बगुला भगत
The Cosmos is dynamic, we get a sense of time only from the movement. It would be difficult to train the mind in imaginary environments and the lessons will also be fictitious. Therefore a real physical environment is created for the interpretative mind to interact with inanimate nature and animate creatures to experience and evolve. This evolution belongs to the mind and when the learning is complete and there is no desire left for any experience then it leads to a state called Nirvana or Moksha. Therefore action is only a stage in thought to grow and become a conclusion.
We need to act for our survival in the dynamic world. The urge to eat, drink and breathe is to survive. The urge for procreation is for the survival of the species. The good part of sight, fragrance, touch, taste and feel is the motivation for action. Even if decide not to act, still it would be a relative action with respect to the dynamic environment around us.
Types of Karma. There are some terms associated with Karma.
(1) Sanskara. Repeated karma becomes Samskara (habit).
(2) Prarabdha karma – karma experienced during the past lifetimes and the charter in which one is born. This is indicated by the Nakshatras under which one is born.
(3) Sanchita karma – the collection of karma those are active and may or not have reached fruition.
(4) Agami karma – Karma sowed in the present life that may come to fruition in future life.
The cumulative acts are known as Sanchit Karma. When a person dies, this record goes with him in his mind. Mind is an integral part of the subtle body and all relevant Karmas are stored as event markers along with the sensory inputs of that event. The person contemplates his actions and ways to learn and his/her future course is decided. This future course is Prabadha; he/she will be born with it. Since his/her mind has been used to certain long-term concepts, habits, ideas, and faint memories (all part of Prabadha), he/she reflects them in his/her thinking and actions as Samskara.
Laws of Karma
(1) The Law of Causality. It is the principal law of Karma that states that the cosmos is governed by a system of cause and effect. It simply means 'Everything has a Reason'. It states that all real events necessarily have a cause. The principle indicates the existence of a logical relationship between two events, the cause and the effect, and an order between them. The cause is priory to the effect. Since consciousness has designed this cosmos using this law, that meant it gives foremost importance to this aspect. Thoughts lead to conclusions in a similar manner. Karma can be the effect of the cause (thinking) and then, also be the cause of the further effect. One of the earliest associations of karma to causality occurs in the Brihadaranyaka Upanishad at 4.4.5, which states the following.
"स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयः प्राणमयश्चक्शुर्मयः श्रोत्रमयः पृथिवीमय आपोमयो वायुमय आकाशमयस्तेजोमयोऽतेजोमयः काममयोऽकाममयः क्रोधमयोऽक्रोधमयो धर्ममयोऽधर्ममयः सर्वमयस्तद्यदेतदिदंमयोऽदोमय इति; यथाकारी यथाचारी तथा भवति--साधुकारी साधुर्भवति, पापकारी पापो भवति; पुण्यः पुण्येन कर्मणा भवति, पापः पापेन । अथो खल्वाहुः काममय एवायं पुरुष इति; स यथाकामो भवति तत्क्रतुर्भवति, यत्क्रतुर्भवति तत्कर्म कुरुते, यत्कर्म कुरुते तदभिसंपद्यते ॥ ५ ॥
That self is indeed Brahman, as well as identified with the intellect, the Manas and the vital force (Prana), with the eyes and ears, with earth, water, air, ether, fire, and with desire and the absence of desire, with anger and the absence of anger, with righteousness and unrighteousness, with everything--identified, as is well known, with this (what is perceived) and with that (what is inferred). As it does and acts, so it becomes; by doing good it becomes good, and by doing evil it becomes evil--it becomes virtuous through good acts and vicious through evil acts. Others, however, say, 'The self is identified with desire alone. What it desires, it resolves; what it resolves, it works out; and what it works out, it attains."
(2) The Law of Change. Since spacetime is the dynamic fabric and our position in the cosmos is continuously changing. On a smaller scale, days and nights are similar but again seasons, weather, circumstances, and people all keep changing. Change is inherent in the design of the Cosmos.
(3) The Law of Randomness. Randomness is part of universal design. It tells us that life is not a fixed match and that our choices matter, however little they do. There are many permutations and combinations in the way connections happen. With some thoughts, we may realise the great opportunity each connection may present to us.
(4) The Law of Intent. Thinking can be of two types spontaneous or directed. Spontaneous thinking is sense-borne, from the mind and passive but can be a seed for directed thought. Directed thinking is of intellect and therefore, a conscious action.
(5) The Law of Attraction. The thought waves from each of us generally combine and form a thought cloud. From this thought cloud, we may catch some ideas, fashion, trends, and good or bad vibes. The company we keep matters. Our thoughts and visions of ourselves in future, guide us unconsciously toward that outcome and we start attracting those thoughts, ideas, opportunities, situations and people. Our good thoughts attract serendipity (Shree) and present us the beneficial opportunities.
(6) The Law of Manifestation. The world is dynamic in which change is continuous. We need to participate actively in the direction of our intent. We need to act in the direction of our desired goal. The power to influence reality lies within us.
(7) The Law of Attachment. The mind works on the principle of association. A long-term and repetitive association occurs where some self-interest is seen and this results in the attachment. Karma is the prime duty of a human. Karma can be classified into two types: Pravrtti (repetitive, and therefore binding) and Nivratti (conclusive, and therefore freeing). The first type of activity leads to progress (Abhyudaya), and the second, to perfection (Nihsreyasa). One of the earliest mentions of attachment occurs in the Brihadaranyaka Upanishad at 4.4.6, which states the following.
"तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य । प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययम्। तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मणे ॥ इति नु कामयमानः; अथाकामयमानः--योऽकामो निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्ति, ब्रह्मैव सन्ब्रह्माप्येति ॥ ६ ॥
Being attached to the work, one attains that result to which his subtle body or mind is attached. Exhausting the results of whatever work he did in this life, he returns from that world to this for work. Thus does the man who desires, and the man who does not desire (never transmigrates). Of him who is without desires, free from desires, whose desire have been fulfilled and to whom all objects of desire are but the Self--the organs do not depart and one being Brahman, one is merged in Brahman."
Expecting the results of any action is a natural human tendency. The action should be performed without attachment or craving for results. The attachment to the result creates a bias in action. Attachment to people, materials and situations may create an inherent prejudice. Attachment may create negative emotions and may slow down progress. Isa Upanishad states that coveting should not be done; the act and enjoyment should be with renunciation. This idea of craving-free, dharma-driven action has been called Nishkam Karma in Bhagavad Gita.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥2.47॥
The right lies in the act and not in the results. The results (fruits of action) should not be your motive. You should not be attached to inaction.
(8) The Law of Gratitude. We as human beings are dependent on the cosmos, solar system and the planet Earth. We are given free will and identity but we get our bodies, food, water and air from the environment and the love that we receive from the surroundings. We as individuals are materially insignificant but as fragments of consciousness, we are significant. Therefore, we should display gratitude for all the material and non-material help and where possible we must reciprocate.
(9) The Law of Sanskara. (Chain Reaction or the Butterfly Effect). The choices we make kickstart a particular branch of the decision tree and we embark on a completely different path. As we grow, change, and evolve internally, our external reality also changes as a result. This is where personal development and self-study (Swadhaya) become important. The chain reaction is endless and continues all along. An invention many centuries ago may be still helping humanity. A particular philosophy may still be creating peace and order in society and motivating humans for personal growth. Such new chain reactions (Vrittis) may be created and older ones may die down. It also signifies that 'Everything has a Beginning'.
(10) The Law of Moment. The life we lived in the past is a memory and the future is a vision. Whatever we think, feel or do lies in the present moment. The conscious part of our brain should not be overloaded with the past or future but must live in the present. This makes a difference in the availability of energy levels, effectiveness of action and intensity of the experience. One may develop the ability to know the right moment for a particular action.
Results of the Karma or Karma Phalam (Future)
To act (Karma) is an individual's duty, and he has the right to act but not on the result because the result is influenced by many other factors, not within one's control. Expecting the results of any action is a natural human tendency. The action should be performed without attachment or craving for results. One should act because it is Dharma, a duty and a moral activity and not because one craves material rewards. Most people would want to peep into the future because of curiosity or to get a definite feel of the fluid life so that they can plan to face the challenges of the future. Also, planetary influences, positive vibrations, and good wishes from Pitras and other people affect our thought. The five factors which influence the future outcome are the following.
(1) Self- the choice maker. The primary input in the course of future action is our action.
(2) The thinking and Planning capability of mind/ intellect. Our action is based on our thinking capability, desire, Samskara, and our past experiences.
(3) The action capability of action organs. This is more prominent for sportspeople, singers, and all the actions involving physical dexterity.
(4) The environment around us. The action is subjected to an external environmental factor such as random events arising out of permutations and combinations, causes and effects of actions done by other people, weather, animals and our past actions.
(5) Actions of the spiritual dimensions such as divine intervention, good wishes, blessings and serendipity.
Serendipity or Auspiciousness
Serendipity is the ability to attract blessings, good vibes, favours, and opportunities as per one's Prabadh Karma, planetary influences, from Pitras and guiding spirits. The result is our future and it can be predicted in terms of the percentage of probability only if all the variables are known. A definite future is subjective to the free will of the individual. Only in certain cases where the meditative power leads a person to connect to the thought cloud in the dimension of consciousness, he can de-alienate the dimension of time to become a Trikaaldarshi (seer of past, present & future). The extent is dependent on individual prowess.
Special spiritual practices can help develop special abilities. This approach can be used to control and influence other people's lives. With great knowledge and capability, comes the great responsibility and ethics of its use. The right kind of spiritual thinking increases auspiciousness and also to some degree, control in our life. It also increases our chances of serendipity and it transforms our lives towards being more joyful, stable, and fulfilling.
