Karma and re-birth put together is the primary consideration of the Bagavad Gita. For re-birth, karma-vasana is a necessity. An enquiry is made here, as to whether karma-vasanas exist !!!!
Unmanifest
Condition
The
B.Gita is supposed to be a ‘shastra’ , and its primary
consideration is theory and practice of Karma aiming at
unconditional and permanent bliss. This permanent bliss is possible only
after the attainment of complete freedom, ie, freedom from all karmas.
This is a state , which is before the manifest stage. That is, in the realm of
the absolute consciousness (poorna-bodham). Thus it denotes a
pre-materialistic stage. The Gita vouches that this stage is attainable.ie one
can evolve from the embodied to the disembodied form.
Manifest
Condition
Now
birth /death fall in the realm of Karma. The cycle of birth and death as
per the ‘shastras’ ie Karma-theory is any state other than the state of
happiness. Therefore how to remain happy and the means for the same in
the embodied/materialistic state (ie having been born)
,signifying our terrestrial existence also falls in the realm of
Karma-theory. Here happiness , which is sustainable because it is unconditional
and not based on events or things, is a state of mind, which could be
attained by anyone who learn, understands and follows the shastras per
se.
Axioms
of Karma-theory
Birth/death
is the effect of karma/action/work. To be specific, residual karma-vasanas
springing up from karma is the cause of birth/death. It then
follows that one’s karma in the previous birth, affects or has an
influence on his present birth and living. This ‘assumption’ is central or is
the core of Karma-Yoga (Karma theory or Karma-shastra).
Elaborating, karma, karma-vasanas & rebirth are the essential
components of the karma-theory. All are ‘karmic’ ie doing actions
one way or the other in the present birth , and cannot do without it in
the embodied state. (Gita 5. 8, 9)This is one basic premise (axiom)
of karma -theory. The Gita fully analyses Karma, and informs us
that ‘karma’ not according to the ‘shastras’ (eg. Gita) will
contribute to the generation/accumulation of karma-vasanas , which gives rise
to the next birth. Future birth of the ‘jiva’ is thus a foregone conclusion and
is the effect of the accumulated karma-vasanas of the previous births
plus that generated during the present one. Unless measures are taken to reduce
and eliminate the vasanas, the cycles of birth/death continues. Thus
‘karma-vasana’ becomes another axiom or postulate of the Karma
Theory. (An axiom, or postulate, is a premise or
starting point of reasoning. As classically conceived, an axiom is a premise
so evident as to be accepted as true without
controversy. The word comes from the Greek ἀξίωμα (āxīoma) 'that
which is thought worthy or fit' or 'that which commends itself as evident.
http://en.wikipedia.org/wiki/Axiom#cite_note-1)
Karma
Vasanas can be eliminated only by deliberate Karma.
Can
karma-vasanas be eliminated by inaction, ie by not resorting to any karma
at all ? This is absolutely impossible. Because the Gita states that in the
embodied state, one is subjected to Gunas, and therefore cannot be
without karma even for a fraction of a second.(3.5).Even if it was possible,
how to eliminate the vasanas already accumulated ? Further the Gita does
not recommend suppression of karmas in the present birth, which
are influenced by precipitate of karmas in a previous birth. (Gita
3.33) This inspite of the danger that karmas in the present birth
prompted by previous vasanas may even add up the vasanas.
The Gita goes to the root of the problem, and provides a solution to wear off
the karma-vasanas . It explicitly tells to do those very actions(in a way as
enjoined in the shastras) which in the first place contributed to or generated
the vasanas.(Gita 3.35) It has to be considered that vasanas may be
either positive or negative , giving rise to actions that may be punya
or papa ,ie. Daivee or asuri.
Evidences
from The Mahabharatha
Having
come to the battlefield , prepared to wage a full-scale war,
Arjuna all of a sudden, developed cold-feet, after surveying his close
relatives and teachers on the opposite side. He expressed to Krishna,
that he is prepared to abandon all arms, thereby making it clear
his unwillingness to fight. Meanwhile if gets killed by his
cousins, he will consider such an end to be the best for him. (Gita1.46). He
further states that, he considers begging to be a better course of action (a
better profession than being a responsible ruler), than killing gurus and
elders to regain the kingdom for enjoying the powers and privileges, that
will be the fruits/result of such a train of actions. (Gita 2.5).
Krishna
being the omniscient , omnipotent, all pervading principle knows the complete
in and out of Arjuna. He reminds Arjuna that , they both had undergone
many births/deaths in the past, that he Krishna knows/remembers fully
about it all, whereas Arjuna has become oblivious of such
experiences.(Gita 4.5). Arjuna is representative of human beings. We do not
recollect our past lives.(Did we have a past-birth !!!?) . We do
not even re-collect all the events that have happened in our life ? We can’t
even keep track of all what we did and experienced, the previous year/month!!!!
Innate
tendency/vasana of Mankind- Conflict ?
Arjuna
had fought many battles before this Kurukshetra war. His tendency/inclination
to take up arms and fight is illustrated by many such events in the
Mahabharatha. He has ‘Yuddha-vasana’ inherent in him.
Consider his fierce fighting with Kirata, who was Shiva in
disguise. (Vana Parva-Chap. 38-41, Kairata Parva, p.121 of M.N.Dutt). At
the end of that battle, Shiva will remind Arjuna, that the duo, Arjuna-Krishna
were Nara-Naryana in former life. That together they had chastised/fought
Danavas at the coronation of Indra. In Adiparvam there is
another incident connected to the churning of the milk-ocean. Here
it is mentioned that Nara-Narayana had fought the Asuras. (Astika-parvam,
Amritha-mandhana-samapthi) Putting all these events in perspective,
the karmic tendency/inclination (ie karma-vasana) of Arjuna is to take up arms
and fight. Arjuna lacks this insight of himself due to nescience. If Arjuna is
considered to be a representative of jiva/Nara/mankind, conflict
contrasted to peace or co-operation is the innate vasana of
mankind.
Krishna
is very well aware of Arjuna’s karma-vasanas. That is the reason why, he asks
Arjuna to fight in the given context, since this is no ordinary
fight, but an essential fight against injustice & evil.
All elders like Bhishma, Drona, Vidura and even Dhritharashtra
the father of Duryodhana, knows that Duryodhana is unjust and
unreasonable. All diplomatic efforts in securing at least five houses for the
Pandavas had failed. In addition to this Duryodhana displays asuric/evil
propensities and this had become evident in the poisoning of Bhima,
disrobing of Draupadi in the royal court (in public) and trying to exterminate
the entire Pandavas in the ‘wax-house’.(Arakkillam). Moreover the
people of the land dearly wishes for Dharmaputra to reign over them.
So
Krishna tells that divine intervention (fate) has provided an opportunity to
Arjuna to fight a just/dharmic battle, to eradicate evil and install
righteousness. (Gita 2.32) In this way he can wear-off his
karma-vasanas, because the battle is not for his selfish-ends, but is a
requirement of the age. (Gita 4.7)Karmas (born out of karma-vasanas) if done
with a daivee disposition of mind, for maintaining dharma, and not
yearning for any fruits thereof, will wear away all karma-vasanas.(positive as
well as negative.). Such actions/karma will become centripetal, and bring the
individual nearer to the Truth (Sat). This is one aspect of the karma-shastra
of the Gita.
Gita-All
Comprehensive
The
Gita also provides us knowledge of the universe. How the universe came into
being is also a main consideration of the Gita. Further it explores the
relation between consciousness, karma and matter. All these knowledge are
essential for a proper understanding and practice of Karma-Yoga.
REALITY
SHOWS -Empirical Evidence of Karma-vasanas
Earlier
it has been mentioned that karma, karma-vasanas and rebirth are the axioms or
postulates of the Karma theory. Are these three, ‘evident as to be
accepted as true without controversy’.?
Karma
is indisputably evident. What about karma-vasanas & rebirth? These
are inextricably connected. Put together can one find any evidence for
the same.? Can we cite atleast one conspicuous and positive vasana,
carried by humans around us.? The Reality Music shows provide us with ample
evidence of positive vasanas carried over from the previous birth to
this birth. We find children and adults , without any musical background
perform exceedingly well. In many cases their parents or other family members
have no background in music, and thus this phenomenon cannot be explained in
terms of genes and chromosomes. But even such expediencies have
been suitably addressed by the Gita. Suppose a person embarked on the path
seeking truth and moksha, dies(have to leave the body) before achieving
his objective, he will be reborn in such circumstances /homes , where he will
be able to continue his pursuit. (Gita 6: 41-44)
Capital
Punishment vis-à-vis Karma-vasanas
We
can find many human specimens possessing negative karma-vasanas, in our prison
houses. Habitual offenders , not subjecting themselves to be re-formed
fall under this category. Can their negative karma-vasanas be
channeled to do positive actions? For this there should learning to gain
appropriate knowledge and a real change of heart. This willingness on own
accord is not likely to happen in many cases .Therefore in extreme cases
society will have to resort to capital punishment , and their next birth will
still be a lower one, and subjected to many such extended cycles. When
Duryodhana was born, seeing inauspicious omens, Vidura and other learned
Brahmins/scholars had told Dhritharashtra to abandon that baby. (Gandharee-puthrotpathhi,
Sambhava-parvam). It shows that some individuals are incorrigible and
society will have to neutralize them and at the most necessitates
their weeding out.
We
take The Gita for granted. We have ceased to appreciate its subtle percepts.
The knowledge contained in the Gita, provides us a ideal yardstick, to measure
our decline or progress, to caution us about our deviations from
the ‘only’ path. Today the world has become tired because of excessive
work/karma. All nations are blundering along a tortuous path. Without
being clear of the destination. Nations have wrongly assumed GDP growth as the
path to a impossible and utopian paradise. All the karmas of the
citizens are geared to this. The time is ripe for a drastic change
because the present system is overly strained and offers little
promise of improving. Its offerings are becoming lesser and lesser in this
birth and as per the Gita, it holds no promise for future births.
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