The Cosmic Law of Karma - … 03, 2015 · The Cosmic Law of Karma The law of spiritual ... तजत्कं कर्मणण ोरे र्ां तनयोियमसकेशव

1

The Cosmic Law of Karma

The law of spiritual evolution

(Jan 24, 2015)

Dr. P. Subbanna Bhat

2

3

Agenda . . .

4

5

What is Karma ?. . .1

Sri Aurobindo:

“All energy put into activity – thought, speech, feeling ,act

– go to constitute karma. These things help to develop the

nature in one direction or another, and the nature and its actions

and reactions produce their consequences inward and outward:

they also act on others to create movements in the general sum

of forces which can return upon oneself sooner or later.

“Thoughts unexpressed can also go out as forces and

produce their effects. It is a mistake to think that a thought or will

can effect only when it is expressed in speech or act: the

unspoken thought, the unexpressed will are also active energies

and can produce their own vibrations, effects or reactions.”

---- Sri Aurobindo [“Fate and Free-will”, pp.1-2]

6

7

Karma is . . .2

o Karma – ‘Action’ together with the ‘Motive’ behind the action

o Motive – Purpose + Fruits

o ‘Purpose’ – expected (objective) outcome

o ‘Fruits’ – after-effects beyond the defined ‘purpose’

(status, reputation, networking, business development etc.)

o ‘𝑽𝒂 𝒔𝒂𝒏𝒂’ – imprint upon the mind – karmic residue

o ‘𝑺𝒂𝒏𝒄𝒉𝒊𝒕𝒂 𝒌𝒂𝒓𝒎𝒂’ = ‘𝑃𝑟𝑎 𝑟𝑎𝑏𝑑ℎ𝑎’ + ‘𝐴𝑔𝑎 𝑚𝑖’

8

The Law of Karma . . .3

o 𝑺𝒂𝒏𝒄𝒉𝒊𝒕𝒂 − Karma decides the present state of

consciousness and the psychological environment

(created by the 𝒈𝒖𝒏𝒂𝒔 – 𝑺𝒂𝒕𝒘𝒂,𝑹𝒂𝒋𝒂𝒔, 𝑻𝒂𝒎𝒂𝒔)

o 𝑷𝒓𝒂𝒓𝒂𝒃𝒅𝒉𝒂 – the seed that has begun to sprout . Normally,

the subject has no choice but go through the ‘prarabdha’

karma in its entirety, once it has begun.

o 𝑨𝒈𝒂𝒎𝒊 – Karma can be eliminated before they turns into

‘prarabdha’, (through the fire of ‘𝒋𝒏𝒂𝒂𝒏𝒂’, by the grace of

Ishwara )

9

Karma Yoga . . .4

o Karma is inevitable; utilize the accumulated karmic residue

effectively towards speedy growth (evolution)

o Align the ‘motive’ of karma to a ‘dharmic’ purpose (welfare of

self, family, community, nation, mankind . . . Worship of God)

o Work diligently to achieve the ‘purpose’.

योगः कर्मसु कौशलर् ्′—[ Bhagavadgita, II -50]

o Surrender the ‘fruits’ of karma to God; do all actions with an

attitude of worship of Divine.

10

11

Arjuna’s poser_1 . . . 5

Arjuna asks:

अथ केन प्रयुक्तोऽयं पापं चरतत पूरुषः I अतनच्छन्नापप वार्ष्णेय बलादिव तनयोजितः II

---[Bhagavadgita , 3-36]

“Krishna, why do people commit evil deeds, in spite of

themselves, as if compelled by force ?”

12

Desire and Anger . . .6 श्रीभगवानुवाच:

कार् एष क्रोध एष रिोगणु सर्दु्भवः I

र्हाशनो र्हापाप्र्ा पवध्येनमर्ह वैररणर् ् II ---[Bhagavadgita , 3-37]

“Call it ‘desire’, call it ‘anger’ , . . It is ‘rajasik’ in content; it is man’s

greatest enemy; verily dangerous; can lead to one’s own

downfall. Hence, handle it carefully !”

Karma prompted by desire, anger, greed, infatuation etc. will

cause further bindings, and strengthen the ego !

13

Seat of ‘Avidya’ . . .6

श्रीभगवानुवाच:

इजन्ियाणण र्नोबुपिरस्याधधर्ष्ठानर्चु्यते I एतैपवमर्ोहयत्येष ज्ञानर्ावतृ्य िेदहनर् ्II


The senses, mind and the intellect are the seat of this residue;

it covers the Self with a veil of ignorance (‘avidya’) !

14

Seat of ‘Avidya’ . . .

बुपि

र्नस

प्राण

शरीर

“प्रज्ञानं ब्रह्र्”

“इजन्ियाणण र्नो बुपिर ् अस्याधधर्ष्ठानर्चु्यते. . . ”

[ Bhagavadgita, III−40]

Seat of ‘Avidya’

Body is the Chariot . . .7

आत्र्ानं रधथनं पवपि शारीरं रथरे्वतु I बुपि ंसारधथ ंपवपि र्नः प्रग्रहरे्वच II

इजन्ियाणण हयानाहुपवमषयान्तेषु गोचरान ् I

आत्रे्जन्ियर्नोयकु्तं भोक्तेत्याहुर्मनीपषणः II ----[Katha Upanishad, I-3-3,4]

Know that the Self to be the master and body is the chariot; the

intellect is the charioteer; the senses are the horses; and the mind

is the reins with which the horses are controlled. The sense objects

are the road upon which the chariot is driven. The Self, associated

with the body, senses and the mind – the wise say – is the enjoyer.

15

16

Types of karmic residue. . .8


धूरे्नापियते वजह्न यथािशो र्लेन च I यथोल्बेनावतृो गभामस्तथा तेनेिर्ावतृर् ्II


“The veil is of three types: 𝒔𝒂 𝒕𝒘𝒊𝒄𝒌 – like the smoke obscuring the

flame ; 𝒓𝒂 𝒋𝒂𝒔𝒊𝒌 – dust covering the mirror; and 𝒕𝒂 𝒎𝒂𝒔𝒊𝒌 – like the

mother’s womb covering the baby !”

17

Karma differentiates man . . .9

Karmic residue – differentiates one man from another:

अभयं सत्व सशंुधधज्ञामनयोग व्यवजस्थततः I

िानं िर्श्च यज्ञश्च स्वाध्यायस्तप आिमवर् ्II Fearlessness, purity, charity, dedication to acquire wisdom, self

restraint , devotion to God, self study (of scriptures), austerity,

uprightness (honesty) etc. etc. . . . are Divine qualities .

धंबो िपोअततर्ानश्च क्रोधः पारुर्ष्यरे्वाच I अज्ञानं चापपिातस्य पाथम सपंिर्ासरुीर् ् II

---[Bhagavadgita , XVI -1,4]

Hypocrisy, arrogance, conceit, anger, harshness , ignorance . . . are

‘Asuri’ characteristics

Seeds from the past. . .10

Paramahansa Yogananda :

“It is mere subterfuge on the ego’s part to plead helplessness

in the face of difficulties. The root cause of our problems grow

out of sight in the subconscious. We put down those roots

(plant the seeds) ourselves, originally, by wrong deeds that we

performed in the past. Today if anyone behaves badly towards

us, it is him we blame for our hurt.. . . . If our ‘luck’ turns

against us, we blame anything and anyone but ourselves. Yet

it is we, by the magnetism projected by our own karma, who

drew that hurtful behavior , or that ‘rotten luck’ to ourselves”

--- [“Karma and Reincarnation”, p.32,33] 18

Fate and Free-will . . .11

Sri Aurobindo:

“This question of free-will or determination is the most knotty of

all metaphysical questions and nobody has been able to solve it

– for a good reason that both destiny and will exist and even a

free-will exists somewhere; the difficulty is only how to get at it

and make it effective .

“. . . A man is what his nature has made him and cannot do

otherwise as his nature compels him. It is true in a sense, but

not in the sense . . . that the ego-self can claim irresponsibility

and impunity for itself in its works; for it has will and it has

desire; and so long as it acts according to its will and desire, it

must bear the reactions of its karma. . . .”

----[“Fate and Free-will”, p.1]

19

Sri Aurobindo on Astrology . . .12

Sri Aurobindo [“Fate and Free-will”, p.18]:

“Astrology? Many astrological predictions come true, quite a

mass of them . . . But it does not follow that the stars rule our destiny;

the stars merely record a destiny that has been already formed, they

are a hieroglyph (pictograph), not a Force – or . . . It is transmitting

energy, not an originating Power. . . The stars are only indicators. The

astrologers themselves say that there are two forces, Daiva and

Purushakara, fate and individual energy; and individual energy can

modify and even frustrate fate.”

“Moreover, the stars often indicate several fate-possibilities; for

example, one may die in mid-age, but if that determination can be

overcome, one can live to be a predictable old age. Finally, cases are

seen in which predictions of the horoscope fulfill themselves with great

accuracy up to a certain age, then apply no more. . This often happens

when the subject turns away from the ordinary to the spiritual life.”

20

21

Karma ends in ‘Jnana’ . . .13


शे्रयान्िव्यर्याद्यज्ञा ज्ञानयज्ञः परन्तपः I सव ंकर्ामणिल ंपाथम ज्ञानेन पररसर्ाप्यते II

---[Bhagavadgita , IV-33]

“Pursuit of Knowledge (𝑗𝑛𝑎 𝑛𝑎 𝑦𝑎𝑗𝑛𝑎) is superior to other forms of

yajna (𝑑𝑟𝑎𝑣𝑦𝑎 𝑦𝑎𝑗𝑛𝑎, 𝑡𝑎𝑝𝑜𝑦𝑎𝑗𝑎𝑦𝑎𝑗𝑛𝑎, 𝑦𝑜𝑔𝑎𝑦𝑎𝑗𝑛𝑎). Arjuna, realize

that all karma finds consummation – completely, without leaving

any residue – in pure Knowledge (𝑗𝑛𝑎 𝑛𝑎 ).”

22

Karma consummates in Jnana . . .14


यथैधांमस समर्ध्िो sजनन भस्र्सात्कुरुते sिुमन I ज्ञानाजनन सवमकर्ामणण भस्र्सात्कुरुते यथा II


“Like the blazing fire consumes the firewood and reducing it to

ashes, the fire of knowledge (𝑗𝑛𝑎 𝑛𝑎𝑔𝑛𝑖) consumes all karmic

residues (𝑠𝑎𝑟𝑣𝑎𝑘𝑎𝑟𝑚𝑎 𝑛𝑖).”

23

24

Arjuna’s poser_2 . . .15 अिुमन उवाच :

ज्यायसी चेत्कर्मणस्ते र्ता बुपििमनािमन I

तजत्कं कर्मणण घोरे र्ां तनयोियमसकेशव II व्यामर्शे्रणेव वाक्येन बुपि ंर्ोहयसीवरे् I

तिेकं वि तनजश्चत्य येन शे्रयोहर्ाप्नुयार् ्II ---[Bhagavadgita , III -1,2]

“If you feel that Knowledge (𝑗𝑛𝑎𝑛𝑎) is superior to action

(𝑘𝑎𝑟𝑚𝑎), why do you push me into this terrible task (of

war)? Your words confuse me. Tell me only one thing for

sure; which path shall I follow (what is good for me) ? ”

25

Two distinct paths …16


लोकेजस्र्न द्पवपवधा तनर्ष्ठा पुरा प्रोक्ता र्यानघ I ज्ञान योगेन साङ्ख्यानां कर्म योगेन योधगनार् ्II

---[Bhagavadgita , III-3]

“As I had mentioned earlier, there are two separate paths which

people follow – the path of knowledge (of the ‘samkhyas’ ), and ‘the

path of karma (of the ‘yogis’)”

26

Karma is inevitable . . .17


न कर्मणार्नारंभान्नैर्ष्कर्म्य ंपुरुषोश्नुते I

न च सयंसनािेव मसपि ंसर्धधगच्छतत II


“By eschewing (without performing) ‘karma’ one cannot attain the

Ultimate state of no work (′𝑛𝑎𝑖𝑠ℎ𝑘𝑎𝑟𝑚𝑦𝑎′); by mere renunciation of

action, man does not attain the state of highest ‘Perfection’.”

27

The yogi and hypocrite. . .18

Sri Krishna cautions:

करे्जन्ियाणण सयंर्म्य य आस्ते र्नसा स्र्रन ्I इजन्ियाथामन ्पवर्ढुात्र्ा मर्थ्याचारः स उच्यते II

यजस्त्वदियाणण र्नसा तनयर्म्यारभतेिुमन I करे्जन्ियै कर्मयोगर्सक्तः स पवमशर्ष्यते II

---[Bhagavadgita , 3-6,7]

“One who refrains from action, with his mind wallowing in base thoughts,

is verily a fool and a hypocrite. One who withdraws his mind from the

senses and indulges in karma yoga – is special and rare indeed”

28

Set a lofty model. . .19


यद्यिाचरतत शे्रर्ष्ठ तत्त िेवेतरो िनः I सयत्प्रर्ानं कुरुते लोकस्तिनु वतमते II


“People occupying high position (in the society) have the onus

of setting good examples; for the rest of the society tends to

emulate those models !”

29

Karma Yoga . . .20


सक्ताः कर्मण्यपवद्वांसो यथा कुवमजन्त भारत I कुयामद्पवद्वंस्त्थासक्ता जश्चकीषुमलोकसन्ग्रहर् ्


“Therefore, O 𝐵ℎ𝑎 𝑟𝑎𝑡𝑎 , the learned will involve themselves in

karma with welfare motive, with the same zeal and diligence

as the ignorant do for their selfish motive !”

30

Enthuse, not confuse - people . . .21


न बुपि भेिं िनयेिज्ञानां कर्मसङ्खधगनार् ्I िोषयेत्सवम कर्ामणण पवद्वान्युक्त सर्ाचरन ्II


“Do not create confusion among those who are attached to the fruits of

karma. The learned should enthuse them to involve with greater vigor,

gradually reforming their attitude (towards higher ideal).”

31

32

Liberated Yogi has no karma . . .22 श्रीभगवानुवाच:

यस्त्वात्र्रततरेवस्यािात्र्त्रपु्तश्च र्ानवः I आत्र्न्येवच सन्तुर्ष्टस्तस्य काय ंन पवध्यते II

नैव तस्य कृतेनाथो नाकृतेनेह कश्चन I न चास्य सवमभतूेषु कजश्चिथमव्यपाश्रयः II

---[Bhagavadgita, III-17,18]

“He who is always revels in the Self, who is happy and content

in the Self, he is free from the compulsions of karma.”

“By performing karma he (realized soul) does not gain anything; by

not performing karma he does not lose anything; he has no ‘give

and take’ relationship with the world. He alone is free from karma.”

33

Ceaselessly engaged in Karma. . .23


न रे् पाथामजस्त कतमव्यं त्रत्रषु लोकेषु ककन्चनः I

नानवाप्तर्वाप्तव्यं वतम एवच कर्मणण II ---[Bhagavadgita , 3-22]

“As for myself, I am under no compulsion to indulge in karma in all

the three worlds; there is nothing that I have not achieved (but would

achieve through karma); but yet, I am ceaselessly engaged in karma

– all the time”.

.

34

People tend to follow . . .24


यदि ह्यहं न वतेयं िातु कर्मण्यतजन्ितः I र्र्वत्र्ामनुवतमन्ते र्नुर्ष्याः पाथम सवमशः II

उत्सीिेयुरररे् लोका न कुयां कर्म चेिहर् ्I

सकंरस्य च कताम स्यार्पुःअन्यमर्र्ाः प्रिाः II ----[Bhagavadgita , 3-23,24]

“If I do not set a model of a diligent karma yogi, all mankind will

be tempted to emulate my example !! If that happens, there will be

confusion all round, and the world (system) will collapse , leading to

all round destruction !”

35

God can destroy karma . . .31


“Immortal souls can only expect to find freedom by utterly

destroying all seeds of earthly desires, through contact with

God in meditation. Meditation reminds the soul of the

unending fulfillment in the immortal inheritance of bliss , and

makes all desires for earthly ways unnecessary and, indeed,

ridiculous . . . .”

----[“Karma and Reincarnation”, p.104]

36

Divine Grace . . .32

Sri Aurobindo [“Fate and Free-will”, p.29-30]:

“There are these three powers: (i) The Cosmic Law, of Karma.

(ii) The Divine Compassion acting on as many as it can reach through

the nets of the Law and giving them their chance (iii) The Divine Grace

which acts more incalculably and also more irresistibly than the others.”

“The Divine Grace – it is not a universal Divine Compassion

either, acting impartially on all who approach it and acceding to all

prayers. . . It is a power that is superior to any rule, even to the Cosmic

Law – for all spiritual seers have distinguished between the Law and

the Grace. Yet it is not indiscriminate – only it has a discrimination of its

own which sees things and persons and the right times and seasons

with another vision . . . A state of Grace is prepared in the individual

often behind thick veils by means not calculable by the mind and when

the state of Grace comes, then the Grace itself acts . . .”

37

Grace melts karma. . .33

Divine Mother :

‘You say here that we are “seized in the chain of karma”,

but some times when the Divine Grace acts, that contradicts . . .

‘wholly, the Divine Grace wholly contradicts Karma; that

(Grace) melts it (karma) as butter when put in the Sun . . .’

---- [“Fate and Free-will”, p.35]

38

Grace examples . . .34

Mahaperiyava :

Kanchi , 1952 . . .

Yogananda :

Serampur, 1920 . . .

39

40

The Law is just . . .34


“This law of action, which dictates that you reap in this

life what you sowed in a past life , is a just and wise law . . .”

“Medical doctors would say that John inherited insanity

from his father, but the metaphysician would say that John

attracted an insane parent in this life because his soul

brought back the tendency of insanity from his former life.”

----[“Karma and Reincarnation”, p.96]

41

The Law is Reformative . . .35

Paramahansa Yogananda:

“One can escape the law of karma by identifying himself with

God. Once he is able to do that, . . . he should remain divine by

continuously forgiving and loving as God does.”

“According to the law . . .A judge may sentence a young criminal

to three years in reformatory school. But the judge also has the

privilege to pardon the young offender if the youth repents . . .

So according to the law of karma , a person who acts evilly must

reap the consequences of his actions. But if that evil doer

appeals to God for pardon by intense prayer and meditation,

then God , . . . can grant him amnesty from punishment.”

----[“Karma and reincarnation”, p.34] 42

Rebirth for experience . . .36


“God sent perfect souls to earth to behave like

immortals – calm, desireless, and ever happy – both to

watch the earthly moving pictures and to act in them.

During the acting and watching of mundane moving

pictures, however, should not develop attachments.

Unless its material desires are cast off before death, the

soul must return to another body in the earthly moving

picture house in order to work out the desires born there.”

[“Karma and reincarnation”, p.86]

43

Karma and Rebirth . . .37


“Babies who die in their mother’s womb are usually

suicide cases from before. They spurned life before, and in

the process of rebirth they emanate spasms of latent

repulsions of life, which derange the body so much that it

dies in the embryo. Those who had acquired riches, health,

prosperity, wisdom, or spirituality in the past lives are born

with specific advantages from the beginning of their present

lives. Likewise, those who created poverty, disease and

ignorance through negligence in the past lives “will meet

those conditions from the very beginning of their lives”

----[“Karma and Reincarnation”, p.96] 44

Rebirth for evolution. . .38

Sri Aurobindo:

“. . , You must avoid a common popular blunder about

reincarnation. The popular idea is that Titus Balbus is reborn as John

Smith, a man with the same personality, character, attainments as he

had in his former life with the sole difference that he wears a coat and

trousers instead of a toga, and speaks in cockney English instead of

Latin . . . This is not the case.. . . The soul comes into birth for

experience, for growth, for evolution till it can bring the divine into

Matter. It is the central being that incarnates, not the outer personality –

the personality is simply a mould that it creates for its figures of

experience in that one life. In another birth it will create for itself a

different life and career. . . .”

----Sri Aurobindo and the Mother [ “Rebirth”, p.1]:

45

Rebirth for evolution. . .39

Sri Aurobindo:

“. . . It is not the personality, the character that is of the first

importance in rebirth – it is the psychic being who stands behind the

evolution of the nature and evolves with it. The psychic when it departs

from the body, shedding even the mental and vital on its way to its

resting place, carries with it the heart of its experiences – not the

physical events, not the vital movements, not the mental buildings, not

the capacities or characters, but something essential that is gathered

from them, what might be called the divine element for the sake of

which the rest (of them) existed. That is the permanent addition , it is

that that helps the growth towards the divine. . .”

----Sri Aurobindo and the Mother [ “Rebirth”, p.1]:

46

Sri Aurobindo on Rebirth . . .40

“ You say , ‘relationships of one birth persist in successive

births, the chances depending on the strength of the attachment.’

This is possible, but not a law – as a rule, the same relationship

would not be constantly repeated – the same people often meet

again on earth in different lives, but the relations are different the

purpose of rebirth would not be served if the same personality with

the same relations and experiences were incessantly repeated .”

---[Sri Aurobindo and the Mother, “Rebirth”, p.14]

47

Sri Aurobindo on Rebirth . . .41

“ There may be what seems to be retrograde movements but

these are only like zigzag movements, not a real falling back, but a

return of something not worked out so as to go on better afterwards.

The soul does not go back to animal condition; but a part of the vital

personality may disjoin itself and join an animal birth to workout its

animal propensities there.”

“There is no truth in the popular belief about the avaricious

man becoming a serpent. These are popular romantic superstitions.”

---[Sri Aurobindo and the Mother, “Rebirth”, p.14-15]

48

Mother on Rebirth . . .42

“. . . Here I must tell you a very important thing: the psychic

being can progress and form itself only in the physical life and upon

earth. As soon as it leaves the body it enters into a rest that lasts a long

time according to its own choice and degree of development – a rest

for assimilation, for a passive progress so to say, a rest for passive

growth which allows the same psychic being to pass on to new

experiences and make more active progress. . .”

“ . . . After having finished one life, it chooses the environment

where it will take birth, approximately the place where it will be born,

the conditions and the kind of life in which it will be born and a very

precise programme of experiences through which it must pass in

order to make the progress it wants to make.”

---[Sri Aurobindo and the Mother, “Rebirth”, pp. 6-7]

49

‘Hell’ and ‘Heaven’. . .43


“By wrong living one can create a physical and mental

hell even worse than the fiery hell that vengeful people imagine

for others after death. By good living one can create within

himself a place even sweeter than heaven people imagine for

themselves in the after death state. . . .”

“Man, influenced by delusion, ascribes to the all loving

God a vindictive spirit that creates hell and purgatories. . . . But

the idea of eternal damnation for souls made in the image of

God is untenable and should be exploded and banished as a

superstition from the minds of men”

----[“Karma and Reincarnation”, p.20] 50

The Cosmic Law. . .44

“What we are is a soul of the transcendent Spirit and Self

unfolding itself in the cosmos in a constant evolutionary embodiment of

which the physical side is only a pedestal . . . but the spiritual growth is the

real sense and motive. What is behind us is the past terms of spiritual

evolution . . .By constant rebirth we have developed . . , and are still

developing .

“What is in front of us is the greater potentialities, the steps yet

unclimbed, the intended mightier manifestations. . . . What we have to

do with ourselves. . . is to grow and open to greater significances of divine

being, divine consciousness, divine power, divine delight . . .

“This is surely the Will in things which moves, great and

deliberate, un-hasting, un-resting, through whatever cycles, towards a

greater and greater informing of its own finite figures with its own

infinite Reality.”

---[Sri Aurobindo and the Mother, “Rebirth”, p.26-27]

51

52

53

Detached from the ‘Fruits’. . .45


कर्मण्ये वाधधकारस्ते र्ा फलेषु किाचन I र्ा कर्मफलहेतुभूमर्ाम ते सगंोस्त्व कर्मणण II

---[Bhagavadgita , II -47]

Claim and exercise your right to perform karma; do it diligently, without

attachment to the ‘fruits’. May this detachment to the ‘fruits of karma’,

not lead to detachment to the ‘karma’ itself!

54

‘Yajna’ has no bondage. . .46


यज्ञाथामत ्कर्मणोsन्यत्र लोकोऽयं कर्मबन्धनः I तिथ ंकर्म कौन्तेय र्कु्तसङ्खगः सर्ाचरः II

---[Bhagavadgita , III -9]

“Except those performed in the spirit of ‘yajna’ (worship), all other

karma lead to bondage. Therefore, Arjuna, perform karma in the spirit

of ‘yajna’ – without attachment (to the fruits).”

55

Work, without ‘attachment’. . .47


तस्र्ािसक्तः सततं काय ंकर्म सर्ाचरः I

असक्तो ह्याचरन ्कर्म परर्ाप्नोतत पूरुषः II ---[Bhagavadgita , III-19]

“Therefore Arjuna, if you perform the ‘relevant (𝑘𝑎𝑟𝑦𝑎𝑚)’

karma – ceaselessly, without attachment to the fruits of

karma – eventually you will attain the Ultimate state.”

56

Primary Yoga . . .48


कर्मणवैदह समंसपिर्ाजस्थता िनकाियः I लोकसगं्रहरे्वापप सपंश्यन्कतुमर्हममस II

---[Bhagavadgita , III-20]

“On the contrary, by following the path of ‘karma yoga’ (alone),

Janaka and others have realized the ultimate Truth. Therefore, you

too may pursue the path of karma yoga – achieve the welfare

of mankind – and reach the final goal.”

Devoted to one’s own duty. . .49


स्वे स्वे कर्मण्यमभरतः समंसपि ंलभते नरः I स्वकर्मतनरतः मसपि ं यथा पवन्ितत तच्ुण ु II

--- [Bhagavadgita, XVIII - 45]

“Devoted, each to his own duty, man attains Perfection. How,

engaged in his own duty, he attains Perfection, listen:”

57

Accept to do your duties . . .50


सहि ं कर्म कौन्तेय सिोषर्पप न त्यिेत ् I

सवामरर्म्भा दह िोषेण धूरे्नाजननररवावतृाः II --- [Bhagavadgita, XVIII - 48]

One should not abandon, O Kaunteya, one’s ‘swadharma’ though

faulty, for do not all undertakings always contain some snags , as

fire by smoke ?

58

Karma Yoga . . .51


यत्करोपष यिश्नामस यज्िहुोपष ििामसयत ् I

यत्तपस्यमस कौन्तेय तत्कुरुर्ष्व र्िपमणर् ्II

--- [Bhagavadgita, IX - 27]

“Whatever you do, whatever you eat, whatever you offer in worship,

whatever you give, whatever you practice as austerity, O Kaunteya,

do it as an offering to Me.”

59

60

Take Charge . . .52


“Every circumstance in our lives, every characteristic, every habit,

however much we now repudiate it, was something we ourselves

created, whether recently or in the distant past. Each one is due to our

use or misuse of the free choice God first bestowed on us.”

“Blame no one for the evils that beset you. Accept responsibility to your

own life, and whatever misfortunes you encounter. Do your best, with

firm resolution, to eliminate the harmful tendencies in your own nature.”

“Above all, go back to God.”

--- [“Karma and Reincarnation”, p.33]

61

Reshaping Karma . . .53


“One who was born disadvantaged in any way should resist fiercely

the temptation to wallow in self pity. To feel sorry for oneself is to dilute

one’s inner power to overcome. Instead, affirm: “There are no

obstacles ; there are only opportunities”

“Accuse no one, not even yourself. Blame and accusation will not

erase what has been done; it will affirm rather your dependency on the

circumstances . . .”

“Seek God in the inner silence . .You can re-shape every karma,

provided that from today, you live by soul-consciousness . . .”

--- [“Karma and Reincarnation”, p.34]

62

Lift the Self by the Self. . . 54


उिरेिात्र्नात्र्ान ंनात्र्ानर्वसाियेत ्I आत्र्वै ह्यात्र्नो बन्धुरात्र्वै ररपुरात्र्नः II

---[Bhagavadgita , VI-5]

“The onus for self-advancement or degeneration lies with one’s

own self. No external source is responsible. Therefore, you yourself

are your best friend; and – if you do not take responsibility for your

rise – you are your worst enemy !”

63

The Spiritual Paradigm . . .55 o The Creation is the manifestation of the Divine.

एकं ब्रह्र् द्पवतीय नाजस्त ने न नाजस्त ककन्चनः I

o All life is a search for Ananda – direct perception of Brahman यत ्साक्षात ्अपरोक्षात ्ब्रह्र् या आत्र् सवामन्तरः I

o Freedom (to choose the ‘Path’ , ‘Form’, and ‘Action’ ) is

inherent to the Spiritual paradigm

पवर्शृ्यैतिशेषेण यथेच्छमस तथाकुरुः I

o Evolution is governed by the Cosmic Law of ‘karma’

उिरेिात्र्नात्र्ानं आत्र्ानर्वसाधयेत I

o God can intervene in Creation , by way of ‘Avataar’, or Grace , or

in response to prayer 64

65

References

1. Sri Aurobindo,”Vyasa and Valmiki”, Aurobindo Ashram, Pondicherry, 1964

2. Sri Aurobindo, and the Mother ”Fate and Free-will”, Sri Aurobindo Society,

Pondicherry, 1964

3. Sri Aurobindo and the Mother ”Rebirth”, Sri Aurobindo Society, Pondicherry, 1964

4. Paramahansa Yogananda, “Karma and Re-incarnation”, Ananda Sangha

5. Paramahansa Yogananda,”Autobiography of a Yogi”

6. Paramahansa Yogananda,”Man’s Eternal Quest” (Collection of Speeches)

7. Paramahansa Yogananda,”The Divine Romance” (Collection of Speeches)

8. Paramahansa Yogananda,”The Spiritual Evolution” (Collection of Speeches)

9. Gina Cerminara, “Many Mansions :The Edgar Cayce story of reincarnation” , Signet

Book, 1988

10. http://near-death.com/experiences/origen03.html#a04

66

67

The inscrutable Karma . . .1 श्रीभगवानुवाच:

ककं कर्म ककर्करे्तत कवयोप्यत्र र्ोदहताः I तत्ते कर्म प्रवक्ष्यामर् यत्ज्ञात्वा र्ोक्षसेशुभात ्II कर्मणो ह्यपप बोिव्यं बोिव्यंच पवकर्मणः I अकर्मणश्च बोिव्यं गहना कर्मणो गततः II


“When it comes to differentiating ‘karma’ from ‘akarma’, even the

learned scholars are confused. I will reveal to you the secret of ‘karma’

– the subtle differences between ‘karma’, ‘vikarma’ and ‘akarma’ – by

knowing which you can be free from bondage. Verily, inscrutable are

the ways of Karma”.

68

Restrain the senses, and. . .2 श्रीभगवानुवाच:

तस्र्ात्वमर्जन्ियाण्यािौ तनयर्म्य भरतषमभ I पाप्र्ानं प्रिदहह्येनं ज्ञानपवज्ञान नाशनर् ् II एवं बुिेः परं बुद्द्वा ससं्तभ्यात्र्ानर्ात्र्ना I िदह शत्रु ंर्हाबाहो कार्रूपं िरुासिर् ्II

---[Bhagavadgita , III-41,43]

“Therefore, by restraining your senses gain control over the higher

faculties, (mind, intellect) and destroy the seeds of sin. Knowing that

the ultimate Reality is subtler than the intellect, purify and strengthen

your faculties through restraint, destroy the formidable enemy called

desire ”

69

Karma Yoga . . .3


यतः प्रपिजत्तभूमतानां येन सवममर्िं ततर् ्I स्वकर्मणा तर्भ्यचम मसपि ंपवन्ितत र्ानवः II


“From which Source (God) all beings derive their energy, and which

Source (God) pervades the whole Universe – That can be realized

by simply performing ones own naturally ordained ‘karma’ (duty) with

diligence.”

Karma without attachment . . .4

शुभापषत :

अज्ञं कर्ामणण मलपंजन्त तज्ञं कर्म न मलर्म्पतत I मलप्यते रसनैवैका सपपमषा करवद्यथा II

“Work hangs heavily on the ignorant; but not so on an

adept. Ghee sticks to palm , not to the tongue.”

70

71

Karma tracks the perpetrator . . .5

शुभापषत :

यथा धेनु सहसे्रषु वत्सो गच्छतत र्ातरर् ्I तथा यच्छकृतं कर्म कतामरर्नुगच्छतत II

---[Chanakya Niti , 13-15]

“In the middle of a thousand cows, the Son precisely

identifies his Mother; likewise one’s own Karma will track

the doer without error !”

72

Fate and Free will. . .6

Maharshi Vashishta tells Sri Rama:

पूवमिन्र् कृतं कर्म तद्दैवमर्तत कथ्यते I

पवश्वमर्त्रेण र्तुनना िैवर्तु्सजृ्य िरूतः I पौरुषेणवै सपं्राप्ते ब्राह्र्ण्यं रार् नान्यथा II

---[Yogavaasishta]

“Vishwamitra was born a kshatriya due to his past karma. However,

he pushed away is destiny, and undertook severe penance and

became a ‘Brahmarshi ! This was achieved by self effort; not by

destiny !”

73


After killing Ravana, Sri Rama utters:

िैवसपंादितो िोषः र्ानुषेण र्याजितः I II

---[Ramayana, Yuddha kanda]

“The problem ordained by destiny, I have conquered by

self effort!”

74


नालबंते िैजर्ष्टकतार् ्न तनषीिातत पौरुषे I शब्िाथौ सत्कपवररव द्वयं पवद्वानपेक्शते II

---[Shishupala Vadha , 2-86]

“The wise do not depend upon destiny alone; nor lay their trust only

on human effort. Like a wise poet choosing his words carefully to suit

both his rhyme and theme, he mixes his self effort to match the

destiny, to achieve his goal !”

75


िैवे पुरुषकारे च कर्म कर्ममसपिव्यमवजस्थता I तत्र िैवर्मभव्यक्तं पौरुषं पौवमिैदहकर् ् II

---[Yajnavalkya Smriti, 1-349]

The success of any task depends on both destiny and human effort.

Destiny means past human effort which has come to fruition (karma

siddhi) at the moment. It is the consequence of one’s karma in

earlier lives.

76


केधचत ्िैवात ्स्वभावाद्वा कालात ्पुरुषकारकः I सयंोगे केधचदिच्छजन्त फल ंकुशल बियः II

---[Yaajnavalkya Smriti , 1-350]

Some say that the good and bad on Life is governed by God, others

feel it is incidental, still others feel that it is Time alone decides ; and

some feel it is the result of human effort . The wise know that it is the

combination of all these.

77

Divine grace Examples. . .11

Mukunda (later, Paramahansa Yogananda) was a student of ‘A.B.’ in

Kolkata University (~ 1910-11 ?)

“Mukunda, has the Lord ever failed you, at an examination or elsewhere?”

“Long−haired monk,” he (class mate) said laughingly, “why this sudden

interest in scholastic matters? . . . But it is true that the passing mark has

just been lowered to 33 points.”

78

79

ॐ शाजन्तः शाजन्तः शाजन्तः

Documents

The Cosmic Law of Karma - … 03, 2015 · The Cosmic Law of Karma The law of spiritual ... तजत्कं कर्मणण ोरे र्ां तनयोियमसकेशव