Karma - The Universal Law of Harmony - We Choose Our Destiny - Cause - Effect -

Karma - The Universal Law of Harmony

Theosophy proposes that order pervades the universe, that nothing exists which is not under the sway of law. A divine plan governs all things. Natural law operates not only in the physical world, but in the realms of thought and feeling as well. Karma is the law of spiritual dynamics that can be related to every act in daily life. The word ''karma'' is Sanskrit, meaning action and implying the entire cycle of cause - effect Emerson's " law of compensation'' approximates it in meaning and understanding. The law refers particularly to the accumulation of effects brought about by causes set in motion through our attitudes and actions in the past, and includes the new causes initiated in the present that will result in future effects. The science of physics demonstrate that no particle of energy can be put forth anywhere in the universe without a natural result following. A stone tossed into the air returns at once to earth as a result of the law of gravity. The energy expended in winding a clock will produce a more delayed result, but the resulting force will exactly equal the original expenditure of energy or cause. In mixing chemical elements, the reaction may be immediate or long delayed. This is no less true in the chemistry of living, as we bring together actions, thoughts and feelings. The result may follow at once or be postponed in accordance with obscure factors. All thought, desire and action disturb in some measure the equilibrium through a process of readjustment. The operation of this law is as truly a moral law as it is a physical law and can be directly observed as such. We Choose Our Destiny  The law operates whether or not we are conscious of it. By its functioning our destinies are shaped. Its continued action arises from and depends solely upon our own free will. By our ignorance, we bind ourselves through selfish actions, feelings and thoughts. Only when we have learned that in order to find happiness and peace we must cease the flow of selfish action. Will we begin to use the law consciously for our liberation from the cyclic necessity of reincarnation. Even the slightest thought or act has its inevitable consequences. Death does not settle the score, anymore than moving to a new town will cancel the debts incurred in the old one. Each of us is born with a character, in an environment and family that seem either helpful or inimical to our progress. In reality all sets of circumstances are opportunities for us, for they are natural results of past living and should be viewed as the stepping-stones for our future growth. Our destiny is not imposed upon us. It is of own making, and we daily weave the threads of our future destiny. Cause - Effect  Sometimes the result alone is seen without the preceding cause, and it therefore seems entirely unaccountable. Or the cause is witnessed and the result seems non-existent. When one first meets the knowledge of reincarnation and karma, One is apt to feel resentful over the fact that one now suffers the result of causes set in motion by some body else. But when viewed from the pattern of Immortal Life and the inner being is seen as truly imperishable, living through successive lives, all events are perceived to have their natural cause and logical consequence. In fact cause and effect can be seen as inseparable, for effect is inherent in the cause, and the two may be thought of as one cause -effect. The law of spiritual dynamics makes us self -reliant beings with the realisation that we neither desire nor seek to escape responsibility. Rather, we wish to become self-conscious masters of our environment. Only by understanding the law and working with it, can we master natural law, as an aviator learns to fly by understanding the law of gravity and opposing to it other natural principles. Similarly, in the moral world we transcend the inevitableness of consequences by understanding the law of karma and setting in motion causes that will produce the desirable effects, neutralising the under desirable. In the inviolability of law lies our change and remake the character that is the outcome of our past living and create our future character more perfectly. Certainly without such a law, we would be drifting aimlessly on a shoreless sea, without chart or compass, at the mercy of every adverse wind, borne onward only by the ceaseless tide of evolution. Not Predestination  Karma is neither predestination nor fate. The application of this natural law does away with any possibility of such a thing as luck, either good or bad. Behind every piece of good fortune lie the causes that the individual has consciously or unconsciously precipitated, perhaps recently or in a previous life. Behind every bit of misfortune lies the energy likewise generated by the individual. While it is true that the accumulated karma of an individual helps or hinders one's progress, we are still free to choose within the limits of our making. By successive efforts and choices or lack of effort; we determine the orbit of our freedom. Fatalism or predestination implies that we are so bound by circumstances or by some power outside ourselves that no effort of our own can free us. Under the operation of the law of karma, the ones who generate the causes or forces can modify or neutralise them. We may be temporarily bound, but we do own binding. In the present we have the power to modify and improve our future. Basic Principles  While the working out of the law may be very complex; with almost infinite permutations and combinations in human lives, yet certain basic principles of operation may be grasped and employed immediately. We are normally living in three worlds-physical, emotional and mental - in vehicles appropriate to each world. We generate energies or forces as we act in each of these worlds. These energies bring corresponding results on their respective levels. Physical acts or deeds create physical environment, desires determine family and social links with other individuals and thoughts result in mental abilities or inability's. The summation of all these is what we character. Action on the Physical Level If we act in such a manner as to bring happiness to others, we will find ourselves sooner or later in a fortunate physical environment, with an increased opportunity for spreading happiness and goodwill. If, on the other hand, we cause pain to others by our actions or our failure to act ,we will find ourselves eventually in unhappy surroundings until we learn by experience a greater wisdom in living. The law itself is impersonal, neither good nor bad. Good or right may be defined from the evolutionist point of view as being all that is in line with the furtherance of evolution, bad or evil is therefore all that opposes progress toward perfection. Even in the case of bad actions, the law functions not to punish the evil-doer, but to teach him With the lesson learned is beyond the possibility of failure, natures purpose is accomplished. Action on the Emotional Level  The force generated on the emotional level is that of desire or feeling. The pursuit of desire stimulates exertion and aids in our development by binding us to the objects of desire. We may judge the wisdom of a particular desire by experiencing the results of its gratification. Through experiencing the unpleasant results of unwise desires, the soul learns to raise lower desires, into higher ones and finally to attain liberation from all desires Through the happiness enjoyed by wise desires, the soul gains expansion and illumination, with the final power of being happy in all circumstances. Desire also makes opportunities. Once we perceive this principle, we will understand that if we wish to have future opportunities in any particular line of endeavour, we should not only cultivate the present desire along that line, but try to put that desire into action now so far as is possible. Action On The Mental Level  The third force is that of thought. The force generated in thinking increases our ability to think, and increases the power of the mind as an instrument. Most thoughts are primarily associated with emotion and therefore may bring the thinker into contact with other persons in the relationships of every-day life, either pleasant or unpleasant. Thought is also a great creative power by which one can build both habit and character, which is the sum total of our habits. Action is but the physical expression of thought, as natural and inevitable in kind as the growth of a plant from the seed. This is our key to power. Knowing that we become that which we think, we can deliberately set out ourselves to think of those virtues and qualities which we desire to possess. Slowly the moulding power of thought builds those virtues into manifestation. The process is as natural as that of developing muscles by exercise and can be scientifically employed. Reincarnation A Necessary Means Every human being is constantly generating these three types of force-physical, emotional and mental. These determine not only our mode of life now, with its successes or failures, and the state of consciousness after death, but also our environment and relationships with others in succeeding incarnations. Obviously the balance of justice is not always struck within the limits of one life. That is why reincarnation is said to be a means to an end, rather than an end in itself . The cycles of reincarnation provide the necessary extension in time for the operation of the law of causation. The law of justice and the re establishment of equilibrium in the universe must work out in individual experience. We must also gradually develop our power, knowledge and skill in action and unfold our divine nature. It is important in understanding karma to realise that motive must be differentiated from action.  Deeds react upon the environment, but motive reacts on character.  When we are faced with a piece of unpleasant karma ,we must seek to meet it constructively and modify it, remembering that it is in reality an opportunity to build new qualities of character. Courage and serenity in meeting misfortune, and the persistent effort to eradicate all feelings of ill-will resentment toward those who seem to be responsible for our unhappiness will do much to mitigate both present and future effects. Opportunities  Occasionally, an opportunity comes to us that we feel is impossible for us to fulfil. But it would not be there unless the law had brought it as a result of past desire and effort. Such opportunities should be seized bravely. If we can nearly do a thing, we have worked for it in the past. To the strength of past efforts we may be adding the final step to bring a latent power into active expression. Very often the action of karma is not felt immediately. It is like a seed that lies dormant, seemingly dead, but eventually sprouts, matures and the harvest is reaped. In the fertile soil of our physical, emotional and mental natures, we plant the seeds of our future, and we carry with us the rich harvest of many past sowing's. If the harvest seemingly is poor and unfruitful, it can be improved by planting better seed. We are never without opportunities to plant a new, to plant the seeds of love, of kindness of beauty, that we may reap the harvest of tolerance, faith and loveliness. Character is the visible record of the past, and the promise of the future. The qualities and capacities of today are the results of our yesterdays and rungs on the ladder stretching to greater tomorrows. As we climb we reshape the present more nearly in the image of the future, and so change the past. The failures become but steps up the ladder leading to perfection, When the whole of time is glimpsed at last as an Eternal Now.

     Compiled by T.S. Prem Kumar, Madurai, India.

What is the position of Advaita on Freewill?- Advaita Vedanta - Questions and Answers

What is the position of Advaita on Freewill?

Advaita Vedanta - Questions and Answers

                                    

Apart from karma, there is scope for free will (called “purushartha”) in human lives. Good action and good thought can reduce papa and increase punya. Whether free will or karma will prevail or to what extent free will can mitigate karma depends on the relative strength of the two. Since there is no way of knowing what one’s karma is, wisdom lies in doing good actions and entertaining good thoughts. One should not lose faith in the efficacy of good actions and good thoughts; good actions and good thoughts are bound to bring about a better balance of punya papa and, consequently, mitigate suffering and increase happiness in the present janma itself or in future janmas. Brhadaranyaka Upanishad, fifth chapter, fourteenth section talks of the beneficial result of the chanting of the famous Savitri mantra in the Gayatri metre.

There are various other sections in the Upanishads, particularly Brhadaranyaka and Chandogya, which talk of beneficial results of meditation on deities. We should extend this to good actions and good thoughts in general. What physical and mental equipment one is born with, in which set up one is born and what opportunities are available are determined by one’s karma. But, in any janma, how one develops one’s potential, how one makes use of opportunities and how one does action in and reacts to situations depends on one’s free will.

Factor which operates in our life is vasanaas, tastes and attitudes resulting from the impressions of the experiences of our previous lives. Vasanas govern our action in the sense that towards the same objects, different people have different likes and dislikes and the same situation different people face with different attitudes. One loves music; another can’t stand any music One loves swimming; another does not want even to have a bath. One loses heart at the slightest obstacle; another bulldozes through the toughest situations. Vasanas of the past can also be changed or overcome by free will, with determination. Thus our life is an interplay of Iswara srshti including niyati, our karma and vasanas and jivasrshti.

The very fact that human beings have a choice to do a thing, or not to do it or do it in a different way, is proof of free will. A powerful argument for free will is that, unless you accept free will, moksha will be impossible.  Aspiring for moksha and making use of the opportunities available for spiritual advancement are matters of free will. Punya karma may even give you birth in a family of spiritual seekers, but whether you yourself take to the spiritual path depends on your free will. Papa karma may give you birth in a family of materialists, but, with your free will, you can transcend those surroundings and , if your aspiration is intense, you will find the set up where you can pursue your spiritual sadhana.

If free will is not accepted, there will be certain other problems:

 

(i) The commandments and prohibitions of scripture [ Ntj Gj;jfk; ] will become meaningless. Scripture is advising man to do good actions and avoid evil actions only because scripture assumes that man has free will.

(ii) If man has no free will and not merely our karmaphalam but fresh action is also impelled by Iswara, Iswara becomes responsible for the good action and bad action done by man.  The problem then would be two-fold. By making some men to do good action and some men do bad action resulting in punya and papa followed by enjoyment or suffering as karmaphalam later, Iswara would become partial and cruel. Secondly, if Iswara is responsible for man’s good action and bad action, no one can be rewarded nor can any criminal be punished. A murderer will say “I am not  responsible for what I did. The Lord made me do it.”

 

Since no one knows what one’s karma is, the best way to act is to do action according to Dharma. Dharma in, the modern context, should be defined as principles of self-improvement, developing one’s potential, putting forth utmost efforts to achieve legitimate goals, morality – not only personal morality but what may be called social morality -  such as doing or not doing to others what you would like them to do or not to do to you, working for the greatest good of the greatest number, adhering to values like non-violence, truthfulness, charity,  having regard to ecological balance etc.  When one is in doubt in any situation whether what one is intending to do is right or wrong, there are two ways; follow the example of great people, if available, or see that your motive is pure and do what your conscience dictates.

How a person takes the initiative to create situations, how he faces situations created by others, how he makes use of the opportunities available to himself to develop himself, how he reacts to actions, behaviour and conduct of other people, all these depend on his free will. In the same school, with the same teaching faculty and library, one works hard and studies well; another with an equally good brain wastes his time and fails to make the grade.  One manages his office, being a friend of all; another manages the same office as a ring master. The situations we are faced with is Iswara srshti.  How we face it is Jivasrshti.   

   Compiled by T.S. Prem Kumar, Madurai, India.

Some Aspects of The Jain Theory of Karma by Acharya Shri Atmaram

Some Aspects of  The Jain Theory of Karma

by Acharya Shri Atmaram

Acharya Shri Atmaram was a great scholarly monk of recent times. He had an extensive and profound knowledge of Shwetambar as well as Digambar scriptures, which have been effectively quoted in his celebrated work, 'Jain Tattva Kalika' - A Treatise On Jainism. Acharya Shri possessed a deep insight into the soul of Jainism which is evident from the following selection. - D.C.J.

What is karma?

In Jain philosophy, the word 'karma' is employed to convey a unique and special import, which conforms to psychological concepts. 'Karma' is defined as the acquisition of material karmic particles attracted like a magnet by a worldly soul through auspicious and inauspicious activities of mind, speech and body, impelled by attachment (RAAG) and aversion (DWESH). In other words, the material particles acquired by a worldly soul through various activities of body, speech and mind conjoined with irrationalism (MITHYAATVA), indulgence (AVIRATI), indolence (PRAMAAD), passion (KASHAAYA) and, physical and mental deeds (YOGA) constitute karma.

There are a variety of material particles, including the ultra fine particles that are capable of being transformed into karmas. These are called karmic particles (KAARMAAN VARGANA). On account of irrationalism, indulgence, indolence, passion and, physical and mental deeds, these material particles become associated with worldly souls and become physical karmas (DRAVYA KARMA). Essentially, the ultra fine material particles attracted by a worldly soul through its auspicious and inauspicious dispositions constitute karmas.

How can material karma particles become associated with abstract soul?

The karma particles are material, tangible (MOORT or ROOPI), while soul is abstract, intangible (AMOORT or AROOPI). Thus the question arises: How can the tangible karma unite with intangible soul? It should be remarked that air and fire are both tangible and therefore they do not influence space, which is intangible. Similarly, material karmas should not influence soul, which is abstract. However, Jainism enunciates that karmas impact the lives of worldly beings.

The answer to this question is: the concept that a tangible entity cannot influence an intangible entity is not absolute. For example, knowledge and cognizance are intrinsic attributes of soul and thus they are intangible. Substances like wine and drugs are tangible. When an individual is under the influence of alcohol or drugs, it is observed that his/her knowledge and cognizance are obscured. Just as material alcohol can influence intangible knowledge, similarly abstract soul can be affected by material karma.

The Jain philosophy propounds the multiplicity of viewpoints (ANEKAANTAVAAD). [From the realistic viewpoint], soul is abstract. However, [from the experiential viewpoint], worldly souls have been associated with karmic matter since time immemorial. Material karmic particles have been eclipsing pristine soul like particles of dirt on a piece of pure gold. From this viewpoint, a worldly soul is not absolutely intangible. On each iota of a worldly soul an infinite number of karma particles have been attached since time immemorial. These comprise the karmic body of a worldly soul. In fact, the bondage of fresh karmic particles takes place in the presence of material karmas only. SIDDHAs have no karmic body as they have shed all karmas associated with their souls. Thus no new karmas can bind to them.

How and when did karmas become associated with soul?

From the realistic viewpoint (NISHCHAYA NAYA), the Jain philosophy considers that soul is pure - free from the bondage of karma particles. Now the question arises, how did a pure soul become contaminated with karmic dirt? Further, if a pure soul can become contaminated then the cycle of acquiring and shedding karmic matter will go on forever and ever. The only logical response to this question provided by eminent Jain philosophers is that the association of karmas with the worldly souls is without any beginning. The question of which came first does not arise. It is similar to 'the chicken and the egg'.

Now the question arises: How can the association that has no beginning be broken? The answer to this question is that an association of a soul with a particular group of karma particles is not eternal. A worldly soul continually sheds karmas in its possession and acquires new karmas. Thus the stream of karmic inflow and outflow continues. The stream is without any beginning while the individual karmas are transient. Therefore, the association of karmic material with a soul can be dissolved by practices such as penance ( gpuhar;rpj;jk;), renunciation ( JwT ) and self-restraint ( Rafl;Lg;ghL). It should be remarked that from the point of view of bondage, soul and karma are one and the same, while from the point of view of attributes, they are distinct. These facts indicate that the process of binding of karma with soul and shedding of karma by the soul is logical and reasonable.

Who is more powerful, soul or karma?

One of the intrinsic attributes of soul is infinite power (ANANT VEERYA) - potentiality, initiative and the will to act. But a worldly soul has the bondage of karmas. Consequently, it undergoes the cycles of birth and death, and experiences worldly pleasures and suffering. Now the questions arises: Who is more powerful? Who wins, soul or karma?

On the surface, karma appears to be more powerful. However, if we look inward, we perceive the will and determination of soul. A piece of iron seems to be tougher than water, but water causes iron to rust and eventually the piece of iron falls apart and it is reduced to dust. By adopting rational perception, rational knowledge and rational conduct, a worldly  being  indulges in practices such as penance ( gpuhar;rpj;jk;), renunciation ( JwT ) and self-restraint  ( Rafl;Lg;ghL ), and eventually removes all karmic blemish. This is a real triumph, the victory of soul over karma. A rational worldly soul succeeds in overcoming karmas through self-endeavor.

A worldly soul conquers karmas only when it realizes its full potentiality - when it has the realization that its worldly existence and sufferings are the consequences of its own irrationalism and delusion. An aspirant understands that the inanimate karmas have an adverse impact on an individual only because he/she has attachment and aversion, which steer him/her to experience sensual pleasures and pain. Such realization is the first step towards spiritual uplift and ultimate victory over karmas.

Two types of karma:

                        

On the basis of bondage (BANDH), karmas are of two types: physical (DRAVYA) karma and abstract (BHAAV) karma. Physical karmas are transformations of ultra fine particles of matter while abstract karmas are thoughts and feelings of attachment and aversion of a worldly soul. Physical karmas are the results of abstract karmas and abstract karmas may be provoked by physical karmas. In fact, when physical karmas come to fruition, abstract karmas, that is, thoughts and feelings of pleasure and pain are generated in a living being. These feelings constitute abstract karmas, which, in turn, cause the influx of fresh physical karmas. This process of seed and seedling has been in operation since time immemorial.

Who is the doer of karma and who suffers their consequences?

There are two main philosophies in regard to the process of generation and fruition of karma. One school of thought believes that a worldly soul is not free in 'doing' karmas and suffering their consequences, but it is dependent on God or some supernatural entity regarding these processes. The other school of thought believes that one is free to 'do' the karmas and one can escape the undesirable consequences of past karmas by performing certain rituals to please some demigods and goddesses.

Both  these  schools of thought do not seem to be reasonable and they infringe upon the freedom  of  the soul to depend  on  self-endeavor. Instead  of  adopting self-restraint ( Rafl;Lg;ghL), and penance ( gpuhar;rpj;jk;) to modify their karmas, some individuals indulge in praise and worship of imaginary gods and goddesses. If superman and supernatural entities could fend off the unpleasant consequences of karma, then no undesirable and unfortunate events would occur in the world. This is never the case. The logical conclusion is that the self is responsible for one's karmas and their consequences.

It should be pointed out that the Jain philosophy investigates each issue from two viewpoints: realistic (NISHCHAYA) and experiential (VYAVAHAAR). From the experiential viewpoint, a soul having passions and yoga (activities tainted with attachment and aversion) is the doer of karmas. The self is the doer and undoer of misery as well as of happiness. The self involved in auspicious activities is a friend of the soul, while the self, indulging in inauspicious activities, is an enemy.  A soul free from attachment and aversion does not bring about any karmic influx. In no instance, can karmic matter transform itself into karmas because it is insentient. In plain words, from the experiential viewpoint, a worldly soul can be said to be the doer of karma only as long as it is associated with karmic matter.

From the realistic viewpoint, the transformations in a soul occur according to the intrinsic ( ,ay;ghd ) attributes ( jd;ik ) of the soul, while the transformations in karmic particles are brought about by their own intrinsic nature. Thus a soul is not the doer of karma and karma is not the doer of the mental states of a worldly soul.

Does a soul control karmas or do karmas control the soul?

Is a worldly soul dependent on karmas? Can karmas be contained by a worldly being? These questions can be answered on the basis of the Jain doctrine of the multiplicity of viewpoints (ANEKAANTAVAAD). From one viewpoint, a living being has the freedom to acquire karmas. By the same token, a worldly soul is free to prevent the influx of karmas (SAMVAR), to convert inauspicious karmas into auspicious karmas, to reduce the duration of association of karmas, and to break the association of karmas (NIRJARA).

According to Jain scriptures, an individual can triumph over his/her karmas through consonant endeavor (LABDHI), except for invariant (NIKAACHIT) karmas. Even in the case of invariant karmas [and in general], during the fruition of karma, if the individual does not have feelings of attachment and aversion, and maintains equanimity, tolerance, courage and peace of mind, then the karmas are shed upon fruition and they do not succeed in overpowering the soul. In this respect, the self is responsible for acquiring as well as for suffering the consequences of karmas. Nobody else can suffer the consequences of the karmas acquired by any individual. No one can share the pleasure or pain that results from the karmas acquired by any individual.

Looking from another angle, a worldly being is found to be subjugated by karma. A soul preoccupied in attachment and aversion is totally in the grasp of karmas. Such an individual is helpless and he/she is completely at the mercy of karmas. As a person who appears to enjoy the freedom to consume intoxicating substances loses control of his senses, similarly, one who is irrational and indulgent acquires karmas that take hold of the course of one's life. In such instances, karmas control the worldly soul.

To summarize, in certain instances a worldly soul is dependent on karmas and in certain other cases, the soul triumphs over karma.

    Compiled by T.S. Prem Kumar, Madurai, India.