The notion of Karma & Dilemma (IMRAN)

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KARMA THE ETERNAL MYSTERY

 

------------Dr Satya Prakash Chowdhary

 

As I grew up I started wondering about the purpose of life. Life

brought with its myriad experiences, the inevitable experience of

suffering too. Why do we suffer? Why are we born? Such questions

plagued my mind for a long time. The sacred books and the wise men

gave me a glimpse of the theory of karma and transmigration of the

soul. It seemed very logical, yet I doubted it a lot. Then I started

studying Jyotish or Hindu Astrology. But it took me years of hard

work, some experience and sincere thinking to be convinced. When I

started seeing the patterns in the horoscope manifesting in actual

life, I had to accept the theory of Karma. Slowly it was no more a

belief, but a fact.

 

Karma means not only action, but also the result of an action.

Whatever we are going through at the moment is the result of previous

actions, not just of this life, but many lives. In short Karma is the

sum total of our actions both in this life and in the preceding ones.

Nothing happens by accident or chance actions. Everything happens in

regular order, the past, present and the future being interconnected

and interdependent. Cause is Effect concealed, and Effect is Cause

revealed!

 

Now that brings us to the question of rebirth. Books written by Ian

Stevenson, Hiroshi Motoyama, Moody and many other interesting cases

strongly suggest that there is proof of rebirth. Every good

astrologer himself is proof of Karma and rebirth! Let us examine the

theory of Karma and rebirth.

 

You will not cease to exist after death. It is the physical body that

dies. The astral body (sukshma or linga sarira) and causal body

(karana sarira) continue forth. The causal body has all your Karmas

stored in it as seeds, seeds that result in rebirth. As long as man

has not exhausted all his Karmas, he has to be born again. All our

actions and thoughts become the seeds for our future lives. Karma

is at the root of this cycle of births and deaths. Again and

again Karma makes us take birth. Countless times have we been born

and countless times have we died. Very many wombs have we passed

through.

 

RNANUBANDHANA

 

In each life, we have mother, father, brothers, sisters, spouse,

children and so on. We are born in a family as a result of

undischarged debts of past lives. Constantly we are creating

accounts, debiting and crediting. We are creating Karmic debts with

all those with whom we interact. The Karmic debts (rna) lead to

bondage or attachment (bandhana). These Karmic attachments pull us

into the wheel of existence again and again. runanubandhana (the bond

that results from Karma debts) is at the root of repeated lives.

Karma leads to rna and rna leads to Karma. It works both ways. If you

have given something to somebody in some life, the memory is stored

in your casual body. That person will be your debtor in this birth.

If you have taken in the past, it will be taken from you in some

birth. The causal body stores the memory of all of one's

runanubandhanas of countless births. Till all the karma stored in the

causal body is burnt away or exhausted, there is no liberation from

rebirth. Human life is nothing but a memory of runanubandhana, the

story of the countless karmas that we make, and live through. Every

relationship reflects some runanubandhana. The people with whom we

have very strong Ruanubandhana become our parents, spouse, children

and coborns in this life. The memory of Karmic debts may be sweet or

bitter. Sweet memories of karmic debts lead to a `happy' relationship

and bitter memories to an `unhappy' relationship. In reality most of

the karmic debts are mixed, a mixture of sweet and bitter memories.

That is why most relationships are of a mixed nature. I will try to

explain briefly two kinds of relationships that are very important:

parent/child and love/marriage relationships.

 

PARENT/CHILD RELATIONSHIP

 

This relationship is the most important. This is the easiest way to

discharge our karmic debts toward one another. Some possible ways in

which it works:

 

i. A person whom you have helped in some life is born as a

child, takes good care of you in the present life and discharges

his/her debt.

ii. A person to whom you owe a lot in some life may be born as

your son or daughter and take back what you owe. Such a child makes

you spend heavily on her/him.

 

iii. A person whom you cheated ruthlessly in a previous life is

born as your child and gives you a lot of suffering, takes your money

and goes away.

 

iv. An enemy of some life is born as a son/daughter in this life,

in which case, he/she behaves like an enemy, hates you and causes a

lot of suffering to you. The spouse, the parents, siblings, friends,

servants, all is born in a set up together as a result of

runanubandhana.

 

SEX/LOVE/MARRIAGE

 

Two people can be mutually attracted to one another only if there was

some relationship between them in some previous life. When you meet a

person to whom you were related in a previous life, the stored

memories or the runanubandhana stir up your emotions and you may

start "feeling" for the person. In fact sex itself has rnanubandhana

at its roots. In countless lives, we would have had sex with many

people. Every longstanding relationship leads to certain deep

impressions. Any act when done repeatedly can become a habit. Every

habit leaves an impression. These impressions are the samskaras,

which drive us to act again. That is why we get sexually attracted

many times. But if we have no more debt (rna) with the other person,

it just remains as a fleeting thought, as an impulse only. But if the

runanubandhana is still there, the attraction results in a

relationship. Sometimes even if the karmic debt is discharged, still

the samskaras (impressions of past acts) drive us to sex. We

eventually end up creating a fresh account, a further karmic debt

that is not advisable. Somebody who was your mate in a previous life

could have come back as your mother, sibling or father. That is how

incest occurs! The previous samskaras stir up an over whelming urge

to have sex again in this life. But the nature of the relationship,

the purpose being different in this life, it only leads to fresh

unwanted karma, which is not safe. In the majority of the sexual

attractions, it is only the samskaras and not the actual karmic debts

(runa) that operate. But if there is any undischarged karmic debt, it

results in a relationship of love. When the karmic accounts are

settled, once there is no more debt, the relationship breaks

suddenly. But if the runanubandhana is very strong, it results in a

long-standing relationship like marriage.

 

This is the cause of every relationship, how it is born and how it

ends. But nothing is permanent. No karmic debt can be everlasting.

Eventually it has to end, when the debt is discharged, when the

account is balanced. In this impermanent world change is the law of

life. Countless wombs have we passed through. Innumerable mothers,

fathers and wives have we been with. But when a karmic debt is over,

the attachment might still be there. We still cling on. When rna

(debt) is over, the relationship has to end. But anubandhana (bondage

or attachment) might still make us cling to the person. Like the fan

that turns for a while even after the power supply has been switched

off, the attachment doesn't die for some time. Once the rna is over,

nothing can sustain the relationship. Hence any further remnants of

attachment (anubandhana) are bound to produce only suffering and

misery. In some cases, one of the two people involved grows out of

the relationship once the rna (debt) is discharged. But the other

refuses to move on, due to the attachment (anubandhana). The second

person suffers tremendously because any further attachment leads to

misery and suffering only. Sometimes there is bitterness also after

separation. This bitterness can sow the seeds for future karma! When

the karmic debts are over, when a couple has to part ways, as far as

possible, it should be done with the least negative feelings. They

should part in an amicable way to avoid further seeds of new karma.

Easier said than done.

 

The karma that brings two people together into marriage can also be

of many types. I will mention a few below:

 

i. Bitter enemies are born as husband and wife and always fight,

criticise, deceive one another and make their lives miserable.

 

ii. Two people who have created negative karma between them come

back as man and wife and lead a life of suffering together, fighting

with one another.

iii. Two people who have created both positive and negative karma

between them come back as man and wife and have a mixed life causing

both happiness and unhappiness to one another.

 

iv. Two people who have created positive karma between them in

previous lives come back as man and wife and lead a relatively happy

life.

 

v. One who has taken a lot in some life has to give in the

present life. In such a case, one of them will always be giving

(money, love, care, etc.) and the other receiving.

 

vi. Two souls who are evolving spiritually come as husband and

wife, help each other in their evolution and benefit one another.

This is the purpose of life.

 

vii. A couple who has been husband and wife may come back as

husband and wife again if their runanubandhana is very strong. If the

runanubandhana is very strong and their destinies (lives) are so

strongly interlinked, usually both die almost at the same time. If

one dies first, generally the other also dies within a few days or

weeks. The souls are so strongly identified with one another that

towards the end of a successful married life, they behave as if they

are one.

 

viii. Sometimes (rarely) a very highly evolved being or soul, or

spirit or even an avatar is born as two people to accomplish a

mission. After the accomplishment of the mission, they merge back

into one. Though very rare, such a divine couple also takes birth in

all ages. Such a high soul may be born as two separate individuals as

husband and wife, brothers, guru and disciple, etc.

 

The anubandha (bond) between husband and wife is thus of many types.

The patterns of karma are myriad, exceedingly intricate and

perplexing. It is very difficult to understand because karma is an

eternal mystery that defies all description. Yet we should try to

understand what little we could with the guiding `light' of Jyotish.

 

KINDS OF KARMA

 

i. Sanchita Karma or Total Accumulated Karma

This is the vast store of accumulated Karmas of all past lives (as a

human being only). It may be indirectly seen in a man in his

character, his tendencies, aptitudes, inclinations and desires.

 

ii. Prarabdha or Fructifying Karma

That portion of our Karmas allocated to us in this life is called

Prarabdha. It is the fruit of our past actions that are being reaped

in this life. All of Sanchita karma will not be experienced at one

time. Only that portion which has `become ripe' for experiencing in

this life time is Prarabdha. The natal horoscope reveals Prarabdha

only.

 

iii. Kriyaman or Current Karma

This is the fresh karma that we do in this life. This is the area

that man has freedom to determine the course of action. This

determines our future lives. This is where the concept of free will

comes. The horary chart reflects both the prarabdha of pat lives as

well as the kriyaman of this life. In other words the prashna

(horary) chart is the latest karmic bank statement with regard to the

query!

 

iv. Agami Karma or Future Karma

The karma that is coming, in other words, new actions that you

contemplate as a result of your thoughts, the way you envision the

future, is Agami Karma. Today's plans when executed could become a

reality one day. Planning is Agami while execution is Kriyaman. Thus

Agami (planning) leads to Kriyaman(freshly executed actions of the

present) which becomes Sanchita (accumulated) to later surface as

Prarabdha (destiny). Sanchita karma manifests in two ways. Firstly,

as Prarabdha or the so called destiny, and secondly, as the Samskaras

or tendencies.

 

 

JYOTISH OR ASTROLOGY

 

It sheds light on life by revealing our karmic patterns. When a soul

is born into a family, it is because of the karmic debts with the

others in that family. When everything is ideal, the situations and

the persons fit into the karmic patterns and the soul takes birth. In

other words the individual karmic pattern selected for this life has

to fit in or correspond to the group (whole) karmic patterns of the

family, society, etc. This happens not just by chance, but in

accordance with the cosmic patterns.

 

What relation does the horoscope have to destiny? Do planets dictate

our lives? These are often asked questions. The planets do not

control our lives. They reflect the cosmic patterns. The universe

works in certain natural cyclic patterns. Both the macrocosm and

microcosm operate in a similar way. The planets revolve around the

sun. The electrons revolve around the nucleus in the atom. `As above

so below'. This is the fundamental law. A man can be born only at a

time when his individual karmic pattern (Prarabdha) matches that of

the macrocosm, that is the planetary and stellar patterns. What is

happening at a macrocosmic level is also happening at a microcosmic

level. By this cosmic law, the karmic pattern matches with the

planetary pattern. In other words the time of birth is Prarabdha

(destiny)!

 

By studying the patterns created by the stellar bodies, we can infer

the karmic patterns of the individual, because they both are co-

extensive. The horoscope thus reveals the Prarabdha karma of an

individual. An intelligent astrologer can analyse to a reasonable

extent, the Prarabdha with which a person is born, and based on that,

the situations in which the individual may be placed in life at

different times. The character, the tendencies, the Prakriti

(Constitution), mental make-up and the situations in life are all

Prarabdha indicated by the horoscope through the patterns revealed.

Hence study of Jyotish or Hindu astrology can shed a lot of light on

the unknown aspects of life and is very illuminating. That is why it

is called the best light (Jyoti:light; Ish:Lord). Astrology is the

best light on life.

 

Astrology can guide in our lives by giving hope, by correcting us and

most importantly can be a Sadhana (spiritual practice) in itself when

done unselfishly. To the spiritual person, it gives proof of karma,

rebirth and the goal of life. Used wisely astrology can guide us and

help us in our spiritual ascent. Areas like Medical astrology,

Muhurta and even predictive astrology (only to some extent when used

wisely) can be of immense help in our day to day lives. That is the

purpose of astrology too.

 

LIMITATIONS OF ASTROLOGY

 

Astrology has its limitations too. An astrologer cannot see every

thing. He has access to limited information. First only the Prarabdha

is revealed through a horoscope, that too in a veiled manner. A very

good, honest astrologer has access only to the `Patterns'. He does

not `see' the story written there. He has to analyse the patterns and

infer what it could possibly mean. Often the astrologer (Jyotish)

comes to crossroads, where two or more interpretations seem equally

possible. Each could manifest in many ways. Only the general or

specific trend may be understood. But never `exactly' as it would

manifest. The actual event itself may manifest in a manner totally

unanticipated by the astrologer. Often the astrologer may misjudge or

even be working on wrong information (like wrong birth time)! Even if

the astrologer is running a favourable planetary period (Dasha)

himself and judges it correctly, he should remember that he has

access to the Prarabdha only. He is in the dark where a vital area

like Kriyaman Karma is concerned. This is the invisible area, where

an individual can make or mar his destiny. Some of the effects of

Kriyaman karma manifest in the future lives while some manifest in

this live itself. An astrologer can never know exactly about the

client's spiritual merit which may be rapidly declining or

increasing. Though the predictions can often be uncannily accurate,

no astrologer can be hundred percent correct always and therefore

should be humble enough in his approach to the divine science.

Nothing teaches more humility as the true practice of astrology does.

With all these limitations, an honest astrologer can still guide us

to a reasonable extent.

 

 

LESSONS

 

There are a few ideas that emerge from a sincere study of the ancient

texts.

 

· Prarabdha cannot be changed by any one. This is destined to

happen. No one can avert it. The best way is to accept things as they

are and surrender to the Almighty. Prarabdha can affect the body

only, not the mind. If one can cultivate sufficient mind control, he

can avoid unnecessary mental suffering. In other words disasters

happen, but mentally one can remain unaffected by adopting a

spiritual attitude.

 

· Some people take a wrong message from all this. They feel

that doing no work, inaction will help them. This is impossible. No

human being can ever remain without karma. Bound by Prakriti

(Nature), man is forced to do karma by the three gunas (Sattva,

Rajas, Tamas). Our Prakriti will makes us do karma. Karma is three

fold. First there arises a desire. Then you will think of how to get

it. Then you exert to attain it. Desire, thought and action always go

together. So thought itself is subtle karma, the seed of karma. Karma

can be done through the mind (thought), speech (words/verbal) and the

body (the actual act). These are three threads, which make the rope

of karma that binds all men. Hence even if a man is inactive and

refrains from action, he may still be doing karma at a thought level.

As long as thoughts are there, karma is being done. A man may be

acting, but mentally he may not have sense of agency, in which case

karma cannot bind him. This is the essence of the Gita Sloka, `He who

sees action in inaction, and inaction in action, is a `Yogi'. Seeing,

hearing, talking, thinking, etc. are all Karmas. We are constantly

performing karma through the mind, speech and body in all the three

states of dreaming, sleeping and walking. There can be no state in

which a man is not performing karma. Instead of running away from

action, one should instead, give up all sense of agency, the

identification with Karmas.

 

· Can one go beyond karma? As Swami Sivananda said, one can go

beyond the results of karma. `Attaining knowledge of Brahman or the

Eternal ,destroys the whole lot of Sanchita karma. It can be greatly

modified by entertaining lofty, divine thoughts, and doing virtuous

actions. Agami karma can be destroyed by expiatory rites or

Prayaschitta, and by removing the idea of agency through Nimitta

Bhava (attitude that one is an instrument in the hands of God) and

Sakshi Bhava (attitude that one is silent witness of the actions of

the senses and the mind)". If you write a cheque for a hundred

thousand rupees and do not sign it, is it valid? No, because your

signature is not there. Similarly if you do not put your signature on

the actions, they cannot bind you. In other words, you can act, but

do not be attached to the result. Do it without any sense of agency,

with a Nimita Bhava. Surrendering oneself to God, if one acts without

any attachment to the results, the Karmas do not bind him. The sense

of `I', `mine' and self identification are your signature. When you

do any karma without your signature, it is not going to bind you.

 

· As Swamy Sivananda said, `You have no Bhoga-svatantrya

(freedom to determine the result of action) but you have Karma-

Svatantrya (freedom to determine the course of action)'. In other

words, the only area where we have a choice, is the present.

Irrespective of the results, one should carry on with his duties,

surrendering to the Lord. At times we may not have freedom to

determine the results, but we are totally free to determine the

course of action. By moving in the right direction according to

Dharma, one can alter the course of the future (especially future

lives). The situations that we find ourselves in, are due to

Prarabdha, over which we have no control. But we have freedom as far

as our reaction to the situation is concerned.

 

· `What you are now at present is the result of what you

thought and did in the past. What you shall be in the future will be

the result of what you think and do now'. Hence, destiny is your

doing. You have built it. Only you can undo it. If your actions of

hundred lives have resulted in an adverse condition, you can still

undo it. But it requires a hundred times more effort to balance the

actions of previous lives. Yet, if you want to change your life you

always have the freedom to determine the course of action, if not the

results.

 

· How does karma actualise? The Karmas are stored in the causal

body. When the cosmic planetary patterns change, when the time is

ripe, the karmas ripen to fruition, the seeds of karma in the causal

body sprout and project into the astral body where they influence the

mind. The thoughts energise the physical body, thus, to act in a

manner that is in accordance with the karmic patterns. Thus any

undesirable seed of karma spotted in the horoscope can be prevented

from actualizing itself at the mind level if one exercises enough

control, since the body translates the thoughts into actions. But

this is often very difficult. One who gains total control over

emotions like anger, lust, greed etc is indeed a Yogi.

 

· Intensity of karma

Here a very important point has to be kept in mind. Karma can be

classified into three types based on intensity.

a. Dridha (Fixed or Strong) Karma

 

b. Adridha (Not Strong/Non Fixed) Karma

 

c. Dridha – Adridha (Strong/Not Strong or Not Too Strong) Karma

 

As the name suggests the Dridha Karmas are very difficult or almost

impossible to be changed. Adridha karmas can be easily altered while

Dridha – Adridha can be altered through concentrated efforts.

Generally Upayes or Pariharas (spiritual remedies) are effective in

the 2nd and 3rd types. But to change very strong (Dridha) karma, is

very difficult, practically almost impossible. Either we encounter

obstacles even in implementing the remedies or a life long attempting

of the remedies is required! Change can only occur when the Agami and

Kriyaman Karmas neutralise the Prarabdha. Hence, the quality and

quantity of effort required to alter destiny (Prarabdha) depends on

how strong our previous karmas were. But what we have done can be

undone nevertheless. When an astrologer sees a confluence of factors,

he predicts confidently for he knows that he is looking at Dridha

Karma or Fixed Karma. Apart from Purushartha (Self efforts) there is

another very important concept that the scriptures offer – Kripa or

Divine Grace. Divine intervention or Grace can always do what human

efforts fail to achieve.

 

Thus there are three factors which influence the outcome of Prarabdha.

 

1. Muhurtha: Choosing favourable time in accordance with the

planetary patterns can augment or maximise the effectiveness of human

efforts.

 

2. Agami & Kriyaman Karma: The thoughts and presents efforts can

be initiated in the right direction sincerely. A strong current of

favourable thoughts combined with sincere efforts can go a long way.

Part of this, is seeking spiritual remedies (Upayes or Pariharas)

that astrology can offer.

 

3. Kripa or Divine Grace: Divine Grace can intervene and change

things. The spiritual remedies are partly aimed at drawing divine

grace That is why of all remedies, the most effective, reliable and

simple ones are Mantras and Prayers. Mantras , prayers and danam or

charity (which is nothing but Selfless Karma) are prescribed by the

great sage Parashara.

 

WHERE TO PLACE ASTROLOGY

>From the above points, it becomes clear how a wise person takes

astrology. There are two ways:

 

· Seek astrological guidance, but don't be totally dependent on

it. The astrologer has many limitations. No astrologer has the final

say in any matter. Plan intelligently remembering the astrologer's

advice. Any pariharas (remedies) suggested by the astrologer can be

adopted as long as they are spiritually oriented and do not involve

unnecessary expenditure. Such remedies (as per Parashara, the father

of Indian astrology) are prayers and chanting of Mantras. Other

remedies which involve huge costs are not reliable and are mostly

suggested by dishonest astrologers. Accept your Prarabdha and do your

duties cheerfully. Know that you cannot escape your Prarabdha. Even

Yogis can help you only to postpone it, not avert it! But there is

one area where you have total freedom. That is your current karma

(Kriyaman). You can determine the course of action. You can bring in

an anti-current of thoughts, a current of noble, spiritual thoughts,

thoughts guided by Dharma. It is never too late to change the course

of action. In the Kriyaman area, do good deeds. Let Dharma guide you.

Some times there may be a conflict between free will (Kriyaman) and

destiny (Prarbdha). However powerful Prarabdha is, DO NOT DESPAIR. Do

your duties cheerfully without any attachment to the fruits of your

actions. Surrender yourself to God and do your duties with a Nimitta

Bhava. Great Yogis like Bhisma and Vasishta have placed Purushartha

or exertion (free will) above destiny. Do not underestimate the role

of Kriyaman Karma, your free will to change the course of action.

 

 

The advanced people do not need astrology. They accept Prarabdha as

God'. But the ignorant person develops pathological dependence on

astrology, starts despairing, lapses into inaction or makes half-

hearted attempts. It is for this reason that Vedantic thinkers and

saints like Swamy Vivekananda and Dayananda Saraswati were opposed to

astrology. But saints like Sri Rama Krishna who was Swamy

Vivekananda's guru, spoke positively about astrology because every

realised soul knows it. It all depends on how we take it. The devotee

(Bhakta) sees only Prarabdha. The vedantic sees only Purushartha.

Both are correct for these are two sides of the same coin. The

Bhaktha (Devotee) feels it is all Prarabdha only. Yet there is no

fatalism in this. Prarabdha is only Purusharta (efforts born of free

will) of previous births. Purushartha combined with Prarabdha brings

effects. A man who is sick has to take the medicine (Purushartha) and

leave the results to Prarabdha. Through Purushartha, Markandeya

conquered death. Vasishta advocates Purushartha to Sri Rama

throughout the Yoga Vasishta. We are neither totally bound by destiny

nor are we totally free. We have limited freedom like a cow that has

been tied to a post in a field with a rope. It can move freely, but

only within the limits of the field. We have limited freedom

depending upon how much we can stretch our Karma.

 

Human life is a story of the alternating patterns of duality, of

happiness and suffering, joy and misery, ups and downs. There is not

a single life without this admixture, without this pair of opposites.

This is the law of life. Though the Atman is identical to the Brahman

who is ever-radiant and blissful, the Jiva (individual) suffers

because he is entrapped by the limiting adjuncts (Upadhis) of body

and mind. The infinite seems to be entrapped by the finite body and

mind. Misery is not natural to the Jiva. It comes to experience a

state of misery because of its association with a body.

 

a. So the cause of misery is a body

 

b. The body (birth) is due to karma (previous actions)

 

c. Karma arises from attachment and hate, by preference to

certain objects and aversion to some.

 

d. Attachment and hate arise from Egoism (sense of `I'

and `Mine')

 

e. This Egoism comes from indiscrimination.

 

f. Indiscrimination, from ignorance of your true nature, that

you are one with the Brahman

 

Thus, the root cause of all suffering and Karma is ignorance. The

only way to go beyond this, is to bring the light of knowledge. The

first step in this direction is to change one's attitude, to retrace

one's steps along the same path that we have come down. In other

words, the only solution is to go back to our cosmic roots, to become

one with the Cosmic Consciousness. That is liberation that is moksha,

salvation, whatever you call it. We are born so that we can exhaust

our karmic debts, so that we may be free. This is the only answer,

the only purpose of life. Jyotish is the light that reveals this

great truth to us so that we may be free. A sincere study of Jyotish

can be a great spiritual education, a Sadhana in itself, for it

partly reveals the eternal mysteries of the cosmos to us. It leads us

to the unknown through the known. It guides us out through the

intricate labyrinth that life is, with its myriad pairs of duality.

It shows us the way and ultimately sets us free, by taking us back to

our cosmic roots.

 

Dr Satya Prakash Chowdhary is a dentist and health manager. He has

studied for twelve years in the fields of native Indian medicine,

Yoga, Prana Vidya, Vastu (Vedic Feng shui) and Jyotish (vedic

astrology).

 

Ph : 02 98823056

Mobile: 0402 564 861

Dr Satya Prakash Chowdhary , 42, Cammaray road, Castle Co ,NSW 2069,

Australia

 

 

 

Sponsor

[Guest guest]

Thanks for posting this article. It was very helpful.

 

-Siva.

 

vedic astrology, Rhoda Reporter <rhodes10> wrote:

>

>

>

>

>

>

>

> U2 on LAUNCH - Exclusive medley & videos from Greatest Hits CD

> Note: This long article could be helpful to some students atleast.

> Those who feel that it is a waste of time could skip it. I

apologise

> to such people for wasting their time. I shall not post anymore for

a

> while. Thanks for the time.

>

> KARMA THE ETERNAL MYSTERY

>

> ------------Dr Satya Prakash Chowdhary

>

> As I grew up I started wondering about the purpose of life. Life

> brought with its myriad experiences, the inevitable experience of

> suffering too. Why do we suffer? Why are we born? Such questions

> plagued my mind for a long time. The sacred books and the wise men

> gave me a glimpse of the theory of karma and transmigration of the

> soul. It seemed very logical, yet I doubted it a lot. Then I

started

> studying Jyotish or Hindu Astrology. But it took me years of hard

> work, some experience and sincere thinking to be convinced. When I

> started seeing the patterns in the horoscope manifesting in actual

> life, I had to accept the theory of Karma. Slowly it was no more a

> belief, but a fact.

>

> Karma means not only action, but also the result of an action.

> Whatever we are going through at the moment is the result of

previous

> actions, not just of this life, but many lives. In short Karma is

the

> sum total of our actions both in this life and in the preceding

ones.

> Nothing happens by accident or chance actions. Everything happens

in

> regular order, the past, present and the future being

interconnected

> and interdependent. Cause is Effect concealed, and Effect is Cause

> revealed!

>

> Now that brings us to the question of rebirth. Books written by Ian

> Stevenson, Hiroshi Motoyama, Moody and many other interesting cases

> strongly suggest that there is proof of rebirth. Every good

> astrologer himself is proof of Karma and rebirth! Let us examine

the

> theory of Karma and rebirth.

>

> You will not cease to exist after death. It is the physical body

that

> dies. The astral body (sukshma or linga sarira) and causal body

> (karana sarira) continue forth. The causal body has all your Karmas

> stored in it as seeds, seeds that result in rebirth. As long as man

> has not exhausted all his Karmas, he has to be born again. All our

> actions and thoughts become the seeds for our future lives. Karma

> is at the root of this cycle of births and deaths. Again

and

> again Karma makes us take birth. Countless times have we been born

> and countless times have we died. Very many wombs have we passed

> through.

>

> RNANUBANDHANA

>

> In each life, we have mother, father, brothers, sisters, spouse,

> children and so on. We are born in a family as a result of

> undischarged debts of past lives. Constantly we are creating

> accounts, debiting and crediting. We are creating Karmic debts with

> all those with whom we interact. The Karmic debts (rna) lead to

> bondage or attachment (bandhana). These Karmic attachments pull us

> into the wheel of existence again and again. runanubandhana (the

bond

> that results from Karma debts) is at the root of repeated lives.

> Karma leads to rna and rna leads to Karma. It works both ways. If

you

> have given something to somebody in some life, the memory is stored

> in your casual body. That person will be your debtor in this birth.

> If you have taken in the past, it will be taken from you in some

> birth. The causal body stores the memory of all of one's

> runanubandhanas of countless births. Till all the karma stored in

the

> causal body is burnt away or exhausted, there is no liberation from

> rebirth. Human life is nothing but a memory of runanubandhana, the

> story of the countless karmas that we make, and live through. Every

> relationship reflects some runanubandhana. The people with whom we

> have very strong Ruanubandhana become our parents, spouse, children

> and coborns in this life. The memory of Karmic debts may be sweet

or

> bitter. Sweet memories of karmic debts lead to a `happy'

relationship

> and bitter memories to an `unhappy' relationship. In reality most

of

> the karmic debts are mixed, a mixture of sweet and bitter memories.

> That is why most relationships are of a mixed nature. I will try to

> explain briefly two kinds of relationships that are very important:

> parent/child and love/marriage relationships.

>

> PARENT/CHILD RELATIONSHIP

>

> This relationship is the most important. This is the easiest way to

> discharge our karmic debts toward one another. Some possible ways

in

> which it works:

>

> i. A person whom you have helped in some life is born as a

> child, takes good care of you in the present life and discharges

> his/her debt.

> ii. A person to whom you owe a lot in some life may be born

as

> your son or daughter and take back what you owe. Such a child makes

> you spend heavily on her/him.

>

> iii. A person whom you cheated ruthlessly in a previous life

is

> born as your child and gives you a lot of suffering, takes your

money

> and goes away.

>

> iv. An enemy of some life is born as a son/daughter in this

life,

> in which case, he/she behaves like an enemy, hates you and causes a

> lot of suffering to you. The spouse, the parents, siblings,

friends,

> servants, all is born in a set up together as a result of

> runanubandhana.

>

> SEX/LOVE/MARRIAGE

>

> Two people can be mutually attracted to one another only if there

was

> some relationship between them in some previous life. When you meet

a

> person to whom you were related in a previous life, the stored

> memories or the runanubandhana stir up your emotions and you may

> start "feeling" for the person. In fact sex itself has

rnanubandhana

> at its roots. In countless lives, we would have had sex with many

> people. Every longstanding relationship leads to certain deep

> impressions. Any act when done repeatedly can become a habit. Every

> habit leaves an impression. These impressions are the samskaras,

> which drive us to act again. That is why we get sexually attracted

> many times. But if we have no more debt (rna) with the other

person,

> it just remains as a fleeting thought, as an impulse only. But if

the

> runanubandhana is still there, the attraction results in a

> relationship. Sometimes even if the karmic debt is discharged,

still

> the samskaras (impressions of past acts) drive us to sex. We

> eventually end up creating a fresh account, a further karmic debt

> that is not advisable. Somebody who was your mate in a previous

life

> could have come back as your mother, sibling or father. That is how

> incest occurs! The previous samskaras stir up an over whelming urge

> to have sex again in this life. But the nature of the relationship,

> the purpose being different in this life, it only leads to fresh

> unwanted karma, which is not safe. In the majority of the sexual

> attractions, it is only the samskaras and not the actual karmic

debts

> (runa) that operate. But if there is any undischarged karmic debt,

it

> results in a relationship of love. When the karmic accounts are

> settled, once there is no more debt, the relationship breaks

> suddenly. But if the runanubandhana is very strong, it results in a

> long-standing relationship like marriage.

>

> This is the cause of every relationship, how it is born and how it

> ends. But nothing is permanent. No karmic debt can be everlasting.

> Eventually it has to end, when the debt is discharged, when the

> account is balanced. In this impermanent world change is the law of

> life. Countless wombs have we passed through. Innumerable mothers,

> fathers and wives have we been with. But when a karmic debt is

over,

> the attachment might still be there. We still cling on. When rna

> (debt) is over, the relationship has to end. But anubandhana

(bondage

> or attachment) might still make us cling to the person. Like the

fan

> that turns for a while even after the power supply has been

switched

> off, the attachment doesn't die for some time. Once the rna is

over,

> nothing can sustain the relationship. Hence any further remnants of

> attachment (anubandhana) are bound to produce only suffering and

> misery. In some cases, one of the two people involved grows out of

> the relationship once the rna (debt) is discharged. But the other

> refuses to move on, due to the attachment (anubandhana). The second

> person suffers tremendously because any further attachment leads to

> misery and suffering only. Sometimes there is bitterness also after

> separation. This bitterness can sow the seeds for future karma!

When

> the karmic debts are over, when a couple has to part ways, as far

as

> possible, it should be done with the least negative feelings. They

> should part in an amicable way to avoid further seeds of new karma.

> Easier said than done.

>

> The karma that brings two people together into marriage can also be

> of many types. I will mention a few below:

>

> i. Bitter enemies are born as husband and wife and always

fight,

> criticise, deceive one another and make their lives miserable.

>

> ii. Two people who have created negative karma between them

come

> back as man and wife and lead a life of suffering together,

fighting

> with one another.

> iii. Two people who have created both positive and negative

karma

> between them come back as man and wife and have a mixed life

causing

> both happiness and unhappiness to one another.

>

> iv. Two people who have created positive karma between them

in

> previous lives come back as man and wife and lead a relatively

happy

> life.

>

> v. One who has taken a lot in some life has to give in the

> present life. In such a case, one of them will always be giving

> (money, love, care, etc.) and the other receiving.

>

> vi. Two souls who are evolving spiritually come as husband

and

> wife, help each other in their evolution and benefit one another.

> This is the purpose of life.

>

> vii. A couple who has been husband and wife may come back as

> husband and wife again if their runanubandhana is very strong. If

the

> runanubandhana is very strong and their destinies (lives) are so

> strongly interlinked, usually both die almost at the same time. If

> one dies first, generally the other also dies within a few days or

> weeks. The souls are so strongly identified with one another that

> towards the end of a successful married life, they behave as if

they

> are one.

>

> viii. Sometimes (rarely) a very highly evolved being or soul,

or

> spirit or even an avatar is born as two people to accomplish a

> mission. After the accomplishment of the mission, they merge back

> into one. Though very rare, such a divine couple also takes birth

in

> all ages. Such a high soul may be born as two separate individuals

as

> husband and wife, brothers, guru and disciple, etc.

>

> The anubandha (bond) between husband and wife is thus of many

types.

> The patterns of karma are myriad, exceedingly intricate and

> perplexing. It is very difficult to understand because karma is an

> eternal mystery that defies all description. Yet we should try to

> understand what little we could with the guiding `light' of Jyotish.

>

> KINDS OF KARMA

>

> i. Sanchita Karma or Total Accumulated Karma

> This is the vast store of accumulated Karmas of all past lives (as

a

> human being only). It may be indirectly seen in a man in his

> character, his tendencies, aptitudes, inclinations and desires.

>

> ii. Prarabdha or Fructifying Karma

> That portion of our Karmas allocated to us in this life is called

> Prarabdha. It is the fruit of our past actions that are being

reaped

> in this life. All of Sanchita karma will not be experienced at one

> time. Only that portion which has `become ripe' for experiencing in

> this life time is Prarabdha. The natal horoscope reveals Prarabdha

> only.

>

> iii. Kriyaman or Current Karma

> This is the fresh karma that we do in this life. This is the area

> that man has freedom to determine the course of action. This

> determines our future lives. This is where the concept of free will

> comes. The horary chart reflects both the prarabdha of pat lives as

> well as the kriyaman of this life. In other words the prashna

> (horary) chart is the latest karmic bank statement with regard to

the

> query!

>

> iv. Agami Karma or Future Karma

> The karma that is coming, in other words, new actions that you

> contemplate as a result of your thoughts, the way you envision the

> future, is Agami Karma. Today's plans when executed could become a

> reality one day. Planning is Agami while execution is Kriyaman.

Thus

> Agami (planning) leads to Kriyaman(freshly executed actions of the

> present) which becomes Sanchita (accumulated) to later surface as

> Prarabdha (destiny). Sanchita karma manifests in two ways.

Firstly,

> as Prarabdha or the so called destiny, and secondly, as the

Samskaras

> or tendencies.

>

>

> JYOTISH OR ASTROLOGY

>

> It sheds light on life by revealing our karmic patterns. When a

soul

> is born into a family, it is because of the karmic debts with the

> others in that family. When everything is ideal, the situations and

> the persons fit into the karmic patterns and the soul takes birth.

In

> other words the individual karmic pattern selected for this life

has

> to fit in or correspond to the group (whole) karmic patterns of the

> family, society, etc. This happens not just by chance, but in

> accordance with the cosmic patterns.

>

> What relation does the horoscope have to destiny? Do planets

dictate

> our lives? These are often asked questions. The planets do not

> control our lives. They reflect the cosmic patterns. The universe

> works in certain natural cyclic patterns. Both the macrocosm and

> microcosm operate in a similar way. The planets revolve around the

> sun. The electrons revolve around the nucleus in the atom. `As

above

> so below'. This is the fundamental law. A man can be born only at a

> time when his individual karmic pattern (Prarabdha) matches that of

> the macrocosm, that is the planetary and stellar patterns. What is

> happening at a macrocosmic level is also happening at a microcosmic

> level. By this cosmic law, the karmic pattern matches with the

> planetary pattern. In other words the time of birth is Prarabdha

> (destiny)!

>

> By studying the patterns created by the stellar bodies, we can

infer

> the karmic patterns of the individual, because they both are co-

> extensive. The horoscope thus reveals the Prarabdha karma of an

> individual. An intelligent astrologer can analyse to a reasonable

> extent, the Prarabdha with which a person is born, and based on

that,

> the situations in which the individual may be placed in life at

> different times. The character, the tendencies, the Prakriti

> (Constitution), mental make-up and the situations in life are all

> Prarabdha indicated by the horoscope through the patterns revealed.

> Hence study of Jyotish or Hindu astrology can shed a lot of light

on

> the unknown aspects of life and is very illuminating. That is why

it

> is called the best light (Jyoti:light; Ish:Lord). Astrology is the

> best light on life.

>

> Astrology can guide in our lives by giving hope, by correcting us

and

> most importantly can be a Sadhana (spiritual practice) in itself

when

> done unselfishly. To the spiritual person, it gives proof of karma,

> rebirth and the goal of life. Used wisely astrology can guide us

and

> help us in our spiritual ascent. Areas like Medical astrology,

> Muhurta and even predictive astrology (only to some extent when

used

> wisely) can be of immense help in our day to day lives. That is the

> purpose of astrology too.

>

> LIMITATIONS OF ASTROLOGY

>

> Astrology has its limitations too. An astrologer cannot see every

> thing. He has access to limited information. First only the

Prarabdha

> is revealed through a horoscope, that too in a veiled manner. A

very

> good, honest astrologer has access only to the `Patterns'. He does

> not `see' the story written there. He has to analyse the patterns

and

> infer what it could possibly mean. Often the astrologer (Jyotish)

> comes to crossroads, where two or more interpretations seem equally

> possible. Each could manifest in many ways. Only the general or

> specific trend may be understood. But never `exactly' as it would

> manifest. The actual event itself may manifest in a manner totally

> unanticipated by the astrologer. Often the astrologer may misjudge

or

> even be working on wrong information (like wrong birth time)! Even

if

> the astrologer is running a favourable planetary period (Dasha)

> himself and judges it correctly, he should remember that he has

> access to the Prarabdha only. He is in the dark where a vital area

> like Kriyaman Karma is concerned. This is the invisible area, where

> an individual can make or mar his destiny. Some of the effects of

> Kriyaman karma manifest in the future lives while some manifest in

> this live itself. An astrologer can never know exactly about the

> client's spiritual merit which may be rapidly declining or

> increasing. Though the predictions can often be uncannily accurate,

> no astrologer can be hundred percent correct always and therefore

> should be humble enough in his approach to the divine science.

> Nothing teaches more humility as the true practice of astrology

does.

> With all these limitations, an honest astrologer can still guide us

> to a reasonable extent.

>

>

> LESSONS

>

> There are a few ideas that emerge from a sincere study of the

ancient

> texts.

>

> · Prarabdha cannot be changed by any one. This is destined to

> happen. No one can avert it. The best way is to accept things as

they

> are and surrender to the Almighty. Prarabdha can affect the body

> only, not the mind. If one can cultivate sufficient mind control,

he

> can avoid unnecessary mental suffering. In other words disasters

> happen, but mentally one can remain unaffected by adopting a

> spiritual attitude.

>

> · Some people take a wrong message from all this. They feel

> that doing no work, inaction will help them. This is impossible. No

> human being can ever remain without karma. Bound by Prakriti

> (Nature), man is forced to do karma by the three gunas (Sattva,

> Rajas, Tamas). Our Prakriti will makes us do karma. Karma is three

> fold. First there arises a desire. Then you will think of how to

get

> it. Then you exert to attain it. Desire, thought and action always

go

> together. So thought itself is subtle karma, the seed of karma.

Karma

> can be done through the mind (thought), speech (words/verbal) and

the

> body (the actual act). These are three threads, which make the rope

> of karma that binds all men. Hence even if a man is inactive and

> refrains from action, he may still be doing karma at a thought

level.

> As long as thoughts are there, karma is being done. A man may be

> acting, but mentally he may not have sense of agency, in which case

> karma cannot bind him. This is the essence of the Gita Sloka, `He

who

> sees action in inaction, and inaction in action, is a `Yogi'.

Seeing,

> hearing, talking, thinking, etc. are all Karmas. We are constantly

> performing karma through the mind, speech and body in all the three

> states of dreaming, sleeping and walking. There can be no state in

> which a man is not performing karma. Instead of running away from

> action, one should instead, give up all sense of agency, the

> identification with Karmas.

>

> · Can one go beyond karma? As Swami Sivananda said, one can go

> beyond the results of karma. `Attaining knowledge of Brahman or the

> Eternal ,destroys the whole lot of Sanchita karma. It can be

greatly

> modified by entertaining lofty, divine thoughts, and doing virtuous

> actions. Agami karma can be destroyed by expiatory rites or

> Prayaschitta, and by removing the idea of agency through Nimitta

> Bhava (attitude that one is an instrument in the hands of God) and

> Sakshi Bhava (attitude that one is silent witness of the actions of

> the senses and the mind)". If you write a cheque for a hundred

> thousand rupees and do not sign it, is it valid? No, because your

> signature is not there. Similarly if you do not put your signature

on

> the actions, they cannot bind you. In other words, you can act, but

> do not be attached to the result. Do it without any sense of

agency,

> with a Nimita Bhava. Surrendering oneself to God, if one acts

without

> any attachment to the results, the Karmas do not bind him. The

sense

> of `I', `mine' and self identification are your signature. When you

> do any karma without your signature, it is not going to bind you.

>

> · As Swamy Sivananda said, `You have no Bhoga-svatantrya

> (freedom to determine the result of action) but you have Karma-

> Svatantrya (freedom to determine the course of action)'. In other

> words, the only area where we have a choice, is the present.

> Irrespective of the results, one should carry on with his duties,

> surrendering to the Lord. At times we may not have freedom to

> determine the results, but we are totally free to determine the

> course of action. By moving in the right direction according to

> Dharma, one can alter the course of the future (especially future

> lives). The situations that we find ourselves in, are due to

> Prarabdha, over which we have no control. But we have freedom as

far

> as our reaction to the situation is concerned.

>

> · `What you are now at present is the result of what you

> thought and did in the past. What you shall be in the future will

be

> the result of what you think and do now'. Hence, destiny is your

> doing. You have built it. Only you can undo it. If your actions of

> hundred lives have resulted in an adverse condition, you can still

> undo it. But it requires a hundred times more effort to balance the

> actions of previous lives. Yet, if you want to change your life you

> always have the freedom to determine the course of action, if not

the

> results.

>

> · How does karma actualise? The Karmas are stored in the

causal

> body. When the cosmic planetary patterns change, when the time is

> ripe, the karmas ripen to fruition, the seeds of karma in the

causal

> body sprout and project into the astral body where they influence

the

> mind. The thoughts energise the physical body, thus, to act in a

> manner that is in accordance with the karmic patterns. Thus any

> undesirable seed of karma spotted in the horoscope can be prevented

> from actualizing itself at the mind level if one exercises enough

> control, since the body translates the thoughts into actions. But

> this is often very difficult. One who gains total control over

> emotions like anger, lust, greed etc is indeed a Yogi.

>

> · Intensity of karma

> Here a very important point has to be kept in mind. Karma can be

> classified into three types based on intensity.

> a. Dridha (Fixed or Strong) Karma

>

> b. Adridha (Not Strong/Non Fixed) Karma

>

> c. Dridha – Adridha (Strong/Not Strong or Not Too Strong) Karma

>

> As the name suggests the Dridha Karmas are very difficult or almost

> impossible to be changed. Adridha karmas can be easily altered

while

> Dridha – Adridha can be altered through concentrated efforts.

> Generally Upayes or Pariharas (spiritual remedies) are effective in

> the 2nd and 3rd types. But to change very strong (Dridha) karma, is

> very difficult, practically almost impossible. Either we encounter

> obstacles even in implementing the remedies or a life long

attempting

> of the remedies is required! Change can only occur when the Agami

and

> Kriyaman Karmas neutralise the Prarabdha. Hence, the quality and

> quantity of effort required to alter destiny (Prarabdha) depends on

> how strong our previous karmas were. But what we have done can be

> undone nevertheless. When an astrologer sees a confluence of

factors,

> he predicts confidently for he knows that he is looking at Dridha

> Karma or Fixed Karma. Apart from Purushartha (Self efforts) there

is

> another very important concept that the scriptures offer – Kripa or

> Divine Grace. Divine intervention or Grace can always do what human

> efforts fail to achieve.

>

> Thus there are three factors which influence the outcome of

Prarabdha.

>

> 1. Muhurtha: Choosing favourable time in accordance with the

> planetary patterns can augment or maximise the effectiveness of

human

> efforts.

>

> 2. Agami & Kriyaman Karma: The thoughts and presents efforts

can

> be initiated in the right direction sincerely. A strong current of

> favourable thoughts combined with sincere efforts can go a long

way.

> Part of this, is seeking spiritual remedies (Upayes or Pariharas)

> that astrology can offer.

>

> 3. Kripa or Divine Grace: Divine Grace can intervene and

change

> things. The spiritual remedies are partly aimed at drawing divine

> grace That is why of all remedies, the most effective, reliable and

> simple ones are Mantras and Prayers. Mantras , prayers and danam or

> charity (which is nothing but Selfless Karma) are prescribed by

the

> great sage Parashara.

>

> WHERE TO PLACE ASTROLOGY

> From the above points, it becomes clear how a wise person takes

> astrology. There are two ways:

>

> · Seek astrological guidance, but don't be totally dependent

on

> it. The astrologer has many limitations. No astrologer has the

final

> say in any matter. Plan intelligently remembering the astrologer's

> advice. Any pariharas (remedies) suggested by the astrologer can be

> adopted as long as they are spiritually oriented and do not involve

> unnecessary expenditure. Such remedies (as per Parashara, the

father

> of Indian astrology) are prayers and chanting of Mantras. Other

> remedies which involve huge costs are not reliable and are mostly

> suggested by dishonest astrologers. Accept your Prarabdha and do

your

> duties cheerfully. Know that you cannot escape your Prarabdha. Even

> Yogis can help you only to postpone it, not avert it! But there is

> one area where you have total freedom. That is your current karma

> (Kriyaman). You can determine the course of action. You can bring

in

> an anti-current of thoughts, a current of noble, spiritual

thoughts,

> thoughts guided by Dharma. It is never too late to change the

course

> of action. In the Kriyaman area, do good deeds. Let Dharma guide

you.

> Some times there may be a conflict between free will (Kriyaman) and

> destiny (Prarbdha). However powerful Prarabdha is, DO NOT DESPAIR.

Do

> your duties cheerfully without any attachment to the fruits of your

> actions. Surrender yourself to God and do your duties with a

Nimitta

> Bhava. Great Yogis like Bhisma and Vasishta have placed Purushartha

> or exertion (free will) above destiny. Do not underestimate the

role

> of Kriyaman Karma, your free will to change the course of action.

>

>

> The advanced people do not need astrology. They accept Prarabdha as

> God'. But the ignorant person develops pathological dependence on

> astrology, starts despairing, lapses into inaction or makes half-

> hearted attempts. It is for this reason that Vedantic thinkers and

> saints like Swamy Vivekananda and Dayananda Saraswati were opposed

to

> astrology. But saints like Sri Rama Krishna who was Swamy

> Vivekananda's guru, spoke positively about astrology because every

> realised soul knows it. It all depends on how we take it. The

devotee

> (Bhakta) sees only Prarabdha. The vedantic sees only Purushartha.

> Both are correct for these are two sides of the same coin. The

> Bhaktha (Devotee) feels it is all Prarabdha only. Yet there is no

> fatalism in this. Prarabdha is only Purusharta (efforts born of

free

> will) of previous births. Purushartha combined with Prarabdha

brings

> effects. A man who is sick has to take the medicine (Purushartha)

and

> leave the results to Prarabdha. Through Purushartha, Markandeya

> conquered death. Vasishta advocates Purushartha to Sri Rama

> throughout the Yoga Vasishta. We are neither totally bound by

destiny

> nor are we totally free. We have limited freedom like a cow that

has

> been tied to a post in a field with a rope. It can move freely, but

> only within the limits of the field. We have limited freedom

> depending upon how much we can stretch our Karma.

>

> Human life is a story of the alternating patterns of duality, of

> happiness and suffering, joy and misery, ups and downs. There is

not

> a single life without this admixture, without this pair of

opposites.

> This is the law of life. Though the Atman is identical to the

Brahman

> who is ever-radiant and blissful, the Jiva (individual) suffers

> because he is entrapped by the limiting adjuncts (Upadhis) of body

> and mind. The infinite seems to be entrapped by the finite body and

> mind. Misery is not natural to the Jiva. It comes to experience a

> state of misery because of its association with a body.

>

> a. So the cause of misery is a body

>

> b. The body (birth) is due to karma (previous actions)

>

> c. Karma arises from attachment and hate, by preference to

> certain objects and aversion to some.

>

> d. Attachment and hate arise from Egoism (sense of `I'

> and `Mine')

>

> e. This Egoism comes from indiscrimination.

>

> f. Indiscrimination, from ignorance of your true nature, that

> you are one with the Brahman

>

> Thus, the root cause of all suffering and Karma is ignorance. The

> only way to go beyond this, is to bring the light of knowledge.

The

> first step in this direction is to change one's attitude, to

retrace

> one's steps along the same path that we have come down. In other

> words, the only solution is to go back to our cosmic roots, to

become

> one with the Cosmic Consciousness. That is liberation that is

moksha,

> salvation, whatever you call it. We are born so that we can exhaust

> our karmic debts, so that we may be free. This is the only answer,

> the only purpose of life. Jyotish is the light that reveals this

> great truth to us so that we may be free. A sincere study of

Jyotish

> can be a great spiritual education, a Sadhana in itself, for it

> partly reveals the eternal mysteries of the cosmos to us. It leads

us

> to the unknown through the known. It guides us out through the

> intricate labyrinth that life is, with its myriad pairs of duality.

> It shows us the way and ultimately sets us free, by taking us back

to

> our cosmic roots.

>

> Dr Satya Prakash Chowdhary is a dentist and health manager. He has

> studied for twelve years in the fields of native Indian medicine,

> Yoga, Prana Vidya, Vastu (Vedic Feng shui) and Jyotish (vedic

> astrology).

>

> Ph : 02 98823056

> Mobile: 0402 564 861

> Dr Satya Prakash Chowdhary , 42, Cammaray road, Castle Co ,NSW

2069,

> Australia

>

>

>

> Sponsor

[Guest guest]

News - Today's headlines

[Guest guest]

dear imran, karma is my pet subject, and i had saved this article which was

sent long back on the gjlist. i am glad you liked what you read.

best wishes

rhoda

U2 on LAUNCH - Exclusive medley &; videos from Greatest Hits CD

[Guest guest]

Dear members, Namaskar,

While the article

on Karma gives tremendous insight and deep explanations about Karma

and debt of past life, yet I think some original questions of M.

Imran remain unanswered as usual.(Thanks to Rhoda and Imran for

bringing all this up) So here's my humble interpretation…

 

Why did the Gods let the human create imperfect karma in the first

place i.e, let us assume that it all started millions of years ago in

SATA YUGA or say TRETA YUGA…At some point in time, the original

honest human beings were corrupted by passion for the gold/sex,

greed, extreme attachment to others, etc Obviously all this

materialism and imperfect karma started in the extreme fear to

continue life at all costs(most cases) and finally it has lead us

(humans) to the present state, which has been described very well in

the article on Karma. Yet I think the original question was : Why did

it all start and whys such a messed up state of affairs has reached

on this planet, when different individuals, religions and nations are

on a major confrontation /endless competition in all spheres of life

i.e. physical existence, financial state, challenge to any

nation's

existence etc etc.,

 

Since the planets do not control us directly, yet they force strong

inclinations and our past debtors(spouse, children, friends,

relatives enemies etc) have surrounded us everywhere to get their

share of our present karma…so the point is that why did such a

complicated state of affairs originate in the first place. I am

trying to give some answers , which are clear to me so far. In the

beginning when there was this so called perfect SAT YUGA, even then

we find that the ASURAS acquired great powers by worshipping Lord

Shiva and Lord Vishnu or Lord Ganesha. After acquiring the power thru

years of hard tapasya, these very asuras became out of control and

tried to capture the very GODS who gave them these unlimited supreme

type powers. Ultimately the Goddesses(MAHA LAKSHMI, DURGA, MAHA KAALI

and MAHA SARASWATI) had to come to the rescue of the GODS and kill

these sinful Asuras. So in our human context, the tamasic nature was

already in existence in the Asuras in the so called perfect SATA

YUGA, if I am not wrong. Since ordinary human beings had no such

extreme concentration powers to acquire these powers by tapsaya

(Except the Great Rishis), so they were subject to all types of

karma/natural inclinations i.e. sattawik, tamasik and rajasik in the

Satayuga or Tretayuga itself. So the root of our present misery is

infact millions of years old by this logic. Only the real sattawik

ones remained pure thrugh the ages , others keep accumulating tons

and tons of unfinished karma…ultimately we reach Dwapara yuga and

the

present Kali yuga, when materialism becomes the ultimate standard of

achievement in every sphere of life. No wonder we are entangled in

such complicated karma( especially as soon as we leave our student

life these days), that we try to find all types of shortcut solutions

through all types of means, in order to stay ahead in this rat-race

of materialism. Now that we are so entangled we simply cannot leave

this cycle(unless those whose remain students and unmarried

throughout this life). So the ultimate logic is that in early yugas we

(most of us) had the choice of free will to a great extent(compared

to present state) and we choose to go on the path of materialism and

hence we have been entangled since those times.

 

Also as per my limited knowledge, all the yugas are infact the

passage of unlimited time flow, which is controlled by KAAL DEVATA

(the ultimate time god) who is also considered as the father of LORD

SHIVA, as per some thinkers. While KAAL loves the creation of all

materialism, birth/death of human beings and loves continuation of

these endless yugas, LORD SHIVA is in deep meditation as he is

searching this KAAL DEVATA in this endless universe (all galaxies).

So in fact as per these unknown thinkers, LORD SHIVA is also lonely

and is searching for his own father (this is SHIVA's endless

quest

for the truth) and…. KAAL has no desire that we (those who

concentrate on Lord SHIVA) reach the real SHIVA after our deaths..He

takes us to unknown/imaginary/ fictious SHIVA so that the meditation

of such a soul finishes incompletely after death and they are

subsequently born again to continue their cycle of unfinished karmas.

As per these thinkers, KAAL has no intentions that ordinary human

being should attain moksha so easily and since he loves materialism

so we cannot escape it.. Hope I have been clear. That's all that

I

understand so far from various sources and my limited vision, which

is also manipulated by THE GREAT KAAL itself.(sorry for the typos).

Thanks and Regards. Rajesh Kumaria.(sorry for the typos)

 

 

vedic astrology, Rhoda Reporter <rhodes10> wrote:

>

>

> dear imran,

> karma is my pet subject, and i had saved this article which was

sent long back on the gjlist. i am glad you liked what you read.

> best wishes

> rhoda

>

>

>

>

>

> U2 on LAUNCH - Exclusive medley & videos from Greatest Hits CD

[Guest guest]

Dear members,

if you don't mind I will present theory from western esoteric circles point of view.

More or less everything exists on 4 different levels:

physical

astral/emotional

mental

spiritual.

One of the main differences between spiritual and physical level is that on

spiritual level there is no component of time.Everything exists at the same

time on the same place what is the main reason that things cannot perish since

everything has its roots on that level.It doesn't have a component of time ,

it is never-ending.

But things cannot change easily there because of that fact.

Soul can choose to be partially covered with darkness to forget some things

about its true identity and to get mind (mental and emotional level) that would

provide illusion about material things and material level (time p.e).There, in

that illusion soul can acquire new knowledge or experience to be exact. Of

course that could be dangerous because in oblivion soul can be driven from its

source and that circle of lives begin.But actually the wish to be born is a

part of a free will.

The inability to exit from that circle is a part of a karma.

 

Ognjen

 

-

Rajesh Mohan Kumaria

vedic astrology

Thursday, November 14, 2002 5:14 AM

[vedic astrology] Re: The notion of Karma & Dilemma (IMRAN)

Dear members, Namaskar, While the article on Karma gives tremendous insight and

deep explanations about Karma and debt of past life, yet I think some original

questions of M. Imran remain unanswered as usual.(Thanks to Rhoda and Imran for

bringing all this up) So here's my humble interpretation…Why did the Gods let

the human create imperfect karma in the first place i.e, let us assume that it

all started millions of years ago in SATA YUGA or say TRETA YUGA…At some point

in time, the original honest human beings were corrupted by passion for the

gold/sex, greed, extreme attachment to others, etc Obviously all this

materialism and imperfect karma started in the extreme fear to continue life at

all costs(most cases) and finally it has lead us (humans) to the present state,

which has been described very well in the article on Karma. Yet I think the

original question was : Why did it all start and whys such a messed up state of

affairs has reached on this planet, when different individuals, religions and

nations are on a major confrontation /endless competition in all spheres of

life i.e. physical existence, financial state, challenge to anynation's

existence etc etc., Since the planets do not control us directly, yet they

force strong inclinations and our past debtors(spouse, children, friends,

relatives enemies etc) have surrounded us everywhere to get their share of our

present karma…so the point is that why did such a complicated state of affairs

originate in the first place. I am trying to give some answers , which are

clear to me so far. In the beginning when there was this so called perfect SAT

YUGA, even then we find that the ASURAS acquired great powers by worshipping

Lord Shiva and Lord Vishnu or Lord Ganesha. After acquiring the power thru

years of hard tapasya, these very asuras became out of control and tried to

capture the very GODS who gave them these unlimited supreme type powers.

Ultimately the Goddesses(MAHA LAKSHMI, DURGA, MAHA KAALI and MAHA SARASWATI)

had to come to the rescue of the GODS and kill these sinful Asuras. So in our

human context, the tamasic nature was already in existence in the Asuras in the

so called perfect SATA YUGA, if I am not wrong. Since ordinary human beings had

no such extreme concentration powers to acquire these powers by tapsaya(Except

the Great Rishis), so they were subject to all types of karma/natural

inclinations i.e. sattawik, tamasik and rajasik in the Satayuga or Tretayuga

itself. So the root of our present misery is infact millions of years old by

this logic. Only the real sattawik ones remained pure thrugh the ages , others

keep accumulating tons and tons of unfinished karma…ultimately we reach Dwapara

yuga andthe present Kali yuga, when materialism becomes the ultimate standard

of achievement in every sphere of life. No wonder we are entangled in such

complicated karma( especially as soon as we leave our student life these days),

that we try to find all types of shortcut solutions through all types of means,

in order to stay ahead in this rat-race of materialism. Now that we are so

entangled we simply cannot leave this cycle(unless those whose remain students

and unmarried throughout this life). So the ultimate logic is that in early

yugas we(most of us) had the choice of free will to a great extent(compared to

present state) and we choose to go on the path of materialism and hence we have

been entangled since those times. Also as per my limited knowledge, all the

yugas are infact the passage of unlimited time flow, which is controlled by

KAAL DEVATA(the ultimate time god) who is also considered as the father of LORD

SHIVA, as per some thinkers. While KAAL loves the creation of all materialism,

birth/death of human beings and loves continuation of these endless yugas, LORD

SHIVA is in deep meditation as he is searching this KAAL DEVATA in this endless

universe (all galaxies). So in fact as per these unknown thinkers, LORD SHIVA

is also lonely and is searching for his own father (this is SHIVA's

endlessquest for the truth) and…. KAAL has no desire that we (those who

concentrate on Lord SHIVA) reach the real SHIVA after our deaths..He takes us

to unknown/imaginary/ fictious SHIVA so that the meditation of such a soul

finishes incompletely after death and they are subsequently born again to

continue their cycle of unfinished karmas. As per these thinkers, KAAL has no

intentions that ordinary human being should attain moksha so easily and since

he loves materialism so we cannot escape it.. Hope I have been clear. That's

all thatI understand so far from various sources and my limited vision, which

is also manipulated by THE GREAT KAAL itself.(sorry for the typos). Thanks and

Regards. Rajesh Kumaria.(sorry for the typos)vedic astrology, Rhoda

Reporter <rhodes10> wrote:> > > dear imran, > karma is my pet subject,

and i had saved this article which was sent long back on the gjlist. i am glad

you liked what you read.> best wishes> rhoda> > > >

> > U2 on LAUNCH - Exclusive

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