➤超级科学的纳迪占星术——开放远程占星︱Super Science of Nadi Astrology Karma——The Law of Cause & EffectThe self-controlled person, moving among objects, with his senses free from attachment and malevolence and brought under his own control,attains tranquility. —Bhagavad Gita II.64The law of cause and effect forms an integral part of Hindu philosophy. This law is termed as 'karma', which means to 'act'. The Concise Oxford Dictionary of Current English defines it as the "sum of person's actions in one of his successive states of existence, viewed asdeciding his fate for the next". In Sanskrit karma means "volitional action that is undertaken deliberately or knowingly". This also dovetails self-determination and a strong will power to abstain from inactivity. Karma is the differentia that characterizes human beings and distinguishes him from other creatures of the world.The Natural LawThe theory of karma harps on the Newtonian principle that every action produces an equal and opposite reaction. Every time we think or do something, we create a cause, which in time will bear its corresponding effects. And this cyclical cause and effect generate the conceptsof samsara (or the world) and birth and reincarnation. It is the personality of a human being or the jivatman — with its positive and negative actions — that causes karma.Karma could be both the activities of the body or the mind,irrespective of the consideration whether the performance brings fruition immediately or at a later stage. However, the involuntary or the reflex actions of the body can not be called karma.Your Karma Is Your Own DoingEvery person is responsible for his or her acts and thoughts,so each person's karma is entirely his or her own. Occidentals see the operation of karma as fatalistic. But that is far from true since it is in the hands of an individual to shape his own future by schooling his present.Hindu philosophy, which believes in life after death, holds the doctrine that if the karma of an individual is good enough, the next birth will be rewarding, and if not, the person may actually devolve and degenerate into a lower life form. In order to achieve good karma, it is important to live life according to dharma or what is right.Three Kinds of KarmaAccording to the ways of life chosen by a person, his karma can be classified into three kinds. The satvik karma, which is without attachment, selfless and for the benefit of others; the rajasik karma,which is selfish where the focus is on gains for oneself; and the tamasik karma, which is undertaken without heed to consequences, and is supremely selfish and savage.In this context, Dr. D N Singh in his A Study of Hinduism quotes Mahatma Gandhi's lucid differentiation between the three.According to Gandhi, the tamasik works in a mechanic fashion,the rajasik drives too many horses, is restless and always doing something or other, and the satvik works with peace in mind.Swami Sivananda, of the Divine Life Society, Rishikesh classifies karma into three kinds on the basis of action and reaction: Prarabdha (so much of past actions as has given rise to the present birth), Sanchita (the balance of past actions that will give rise to future births — the storehouse of accumulated actions), Agami or Kriyamana (acts being done in the present life).The Discipline of Unattached ActionAccording to the scriptures, the discipline of unattached action (Nishkâma Karma) can lead to the salvation of the soul. So they recommend that one should remain detached while carrying out his duties inlife. As Lord Krishna said in the Bhagavad Gita: "To the man thinking about the objects (of the senses) arises attachment towards them;from attachment, arises longing; and from longing arises anger. From angercomes delusion; and from delusion loss of memory; from loss of memory, the ruin of discrimination; and on the ruin of discrimination, he perishes."SaṁsāratreeThe branches of this tree are kṣetra, the field of experience. The knowledge of karma conditioned in the Vedas forms its leaves,necessary for its survival. Every action is motivated by a desire for a certain result, and a particular action becomes good or bad depending on the subtle,unseen motive that prompted the action. Thus and action, being a physical manifestation of subtle motive, produces not only a gross visible result, but asubtle, unseen result as well. Both the gross, visible result, dṛṣṭaphala, and the subtle, unseen result, adṛṣṭaphala, will naturally go to one who entertained the motive and performed the action.There are two types of adṛṣṭaphala: one is favourable result, puṇya, because of which you gain comfort,wealth, position, and so on; the other is pāpa,capable of giving you discomforts. Puṇya and pāpa accrue to the individual who performs actions, and because they must eventually fructify they become the cause of future births. The very knowledge of cause and effect—if I do this, I will get this—is the basis of activity. That activity produces seen and unseen results; the unseen results must be experienced and therefore they produce another birth; in that birth again, activity produces results, ad so the cycle of birth and death repeats itself—the tree of samsāra continues to thrive. Hence, this knowledge of cause and effect, the various,, is said to be comparable to the leaves which make the tree live. The one who knows this tree along with its root, who knows the creation and the Awareness that is its basis, knows the meaning of the Vedas.Some branches of samsāra tree go up and some go down, in as much as some actions are becoming and some are unbecoming. These actions are influenced by the type of disposition that one enjoys—if one is sāttvika,one’s values and pursuits will be different from those of a person who is rājasa—and so the actions are said to be influenced by guṇas. These pursuits are the branches of the tree of samsāra. Objects in the world are potential branches, the nodular buds out of which new shoots will come, for like dormant buds that suddenly seem to come to life, objects that you never before considered desirable may suddenly crop up as objects of intense desire. Doing these various activities, jīvagains good and bad results, including a new body, which performs new actions,gaining new results. These various results are the secondary roots that bind jīva to this earth. ➤超级科学的纳迪占星术——开放远程占星︱Super Science of Nadi Astrology
