We are constantly Changing Bodies

Reincarnation

We are not these material bodies, we are the spiritual force, the spiritual spark, the soul within. These bodies are simply an outward dress only. As I change my clothes yet still remain the same person so I also change my bodies but I am still the same person.

I am not an Australian, an Indian, a man, a woman, a human being or an animal, I am eternally a part and parcel of the Supreme Person, Krishna, so I have the same qualities as Him, although He has the qualities in fullness whereas I have the qualities in minute quantity. These original pure spiritual qualities are now covered because I have accepted this material body and I am falsely identifying with it.

There is a spiritual evolution of consciousness. We get a particular type of body out of the 8,400,000 different species of life according to our karma. Every living entity is a spirit soul and that spirit soul takes shelter within a material body in this world according to its karma. The living entity who has taken shelter in the dog’s body is no different to the living entity in the human body. Only the consciousness is different. Each type of body is provided according to superior arrangement to allow a living entity to suffer or enjoy in a particular way according to what he deserves and desires.

This material world has been created by Krishna to allow us to fulfil our desires to enjoy separately from Him and to simultaneously frustrate us so ultimately we come again to our original pure consciousness of serving Krishna in the spiritual world. But while we have material desires to fulfil we have to remain within the material world and take birth again, and again, and again… This cycle of birth and death has been going on since time immoral and it is very difficult to trace out the beginning of our material life.

We are more or less stuck here perpetually, sometimes with a human body, sometimes with a dogs body, sometimes with a trees body and so on according to our karma. Lord Sri Caitanya Mahaprabhu, who is Krishna Himself in the mood of a devotee, while instructing His principal disciple, Rupa Gosvami, said:

brahmanda brahmite kona bhagyavan jivaguru-krsna-krpaya paya bhakti-lata-bija

“According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krishna. By the mercy of both Krishna and the spiritual master, one such person receives the seed of the creeper of devotional service.” (Sri Caitanya-caritamrta Madhya-lila 19.151)

This is a scientific process, we are travelling from one body to another, not only on this planet but on innumerable others as well. This earth planet is situated in the middle of the universe and above this planet there are seven levels of heavenly planets each progressively better than the previous one, similarly, below this planet there are seven levels of hellish planets and we, the spirit souls, are travelling throughout all these planets. Bhagavad-gita states(14.18):

urdhvam gacchanti sattva-sthamadhye tisthanti rajasahjaghanya-guna-vrtti-sthaadho gacchanti tamasah

“Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds.”

So according to our actions in this life our next body is determined. We have some control over our future. If we act sinfully we will be degraded in the next life to animal bodies or to the hellish planets to suffer, if we act in the mode of goodness we will be elevated with a birth in a wealthy family or a pious family or we may be transferred to the heavenly planets for a higher standard of life there.

We are responsible for our actions in the human form of life, this is the difference between a human being and an animal. The animals are simply eating, sleeping, mating and defending. These are the basic animal instincts. The human body, however, provides us with developed consciousness and a degree of independence. The tiger in the jungle has no choice as to his eatables, by his bodily constitution he has to eat flesh, he is forced to do so by nature. Therefore for the tiger or any other animal there is no question of sin because the animals don’t have any choice, they are simply working according to their nature to fulfil their base desires. But human life is different. We have a certain amount of freedom to chose our activities and we have developed consciousness to ponder on the more subtle questions which should interest any sane person. Questions like: Who am I? Why am I suffering? What is the purpose of life?

It is the primary purpose of human life to find the answers to these questions, the animal demands of eating, sleeping, mating and defending have to be met also, of course, but these demands are secondary. The real purpose of human life is to make a solution to the problem of repeated birth and death in the 8,400,000 species of life and to become liberated and enter into the spiritual world to re-establish our original lost relationship with Krishna.

If, in the human form, we concentrate only on the animal needs of eating, sleeping, mating and defending then we are no better than the animals, we are two-legged animals, and our next birth will be within the animal kingdom. If we fall again into the animal species of life it is the greatest loss. This human life is a great opportunity to make an end to the cycle of birth and death and it is a very rare opportunity. If you look at the total number of living entities on this planet compared to the number of human beings you will see that human life is very rare. If we loose the human form who knows how many thousands or millions of births we may have to suffer before again getting the chance of human life.

There are four primary causes of suffering in material life: birth, old age, disease and death. These sufferings are inevitable for all of us. We don’t like to be sick, we don’t want to get old, and we certainly don’t want to die. These suffering conditions are unnatural to us because the nature of the soul is to be sat-cit-ananda, to be eternally youthful, to be full of knowledge, and to experience full pleasure. This is our natural position, but here, in the material world, we are forced to identify with a body which is mortal, full of ignorance and full of suffering. We can never actually be happy if we identify with the body, if we think, “I am an Australian man, I am a women, etc.” So human life is meant for eradicating this bodily concept and coming to the point of understanding that “I am an eternal servant of Krishna and my business is to serve Krishna.” This is the perfect conclusion and if one is convinced of this and acts as a servant of Krishna, this will be the last body he has to take in the material world. At the end of this body he will be transferred to the spiritual world never to return to this miserable place of suffering.

na tad bhasayate suryona sasanko na pavakahyad gatva na nivartantetad dhama paramam mama

“That abode of Mine is not illuminated by the sun or moon, nor by electricity. One who reaches it never returns to this material world.” (Bhagavad-gita 15.6)

(An article by Madhudvisa dasa)

Why do Bad Things Happen to Us?

Why do Bad Things Happen to Us?

From your views Why do ‘bad’ things befall us? How does all that come into play? Is everything karma or can anything just happen? How would a KC devotee deal with let’s say he’s on the road preaching and someone stabs him badly, how would you view that? Or would you say that while in KC it would not be possible to be stabbed because Krishna is watching over us, especially

Hare Krishna! All glories to Srila Prabhupada!

Nice question.

You have brought in two points. (1) generally speaking “Why do bad things happen” and (2) “do bad things happen to devotees.”

We know the soul is eternal. We are on a journey. And this life is but one small step in that journey. You could think of a motion picture which is on big, big reels of film made up of millions of frames. So our journey is like the entire motion picture and this life is but one frame out of the total movie. So what happens in this frame is a continuation of what happened in the previous frame and what we do in this frame will effect what happens in the next frame. So bad things do not happen to good people. They may have been good in this life but if bad things are happening we can see it is the result of some bad action they have performed in the past; in this life or in previous lives.

There is no such thing as “chance.” In Sanskrit there is not even a word that means “chance.” The concept does not even exist. The closest thing they have is “adrsti” which means “the cause is unknown.” So if something bad and unexpected happens they will not say it happened “by chance” they will say “the cause is unknown.” Which means it happened for some reason but we do not know what that reason is…

As far as a devotee is concerned Krishna is looking after him, that is sure, but how much of a devotee are we really? It is a question of surrender. We may be “a devotee” but we many not be completely surrendered to Krishna. But a devotee is in Krishna’s hands. He does not mind what is Krishna’s plan. If it is Krishna’s plan that he should be stabbed then that is all right. But he will think I am being stabbed because of my sinful actions in the past and it is Krishna’s mercy. I really deserve a lot worse. Krishna has minimized my suffering so much… Somehow a devotee always thinks it is Krishna’s mercy…

But that does not mean that if we are devotees and we see someone coming to stab us we will just put our arms up in the air and say: “It’s Krishna’s mercy” and let him stab us. No. A devotee can fight also. If someone is coming to attack him then he can protect himself of course. After all this body belongs to Krishna and we are using it to serve Krishna so if someone is trying to damage it if they succeed that will make it more difficult for us to serve Krishna. So we have to try and stop them. Also if they are attacking the other devotees we have to stop them.

So we are not, like the Buddhists, non-violent. Sometimes violence is necessary. Actually in the Vedic system there is a whole class of men called ksatryias. That means “to protect from hurt.” So these ksatryias are meant for using violence to protect the other members of the society when it is necessary. Non-violence is not a practical philosophy.

So on to your second point of “do bad things happen to devotees.” The answer is that “bad things” certainly do happen to devotees sometimes. Look at Lord Jesus Christ. His followers nailed him onto a cross. Or at least his followers did not protest while he was being nailed onto a cross. That is quite bad. And in the history of Krishna consciousness some very great souls have had to undergo some very difficult situations. But Krishna does protect his devotees, that is for sure. There is one case of Haridas Thakura. He was a great devotee and follower of Lord Caitanya who is Krishna himself and who appeared in India five hundred years ago. Because Haridas was a great devotee many people were attracted to him and he became very famous and highly respected. He became even more famous than the King of that time. So the King became very envious of Haridas. He did many things. But one thing is he had Haridas arrested and taken to 22 different market places and had him severely whipped in every market place. Such a punishment would ordinarily be a death sentence as no ordinary man could survive such a whipping. But Haridas said after it that he felt no pain. And later on the devotees saw on the back of Lord Caitanya all the whip marks. So Lord Caitanya had protected his devotee Haridas…

There is also Prahlada Maharaja, the son of a great demon, Hiranyakasipu. Hiranyakasipu was trying to train Prahlada to be a big demon and sent him to the school with all the other demon’s children to be taught politics and diplomacy. But Prahlada was a devotee of Krishna from birth and as soon as the teachers went out of the classroom he would jump up and preach Krishna consciousness to all the other boys in the school. So gradually the whole school, all sons of demons, started to become devotees of Krishna…. So it is a long story but Hiranyakasipu became very angry at Prahlada because he had become a devotee of Krishna and he tried to kill Prahlada in so many ways. He threw Prahlada off a big high cliff but the rocks at the bottom turned into feathers and cushioned Prahlada’s fall. He threw Prahlada into a pit full of deadly snakes and scorpions. But they did not bite Prahlada. He had a huge elephant trample on Prahlada. But he was not hurt. He put Prahlada in a big pot of boiling oil. But Prahlada did not die… So he was completely frustrated. And back in his palace he asked Prahlada: “Where do you get your strength from?” And Prahlada replied “The same place you get your strength from, Krishna…” Hiranyakasapu could see Prahlada was not at all afraid of him and he knew it was because of Prahlada’s faith in Krishna. So he asked Prahlada: “Is your God everywhere?” Prahlada said: “Yes” So looking at a huge pillar in the palace Hiranyakasipu said: “Is your God in this pillar?” Prahlada said: “Yes.” So Hiranyakasapu took a big hammer and smashed the pillar and Lord Krishna, in the form of half-man, half-lion appeared out of the pillar. And Krishna as Lord Narasimhadeva killed the demon Hiranyakasapu and saved His pure devotee Prahlada Maharaja…

But Haridas and Prahlada are very special and we can not expect Krishna to do like that for us. But it is true that Krishna protects his devotees and for devotees things no longer simply work on karma. We may have done so many bad things in the past that we should be suffering for now, but because we are trying to be Krishna conscious and are trying to serve Krishna, Krishna changes our karma. So a devotee is not like an ordinary person in this regard. But still we have this material body and it will get old, it will get sick and it will die. There is no getting around that. But a devotee has a different consciousness. He knows he is not the body and even though the body may be going through some troubles, he is not troubled, because he has realized he is not the body…

Still even pure devotees like Jesus can die “horrible deaths.” But in that case there is some plan of Krishna involved. Pure devotees are sometimes killed as was Jesus. He was killed by the Jews who were envious of his popularity and because he preached against the existing religious men. He went to the Jewish churches and told the people “the only way to God is through me…” So he was telling them that these Scribes and Pharisees could not help them get to God at all. If they wanted God they had to listen to him. So it did not make him very popular with the religious leaders of the Jews. So they had him killed. And this is a pattern that repeats. If one becomes a truly spiritual person and preaches so many people will become his enemy. There is even a good chance that Srila Prabhupada was poisoned by some of his “followers” and it seems his spiritual master was also poisoned by some of his “followers.” Both Prabhupada and his spiritual master Srila Bhaktsiddhanta were very powerful preachers who upset a lot of the “caste Brahmins” who are the priestly class in India. They claim one can only become a Brahman [spiritually advanced] by being born in a Brahmin’s family. But this is not what the Vedas says. And both Srila Prabhupada and his spiritual master made this widely known. So even though a pure devotee is the friend of everyone by his preaching naturally demoniac people become envious of him.

But everything in connection with a pure devotee is an arrangement of Krishna. There is one verse that if Krishna wants someone to live no one can kill him and if Krishna wants someone to die no one can save him.”

So I hope it is of some help. Basically there is no chance. Nothing happens by chance. There is a cause for everything, “Innocent” people do not die horrible deaths. The cause is generally our bad karma, bad things happen to us because of the bad things we have done in the past in this life and in previous lives. There is nothing an ordinary person can do about this. The analogy is given of a seed. You plant a seed and after some time it will germinate and grow. So it is with our sinful activities. It is like planting a seed in our heart. In due course of time that seed will germinate and grow and we will have to then suffer the reaction to that sinful activity. Like seeds these sinful reactions take different amounts of time to germinate. Some, like a big tree, may take many many years, others, like wheat, may germinate quite quickly.

And if, at the time of death, we still have these seeds within our hearts waiting to germinate we have to take another birth in the material world so they can germinate and we will enjoy or suffer the results… And when we take another birth we will again do so may sinful and pious activities which will sow more seeds in our heart and we will have to come back to the material world again and again and again… practically forever.

The way out of course is chanting Hare Krishna. This chanting destroys the seeds of our sinful activities in our hearts so they will not germinate in the future and if we can keep ourselves engaged in Krishna conscious activities we will not sow more seeds in our hearts so at the time of death there will be no seeds in our hears waiting to germinate so we do not have to take another birth in the material world–we can go back home back to Godhead and get our original eternally youthful spiritual body full of knowledge and bliss…

And all just by chanting Hare Krishna Hare Krishna, Krishna Krishna Hare Hare/ Hare Rama Hare Rama, Rama Rama Hare Hare…

So why not chant Hare Krishna and be happy?

Posted By: Madhudvisa dasa

Book Distribution In NYC after the Bombing

Book Distribution In NYC after the Bombing

This photo of Madhusudana Prabhu (left) and myself appeared in a national Indian newspaper. It shows us distributing Srila Prabhupada’s books in Union Square a few days after the World Trade Center disappeared.

For two days after the bombing the New Yorkers were very disturbed and we could not distribute many books but after that the people were very receptive.

By Srila Prabhupada’s and Krishna’s mercy we were able to distribute many thousands of Srila Prabhupada’s books to the shocked New Yorkers and they very much appreciated it.

Please click on the link below to open the linked website:

Book Distribution In NYC after the Bombing

Who is a Hindu?

Hindu

Hindu is a name given to people living east of the river Indus in India. Thus “Hinduism” became the term used to describe the religion practiced by these people. Those who practice Hinduism usually refer to the religion as sanatana dharma (the eternal truth).

A Hindu accepts the authority of Vedas (Vedic scriptures) and follows the common practices and worldview that has roots in sanatana dharma such as dharma, karma, samsaras and ahimsa. A Hindu is inclined to revere the divine in every manifestation and is tolerant of the peaceful practices of other faiths.

Hindu Cremation and Varanasi

There are about 3.14 million deaths a year. Most people are cremated. For the part most cremations are still done the way they have been done for centuries, by following the final life ritual called antyesti, outlined in the Grihya Sutras. The average cost of a funeral is $12 to $71.

Gandhi cremation

Cremation is an extremely important ritual for Hindus. They believe it releases an individual’s spiritual essence from its transitory physical body so it can be reborn. If it is not done or not done properly, it is thought, the soul will be disturbed and not find its way to its proper place in the afterlife and come back and haunt living relatives. Fire is the chosen method to dispose of the dead because of its association with purity and its power to scare away harmful ghosts, demons and spirits. The fire god Agni is asked to consume the physical body and create its essence in heaven in preparation for transmigration. Cremations are still associated with sacrifices. The god Pushan is asked to accept the sacrifice and guide the soul to its proper place in the afterlife. 

Not everyone is cremated. Holy men, lepers and people with small pox have traditionally been buried, with holy men traditionally buried in a vertical position preserved with salt. Small children under two are not cremated because their soul does not need purifying. In many cases today they are not buried but are taken to the middle of the Ganges or another sacred river and dropped to the river bottom with a weighed stone. Families who can not afford the wood for cremation sometimes throw unburned corpses in the Ganges. In some cases an effigy is burned to symbolize cremation. Few people are buried. These are victims of suicide, murder, or some other kind of violence who, it is believed, have souls that will not rest, no matter what is done to the corpse.

Cremation has remained common, possibly because cemeteries are a waste of space. New electric crematoriums are becoming more popular. They are more efficient and cleaner,  and save precious fuel and forests.

 Hindus often have little interest in the afterlife.

Early Cremations in India

Balinese widow burning in 1597 It is not clear how and why the custom of cremation evolved. By the time the earliest Hindu texts were written around 1,200 B.C. it was already an established custom. There is some archeological evidence that in the distant past burial was the norm and later cremation with a secondary burial became common place and this gave way to cremation, the dominant custom today.

From the time of the Rig Veda, which contains passages possibly written as far aback as 2000 B.C., Hindus have cremated the dead although small children and ascetic were sometimes buried and low caste members sometimes buried their own. One passage from the Rig Veda addressed to Jataedas!, the fire that burns that corpse, goes. O Jataedas! When you thoroughly burn this [departed person], Then may you hand him over to the pitris [i.e. heavenly fathers]! When he [the deceased] follows thus [path] that leads to a new life, May he become on that carries out the wishes of the gods

 Sometimes animals were sacrificed at the funerals. Another passage from the Rig Veda reads: O Jatavedas! May you burn by your heat the goat that is youre share! May your flame, may your bright light burn that goat; Carry this [departed soul] to the world if this who do good deeds By means of youre beneficent bodies [flames]!
 It is not known why the custom of cremation was adopted, Some have suggested 1) it is a method of purification, of releasing the soul from a polluted body; 2) it symbolizes the transitory nature of life, of destruction and rebirth; or 3) it eliminated the body as a health risk and doesn’t take up valuable land.

The Soul, Death and Afterlife in Hinduism

There is little mourning when a Hindu dies because they believe that once a person is born he or she never dies. Krishna said in the Bhagavad-Gita that “Worn-out garments are shed by the body: worn-out bodies are shed by the dweller within…New bodies are donned by the dweller, like garments.” Death is often viewed in a positive light: as an escape from one life on the road to a better an ultimate moksha (nirvana), shanti (peace) and paramapada (the ultimate place).

Atman (the self or spiritual soul) is seen as a kernel that lies at the center of a large onion and is only revealed after the layers around it—associated with the body, passions and mental powers—are removed in a step by step fashion. The Taittiriya Upanishad defines five layers or sheaths (from the outer to the kernel): 1) the body 2) bio-energy, the equivalent of Chinese qi; 3) mental energy; 4) intuition and wisdom; 5) pure bliss achieved mainly through meditation. These layers can be removed through self actualization and the kernel of eternal bliss can ultimately be realized.

On the subject of death one passage in the Rig Veda reads:

When he goes on the path that lead away the breath of life.Then he will be led by the will of the godsMay your eye go to the sun, you life’s breath to the windGo to the sky or the earth, as is your nature. 

The Vedas refer to two paths taken after death: 1) the path of the ancestors, where the deceased travels to a heaven occupied by ancestors and is ultimately reborn; 2) the path of gods, where the deceased enters a realm at the sun and never returns. The latter is the equivalent of reaching nirvana and escaping reincarnation. There is also a reference to a hell-like “pit” where sinners are punished.

At death the sheaths break apart one by one, and go their separate ways revealing the atman, which departs the body and goes on a path defined by an individual’s karma. In most cases the individual goes to a niche in the cosmos occupied by his ancestors or to one of the 21 heavens and hells of Hindu cosmology and remains there for duration defined by their karma until he or she is ready to be reborn.

Hindu Beliefs About Reincarnation

Reincarnation is viewed as a never-ending set of cycles ( yugas and kalpas ). One may be reincarnated millions of times. The doctrine that the soul repeatedly dies and is reborn is called samsara (Sanskrit for migration). Karma determines what a person is reincarnated as. Escape from the weary cycle of reincarnation can be achieved through escape into “an unchanging anonymous Absolute” and attaining moksha , the Hindu equivalent or nirvana . For More on These Ideas See Below.

Hindu funeral
> According to Hindu theology an atman (an internal self or soul) dwells in each person as a kind of cosmic energy that exists beyond worldly reality and karma and doesn’t require good deeds or prayers to improve on itself. The problem is that few creatures can tune into their atman and thus require deeds and prayer to help them establish their place in the world Reincarnation helps them do this and evolve to reach closer to their atman.

> The cycles of birth and death are perceived a continuations of the disintegrating force of Creation while transmigration of the soul from one life to another is viewed a perpetuation of the separation of the individual from the unifying force of existence. The aim of the individual is to “get off the wheel,” to escape the cycle and merge finally with the Oneness that was there before Creation began. into the original One. Methods used on the path of escaping reincarnation include yoga, meditation, and charity. Since the chances of escaping it are quite low people are encouraged to work to achieve a better position in their next life by doing good deeds, living simply and praying a lot.

> Behavior at the end of one’s life and last thought before dying are believed to be very important in determining how an individual will be reincarnated. Thus a great deal of care goes into making sure a person is well cared before they die and after. This is achieved by creating a calm atmosphere and reading Vedic scriptures and reciting mantras so the soon-to-be-dead can earn as much merit as possible.

Hindu Funeral Customs

In keeping with the Hindu custom of swift cremation, bodies are cremated within 24 hours after death, if at all possible, even if close relatives can not attend the funeral. Ideally cremation is done within 12 hours after death, or at the very latest before sundown on the next day if death occurs late in the afternoon. The first person families of the dead usually call is the “ice wallah” in the nearby market. 

Normally the eldest son carries out the funerary rites. He lights the funeral pyre after first placing a burning stick in the mouth of the deceased. One of the primary reasons that Hindus wish for a son is that only sons can carry out funeral rites. It is possible to substitute another relative for a son but this is generally regarded as much less effective. 

 There is little mourning when a Hindu dies because they believe that once a person is born he or she  dies. Often there is little crying. Some Indians have said this is because the point of a funeral is to show respect not sadness. Other say it is because Hindu believe the dead are off to a world far better than the one they left behind.
Traditionally women have not been allowed at cremations because they might cry. 

Their tears like all bodily fluids are regard as pollutants. Women are not supposed to enter the cremation area or even watch what goes on inside it. This includes close relatives and family members. They may help lay out the body at home but carrying the body, gathering the wood and lighting the fire are all considered man’s work.

Manikarnika Cremation Ghat in Varanasi

Hindu Preparations for Dying

When death is imminent the dying person is taken from his bed and laid on the ground, facing south, on a layer of sacred grass. Then a series rites is carried out, presided over by the oldest son or another male relative. These include: 1) the vratodyapana (“completion of the vows”), in which all the vows that the dying has not yet complected are magically completed and ten gifts are made in the name of the dying in one last effort to earn merit ; 2) savraprayascitta (“atonement for everything”), in which is a cow is donated to Brahma to absolve the dying of all his sins and guarantee he or she is carried over the river into heaven; and 3) a ritual bath in holy water from the Ganges.

When death occurs verses from the Vedas should be recited in the ear of the dying. Behavior at the end of one’s life and last thought before dying are believed to be very important in determining how an individual will be reincarnated. Thus a great deal of care goes into making sure a person is well cared before they die and after. This is achieved by creating a calm atmosphere and reading Vedic scriptures and reciting mantras so the soon-to-be-dead can earn as much merit as possible. It is believed that if a person’s final thoughts are angry or disturbed he may end up in hell.

Preparations Before a Cremation
Preparation for cremation of Brahmin corpse

Family members have traditionally prepared the body of the deceased. Before cremation, the body is wrapped and washed, with jewelry and sacred objects intact, in a plain sheet. A red cloth is used for holy people. Married women are buried in their wedding dress and an orange shroud. Men and widows have a white shroud.

 Later the body is dressed in fine clothes and the nail are trimmed and thumbs are tied together while scriptures are read. Often some leaves of the Tulasi tree and few drops of sacred water are placed in the mouth of the deceased. In ancient times the funeral bed was made from rare wood and antelope skin. These days it is made from bamboo or common kinds of wood and no animal skins are used.

While the corpse is in the house no family member or neighbor can eat, drink ir work. Hindus don’t like it when non-Hindus touch the corpse so an effort is made make sure that any non-Hindus who touch a copse at a hospital are wearing rubber gloves. In the old days the body was disemboweled, fecal matter was removed and the abdominal cavity was filled with ghee or some other pure substance. But this is no longer done. Autopsies are regarded as extremely offensive. Some customs vary according to caste, cultural background and region from which the funeral participants are from.

After the body has been prepared it is carried by male relatives on a flower-draped bamboo bier to the cremation ghats. There is no coffin. Sometimes if the deceased died on an inauspicious day the body is taken out of the house through a hole in a wall rather than the doorway. Male relatives that carry the shrouded body chant “Rama nama satya hai,” the name of the God of Truth. The eldest son is in the lead. He has been purified in a special ritual and carries a fire kindled in the home of the deceased. The fire is carried in a black earthen pot. If the procession is near the Ganges the body is immersed in the river before being placed on the funeral pyre.

Hindu Cremation

Common fire for poor Cremations take place at special cremation grounds. The body is anointed with ghee (clarified butter). Men are sometimes cremated face up while women are cremated face down. The funeral pyre is often made of corkwood and offerings of camphor, sandalwood and mango leaves. A typical pyre is made of 300 kilograms or so of wood. Rich families sometimes pay for the entire pyre to be made up of sandalwood. In Kerala mango wood is often used. because wood is scarce and expensive. Some poor families use cow dung instead of wood. In any case, wood is usually piled on the pyre until only the head is visible. Mantras are recited to purify the cremation grounds and scare away ghosts. Offerings are made to Agni, the fire god, at an altar.

Possessions of the deceased are often placed on the pyre. Death is believed to be contagious and it is thought that contact with these possessions could cause death. Sometimes a wife climbs on the pyre and climbs off before the fire is lit, an acknowledgment of suttee (wife-burning) custom without actually carrying it out. Sometimes goats is circled around the pyre three times and given to Brahmins. This symbolizes an ancient cow sacrifice.

The eldest son or youngest son— often with his head shaved and wearing a white robe out of respect— usually lights the fire. Before this is done the shroud of the deceased is cut and the body smeared with ghee and a brief disposal ceremony is led by a priest. The son lights a torch with the fire from the black earthen pot and takes the torch and a matka (clay pot with water) and walks around the pyre seven times. Afterwards the matka is smashed, symbolizing the break with earth. The torch is used to light the funeral pyre: at the foot of a deceased woman or at the head of a deceased man. The Brahmin priest reads sacred verses from the Garuda Purana, speeding the dead person’ soul to the next life.

Burning of the Body During Hindu Cremation

As the pyre burns the mourners jog around the fire without looking at it, chanting “ram nam sit hair: (“God’s name is truth”) in the inauspicious clockwise direction. The priest intones; “Fire, you were lighted by him, so may he be lighted from you that he may in the regions of celestial bliss.” It takes about three or four hours for a body to burn.

The fire is left to burn itself out. In that time the body is transformed to ashes, and it is hoped the skull explodes to release the soul to heaven. When the fire has cooled, if the skull has not cracked open spontaneously, the oldest son splits it in two. If the cremation is done near the Ganges the bones and ashes are thrown into the Ganges.

Few tears are shed. The cremation of Indira Gandhi was broadcast around the world. After witnessing her cremation presided over by her son Rajiv, one visiting dignitary asked him , “Could you really do that to your mother?” On the third day after the funeral the cremation bones are thrown into a river, preferably the Ganges, and for ten days rice balls and vessels of milk and libations of water are offered to the deceased.

Hindu Cremations in Varanasi

Bodies waiting for cremation Varanasi (Banaras, or Benares) is the place every Hindu hopes to be when he or she dies so they can escape the cycle of rebirth and death. If a person dies in the Ganges or has Ganges water sprinkled on them as they breath their last breath it is believed they achieve absolute salvation, escaping the toil of reincarnation to be transported to Shiva’s Himalayan version of heaven.

Cremations have been taking place in the Ganges for thousands of years. Perhaps a 100,000 cremated bodies are thrown in the Ganges every year. In Varanasi, funeral parties wait for their turns on the steps of the ghats (cremation grounds). Bundles carried through the streets are often corpses. On the roads leading to Varanasi you will often see shrouded corpses placed on the roofs of vehicles like surfboards or kayaks. There is even a caste that specializes in sifting through the ashes and mud at the bottom of Ganges for rings and jewelry.

The processions with the corpse to the ghat are often accompanied by singing, dancing and drumming. They often have a festive atmosphere. Relatives chant “Rama nama satya hai.” The body is immersed once in the Ganges and then anointed with ghee (clarified butter), lashed to a platform and wrapped in bright yellow fabric. The pyre is lit with a flame from a temple. Periodically the embers of the fire pyre are poked by boys with six foot poles to keep the fire burning.

Description of Cremation in Varanasi

wood for cremation Describing the burning ghats at Varanasi in 1933, Patrick Balfour wrote: “Through stagnant water, thick with scum and rotting flowers, we drifted towards the burning ghats, where a coil of smoke rose into the air from a mass of ashes no longer recognizable as a body. One pyre, neatly stacked in a rectangular pile, had just been lit, and the corpse swathed in white, protruded from the middle.” [Source: Eyewitness to History, edited by John Carey, Avon, 1987]

”An old man surrounded with marigolds, sat cross-legged on the step above. Men were supporting him and rubbing him with oil and sand, he submitted limply to their ministrations, staring, wide-eyed, towards the sun…’Why are they massaging him like that?’ I asked the guide…’Because he is dead.’”

”And then I saw them unfold him from his limp position and carry him towards the stack of wood. Yet he looked no more dead than many of the living around him. They put him face downwards on the pyre, turned his shaved head towards the river, piled wood on top of him and set it alight with brands of straw, pouring on him butter and flour and rice and sandalwood.”

 ”The ceremony was performed with detatchment and a good deal of chat, while uninterested onlookers talked among themselves. When I drifted back, some ten minutes later, the head was a charred bone and a cow was placidly munching the marigold wreathes…The body takes about three hours to burn. Sometime less if more wood is added. The richer a family is the more wood they can afford. While its burning Dom teenager poke at the logs as if it were a campfire. Sometimes cows stand around the fire to get warm.”

 “When the wood is burned to ashes, the breastbone f the deceased is often still intact. It is given to the eldest son who tosses it in the Ganges. After the family of the deceased leaves Dom children descend on the on the ashes looking for coins, nose studs or gold teeth.”

Doms and Hindu Cremation

busy Ghat The cremations in Varanasi and other places are preformed by the Doms, a subcaste that makes their living burning bodies for cremations for a fee that ranges considerably depending on the wealth of the family. The Doms are a caste of Untouchables. Touching a corpse after death is viewed as polluting and thus only Untouchables are designated to do this kind of work. So terrible is this work supposed to be the Doms are expected to weep when their children are born and party when death releases them from macabre responsibilities.

In addition to charging money for performing the cremations the Doms also take a cut from the exorbitantly-priced wood sold near the ghats. The Doms in Varanasi have become very wealthy from their trade and some Indians have accused them of “extortion” over the high prices they charge and the fact they often take money from poor families that struggle to come up with the money for the cremations. Because they are the only ones allowed to perform the cremations, the Doms have established a monopoly and are allowed to charge exorbitant prices because they have no competition. When customers can’t pay the full price the Doms are hold back the supply of wood and bodies end up half-burned.

In the 1980s the Dom Raja controled the ghats and the supply of wood used to burn the 35,000 or so bodies brought to Ganges in Varanasi for cremations. The Raja did not perform a cremation unless he paid in advance the $45 or so for the wood, and often he demanded an extra payment to guarantee the soul would be liberated. These payments, some claimed, made him the richest man in Varanasi. [Source:Geoffrey Ward, Smithsonian magazine, September 1985]

Describing an encounter with the Dom Raja, Geoffrey Ward wrote in Smithsonian magazine: “The Dom Raja himself sat cross-legged on a string bed inside his darkened room. Eight hangers on sat at his feet around a little table on which rests a brass tumbler and half-empty bottle of clear homemade liquor. The Dom Raja was immensely fat, nearly naked and totally bald. His thick fingers were covered with big gold rings. When he spoke she slurred his words. I had not brought him a handsome gift, he finally mumbled, so he saw no reason to speak further with me.” [Source: Geoffrey Ward, Smithsonian magazine, September 1985]

Remains in the Ganges

After the cremation the bones and ashes of the deceased are thrown into the Ganges. Even those who are not cremated near the Ganges have their ashes placed there. Rock guitarists Jerry Garcia and George Harrison are among those who had their ashes scattered in the Ganges. In the old days thousands of uncremated bodies were thrown into the Ganges during cholera epidemics, spreading the disease and producing more corpses.

Today only bones and ashes are supposed to be scattered in the river. Even so the cremation process, especially among those who can not afford the large amount of wood needed to incinerate the entire body, leaves behind a lot of half burned body parts. To get rid of the body parts special snapping turtles are bred and released in the river that are taught to consume dead human flesh but not bother swimmers and bathers. These turtles consume about a pound of flesh a day and can reach a size of 70 pounds.

In the early 1990s, the government built an electric crematorium on the side of the Ganges, in part to reduce the amount of half-burned bodies floating down the river. Even after the system was introduced most people still preferred the traditional method of cremation.

After the Hindu Cremation

After the cremation fire is extinguished the focus of the funeral ritual changes to purifying the relatives of the deceased who are looked upon as ritually impure from their exposure to the corpse. If he hasn’t done so already the eldest son or presiding male relative shaves his head and wears a white robe after the cremation. On the day after pyre was lit he often pours milk over pyre.

After the cremation family members wash themselves in water in trenches north of the pyre and pass under a cow yoke propped up by branches, and offer a prayer to the sun. They then walk off led by youngest son and don’t look back. In the first stream they encounter they bath while shouting out the name of the deceased. Afterwards they place rice and peas on the ground to confuse ghosts and then walk to a pleasant place and relate stories about the deceased. When they arrive at home they touch several objects— a stone, fire, dung, grain, a seed, oil and water—in proper order to purify themselves before they enter their houses.



Hindu Mourning Period and Departure of the Soul

Hindus believe that the soul exists in a ghost-like state for 10 to 30 days until it is ready to move on to the next stage. For ten to 30 days after a funeral, depending on the caste, the mourners are secluded from society while daily ceremonies. with special ones on 4th, 10th and 14th days, are performed to provide the souls of the deceased with a new spiritual body needed to pass on to the next life. These rites involve offering rice balls and vessels of milk to the deceased. Mourners are expected to refrain from cutting their fingernails, combing their hair, wearing jewelry or shoes, reading sacred texts, having sex and cooking their own food. If not properly performed the soul may become a ghost that haunts its relatives.

 After the tenth day, the soul move on and the mourners are regarded as purified. The 12th day after a death has special meaning for Hindus. It is when the soul passes on to the next life. The day is marked by special prayers. A caste dinner is given on the 12th or 13th day after special “ritual of peace” is performed to mark the ending of the mourning period . The ritual involves the chanting of mantras while making a fire and placing four offerings in the fire and touching a red bull.

The full mourning period lasts two weeks to a year depending on the age of the deceased and the closeness of the relationship to him or her. At the end of a mourning period for his mother a son shaves his head. Sometimes this is done in a river and the hair carried away is a “sign of renewal.” When the morning period is complete the eldest son become the head of the family and the wife of a deceased man becomes a widow.

There are restrictions on eating salt, lentils, oil and a number of other foods during the mourning period. Restrictions on the eldest son are even stricter. He often can eat only one meal a day consisting of rice, ghee and sugar and must shave all the hair from his body and conduct hours of rituals and take periodic ritual cold baths for a period of mourning that lasts up to one year. 

 Rites with offerings known as shaddha are periodically held after a person has died to nourish the soul in the afterlife. The rites are often performed once a year and feature a feast with a plate of food of food offered to the dead. Hindu believe the living must feed the dead living in the World of the Fathers. If the ancestors are properly taken care of they will reward the living with prosperity and sons. The shaddha is thought to day back to the Aryans. It is viewed as a meeting between the living and the dead. The souls of the dead who are nor properly buried are thought live outside the World of Fathers as ghosts that torment their relatives until they are there. custom ["World Religions" edited by Geoffrey Parrinder, Facts on File Publications, New York]

Source: http://factsanddetails.com/world.php?itemid=1343=55=354

What is Re-Incarnation ?

Re-Incarnation

HINDUISM: THE PROBLEM OF SUFFERING:
Swami Adiswarananda, Ramakrishna-VivekanandaCenter, New York

Why is a soul born on earth, and why does it suffer? What happens to it after death, and what is its destiny? Why are there inequalities between one person and another? According to Hinduism, the idea of complete annihilation of the soul after death is inconsistent with the concept of a moral order in the universe. If everything ends with death, then there is no meaning to life. Nor is the view that the soul is created at birth and then becomes eternal at death reasonable, for anything that has a beginning will also have an end. Further, this view does not explain the obvious inequalities among people.

Re-Incarnation

Clearly, all are not born equal. Some are born with good tendencies, some with bad; some strong, and some weak; some fortunate, and some unfortunate. Moreover, all too often the virtuous suffer and the vicious prosper. One cannot attribute these injustices to the will of God or to some inscrutable providence, because such a concept belies any belief in God’s love for His beings. These glaring differences cannot be considered the mere results of chance happening; for if such were the case, there would be no incentive for moral or material improvement.

Then, heredity and environment, although they explain the physical and mental characteristics of an individual partially, do not explain inequalities satisfactorily. Nor does the doctrine of eternal happiness in heaven, or eternal suffering in hell, answer this question. Everlasting life in terms of time is self-contradictory. The dwellers in heaven, endowed with subtle or spiritual bodies, are still subject to embodiment and therefore cannot be immortal. The idea of eternal damnation for the mistakes of man’s brief earthly career contradicts justice and reason. The inequalities and sufferings of life cannot be set right by readjustments after death, because what happens after death cannot be verified. The conditions on the two sides of the grave are different, and the dead never come back to testify to their afterlife conditions.

        HINDUISM: REBIRTH AND THE LAW OF KARMA 

Hinduism contends that the cause of suffering and inequalities must be sought not in what happens after death, but in the conditions before birth, and puts forward the doctrine of rebirth. Rebirth is the necessary corollary to the idea of the soul’s immortality. Death is a break in the series of continuing events known as life. Through death the individual soul changes its body: “Even as the embodied Self passes, in this body, through the stages of childhood, youth, and old age, so does It pass into another body.” A knower of the Self can witness the passing of a soul from one body to another at the time of death: “The deluded do not perceive him when he departs from the body or dwells in it, when he experiences objects or is united with the gunas; but they who have the eye of wisdom perceive him.”

Rebirth, Hinduism maintains, is governed by the law of karma. According to this law, man is the architect of his own fate and maker of his own destiny. Karma signifies the way of life, that is, what we think, say, and do and it brings conditioning of the mind, the root cause of embodiment. It is the mind that produces bodies, gross or subtle. Remaining identified with the body-mind complex, the soul, though ever-free, follows its destiny and, as it were, experiences all pairs of opposites, such as birth and death, good and evil, pain and pleasure. Patanjali (the teacher of the Yoga system), in one of his aphorisms, describes the causes of suffering as five: ignorance, ego-sense, attachment, aversion, and clinging to life. Reality is neither good nor evil. There is nothing in the universe which is absolutely good or absolutely evil, that is to say, good or evil for all time. Good and evil are value judgments made by the individual mind in keeping with its inner disposition caused by past karma. If one asks, why does God permit evil, then the question will come, why does God permit good? According to the Hindu view, good is that which takes us near to our real Self, and evil is that which creates a distance between us and our real Self. The law of karma is the law of automatic justice. It tells us that no action goes without producing its result. The circumstances of our present life, our pains and pleasures, are all the results of our past actions in this existence and in countless previous existences. As one sows, so shall one reap. This is the inexorable law of karma. Karma produces three kinds of results: (a) results of past actions which have produced the present, body, mind, and circumstances; (b) results which have accumulated but are yet to fructify; and (c) results that are being accumulated now. Over the first category of results no one has any control; these are to be overcome by patiently bearing with them. The second and third kinds, which are still in the stage of thoughts and tendencies, can be countered by education and self-control. Essentially, the law of karma says that while our will is free, we are conditioned to act in certain set ways. We suffer or enjoy because of this conditioning of our mind. And conditioning of mind, accumulated through self-indulgence, cannot be overcome vicariously.

A Hindu is called upon to act in the living present, to change his fate by changing his way of life, his thoughts and his actions. Our past determines our present, and our present will determine our future. He is taught that no change will ever be effected by brooding over past mistakes or failures or by cursing others and blaming the world or by hoping for the future. To the contention that the law of karma does not leave any scope for the operation of divine grace, Hinduism’s answer is that the grace of God is ever flowing equally toward all. It is not felt until one feels the need for it. The joys and suffering of a human individual are of his own making. Good and evil are mind-made and not God-created. The law of karma exhorts a Hindu to right actions, giving him the assurance that, just as a saint had a past so also a sinner has a future. Through the doctrine of rebirth and the law of karma, Hinduism seeks an ethical interpretation of life. The theory of the evolution of species describes the process of how life evolves. But the purpose of this evolution can be explained only by the doctrine of rebirth and the law of karma. The destiny of the soul is immortality through Self-realization. Existence-knowledge bliss-absolute being its real nature, nothing limited can give it abiding satisfaction. Through its repeated births and deaths it is seeking that supreme fulfillment of life.



[Copyright Swami Adiswarananda]

THE LAW OF KARMA

The law of karma underpins the process of transmigration of the soul. Karma literally means "action," but more often refers to the accumulated reactions to activities. Thus we talk of "good karma" and "bad karma," which are stored reactions that gradually unfold to determine our unique destiny.
The self-determination and accountability of the individual soul rests on its capacity for free choice. This is exercised only in the human form. Whilst in lower species, the atman takes no moral decisions but is instead bound by instinct. Therefore, although all species of life are subject to the reactions of past activities, such karma is generated only while in the human form. Human life alone is a life of responsibility.
The Bhagavad-gita categorises karma, listing three kinds of human actions: (1) Karma: those which elevate, (2) Vikarma: those which degrade and (3) Akarma: those which create neither good nor bad reactions and thus lead to liberation.


Useful Analogies

Going on holiday/Going to prison

Attaining a heavenly destination is like going on holiday; a lower birth like going to prison.

> By performing pious activities, one accrues good karmic credits and attains a higher birth in which one can enjoy without any difficulties. However, when one's pious credits are exhausted, one falls again to earth, just as one must return from holidays to the regular routine of work when one's well-earned funds are exhausted.

> The residents of heaven can perform sinful actions, but generally do not, as they have all facilities of life.

> For transgressing universal and God-given laws the soul is degraded to the lower species.Then, through gradual purification (by suffering), he rises again to the human platform. Once in the lower species the soul cannot exercise free will and is more or less condemned to a "sentence." This is very much like a criminal who illegally tries to enjoy life by circumventing the law rather than following it.
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Related Practices

Pious activities such as charity, penance and pilgrimage, especially when performed in anticipation of material benefits, such as a higher standard of living on earth or an elevated birth on the heavenly planets.

Avoidance of impious acts, considered to bring misfortune and degradation. These includes the neglect or abuse of five sections of society, namely women, children, animals (especially cows), saintly people, and the elderly

Personal Reflection

> Explore common notions of karma, for example, sayings such as, "He had it coming to him!" and "What goes around comes around."

> How much free will do we feel we have in life? What should we strive to change and what should we be content to accept?
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Common Misunderstandings
Hindus don't eat meat because they think that they will then be reborn as an animal.

This statement suggests that Hindus perform pious activities largely out of fear and selfishness. It neglects the finer sentiments behind vegetarianism, such as empathy for fellow living beings.

A good dog may become a human in the next life, whereas a bad dog may become a bird or insect.

The soul passing through lower species doesn't create any new karma. He only works off the karmic reactions generated whilst in the human form and gradually rises towards another human birth.

Hindus blame suffering on karma.

Not usually. Blame and responsibility are different. Karma entails understanding that we are all ultimately responsible for our own lives. Belief in karma does not automatically create indifference to the suffering of ourselves or others (as the above statement may imply), but underpins sentiments of "helping others to help themselves.
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Scriptural Passages

"In proportion to the extent of one's religious or irreligious actions in this life, one must enjoy or suffer the corresponding reactions of his karma in the next."

Bhagavat Purana 6.1.45
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Glossary Terms

> Punya – pious activities.
> Papa – sinful activities.

HOLY RIVERS, LAKES, and OCEANS

Water is of special significance in Hinduism, not only for its life-sustaining properties, but also because of its use in rituals and because of the stress given to cleanliness. Bathing also has religious significance, especially in rivers considered sacred. Mother Ganga (the Ganges) is considered to purify the bather of sins (papa – see The Law of Karma).

The Goddess Ganga, riding her crocodile. She plays an important role at the
 beginning of the Mahabharata.

There are seven principle holy rivers, although others, such as the Krishna in South India, are also important. Of the seven, the Ganges (Ganga), Yamuna, and Sarasvati are most important. According to different opinions, the Sarasvati is now invisible, extinct or running underground, and meets with the Ganga and Yamuna at Prayaga.

Bathers in the Ganges, which is considered to
 wash away accumulated sins

Most rivers are considered female and are personified as goddesses. Ganga, who features in the Mahabharata, is usually shown riding on a crocodile (see right). Yamuna is shown in much iconography connected with the Pushti Marg sampradaya, and rides on a turtle. The famous story of the descent of Ganga-devi is connected with Vishnu and with Shiva, who is depicted with the Ganges entering the locks of his hair.

Certain spots on the seashore are also holy. Puri is considered sanctified to Vaishnavas, and Cape Commorin (Kanyakumari) is sacred to followers of Shiva and devotees of Rama.

Some lakes and ponds are also considered especially sacred. Particularly in the South, tanks (man-made ponds) are constructed so that worshippers can bathe before entering the temple.

Near Vrindavan, Radha-Kunda (the pond of Radha) is considered especially sacred

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The Seven Holy Rivers
1. Ganga – North India
2. Yamuna – meets Ganga in North
3. Godavari – South India
4. Sarasvati – underground river
5. Narmada – Central India
6. Sindhu the Indus, now in Pakistan
7. Kaveri – South India

MOKSHA

Moksha means liberation from the stream-current of life, from the chain of Karma. Moksha is not a negative state but one of completeness of fullness of being free from the bondage of Karma and thus from the endless round of birth, death and rebirth, leading to Nirvana, the final freedom expressed in unity in the Supreme. Moksha is gained through three ways or paths knowledge, devotion and ritual works (Karma). Some may attain Moksha at death but the goal is to achieve it well in advance, as certain yogis and the true gurus do. A guru in the fullest sense of the word should be ‘jivanmukta’ i.e. one who has attained liberation before death. Thus Moksha is the highest aim of human existence.

Most Hindu traditions consider moksha the ultimate goal of life.The other three goals are considered temporary but necessary stepping-stones towards eternal liberation.

The main differences of opinion centre on the precise nature of moksha. Although practically all schools consider it a state of unity with God, the nature of such unity is contested. The advaita traditions say that moksha entails annihilation of the soul's false sense of individuality and realisation of its complete non-difference from God. The dualistic traditions claim that God remains ever distinct from the individual soul. Union in this case refers to a commonality of purpose and realisation of one's spiritual nature (brahman) through surrender and service to the Supreme Brahman (God).

Scriptural Passages;

"0 best amongst men (Arjuna), the person who is not disturbed by happi­ness and distress, and is steady in both, is certainly eligible for liberation."
Bhagavad Gita 2.15

Useful Analogy 1
The drop of water in the ocean

The soul is compared to a drop of water and liberation to its merging into the vast ocean which represents the Supreme Soul (God).

According to the advaita schools, the soul and God are equal in every respect, and liberation entails realisation of one's Godhood. Thus, one's mistaken sense of individuality is dissolved, and one merges into the all-pervading Supreme.





Useful Analogy 2
The green parrot in the green tree
The individual soul is compared to a green bird that enters a green tree (God). It appears to have "merged", but retains its separate identity.

The personalistic schools of thought maintain that the soul and God are eternally distinct and that any "merging" is only apparent. "Oneness" in this case refers to:
unity of purpose through loving service
realisation of one's nature as brahman (godly) but maintenance of one's spiritual individuality.
Liberation involves entering God's abode, though many schools teach that those souls who have become free from material contamination are already liberated, even before leaving the material body


Related Practices:

Many religious practices and rites of passage are aimed at liberation. Particularly relevant are those designed to remove our attachment to this world and its transient pleasures. Renunciation, especially in old age, is an important feature of Hinduism. Without conquering qualities such as lust, anger and greed, and without control of the mind and senses, there is no question of being liberated from the entanglement of the material world.

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Common Misunderstanding

Hindus believe that liberation is entirely dependent on personal spiritual endeavour

Hindus have debated extensively the "grace versus works" polemic and developed many sophisticated theologies acknowledging the role of God's grace. At the same time, they don't, on the whole, totally exclude the role of personal endeavour.

Hindus consider liberation to be the highest good

Many do, but not all. For example, some Vaishnavas consider the desire for liberation to be selfish and advocate a "fifth goal of life". This they describe as prema (love of God) or nitya-lila (entrance into the eternal pastimes of the Lord)

Hinduism is world denying

Although Hinduism tends to be ultimately "world renouncing", it places much emphasis on accepting our temporal needs and meeting them in a dignified fashion, rather than denying them.

Scriptural Passages

"Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace."

Bhagavad-gita 18.56
"Perfection is characterised by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless spiritual happiness, realised through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being so situated, one is never shaken even in the midst of greatest difficulty. This indeed is actual freedom from all mis­eries arising from material contact."

Bhagavad-gita 6.20–23
see also: Bhagavad-gita 4.9, 5.19, 5.24, 8.05

WHAT is KARMA ? : The Law of Cause & Effect

One of the basic beliefs of Hinduism is the law of Karma or Action. It basically means that every good thought, word or deed begets a similar reaction which affects our next lives and every unkind thought or evil deed comes back to harm us in this life or the next. There are three stages of Karma:

Prarabdha Karma: According to this, the body or tenement the soul chooses to be born in is not under human control and depends on the sum-total of favourable and unfavourable acts performed in a previous life. So also the time of death. If your time on earth is not over, you cannot die no matter what happens, but when your time comes near nothing can save you.

Samchita Karma: This is the accumulated Karma of previous births which gives us our characteristics, aptitudes, etc. This is changeable and man can improve his habits, get rid of evil thoughts and desires while a good man can fall on evil ways.

Agami Karma: This Karma consists of actions in our present life which determine our future in this life as well as in the next.
The best or ideal Karma is the one which is performed as a point of duty towards God or mankind without seeking any rewards (Nishkama Karma).


The self-controlled person, moving among objects, with his senses free from attachment and malevolence and brought under his own control, attains tranquility.
~ Bhagavad Gita II.64
The law of cause and effect forms an integral part of Hindu philosophy. This law is termed as 'karma', which means to 'act'. The Concise Oxford Dictionary of Current English defines it as the "sum of person's actions in one of his successive states of existence, viewed as deciding his fate for the next". In Sanskrit karma means "volitional action that is undertaken deliberately or knowingly". This also dovetails self-determination and a strong will power to abstain from inactivity. Karma is the differentia that characterizes human beings and distinguishes him from other creatures of the world.

The Natural Law

The theory of karma harps on the Newtonian principle that every action produces an equal and opposite reaction. Every time we think or do something, we create a cause, which in time will bear its corresponding effects. And this cyclical cause and effect generates the concepts of samsara (or the world) and birth and reincarnation. It is the personality of a human being or the jivatman - with its positive and negative actions - that causes karma.
Karma could be both the activities of the body or the mind, irrespective of the consideration whether the performance brings fruition immediately or at a later stage. However, the involuntary or the reflex actions of the body cannot be called karma.

Your Karma Is Your Own Doing

Every person is responsible for his or her acts and thoughts, so each person's karma is entirely his or her own. Occidentals see the operation of karma as fatalistic. But that is far from true since it is in the hands of an individual to shape his own future by schooling his present.
Hindu philosophy, which believes in life after death, holds the doctrine that if the karma of an individual is good enough, the next birth will be rewarding, and if not, the person may actually devolve and degenerate into a lower life form. In order to achieve good karma it is important to live life according to dharma or what is right.


Three Kinds of Karma

According to the ways of life chosen by a person, his karma can be classified into three kinds. The satvik karma, which is without attachment, selfless and for the benefit of others; the rajasik karma, which is selfish where the focus is on gains for oneself; and the tamasik karma, which is undertaken without heed to consequences, and is supremely selfish and savage.
In this context Dr. D N Singh in his A Study of Hinduism, quotes Mahatma Gandhi's lucid differentiation between the three. According to Gandhi, the tamasik works in a mechanic fashion, the rajasik drives too many horses, is restless and always doing something or other, and the satvik works with peace in mind.

Swami Sivananda, of the Divine Life Society, Rishikesh classifies karma into three kinds on the basis of action and reaction: Prarabdha (so much of past actions as has given rise to the present birth), Sanchita (the balance of past actions that will give rise to future births - the storehouse of accumulated actions), Agami or Kriyamana (acts being done in the present life).

The Discipline of Unattached Action

According to the scriptures, the discipline of unattached action (Nishkâma Karma) can lead to salvation of the soul. So they recommend that one should remain detached while carrying out his duties in life. As Lord Krishna said in the Bhagavad Gita: "To the man thinking about the objects (of the senses) arises attachment towards them; from attachment, arises longing; and from longing arises anger. From anger comes delusion; and from delusion loss of memory; from loss of memory, the ruin of discrimination; and on the ruin of discrimination, he perishes".