense of self, the core feeling of ‘I am’. You can observe this for yourself by
watching your thinking process.
- Meditate for a few minutes and watch the endless parade of your thoughts, concerns and imaginations that arise habitually in your mind. Try to find the root from which your thoughts arise.
- You will discover that all your thoughts go back directly or indirectly to the I-thought that is the source of your identity and vitality, just as the moving of a wheel turns around an axis. You cannot think about anything without first thinking about yourself.
This sense of self is the source of all
our motivation and action. Consciousness automatically projects a self or sense
of am-ness. This self-sense underlies all the five senses as our most immediate
feeling of being alive. It is more intimate and powerful than our senses of
sight, hearing or even touch. It is our very sense of being that makes all the
other senses possible. Even when the other senses are not functioning it
remains.
Our soul is our underlying sense of
self, which is the flame of awareness behind all our states of body and mind.
The soul is the pure ‘I am’, the natural or spiritual self behind the ego or
socially-conditioned self, which is like an artificial accretion built upon it.
Within that ‘I am’ is the evolutionary power of all nature and the very vision
of God. This Self-God is the supreme deity behind all religious and spiritual
striving. It is the basis of true immortality. Underlying the self-creating
universe is this self-creating consciousness of the higher Self, the supreme
Atman.
Our soul is the fire seed not only of
our own bodies and life-experience but of all life on earth and, ultimately, of
the entire universe. It is the sun seed or seed of the cosmic light and
infinite consciousness. It contains within itself the developmental code of the
entire universe. This code of existence or the God seed is present in the soul,
pushing its karma forward towards Self-realization.
Our
Collective Karmic Crisis
Our present planetary crisis, our
crisis in consciousness, is also a ‘collective karmic crisis’. We are setting
in motion long-term negative karmic consequences by our civilization out of
harmony with life. Such powerful collective karmas can bring about deep
disturbances in the world of nature, including alterations at geological and
climatic levels that can go far beyond what our species can control. The coming
century looks like an era of karmic rectification for the devastation already
wrought by our current spiritually immature civilization. We need the wisdom to
take us through this coming fire of collective experience and help minimize its
potential destruction as nature once more demands that the soul within us comes
to the front.
The problem is that our culture does
not believe in karma. We don’t teach the law of karma in our schools and or
even many of our religions are ignorant of it. Many who speak about the law of
karma act in violation of it as well. We think that if we make money or become
famous that we have achieved the goal of life, regardless of the karmas we have
set in motion for ourselves or for our world.
Our soul is a karmic center of
consciousness that we must face sooner or later. When we die, the only thing
that goes with our soul is its karma. The bodily self does not continue but the
soul – the sensitive core of awareness within us that allows us to feel
happiness or sorrow – goes on to wherever its karma may lead, which we must
eventually experience. If you have harmed your world in one life, you may have
to return in the next in order to rectify the wrong that you have done, which
pains the soul, even if the outer mind can ignore it.
If you really want to avoid pain and
suffering, not only in this life but in the continued existence of your soul,
you should strive at every moment to act with an awareness of the law of karma
and its consequences. This is a sobering consideration unlike the promises of
easy happiness, quick salvation or instant enlightenment. While these fantasies
appeal to our desires, they do not address the actualities of how the universe
works, and leave us cheated and deceived in the end when the inevitable effects
of our karma must manifest.
The
Action of Enlightenment
The truly enlightened or Self-realized
individual brings higher forces to the Earth from the power of his or her
liberated consciousness. That is how individual enlightenment can uplift the
entire world, even without any overt external actions. Such individual
enlightenment, however, is not the enlightenment of the separate self-which is
a contradiction in terms – but that of the soul, our universal being which is
inherently one with all. It does not occur through denying or ignoring karma
but through reaching a level of action that is no longer external or bound by
time. An enlightened individual becomes a secret Sun, pouring the radiance of
awareness out to all beings. His sacred fire is that of the sacred heart of all
beings.
One cannot be free of karma without
becoming everyone and everything. That is why we hear of great saints and yogis
in the wilderness befriended by wild animals. They did so by honoring the
sacred presence in all beings, not by regarding themselves as more enlightened
or better than other creatures.
One is reminded the story of Ramana
Maharshi, the great sage of South India, who liberated his own cow when the
animal died. When his disciples asked him how the cow called Lakshmi had fared,
he replied that she had achieved Self-realization. Not believing that a cow
could attain such an exalted spiritual state, they asked if she gained complete
Self-realization or just a higher, presumably human birth. Ramana replied that
it was the same Self-realization that any human being could achieve, and which
few even dedicated disciples ever reach. At his ashram today, there are not
only shrines to Ramana and his great disciples but also to Ramana’s favorite
animals – a cow, a dog, and a crow. Such sages are aware of the soul in animals
and can communicate with them just as easily they can with other human beings.
While few of us can reach the state of
supreme enlightenment, we can all bring aspects of enlightenment into our daily
lives. We can bring a unitary consciousness into our greater environment,
establishing our relationship with all aspects of the conscious universe from
greeting the Sun in the morning to remembering the stars at night. We must
respond to the evolutionary message of our karma, which is to take
responsibility for our world and look upon all creatures as our own Self. All
nature will support us in this endeavor if we recognize its movement as the
expression of our own soul.
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