Summary:

In Session 22, we explore the fundamental principle that every Cause (Action) inevitably leads to an Effect (Reaction) in our lives. The quality of your life today is the cumulative result of a series of actions taken in the past, whether in this lifetime or previous ones. This ongoing chain of cause and effect is what perpetuates the cycle of Samsāra—the endless cycle of births and deaths. As long as the “I” (the individual self or Jīva) remains entangled in this cycle, it continues to experience the ups and downs of worldly existence, moving from one manifestation to another. By realizing and abiding in the Self, one transcends the dualities of cause and effect, where the cycle of Samsāra no longer binds the individual. 

TOPICS COVERED:

1) Actions Have Two Results: Dṛṣṭa-Phalam (Seen Results) and Adṛṣṭa-Phalam (Unseen Results)

Every action we perform has two types of results: Dṛṣṭa-Phalam (seen, immediate results) and Adṛṣṭa-Phalam (unseen, delayed results). While the immediate consequences of our actions are often visible and tangible, the unseen results accumulate over time and manifest in the future, sometimes in ways we cannot predict.

Once we understand the nature of Adṛṣṭa-Phalam, we become more mindful of our actions in the present moment, recognizing that today's actions will inevitably shape our future. Since the future remains unmanifest, it is crucial to realize that the actions we take today will have to be accounted for sooner or later. If we desire a smooth, successful, and harmonious future, we must consciously choose actions today that will yield those corresponding positive effects in the future.

This understanding can be turned into a practical formula for creating a better life:

1. 1. Reflect on the Past: Imagine going back in time to one year ago from today.
   2. Evaluate Your Actions: From that perspective, review the actions and choices you made over the past year that have led to your current situation.
   3. Assess Satisfaction: Ask yourself, “Am I satisfied with the way things are today?” If the answer is less than “100% satisfied,” then…
   4. Identify Adjustments: Consider what adjustments you could have made in your actions to create a better today.
   5. Implement Changes: Resolve to incorporate those adjustments into your life from today onwards, ensuring that your future is shaped by more conscious and positive actions.
   6. Balance Life and Spirituality: Understand that while steps 1-5 are valuable for improving your life, they can also become distractions if they consume all your focus. If your ultimate goal is Mokṣa (Freedom), your primary focus should be on discriminating between the Changing (Mithyā) and the Unchanging (Satya). However, this doesn't mean neglecting practical life improvements. Instead, aim to balance both—pursuing a successful life while also deepening your Self-Knowledge. The key is not to become obsessed with either, but to integrate both aspects harmoniously into your life.

2) Function of Causal Body

The Causal Body (Kāraṇa Śarīra) is akin to a seed in its potential form, much like a bean seed holds the blueprint for an entire bean plant, or a mango seed contains the potential for a mango tree. Just as you cannot physically see the plant or tree within the seed, the Causal Body contains the latent impressions and tendencies (saṃskāras) that will manifest as the body-mind complex in a future birth.

This Causal Body is not just a repository of the tendencies from the current life but also carries the accumulated impressions from all preceding lives. Therefore, the birth of your body-mind is influenced not only by your parents' genetic, biological, and physiological factors but also by the saṃskāras stored in the Causal Body. These tendencies become more apparent as the child grows and begins to interact with the world.

Causal Body, carrying its latent impressions, “travels” with the “I” from one life to the next, perpetuating the cycle of Samsāra.

The only way to break free from this endless cycle is to shift the identification of “I” from the changing, impermanent bodies to the Unchanging reality. In which case, “I” instantly disowns the Causal Body (that which creates a new subtle and gross body). Thus I never again come wearing another subtle-gross-causal body.

3) How Karma works

In Vedic philosophy, Karma refers to both the actions we perform and the results or consequences of those actions, known as Karma-Phala. The concept of Karma is based on the principle of cause and effect, where every action (Karma) sets into motion a chain of events that eventually returns to the doer as a corresponding result (Karma-Phala). Just as the image illustrates, our actions create a ripple effect that comes back to us, shaping our experiences and circumstances. This cycle of action and reaction is continuous and influences not only our current life but also future lives, perpetuating the cycle of birth and rebirth (Samsāra).

4) Method of knowing if Action is wise or unwise

Ask:

1. “Is what I'm about to do, something I would appreciate if I was on the receiving end?”.
   • Do onto others, as you would have them do onto you.
2. “What is the intention behind this Action?”.
   • Is intention of my action meant to profit only me? In which case it reinforces lack and the small individual. Or is intention of my action meant to serve me AND the whole? In which case, you're shaking up the sense of individuality.

5) How to Come Out of Cycle of Birth and Death: Karma Yoga > Self-Knowledge

You're given an opportunity in this lifetime to come out of the birth-death cycle permanently. That involves recognizing your 3 bodies are vikaraḥ (modification). And I am that which never undergoes any change.

However, because the mind is so deeply rooted in the idea that I am as good as this person, Karma-Yoga is prescribed to shake up this notion.

What is Karma-Yoga and How is it Practiced?

Karma Yoga is the practice of aligning one's actions with the understanding that the entire universe is a manifestation of Īśvara (the cosmic order), and that every action and its result are part of this divine order. The essence of Karma Yoga lies in two key attitudes: Īśvara Arpana Buddhi (offering all actions to Īśvara) and Īśvara Prasāda Buddhi (accepting all results as a gift from Īśvara).

Īśvara Arpana Buddhi involves performing actions with the awareness that they are offerings to Īśvara. This means that every action, whether big or small, is done with a sense of responsibility and dedication, keeping in mind both Samanya Dharma (universal ethical values) and Svadharma (personal duties based on one's role in life). By focusing on duty rather than personal desires, one aligns with the cosmic order, ensuring that the rights of others are automatically protected.

Īśvara Prasāda Buddhi is the attitude of accepting whatever results come from one's actions as prasāda (a blessing) from Īśvara. This mindset helps in maintaining equanimity, whether the outcomes are favorable or not, as it is understood that the results are part of the infallible order of Īśvara, who is impartial and all-knowing.

Karma Yoga also involves recognizing Ishvara in various forms—whether as the laws of nature, the elements, or the intelligence that governs the universe. For instance, the sun, rivers, and even the laws of psychology and biology are seen as manifestations of Ishvara. By relating to these forms with reverence, one deepens their connection with the divine.

The practice of Karma Yoga is not just about performing actions but also about transforming one's mindset. It requires a shift from focusing on personal gains to understanding and participating in the larger cosmic order. This practice gradually purifies the mind, making it more subtle and capable of grasping the ultimate reality—Sat-Chit-Ananda (Existence-Consciousness-Bliss).

Purpose of Karma-Yoga is that it prepares or readies or qualifies the mind for the final knowledge of the Self, leading to liberation (Mokṣa). 

—

2 Oct 2018