Law of karma

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Law of karma

 

CHENNAI : Scriptures proclaim that the ultimate aim of human

existence is to gain liberation and not only show the path to gain

such liberation but also explain the result of liberation. While the

liberated state enjoyed by the soul is the focus of Kaivalyopanishad,

it also details the struggle of the soul to extricate itself from the

innumerable knots of worldly existence, said Swamini Satyavratananda

in a lecture.

 

Rebirth is the lot of the Jivatma until true knowledge is attained.

Its each birth is dependent on the karma it carries. The working of

karma is wholly dispassionate and just and God the dispenser allots

rightfully the kind of body, tendencies, etc., that the soul being

bound by its past karma deserves.

 

Scriptures speak of three kinds of karma that bind the Jivatma

through countless births by which it has to exhaust the effects of

past deeds, both good and bad — Sanchita (accumulated over the

years), Prarabda (that which is experienced in the present birth) and

Agamika (that which is yet to be experienced). The Jivatma's birth is

decided by its Sanchita karma. It is important that every Jivatma

becomes aware of the effects of karma. The truth that karma is bound

to take its course and there is no way by which it can be

circumvented or altered should be understood.

 

Each one's lifetime is a precious chance to strive for liberation.

This can happen only if the ego is negated and the soul is directed

towards the ultimate goal. Until then it will experience the cycle of

Samsara with all this diversity and variety of activities that bring

along with them successes and failures.

 

The Jivatma remains confused when caught in the web of ignorance and

identifies itself with the body, mind and intellect. He who realises

the self as part of infinity and understands this as the sole truth

is a realised soul. The Jivatma has the option to consider itself as

a separate entity residing within a body; or to identify itself with

the infinite and the absolute, disregarding or ignoring the body. It

is the latter option by which the Jivatma sees itself as part of the

absolute that is true Jnana.

 

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