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Karma And Reincarnation
What is Karma?
The law of Karma
Selflessness & Attatchment
The Concept of Karma Yoga
Nishkamya Karma Yoga
A means to Knowledge
Credentials of a Karma Yogi
Secret of Karma Yoga
Karma and Reincarnation
Karma Indriyas
The Psudo Karma Yogi
Sinful Actions
Karma and Freedom
There are three kinds of Karma
The first is the Sanchita Karma, the sum total and storehouse of all our actions, good or bad, in the innumerable past lives that we have left behind or from the time we began to discriminate right from wrong and thus started acting on our own responsibility and with our own initiative. The whole of it is recorded and preserved. Sanchita Karmas are accumulated works.

The second is Prarabdha-the inevitable Karma. Prarabdha Karmas are ripe or fructuous actions. It is that portion of our Karma which is assigned to us to be worked out in a single life in relation to men and things we met and experienced in previous lives. This is also called ripe Karma, because it is a debt which is overdue and it is time that it should be paid in the form of sorrow and suffering, gain and loss, to the uttermost farthing, whether we like it or not.

The third form is that of Kriyamana, that Karma which is in the course of making. Kriyamana or Agami Karmas are current works, which preserves our freewill with certain limitations and ensures our future success. Because man is made in God's image and shares divine life, he is free to act in any way he likes. By virtue of the same principle, whatever he intensely desires he is sure to accomplish in the course of time. Re-incarnation

"'Perform thou right action, for action is superior to inaction and in inaction even the maintenance of thy body would be impossible.' So says the Blessed Lord Sri Krishna.

"Whatever is true in the case of an individual is also true in the case of a nation, for individuals make a nation. 'As in small, so in great,' says ancient Hermes.

"The collective Karma of a race or a nation is as much a fact in Nature as an individual one. The same principles underlying the Karmic laws apply, without much wide difference, to national and collective Karma. Nations rise and fall, empires flourish and are dismembered on the same ground. The wise heads in a nation should not neglect the dominating sway of this law.

"In the midst of a national calamity it is well to remember that nothing can come to us which we have not deserved. We may not be able to see the immediate cause of the catastrophe, but it does not follow that it took place without sufficient cause.

"During the last thousand years and more many heart-rending and humiliating events occurred on the soil of Mother India, devastating the whole land, robbing her sons of their precious jewels and even more precious lives.

"The incidents of our own times are too fresh in our memories to need any repetition. Have these soul-scorching incidents and cataclysms taken place without any rhyme or reason? No: there is nothing that can happen to us beyond the scope of the good and utterly just laws. In our ignorance we may not be able to trace the immediate cause with certainty, definiteness and accuracy, but this much is certain beyond the least shadow of doubt, that nothing unmerited can happen to us or to our country.

"Our own apathy, indifference, lack of patriotism, communal and caste dissensions, mutual hatred, suspicion and strife, has been the main cause of our present and past degradation.

"As our collective Karma brought on us the wrath of divine justice and fit retribution closely followed in the wake of our evil deeds, and we deservedly suffered and paid for them heavily, so we can again exert our collective will in the right direction and learn to be wise and circumspect in the light of our past bitter experience and humiliation. In the course of time, we shall again see the eclipse of downfall, servitude and thralldom, and we shall once more be free and great as our forefathers were."

The results of good Karmas are:
  • Purification of the mind, that is to say, the removal from the mind of its drossiness which is the effect of thoughts of narrow selfishness and gross sensuality.

  • Happiness in the higher regions, during the period between the death and rebirth in this physical world. If the Karma is of an exceptional nature, the thinker may even be made an office-bearer with an authority in such higher regions.

  • Coming back, as man again, to earth-life with facilities for further purification of mind. If the Karma, however, is done without attachment to its fruits and the thinker has been going along the path of Jnana (knowledge) or along the higher regions of the path of Bhakti (devotion to the supreme universal Soul) having his mind completely purified and possessing faith in the revealed truth that he and the Divine Object of his devotion are in fact one in the self, he is not bound to return again to earth-life.
The results of bad Karmas are:
  • The mind becomes more and more impure.

  • Suffering in the nether region or hell during the period between the death and rebirth here.

  • If the Karma is very bad, after suffering in the nether region, the thinker is made to take his birth in this world in the lower animal or vegetable kingdom as part of his punishment. In some cases these lower births immediately follow the previous earth-life.

  • After undergoing his sufferings in hell or as a sub-human Jiva, the thinker comes again to assume a human body. He is then placed amidst very unfavourable environments to his progress onwards. These bad environments or impediments to advancement are in consequence of his own previous errors and misdoings.
Mixed Karmas are partly bad and its results are:
  • The mind becomes pure in certain respects and more impure in certain others.

  • The thinker suffers for some time in hell, and enjoys for some time in the happy regions above.

  • Afterwards he ordinarily takes birth here again as man.


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