Karma and Reincarnation – a brief introduction

Karma and reincarnation

Karma (actions), karma-phala (fruits of actions), and saṃsāra (cycles of birth-death-reincarnation) are fundamental tenets of Indian philosophical thought and offer deep insights into the moral, ethical, and spiritual foundation of human existence.

In common parlance, we hear statements like, “what goes around comes around” or “as you sow, so shall you reap”. These may be thought of as simplified versions of the theory of karma.

The Sanskrit word “karma” is derived from the root word “kṛ” (कृ) and literally means “action” or “deed”. The theory of karma represents the principle of cause and effect. Stated simplistically, the theory of karma can be summed up as “good karma leads to good results whereas bad karma leads to bad results”. The Sanskrit word for good or benevolent deeds is “puṇya”, and for bad deeds it is “apuṇya” or “pāpa”. The concept of puṇya and pāpa are also linked to dharma (righteousness) and adharma (non-righteousness).

Essentially, karma emphasizes the principle of moral accountability, highlighting the importance of ethical, virtuous conduct and responsibility for one’s actions. It is the karma that we do, that keeps us in the endless cycle of birth, death and rebirth called saṁsāra. The philosophy of ‘karma’ maintains a close connection between karma, the soul and rebirth. It is believed that the soul, in reality, is indestructible and ever pure. However, due to our inborn ignorance, the soul gets attached to the subtle body and goes through cycles of rebirth. At the time of death, the physical body, comprising of the five elements – earth, water, fire, air, and ether – merges back into the elements. The subtle body, on the other hand transmigrates and finds its home in a new, appropriate physical boy.

The goal of life is to end this cycle of saṁsāra and attain final liberation.

Good and bad actions

How to determine whether an action is good or bad? The best guidelines are provided in scriptural injunctions and prohibitions. Scriptures like the Vedas, Puranas, Manu Smriti, Bhagavad Gita and the Yoga Sutras etc. are considered to contain the truth about life and offer an understanding of “good” and “bad” deeds. In general, when actions or deeds are conducted with egocentric intent, requirements and preferences, it is believed that they will have adverse repercussions.

Despite the guidelines provided in the texts, sometimes it is very difficult to determine whether what we are doing is right or wrong. In fact, in the Bhagavad Gita (verse 4.17) Krishna acknowledges that it is hard to understand karma:

Verse 4.17 ¹: Mysterious are the ways of karma and they are very hard to understand. Therefore, we should know properly what action is, what forbidden action is, and what inaction is.

Despite this difficulty, we must make every effort to understand what appropriate karma for us is so we can lead a life that will help in the accumulation of more good karma than otherwise. We’ll take a brief look at two of the texts – Yoga Sutras of Patanjali and the Bhagavad Gita – and their presentation of the concept of virtuous and non-virtuous deeds.

Yoga Sutras

In the Yoga Sutras, Patanjali provides moral and ethical guidelines in the form of Yamas and Niyamas, two of the eight limbs of yoga (Ashtanga Yoga).

Five Yamas (sutra 2.30²)

• Ahimsā (non-injury)
• Satya (truthfulness)
• Asteya (non-stealing)
• Brahmacharya (continence)
• Aparigraha (non-hoarding)

Five Niyamas (sutra 2.32³)

• śauca (cleanliness)
• saṁtoṣa (contentment)
• tapas (austerity)
• svādhyāy (self-study)
• īśvara praṇidhāna (surrender to God)

These yamas and niyamas can offer a deep insight into our thoughts, actions, and behavior patterns. As we understand their meaning and significance better, our actions tend to be more benevolent and virtuous.

Bhagavad Gita

In the Bhagavad Gita, in chapter 16, Lord Krishna provides a list of divine or virtuous qualities (daivi sampat):

Verse 16.1⁴: The Blessed Lord said Fearlessness, purity of intellect, steadfastness in knowledge and Yoga, charity, control of the senses, sacrifice, study of scriptures, austerity and straightforwardness (cont.)

Verse 16.2⁵: Non-injury, truth, freedom from anger, renunciation, tranquility of mind, non-slandering others, compassion to all beings, freedom from greed, gentleness, the sense of modesty, freedom from fickleness; (cont.)

Verse 16.3⁶: Vigor, forgiveness, fortitude, purity, absence of hatred, absence of pride these belong to the one born for a divine state, O Arjuna.

In the following verse are listed some of the non-virtuous or demoniacal qualities:

Verse 16.4⁷: Hypocrisy, arrogance and self-conceit, anger and also harshness and ignorance, belong to one who is born for a demoniacal state, O Partha (Arjuna)

It is important to understand the true essence and the significance of each of these values and try to apply them in our daily life.

Samskaras

Karma and samskaras

All our actions are initiated by our desires prompted by our likes and dislikes (called rāga and dvesha). Of course, our likes and dislikes stem from our strong ego (ahaṃkāra or asmitā). It is the ego that ends up dominating the intellect and makes us do undesirable actions which, even though may give momentary gratification, finally result in suffering. All karmas get labeled as good/bad or virtuous/non-virtuous and get deposited in our memory as saṁskāra. When actions and thoughts are repeated, these samskaras become deeper. The collection of samskaras creates our individual personlity and character and also strongly influences our subsequent thoughts and actions. If, for example, we get angry easily, the mind is predisposed to react with anger rather than with patience or understanding. Over time, these samskaras become so strong that it becomes extremely difficult to weaken or erase them. Changing a deeply ingrained mental habit becomes an uphill battle.

As per the karma theory, we reap the fruits of our karma (karma phala) either in this life, or in a subsequent life. If our thoughts and actions predominantly represent kindness, love, and compassion, our character reflects it. Fruits of these very actions will be returned to us sooner or later. If our thoughts and actions are full of hatred, anger, or jealousy etc., those thoughts will bear similar negative fruits in the future.

Types of karma

Three types of karma are mentioned in the ancient texts:

Sanchita karma (total accumulated karma): This is the entire collection of karmas earned over multiple lifetimes.

Prārabdha karma (karma allocated for the present life): At the time of birth, one is allotted a portion of the sanchita karma that one must go through in the present life. This includes 1) the species or the family one is born into, 2) life span, and 3) all of life’s experiences – pleasures, pains, sickness, ailments, ups and downs etc.

Kriyāmāṇa karma aka āgāmī karma (karma performed in this life): Since we have willpower, we have the ability to accumulate further good or bad karma. This will eventually get added to or subtracted from the total sanchita karma.

A quiver which contains a collection of arrows can be thought of as the sanchita karma. An arrow which has already left the bow is the prarabdha karma as its course cannot be altered. An arrow which is about to be released represents the agami karma.

Karma and reincarnation in Yoga Sutras

In the Yoga Sutras, the concept of karma and reincarnation is described in connection with the five kleshas (afflictions) – sutra 2.3⁸:

1. avidyā (ignorance)
2. asmitā (ego)
3. rāga (likes/attachment)
4. dvesha (dislikes/aversion)
5. abhinivesha (fear of death).

As mentioned earlier, our actions are driven by the preponderance of the kleshas. The following sutras deal with this topic:

(Sutra 2.12⁹): The storehouse of Karmas which have their roots in Kleshas (afflictions) brings about experiences in the present life or a future life.

(Sutra 2.13¹⁰): While the kleshas remain at the root, it (karmāshaya) will ripen as a fruit (karma phala) and result in birth of different species, life span and life experiences (pleasant or unpleasant).

(Sutra 2.14¹¹): These (birth, life span, and experiences) bring about pleasurable or painful experiences depending upon whether the action was virtuous (puṇya) or non-virtuous (apuṇya).

Karma and reincarnation in Bhagavad Gita

In the Bhagavad Gita also, there are several verses that discuss the concept of karma and its fruits. Here is a sample:

BG 6.41-42¹²: The yogi who could not attain the final goal of liberation, upon death, goes to the abodes of the virtuous. After dwelling there for a long time, he is again reborn in the earth plane, into a family of pious and prosperous people. Or else, he is born into a family of yogis endowed with divine wisdom. Such a birth is very difficult to attain in this world.

BG 8.6¹³: Whatever one remembers when one gives up the body at the time of death, O son of Kunti, one attains that same state (in the next birth), being always absorbed in such contemplation.

Concluding Remarks

Does the concept of karma and reincarnation resonate with you? Once you understand these ideas, they may help you make adjustment to your approach to life so that your actions and thoughts are more in tune with the natural laws of nature. By focusing on good, benevolent actions, cultivating compassion and kindness may help us strive for self-realization. We can thus create positive karma and embark on a journey towards liberation. We must keep in mind that we are on a long journey that can span multiple lifetimes. We can make this journey a source of both comfort and motivation, reminding us that we are constantly depleting our karmic debt. Let us approach each day with a deep sense of awareness of the choices we make. Ask yourself the question, “am I planting the right kind of seeds?”

1. कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मण: | अकर्मणश्च बोद्धव्यं गहना कर्मणो गति: || 17|| 
   karmaṇo hyapi boddhavyaṁ boddhavyaṁ cha vikarmaṇaḥ; akarmaṇaśh cha boddhavyaṁ gahanā karmaṇo gatiḥ
   Verse 4.17: Mysterious are the ways of karma and they are very hard to understand. Therefore, we should know properly what action is, what forbidden action is, and what inaction is.
2. Sutra 2.30: अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥ ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ॥30॥
   The five Yamas are: non-violence, truthfulness, non-stealing, continence, and non-greed. (2.30)
3. Sutra 2.32: शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥३२॥ śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ ॥32॥
   The five Niyamas are: cleanliness or purity, contentment, austerity, study of self through an understanding of the scriptures and mantra japa, and surrender to God (īshwara).
4. श्रीभगवानुवाच
   अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः । दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥
   śrībhagavānuvāca
   abhayaṁ sattvasaṁśuddhirjñānayogavyavasthitiḥ, dānaṁ damaśca yajñaśca svādhyāyastapa ārjavam
   Verse 16.1:The Blessed Lord said Fearlessness, purity of intellect, steadfastness in knowledge and Yoga, charity, control of the senses, sacrifice, study of scriptures, austerity and straightforwardness (cont.) 
5. अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥
   ahiṁsā satyamakrodhastyāgaḥ śāntirapaiśunam, dayā bhūteṣvaloluptvaṁ mārdavaṁ hrīracāpalam
   Non-injury, truth, freedom from anger, renunciation, tranquility of mind, non-slandering others, compassion to all beings, freedom from greed, gentleness, the sense of modesty, freedom from fickleness; (cont.) (16.2)
6. तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता । भवन्ति संपदं दैवीमभिजातस्य भारत ॥
   tejaḥ kṣamā dhṛtiḥ śaucamadroho nātimānitā, bhavanti saṁpadaṁ daivīmabhijātasya bhārata
   Vigor, forgiveness, fortitude, purity, absence of hatred, absence of pride these belong to the one born for a divine state, O Arjuna. (16.3)
7. दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम्‌ ॥
   dambho darpo’bhimānaśca krodhaḥ pāruṣyameva ca, ajñānaṁ cābhijātasya pārtha saṁpadamāsurīm
   Hypocrisy, arrogance and self-conceit, anger and also harshness and ignorance, belong to one who is born for a demoniacal state, O Partha (Arjuna). (16.4)
8. Sutra 2.3: अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥३॥ avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ ॥3॥
   Ignorance (about the real nature of thinks), egoism (I-am-ness), attachment, hatred, and clinging to bodily life are the five afflictions.
9. Sutra 2.12: क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः॥१२॥ kleśa-mūlaḥ karmāśayo dr̥ṣṭa-adr̥ṣṭa-janma-vedanīyaḥ ॥12॥
   The storehouse of Karmas which have their roots in Kleshas brings about experiences in the present life or a   future life.
10. Sutra 2.13: सति मूले तद्विपाको जात्यायुर्भोगाः॥१३॥ sati mūle tad-vipāko jāty-āyur-bhogāḥ ॥13॥
    As long as the kleshas remain at the root, it (karmāshaya) will ripen as a fruit (karma phala) and result in birth of different species, life span and life experiences (pleasant or unpleasant).
11. Sutra 2.14: ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्॥१४॥ te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt ॥14॥
    These (birth, life span, and experiences) bring about pleasurable or painful experiences depending upon whether the action was virtuous (puṇya) or non-virtuous (apuṇya).
12. प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वती: समा: | शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते || 41||
    अथवा योगिनामेव कुले भवति धीमताम् | एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् || 42||
    prāpya puṇya-kṛitāṁ lokān uṣhitvā śhāśhvatīḥ samāḥ| śhuchīnāṁ śhrīmatāṁ gehe yoga-bhraṣhṭo ’bhijāyate || atha vā yoginām eva kule bhavati dhīmatām | etaddhi durlabhataraṁ loke janma yad īdṛiśham ||
    BG 6.41-42: The yogi who could not attain the final goal of liberation, upon death, goes to the abodes of the virtuous. After dwelling there for a long time, he is again reborn in the earth plane, into a family of pious and prosperous people. Or else, he is born into a family of yogis endowed with divine wisdom. Such a birth is very difficult to attain in this world.
13. यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् | तं तमेवैति कौन्तेय सदा तद्भावभावित: || 8.6||
    yaṁ yaṁ vāpi smaran bhāvaṁ tyajatyante kalevaram | taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ ||
    BG 8.6: Whatever one remembers when one gives up the body at the time of death, O son of Kunti, one attains that same state (in the next birth), being always absorbed in such contemplation.