Karma - the Laws of Action and Reaction
The equation Action = Reaction is the basis of Newtonian physics, which restricts this formula to mechanical processes. While Newton denied any possibility of cause-effect without a physical connection, modern quantum physics indicates the universal aspects of the cause-effect principle. Pioneers like David Bohm went so far as to propose the existence of a universal quantum potential field that coordinates a hierarchy of explicit orders and thus allows synchronization of non-local physical events.
These are only abstract ideas, but they show that a closer examination of the complex system of actions and reactions, both on atomic and cosmic levels, will lead us to the conclusion that mere mechanic causality cannot explain everything. This is especially true regarding phenomena like consciousness, life, individuality, and destiny.
The Vedic view of karma can shed much light on these questions. Karma refutes both the materialistic and fatalistic world view. Karma extends cause and effect from the physical level to the nonphysical levels of consciousness and destiny.
There are many misconceptions about karma. Some Christian critics argue that karma corresponds to the principle of "an eye for an eye, a tooth for a tooth," which is set up by men and denied by God. Propounders of liberalism say that all human beings have free will, that everybody has to decide for himself what is right or wrong, and that there are no absolute standards such as those suggested by karma. These misconceptions arise from misunderstanding. Let us examine what karma means.
Karma is the Sanskrit word for "action." Since the Sanskrit language is multifaceted, karma means much more than this simple translation. Derived from the root kri "to do, to plan, to execute," karma further means "that which is caused and causing," which suggests that no action is independent. Each action or event is part of a big network of causes and becomes a cause for future reactions or events. This network of karma (action) is coordinated according to the "law of karma" -- the law of action and reaction.
Many misunderstandings of karma are due to the confusion of karma and predestination. Karma is not predestination! The Vedic understanding of karma includes both predestination and free will.
The wrong interpretation of karma leads to amazing extremes. If you think karma is just predestination, then whatever situations come about can't be changed and whatever happens was sanctioned by karma.
There are two mistakes in this logic. First, free will actually does exist, and second, karma is not the supreme law in this creation. Sometimes philosophers consider free will to be the ultimate controlling factor of our destiny, but although this proposition is attractive, it is wrong.
To understand the implications of karma, we have to understand the sublime synthesis of predestination and free will. Both aspects exist simultaneously. To conceive of this aparently inconceivable reality, we have to consider both sides of the law of karma: the point of view of action, and the point of view of reaction.
Considering the point of view of reaction, we have to accept that whatever has happened to us was predestined, and it was sanctioned by the universal authority (God, or Vishnu, who as Supersoul is present both within the universe and within the heart of each living entity as the omnipresent witness and the universal memory). Whether we accept this point of view or not, the fact that something happened cannot be changed.
The second aspect of karma, is the point of view of action. Although the laws of karma set up and predestine the circumstance we are now in, we have free will to decide how to react in each situation. But having free will doesn't make us "free" and independent. Free will means that we can choose how to act under the influence of a specific set of circumstances, possitively or negatively; however, we cannot control the results of our actions which come upon us according to the law of karma which is constantly awarding us the results or reactions of our previous actions.
Human beings are not restricted to act in a specific manner. We have free will. But with this free will comes responsibility, because the way we act determines our reactions. Thus we are free to choose our future, both individually and collectively. Whatever we do creates a reaction that we must enjoy or suffer. We are constantly receiving the reactions of our previous actions created using our free will. We are responsible for our happiness and distress, and the material nature creates the conditions within which we enjoy or suffer. Collective karma is the aggregate of individual karma. If many people do the same thing or support or tolerate some act, then they are collectively responsible for the results and will get a collective reaction, which can be either good or bad according to the act done.
And out of this arises a complex and multi-dimensional network of actions and reactions that would be clearly outside the grasp of the ordinary human mind. And yet in the end, in a seemingly mysterious manner, a collective equation is reached - in other words, every living being gets only that which he is entitled to - not more and not less.
The Vedic-Karma philosophy explains that this phenomena shows the invisible hand of God, who in this aspect as the Supersoul (in Sanskrit - paramatma) accompnies the individual souls through the various bodily forms. The Bhagavad Gita mentions in the following verses, among others, this aspect of God.
"Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul." (Bg.13.23)
"Although the Supersoul appears to be divided among all beings, He is never divided. He is the maintainer of every living entity, it is to be understood that He devours and develops all. (Bg.13.17)
In the universe, there exist unalterable guide lines valid and applicable to all. These are comparable to the rules of a game, only this being the important and very interesting game of life which co-ordinates the desires of, and the mutual relationships among, individual living beings.
The three Gunas - a Universal Ethic
Back to the South Asian Study House