Is there Freewill? 3 Karma's Molding You. What is Compassion? (12)
Is there Freewill? 3 Karma's Molding You. What is Compassion? Advaita Vedanta (12)

Summary:

Session 12 teaches us how 3 types of Karma (Sanchita, Prarabdha, Agami) cause you (Jiva) to be WHAT YOU ARE TODAY. Provoking question “Do we have free will?“.

Then we use Vedanta “Dreamer & Dream” analogy to explain “What is Ishvara/Creator” and it's relationship to Brahman/Consciousness.

Following important topic of “How to gain equal Compassion for both sinner and saint” (attribute of Unconditional Love).

Finally we reiterate the technique of destroying vāsanā's for Liberation/Freedom/moksha – being the attitude of Karma Yoga (offering VS. taking).

TOPICS COVERED:

  1. 3 Types of Karma: Sanchita, Prārabdha, Agami

    Sanchita:

    All actions done (this life and all previous lifetimes) all generate Karma (in form of vāsanā’s OR tendencies which will likely be repeated again in future).

    Sanchita is “storehouse” of all ACTIONS done in past, which in present moment remain only as potential to fructify – when right situation/timing arises.

    For example, Arjuna has sweet tooth for white chocolate. But while Arjuna is working in office, he is NOT thinking about white chocolate. Even though this dormant tendency is alive in background.

    When right situation/timing arises, Arjuna will suddenly be compelled to find, buy and eat white chocolate. This is then called Prārabdha Karma.

    Conclusion: This dormant potential, not currently acted out, is Sanchita. Because all ACTIONS produce momentum. Every ACTION has an equal and opposite REACTION. Whether delayed (adṛṣta-phalam) or immediate (dṛṣta-phalam).

    EG: When marathon runner crosses finish-line, she continues running for a distance until momentum of running-ACTION has subsided.

    Sanchita karma also explains why children are born with pronounced traits. Some have immediate tendency for stealing, for singing, for learning, for playing guitar, for science. Why? Because of Sanchita carried over from previous lifetime.

     

    Prārabdha:

    When right circumstance or environment which similarly represents one of vāsanā’s stored in Sanchita, then that vāsanā is trigged and expressed as physical ACTION.

    Meaning, Prārabdha is Sanchita fructified NOW, in PRESENT MOMENT.

    Because of this acting-out in present moment, it is obviously another ACTION. This ACTION played out as prārabdha, will now become Agami.

     

    Āgāmi: (also called kriyamāṇa-karma)

    This is new Karma generated for FIRST time, when any action is done in PRESENT MOMENT as form of either (1) prārabdha, OR (2) new action never done before.

    EG: Once you pull out your mobile phone to check messages/Facebook or news, this action immediately becomes Sanchita. (And what did we say about Sanchita? Sanchita is momentum… which is going to inevitably fructify again. )

    What happens next? You put phone away. Then what? You take out phone again in matter of seconds, minutes… only to REPEAT the same action you’ve done couple of moments ago.

    Then you put phone away. You take out phone AGAIN! As if unable to help it.

    EXERCISE: Next time you’re in gathering or airport, watch this phenomena. It’s as predicable as sun rising in East.

    EG 2: Teenager loses virginity. Suddenly he/she becomes intrigued by idea of repeating it. Sometimes it consumes their mind. Why? Because FIRST TIME sex (Agami) has created Sanchita. And since teenager is almost always exposed to attractive girls/boys, their Sanchita is constantly triggered.

    Āgāmi (coming) is most important for Vedāntin who’s vision is mokṣa (Liberation/Enlightenment). Because now one can ask:

    Is this (seemingly-pleasant) Action I am about to do, going to fructify in future as prārabdha – which cultivates a peaceful mind OR disturbed mind?

    EG of Inquiry: “If I start surfing, isn’t it logical to assume I’ll quickly get addicted to it – and would want to repeat it over and over again? Yes.

    In that case, is it fair to say surfing does NOT support my goal of mokṣa, because every time I sit down to read and contemplate statements in scriptures, my mind will entice me to go surfing (since it’s a more FUN then reading Śruti)?”

    Hence āgāmi is where Jīva has freewill or self-effort (puruṣārtha). Thus needs to be exercised by intercepting your actions and asking example inquiry. (Yes, we know puruṣārtha is associated with 4 stages of life: Dharma, Artha, Kāma, mokṣa. However it's also understood as self-effort/freewill, because it is they which causes person to progress through 4 stages of life).

    Until eventually most actions flooding from Sanchita to Prārabdha are of Sāttvic nature.

  2. Reason for rebirth. And reason why Enlightenment ends all 3 Karma's.

    Mokṣa immediately neutralizes all 3 Karma's becomes the “I” is no longer associated to that one whom Karma happens to, which is the B-M-I (Body-Mind-Intellect; Jīva).

    Meaning, Karma still occurs to the Jīva because prārabdha is still playing out whether there is Liberation or not.

    But to one who realized their eternal nature and completely re-identified with Consciousness (mokṣa), there is no concern what happens to their Jīva, because it is know that Jīva is not “I”, it’s just another body amongst billions.

  3. Do we have Freewill? Yes and no simultaneously. Explained.

    No because Jīva didn’t create anything. Nor does Jīva control the forces of nature. Nor does Jīva cause the world to happen. In fact, Jīva doesn’t even know how to control it’s own noisy Mind, let alone run the entire Universe. 🙂

    Yes because human being has advanced intellect: (1) sūkṣma-buddhi; gross intellect and (2) tīkṣma-buddhi; subtle intellect used to discriminate Satya-Mithyā.

    This intellect is capable of self-consciousness. Aware of itself. For that reason, it’s able to say “I am now doing X, which will lead to Y”.

    For this reason, Jīva is able to intercept the natural rythm of Universe. That’s why Jīva can inflict pain onto itself.

    You won’t find a dog who commits suicide. Only Jīva can go against inbuilt laws of nature, like ahṃisā (non-injury).

    Furthermore Jīva innocently does out of ignorance, owning to Māyā’s two powers (1) āvarana-śakti; veiling power, (2) vikṣepa-śakti; projecting power.

    For this reason, there is NO freewill from Īśvara(2) point of view. Yet simultaneously there is from Jīva’s point of view.

  4. What is Īśvara(2)/Mithyā and what is it's relationship to Īśvara(1)/Satyam?

    Inherent power in Brahman (Īśvara(1)) is called Māyā. Hence Māyā is unmanifest (1) Power to create (2) Power of all-knowledge.

    When Māyā manifests as Mithyā (matter), we then call that Īśvara(2). Or just Īśvara in Traditional/Original Teaching.

  5. What is Compassion really? And how to have compassion for a thief?

    Compassion is Love with Understanding.

    It is impossible to genuinely love (unless faking it or fooling ownself) without FIRST understanding what is it that you are loving.

    Since it’s impossible to understanding heterogeneous multitude of Objects, all you need to understand is Īśvara which pervades all creation. With that comes Unconditional Love or compassion for both the sinner and the saint, knowing now Īśvara(2) is the author of the Universe; not individual Jīva’s.

  6. Reason why ACTION can not remove Ignorance. Only Self-Knowledge (brahmavidyā) can.

    See FAQ analogy end of video of story of secretary who couldn’t find her pen, as it was on her ear. She applied all the ACTION of looking. No matter how much ACTION she applies, she will not find that pen on her ear.

    She needs someone to point out to her that what she is looking for, she already has (pen).

    Similarly, a committed spiritual aspirant needs a guru to point out that what aspirant is looking for, is ALREADY who the aspirant IS.

Download visual mind map | compassion of this session.

17 July 2018

 

4 Comments

  1. pam karouni on January 25, 2019 at 2:47 pm

    is ISVARA 1 the Unmanifest and ISVARA 2 the Manifest?

    • mm Andre V on January 27, 2019 at 8:01 pm

      Isvara1 (Consciousness) is neither unmanifest, nor manifest. Why? Because Isvara1 is that which never changes. And attributing unmanifest to Isvara1, implies it can change to manifest.

      Only Isvara2 (or Maya) has manifest/unmanifest state.

      Please note, in later videos Isvara1 will no longer be used. It will eventually be replaced with: Brahman or Awareness or Consciousness

      But on beginning it’s good we used Isvara1/2 because in śāstra (scriptures), Īśvara can mean either 1 or 2 or both. Only context will reveal which. That’s why 1/2 is used to remove confusion right from the start. Because one will likely continue study of Advaita Vedanta texts on their own and encounter Ishvara/Ishwara/Īśvara word many times.

  2. Belinda Persoglia on August 30, 2019 at 3:12 pm

    I am referring back to the comments section from lesson 11 and your explanation of how ‘bad things happen.’ I understand what you are saying that if someone did something to harm another, then when they come back this past action will determine their next experience. I want to know if and how Vedanta applies this theory to animals and nature. To my eyes they are the innocent suffering at the hands of the jivas. Why must they suffer as they do? Is there a way to look at these sufferings without feeling their pain? This is something I really struggle with and would be grateful if you could offer some insight on this.

    • mm Andre V on September 2, 2019 at 6:38 pm

      Metaphor: Two lovers were addicts of sex. They only lived to procreate three times a day. So they agreed whichever dies first, he/she will come back as a spirit and report if there is procreation opportunity in heaven. Man dies first, and few days later appears. Widow is thrilled! She asks, “Are you in heaven, is there sex there?”. Spirit answers, “Absolutely! It can’t get any better. I’m a rabbit in a beautiful savanna!”.

      Why born as rabbit? Because rabbit body is much more efficient at exhausting procreation vāsanā, then a human being. We also know rabbit is going to be eaten alive by specie higher in food chain. All because of what? Unwillingness to rise beyond lower urges while privileged to human body.

      In otherwords, we (humans/plants/animals) get EXACTLY what we deserve according to sanchita-karma.

      How does Vedanta apply to animals/nature? They are only born to exhaust their karma owning to unseen past circumstances which are beyond our knowledge/perception.

      “But what did I do to deserve this!”. We can’t even remember what we did 2 days ago at 2:15pm. Let alone events in entire life and beginingless past lives. Everything in creation is in PERFECT cause-effect balance.

      Feeling pain for suffering of the world? That’s fine and totally normal. In fact no feeling it, one shouldn’t be in Vedanta. Also as understanding of WHOLE is slowly assimilated through this course, we begin to see more OBJECTIVELY. Mean, it is neither cheerful nor sorrowful. 2 brothers fight over marbles and suffer, because they give so much value to mere marbles. Later they grow up, and see marbles OBJECTIVELY (neither sorrow worthy, nor happy worthy).

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