by SUMAN SATISHCHANDRA RAO, GUEST AUTHOR

[Our previous post (here) contained only the introductory part of Suman’s article on Karma. This is the full article.]

Karma is the all-encompassing concept of action and reaction in a continuous chain in time and space. It is inclusive of causality as conceived in Science. It includes the effects of grief, hurt and wounds caused to ‘another’ or ‘others’. That is nothing but insecurity playing upon the ego which is nothing but false sense of separation. Until the ego with its limited contents of consciousness drops its limited identity and becomes one with all, through repeated experiences of samadhi, this sense of separation continues and actions are of a mixed nature.

Karma is the broader concept with causality, as conceived of in the sciences, as its subset. Karma is of three types: sukarma, vikarma and akarma.

There are all manner of processes going on in the body, e.g. blood flowing in the blood vessels. Since they are devoid of personal will, such processes are called akarma. Sukarma is the kind of action when, without calculation, one is compassionate. This is pure altruism. Vikarma is action loaded with bad intentions, even if disguised as good ones.

There is proof of material causality. There is no proof of certain aspects of karma, as it is supposed. Science has captured brain waves during samadhi and other states, but not in dreams and visions. This however does not suffice as the ‘proof’ to which scientists are addicted. Some things are just not amenable to experimentation, quantification and testing repeatedly. If the behaviour of a quantum particle changes under observation, from wave to particle, how much more fragile is the inner state of consciousness?

The proof of the pudding is in the eating. If you dispassionately investigate your own life patterns, you find material causes for them. But when you look at them as a repeated pattern, identifiable through a variety of people and circumstances, you realize there is something deeper that you have to learn. Even after learning that ‘lesson’, however, the pattern repeats itself. Even if you are capable of deep introspection, you do not get the answer. But when you have the question in mind and then go deep into the meditative state, again and again, you could suddenly be granted a vision of the causes which may have been unleashed in some earlier phase, which could be an earlier life.

Does this happen due to confirmation bias or model building tendencies of the consciousness? Even without preconceived notions, if we engage in model building, the value of revelations is much reduced. Only you can state how truly deconditioned you are after any number of years of meditation. No one else can comment on it. You owe it to yourself to be sincere in understanding your own state of mind.

However, I do feel that a questioning mind is never easily convinced of anything perceived, even in a rare inner space. There is perpetual self-questioning going on. This is the nature of the mind.

Karma is of three types with regard to another two criteria: (1) How soon will its consequences be unleashed? (2) Can it be resolved so as to preempt the effects?

Sanchita is the vast stored-up karma. Prarabdha is the karma which has been unleashed, like an arrow heading to its target. Agami is the karma which we are creating every moment, and which will unleash its effects in the future.

Among these three, prarabdha is the type about which you can do little. The arrow has already been shot. But our goodness will alter the other two.

Karma does not mean fatalism. Karma means that you are the master of your destiny. You have fashioned it and can continue to do so. It is best to evolve as much as possible and either get past karma, or at least weave a good destiny for yourself.

Karma or action is inevitable, and each will have some consequences, some not too pleasant. The consequences are avoidable through detachment.

All actions, including thoughts, cause attachment to results and hence act as a barrier to moksha, or liberation from the cycle of birth, death and rebirth. Why? Attachment generates impressions which stay and impel another birth. So it’s not enough to be good! One must be detached from the fruits of all that one does.

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