Tattva Bodha - Post 36

BEYOND KARMA - VIDEHAMUKTI

Tathaa cha, aatma-vit,

samsaaram teertvaa,

brahmaanandam iha eva praapnoti.

“Tarati shokam aatmavit,” iti shruteh.

Tanum tyajatu vaa kaashyaam,

shvapachasya grihe athavaa,

jnaana-sampraapti-samaye,

muktah asau vigataashayah;

iti smriteh cha.

And so, the knower of the Self, having crossed Samsara (worldly life), attains supreme Bliss here itself.

The Sruti says, “The knower of the Self crosses over all sorrow.”

Let the wise cast off the body in Kashi, 

or in the house of a dog-eater,

At the time of attaining knowledge, 

he gets liberated from all his Karmas.

Thus assert the Smritis, too.

Sankara finally tells that the knower of the Self always rejoices only in Absolute Bliss of the Self and also quotes from Sruti and Smriti to back his words. 

When the Jiva realizes his own Self, then the Kartha ceases to exist and hence the karmas which got accumulated over millions and millions of birth also ceases to exist. To a person who realized his own nature of Self, nothing can bind him and thus such a person have crossed the Samsara. 

When a person gets such a firm conviction on these Upanishadic statements without any doubt through vedantic sadhana of Sravana, Manana and Nidhidhyaasana, he is liberated and has crossed the Samsara. 

He gets a firm conviction that "I am neither body nor senses nor mind nor intellect but Ever Blissful Infinite Atman". 

All the Karma phala are only for the body and the mind, and since the person got the firm conviction that he is Atman different from gross, subtle and causal body, none of the karma phala affects him. 

Sankara supports these words of his through the quotation from Chandhogya upanishad which says,

"Tarathi shokam atma vith"

"The knower of the Self goes beyond all the sorrows"

He also quotes from Smriti,

“Tanum tyajatu vaa kaashyaam,

shvapachasya grihe athavaa,

jnaana-sampraapti-samaye,

muktah asau vigataashayah”

Let the Jnani cast his body in Kasi (a sacred place) or in the house of a dog eater (Chandala), (it is immaterial because) at the time of gaining the knowledge (itself) he is liberated being free from all results of action.

In this final verse of the text, Videhamukti is being described. Videhamukti is the dropping of the physical vesture in the case of a liberated sage. 

Swami Sivananda says,

“The destruction of Chitta is of two kinds, that with form and without form. The destruction of that with form is of the Jivanmukta; the destruction of that without form is of the Videhamukta. 

As soon as the Prarabdha is fully exhausted, the Jivanmukta attains the state of Videhamukti, just as the pot - ether becomes one with the universal ether when the pot is broken”.

Swami Says,

Once, Janaka held a big congregation of scholars and sages in his court and conducted a debate as to what is eternal and what is ephemeral, what is a field (kshetra) and who is the knower of the field (kshetrajna). This debate went on for 21 days.

At the end, Yajnavalkya got up and said that he was prepared to answer any question that one might pose in the assembly. Gargi got up and asked him, “What is meant by wisdom (jnana)?” 

Yajnavalkya said, “Experience of non-dual-ism is wisdom (Advaita darshanam jnanam). 

Gargi said, “Yes, I accept what you said. A person who observes differences cannot be a person of wisdom (jnani). A true person of wisdom is one with a feeling of oneness (ek-atma bhava). Only such a person is a true scholar. A pandit is one who is equal-minded (Pandita samadarshina).” Gargi was a great scholar, and nobody could match her in knowledge. In fact, knowledge is the true ornament for a person. 

Waves are the ornaments for an ocean, Houses are the ornaments for a village, Lotus is the ornament for a lake,

Moon is the ornament for the sky, Knowledge is the ornament for man. 

(Telugu Poem) 

On the 21st day, when the debate concluded, someone from the assembly of scholars and sages had to be chosen to honor King Janaka. Janaka was known as Videha, since he was totally devoid of body attachment. 

In view of her deep knowledge and supreme wisdom, Gargi was considered the most deserving person to honor King Janaka. 

In such a great assembly of eminent scholars and sages, King Janaka decided to receive the honor from the hands of Gargi. 

(Extract from Divine Discourse at Prashanti Nilayam- 1-9-1996)

Iti "Tattva Bodha" Prakaranam Samaptam.

Thus, the Tattva Bodha Prakarana text comes to an end!

Love.

Tattva Bodha - Post 35

HOW KARMA IS DESTROYED 

Sanchitam karma “Brahma eva aham,” iti

Nishchayaatmaka jnaanena nashyati  api jnaanena nashyati.

Kincha aagaami karmanaam nalinee-dalagata-jalavat,

jnaaninaam sambandhah na asti.

Kincha, ye jnaaninam stuvanti, bhajanti, archayanti,

taan prati jnaani-kritam aagaami punyam gacchhati.

taan prati jnaani-kritam sarvam - aagaami kriyamaanam;

Ye jnaaninam nindanti, dvishanti, duhkha-pradaanam kurvanti, yat avaachyam karma, paapaatmakam tad gacchhati. suhridah punya-krityam, duhridah papa-krityam, grihnanti.

The Sanchita Karma, by holding the thought “I am Brahman alone” with firm, one-pointed knowledge, gets destroyed.

The Agami Karma is also destroyed by knowledge. Of Agama Karma it is said, they are as “a lotus leaf unaffected by water on it.”

The wise man has no relation with it.

Further, those who praise, serve and worship the wise man, to them, out of all the actions being done by the wise man, the good fruits accrue.

On the other hand, those who criticize, hate or cause pain to the wise man-to them, out of all the actions being done by the wise man, those which are not praiseworthy, i.e. the sinful fruits, accrue.

In short, friends take the meritorious results,

whilst enemies take the demeritorious ones.

 

First verse teaches that the single thought “I am Brahman”, also called as the Brahmakara Vritti, burns away all the stock of past sanchita Karmas. 

Next verse teaches us how the Agami Karma is handled by the saint. He is indifferent to them, since he has raised his consciousness above all worldly concerns. These Karmas do not have any effect on him. 

Then what happens to them?  Next verse gives the answer. The actions which the saint does for the welfare of humanity have to generate some Karmas. They are distributed in the manner explained in the verse – the good and the bad Karmas are distributed to those connected with his life in accordance with their assistance or hindrance to his work. 

Here Sankara explains how a person becomes free from the karmas. As we learned earlier, Karma is of three kinds, Sanchita, Prarabdha and Agami. 

Sanchitha Karma is that Karma which is already accumulated through crores and crores of our birth, Prarabdha karma is that which is giving fruits in the current birth and agami karma is that which are the results of the actions done in the current birth left for the future birth. 

To perform any action there should be a kartha and the kartha here is the jiva who is ignorant of his own nature of Anandam. Jiva becomes the kartha when he has desires and does action to satisfy his desire. Kartha enjoys the results of the Karma. Thus as long as there is kartha, karma is there. 

Thus we have desire -> action -> result becoming never ending cycle, taking a jiva from birth to birth. The root cause of this Samsaara is avidya or ignorance of ones own nature of Self. 

Atma Ajnaana vanishes by Atma Jnaana that "I am Brahman". When the seeker gets the Atman Jnana that "I am the Sat-Chit-Ananda swarupa", then he realizes that Ananda is not outside, it is his own very nature only. 

Thus desire vanishes and hence the action also vanishes. Action vanishes because there is no kartha to perform the action as the Jivahood which is cause of ajnaana is not there. 

Since there is no karthrutvam (doer-ship) there is no bhogtrutvam or enjoyment as well. Sanchitha karma and agami  karma are only for the Jivas and when a seeker realizes his own nature of Brahman, no karma affect him. His sanchita karmas become ineffective like roasted seeds which cannot germinate and bear any fruit. 

Such a person crosses over the Samsara.

The Prarabdha karma is only for the body and hence it will be there for the Jnani till the fall of the body but the jnani will not be affected by it. Why? because the Jnani knows that he is not the body and the mind, but Brahman. Knowing that "I am Brahman and what exists is Brahman only", the jnani may live in the world just like any other person. 

He might even do all worldly things just like normal people knowing that everything is only illusion, Brahman alone is Real and thus always rejoices in Eternal Bliss.

As Sankara says in Bhaja govindam

"Yogaratova Bhogaratova

Sangaratova Sangaviheenah

yasyath Brahmani ramathe chittam

nandhati nandhati nandhathyeva"

"Let one revel in Yoga or let him revel in enjoyment or let him seek enjoyment in the crowd or let him revel in solitude away from the crowd. He whose mind revels in Brahman, he enjoys, verily he alone enjoys."

Since there is neither Punyam nor Papam for a Jnani,  he does not acquire a new birth. 

Thus Jnani as a result of Jnana enjoys Jīvan Mukti and Videha Mukti. 

Love

PS. Interested readers are requested to go through the following posts in karma to get clarity on the following:

1) Karma- Post no.8     for answers to some very  important questions that can arise in any one's mind after going through Karma theory.

2) Karma Post no. 9  to be clear on how, in all stages of life, one has to pursue the Purushartha (Dharma, Artha, Kama, moksha)  in life.

3) Karma Post no. 7, to get clarity on Free Will Vs. Destiny.

Love.

Tattva Bodha - Post 34

AGAMI KARMA

Arrows in Hand 

  

The arrows in hand are the most important: The arrows that are in our hands today are the ones that we currently have a choice about where to aim and how to shoot. The arrows and choices in our hands today are called "Kriyamana Karma" (also called "Agami Karma" or "Vartamana Karma").

Becoming more aware: To be aware of the nature of wants, wishes, desires, attractions or aversions is very important. By being aware of our motivations, we can consciously shoot the arrows by choice, rather than unconscious habit. 

Pure, colorless arrows: The actions which we take up

with discrimination are the pure color less arrows which can be well aimed, well shot and which will give us the desired results. Such well aimed arrows will result mostly in positive results, with positive impressions of such arrows shot, stored in our quiver as white arrows, which will get us more and more positive character and more and more motivation to shoot such arrows again in our  future births.

Letting the Stray Arrows Fall 

Reducing the In-flight arrows: When we start improving our aim, and thus creating fewer attachments and aversions, we also have to deal with the arrows that are already in flight.

Some of these in-flight arrows are painful, some are pleasurable. Whether bringing pain or pleasure, the consequences of these previously shot arrows continues to come, until those arrows find their final destination and completion. 

A simple process: There is a simple process to reducing the in-flight arrows: 

We allow the arrows to fall where they are headed, accepting that some of them were poorly aimed. Past decisions are bringing current consequences. We accept these consequences and their responsibilities, as we stay focused on the arrows in hand. We allow the old arrows to run their course in such a way that we don't add more negative consequences to come. 

Being kind to ourselves: The solution is to be very kind with ourselves, as we cultivate persistence and patience. We may want spiritual energy, grace, or shakti to come to us, yet one of the first forms of that comes as determination. To have, cultivate, or pray for such determination is an essential practice on the journey to Self-Realization. 

1.    Becoming a good Archer in making useful decisions, developing determination, and practicing patience, form a powerful combination.

2.  Then, the number and intensity of off-course arrows of Karma gradually goes down, as the numbers that are on-target increases. 

3.  Gradually our karmic focus shifts, as we move more and more towards a greater integration of mind, and reduction of samskaras.

4.  Then our meditations and contemplations can progress more smoothly and quickly on the Journey Within. 

Through these new arrows, you are deciding your future karmas: Now comes the most important thing to be learnt, contemplated and taken-in in the entire Karma learning.

Love.

Tattva Bodha - Post 33

PRARABDHA KARMA

Arrows in Flight (Prarabdha Karma)

  

Arrow already shot: The arrows in flight are the Karmas that have already started to play themselves out, either in our inner world or in the external world. These are the arrows that have already been shot. The arrows and our actions still in flight are called "Prarabhda Karma." 

They have to run their course: An arrow in flight cannot be called back. It must complete its journey.  Thoughts, speech, and actions that have been set in motion cannot be called back. They too will run their course, bringing consequences or fruits. (Some say that this Karma can be altered by grace.)

Experiencing Joy/Sorrow out of White/Red arrows: The white and red arrows were explained in sanchita karma. It is easy to understand that when the red arrows are in flight and are discharged, those arrows, tainted in red with our past sins, are bound to give us experience of Sorrow/ pain.

On the other hand, the discharge of white arrows gain us experience of peace and joy.

It is to be noted that the discharge of both these arrows are not in our control as we have brought them along with us and they are shot by us to fetch us experience accordingly.

One important thing to be understood here. Unlike the Profit and loss account of a business where the debit figures are subtracted from the credit figures and the net result is profit if it is positive and negative if it is minus, in life, such a thing does not hold true.

Suppose we brought 2000 arrows with us for shooting in this life to fetch us the result of our past deeds and out of the 2000, 1200 were white arrows and 800 were red ones, it is not that the 800 would be deducted from 1200 and we would enjoy pleasure due to the discharge of net 400 arrows.

In the theory of karma, one must suffer for 800 arrows and one must enjoy for the 1200 arrows and there is no netting off business.

This can be validated in our own life when we look back and realize that after all our life was neither a bed of roses nor the bed of arrows giving us blood. We have always had good moments and bad moments in our life and most often, we have been suffering as well as getting some good things in our life, side by side.

There are heaps and heaps of lofty mountain full of unripe Sanchita Karmas piled up amounting to billions and billions of millions i.e. innumerable Sanchita Karmas deposited in balance at the credit of each and every person, earned and accumulated by him during his past innumerable births since time immemorial. They do not become ripe to give fruits all at a time in one birth.

Only a very few of them out of this whole tremendous stock become ripe and ready to give fruits during one lifetime. They are called Prarabdha Karmas (readily destined to give fruits commonly known as fate, luck, fortune, destiny etc.).

Strictly according to these Prarabdha Karmas, a person gets a particular type of body, parents, wife, children, wealth, caste, creed, race, sex, environment, etc. just appropriate to enjoy, suffer and exhaust his Prarabdha Karmas destined during his present lifetime.

He cannot leave his present body till he has fully enjoyed, suffered and exhausted all these Prarabdha Karmas during his present life even though he is totally bed-ridden or suffering due to paralysis and other diseases and desperately craving for freedom from his crippled body and again gets a new body to enjoy other new Prarabdha Karmas, say about 20,000 which have become ripe by that time to give him fruits.

Unfortunately, while exhausting his predestined Prarabdha

Karmas during one lifetime, he creates and accumulates much more new Karma during the same lifetimes which are again deposited in the stock of his previous Sanchita Karmas and this situation is repeated in every birth.

Thus the vicious cycle goes on uninterruptedly increasing, instead of decreasing, the total balance of Sanchita Karmas at the end of each birth. The stock of Sanchita Karmas is increasing by leaps and bounds as the new accumulation is much more than the expenditure during each birth and there is no end to this process. Therefore, the cycle of birth and death goes on indefinitely and there does not appear to be any hope of chance for liberation of emancipation.

Due to the experience one gets when the sanchita karmas get converted to prarabdha karmas, it is often that one feels helpless as he sees that things are not in his control at all.

Accidents causing death, sudden diseases, the cause for which is not explained even by doctors, loss in career, in business due to reasons not in one’s control, not able to get child although doctors confirm that there is no deficiency in the couple, there is no disease which is the reason for the woman not able to conceive..., like this there are many such things which are experienced by human beings in the society/in their circle.

These are not caused by one’s own Body, Mind, Intellect, not due to carelessness on one’s part, not due to negligence, not due to deliberate measures, not even due to changing minds.

Only the past deeds, brought in present life, fetching experience either joyous or painful can provide any explanation to such things which happen in our life.

Love.

Tattva Bodha - Post 32

KARMA

“Karmaani kati vidhaani santi?” iti chet,

Aagaami, sanchita, praarabdha;

bhedena trividhaani santi.

Jnaana utpatti anantaram;

jnaani deha kritam;

punya-paapa roopam karma;

yad asti tad aagaami iti abhi-dheeyate.

Sanchitam karma kim?

Ananta-koti-janmanaam, beeja-bhootam sat,

yat karma-jaatam, poorva-arjitam tishthati

tat sanchitam jneyam.

“Prarabdham karma kim?” Iti chet.

Idam shareera utpaadya,

iha loke eva, sukha-duhkha-aadi pradam,

yat karma tat praarabdham;

bhogena nashtam bhavati praarabdha karmanaam ; bhogaat eva kshayah iti.

“How many kinds of Karmas are there?” – if thus asked, (the answer given is):

these are the three different kinds.

Agami, Sanchita and Prarabdha Karmas

After the dawn of knowledge and performed by the body of a realized soul, such Karmas, whether good or bad, of whatever kind they may be, are known as Agami Karmas.

What are Sanchita Karmas?

Having arisen in endless crores of births, and remaining in seed form,

those results of actions gained from the past, which still remains –

that should be known as Sanchita Karma.

“What is Prarabdha Karma?”

If asked this, here is the reply:

Having given birth to this body, then,

in this very world,

resulting in happiness or sorrow, and so on,

those results of actions are called Prarabdha.

Destroyable only by being enjoyed, are such Prarabdha Karmas. Enjoyment alone exhausts them.

In the above section, three types of Karmas are detailed. They are Sanchita, Agami and Prarabdha. Only their general definitions have been given. 

All these have been elaborately covered in the blog posts under the theme “Karma”.

We will again refresh ourselves with the relevant portions from Karma theme posts related to these 3 karma.

All the three karmas are dealt with the example of quiver and arrow.

Arrows in the Quiver (Sanchita karma)

Accumulated impressions: Imagine, similar to the example given by Swami where He says, you bring along with you, a kanta mala, which is the effect of all your past, we bring along with us, when we are born, a sanchi or a bag in which we are carrying few karma arrows.

The karmas in the quiver are the accumulated deep impressions (Samskaras) that have been collected over our entire history. Some arrows have been added to the quiver (new Karmas) and others have already been shot (old Karmas), and are no longer in the quiver. 

Red and White arrows: There is a combination of red or tainted arrows and white or pure arrows. The red ones, let us take as the arrows pertaining to the wrong deeds of past as Red arrows and the arrows pertaining to our pure/ noble action as White or pure arrows.

The formula of karma: The total of the arrows (Samskaras) in our quiver today is the net of the new arrows added, minus the old ones that have been shot. These arrows and deep driving habits in the quiver are called "Sanchita Karma." 

It takes time: Because of the process of playing out old Samskaras while new, more useful ones are added, it takes time for one's balance of karma to improve. In other words, it doesn't happen overnight (recognizing that God, grace, or Guru might help).

Taking example from Ramayan, Dasaratha (father of Rama) in his young age killed one innocent Brahmin boy named Sravana and hence his old blind parents cursed Dasaratha that he shall also have to die due to the separation of his son.

At the time of this curse, Dasaratha was not married and hence that curse could not be effective immediately.

His action (Karma) was therefore kept in abeyance pending as Sanchita Karma waiting for the opportune time to come. Subsequently, in due course of time, when Dasaratha got married, also got Rama as his son and then precisely just on the auspicious coronation day of Rama, the unholy sinful past action of King Dasaratha immediately cropped up and he had to die because of the curse compelling the separation of his son Rama. And curiously enough, even Sri Rama (the omnipotent God incarnate), in due respect to the immutable law of Karma, chose not to interfere by showing any favoritism to His own father in giving him extension for at least 14 years till He would return from the forest.

Taking one more example from the epic Mahabharata, King Dhritarashtra, when he lost all his 100 sons in the battle field,

inquired of Lord Krishna as to why he met with such a disastrous loss even though he did not remember to have committed any such horrible sin during his present lifetime. Lord Krishna, out of respect and sympathy for him gracefully bestowed upon him divine vision so that he could visualize for himself the heinous act perpetrated by him in any of his previous births which was responsible for his current misery.

Thus aided, Dhritarashtra discovered that fifty births back when he was a hunter of birds he once threw his burning net on a tree causing hundred small baby birds to be entrapped and burnt to ashes, while the remaining big birds flew away but they became blind due to the scorching heat of the burning net.

The effect of this horrible sinful deed was that Sri Dhritarashtra became and remained blind all throughout his present life and also lost his 100 sons. Sri Dhritarashtra wondered and further inquired from Lord Krishna as to why that wanton and sinful act did not immediately rebound on him to punish him in the same birth or even during his immediately next birth, and why it remained dormant as Sanchita Karma for such a long period of fifty lifetimes.

Lord Krishna smiled and replied that his past sinful deed had to wait for an opportune time up to 50 births during which time he could earn and accumulate enough pious deeds to merit him to be eligible to get a hundred sons in one lifetime so that his previous sinful Sanchita Karma could instantaneously confront him with the effects of his evil action.

Love.