The Law of Karma
The primary meaning of the Law of Karma is that our actions, good and bad, reflect back onto us thus manifesting a ‘built in’ system of universal justice. It is one of the primary concepts of all of the Indian religions (Hinduism, Buddhism, and Jainism), but the ideas are more universal than this. The biblical prophet Isaiah described it as follows:
“Hail the just man, for he shall fare well; He shall eat the fruit of his works. Woe to the wicked man, for he shall fare ill; As his hands have dealt, so shall it be done to him.”
Isaiah 3:10-11
Karma also describes how we are bound by our past. Our past actions strongly influence our fate. From a psychological perspective, we can see that the way in which our learned conditionings dictate our responses to present situations is one of the mechanisms of karma. Unfortunately our conditioned responses often only serve to bring about experiences which further reinforce the same conditionings. In Buddhism they talk of this as the ‘endless knot’ (pictured below).
Only a profound spiritual awakening can release us from these bonds, which is why this experience is described as “Moksha” meaning liberation.
This process involves a discovery of our true or deepest nature which is why it is referred to as self-realization (Atma Sakshatkar). For a lucky few, this is a one time process of total transformation. The self is fully realized and all bonds and sufferings that they cause are forever gone. The historical Buddha, Shakyamuni Buddha, and the twentieth century saint Ramana Maharshi are two examples. But for most, it is a process where an initial awakening is followed by a gradual opening into a higher awareness.
To understand this process in more detail we can turn to the beautiful ancient Hindu scripture, “Tripura Rahasya”, or “Mystery Beyond the Trinity”1. The scripture takes the form of a dialogue between Shri Parashurama, taking the role of the aspirant, who is questioning Shri Dattatreya, his guru. In this text three stages of self realization are described each with their own attendant effects on Karma. The states are described as varying levels of “Jñānīs” (a Jñānīs is one who has acquired pure knowledge or jñāna).
The Three Kinds of Karma
There are three kinds of karma: mature (prarabdha), pending (agami), and in-store (sanchita). When moksha is obtained the latter two are burnt up and only the prarabdha karma remains. This can help us to understand why after an initial spiritual awakening there are still some aspects of our karma that need to be played out. As Shri Dattatreya says:
” Karma already mature and now yielding results is called Prarabdha: it is like an arrow already shot from a bow which must run its course until its momentum is lost.”
Tripura Rahasya, Chapter 22
Reacting to Pleasure and Pain
Pleasure and pain are experienced by all, both non-realized and realized souls. The difference between the two is that the highly realized soul pays little or no attention to these experiences. She does not reflect upon them; she just is. Reflecting on our experiences leads to attributing value judgements to them, such as good or bad or desirable or undesirable. This inevitably leads us to attempt to chase the pleasurable and run away from painful. These reactionary responses restrict our freedom of action. This is the nature of much of our bondage and is the reason why the Buddha advocated the dropping of desires. Real inner freedom comes from existing in a state of without desire.
“Pleasure and pain are apparent to the least among the Sages, but do not leave any mark on them as they do on the ignorant … The ignorant anticipate pleasure and pain before the enjoyment, recapitulate them after enjoyment, and reflect on them, so that they leave a strong impression on their minds.”
Tripura Rahasya, Chapter 22
The First Order of Realized Soul
Adi Guru Dattatreya in the Tripura Sundari describes three ‘orders’ of realized souls. These should not be thought of as consisting of separate fixed achievements or states, but instead as aspects of our continual spiritual development. The first order is described as follows:
Jñānīs of the lowest order also enjoy pleasure and pain like the ignorant, but their remembrance of such experiences is frequently broken up by intervals of realisation. Thus worldly experiences do not leave an impression on their minds … As for the lowest order of Jñānīs, these realise the Self off and on, and spells of ignorance overtake them whenever they are overcome by their predispositions. Then they look upon the body as the self and the world as real … thus there is an ongoing struggle between wisdom and ignorance — each of them prevailing alternately. “
Tripura Rahasya, Chapter 22
The Second Order of Realized Soul
The second order of Jñānīs experience pleasure and pain like one in sleep who has a “gentle breeze playing on her or an ant creeping over her body.” Thus wrong knowledge never possesses her and she is free of all karma. This accomplished Jñānī mostly abides in the state of Samadhi but may sometimes act according to their own predispositions when engaging in worldly affairs or the maintenance of the body.
The Third and Highest Order of Realized Soul
The highest Jñānī makes no difference between Samādhi and worldly transactions. He never finds anything apart from the Self, so there is no lapse for him. The Jñānī of the highest order naturally always abides in Samādhi and any lapse is impossible for him no matter the circumstances.
- all quotes in this article are from chapter 22 of Tripura Rahasya [↩]
A beautiful description and explanation!