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Preface to the 2nd English edition

The author’s translation of the books from Russian into English was made a long time ago in 2009—2010 when I was in Bali for publication on the American print-to-order service. Then the book appeared on the Amazon world trade network among millions of books on this topic.

The very idea of the book is connected with my research interests as a philosopher and orientalist, which extend to both theoretical and practical aspects of Oriental culture.

Unsurprisingly, the original Russian edition of «Karma Mastery» was much more successful in Russia itself. The very first Russian editions was published in the Starklight publishing house in Moscow (2006) although I lived and worked abroad, communicating exclusively in English.

Additionally, the book «Out of Biography» was written directly in English when I settled down in the island of Bali (2010). This second part demonstrates my hard work with my personal karmic conditions, how to find the right way from predicted destiny to conscious development.

Of course, over the years, my English language skills improved, especially since I professionally worked on reverse translations from English into Russian, which was my earnings in those years, and subsequently became the basis for admission to the Russian Translators’ Union.

Preparing the second English edition through the Russian Ridero system, of course, it would be worthwhile to make a new translation of this book. However, due to the lack of time and the large number of new projects, I leave everything as it was, correcting only few obvious mistakes.

I hope that the sophisticated reader will forgive the imperfection of my early translations, paying more attention to the content that concerns eternal questions, and perhaps enjoy the specifics of the Russian mentality when transferring knowledge from East to West.

Maria Nikolaeva

St. Petersburg, 2024

Karma Mastery: Daily Reincarnation

Ancient Indian Doctrines

The concept of Karma was already present in early Indian religious texts. But from the beginning it embraced broader sphere than terms between humans and gods. Therefore, later it answered for polytheism preservation, development of spiritual tolerance, and uprising of many sects in Hinduism framework. The concept of Karma remained rigidly irrelevant to any concrete religious world outlook. It was easily accepted by other spiritual movements being included into very different systems explaining arrangement of creation in whole.

Karma concedes plenty of both gods and religions. Indians have recently accepted the term «Hinduism’ introduced by Europeans for simplicity only. But it does not prove existence of any religion under this name. Nevertheless, among all positions admitted as common for all Hindu sects namely belief in Karma allows compounding several religions within Hinduism. All creatures are equal in their own essences but they are different in real life because of consequences of Karmic influences accumulated in previous rebirths. Inevitably, these differences manifest themselves in degree of perfection in their physical abilities and mentality. Supposing, ignorant man chooses ambiguous religious path. His choice is also considered to be the consequent of Karma corresponding to his confined understanding.

Since ancient times some powerful factors aided religious tolerance. Early recognized vast variety of religions sprang up namely as the reaction upon pre-eminent Vedic religion. Gradually, it was fixed by the doctrine of Karma. Along with evolution of the doctrine all heresies got theological reasoning as «inferior paths’ for people with naturally «bad Karma’ and low intellect. Karma is the supreme absolute principle, which manages creation not within jurisdiction of any god. It is able to create everything independently. Unswervingly following the path of righteousness, gathering some adequate supply of «good Karma’ during reincarnations any soul can fetch away necessity to be born on Earth again and again.

Initially, the concept of Karma was not rigidly conditioned by that system where it appeared. Therefore, later it allowed proving many other systems. All Indian methods using for explanation of this world referred to Karmic law diversifying its operating mechanism in different ways. Only Lokayata School put away the doctrine of Karma and set tendency to personal happiness in the world against liberation from «regeneration chain’. So, it pointed out importance and value of everyday life. According to tradition, gods indoctrinated Lokayata ideas to their enemies (asuras) in order to confuse and conquer them easily. But Lokayata didn’t get many followers being exclusive influence in common «Karmic atmosphere’.

From high antiquity Karmic ideas together with Buddhism spread to Tibet, China and Japan. Ancient Greek Pythagorean doctrine of rebirth was rooted in legendary Pythagoras’ traveling eastward. Some Karmic knowledge is evident in Roman Skepticism preaching «spiritual tranquility’ in terms of total acceptance by forgoing any judgment. The founder of skepticism communicated with Indian sages who arrived westward after Alexander Macedonian’s march. The concept of Karma got the most important expansion worldwide in consequence of British domination in India. They «exported’ both material and spiritual values from the country. Starting with the end of XIX century the concept of Karma rendered essential influence upon western culture. Later the word «Karma’ was integrated into English.

It is good to know some basic marks pointed principal understanding of Karma by ancient Indians that we could comprehend modern Karmic doctrines. The law of Karma always worked in ancient world and its rethinking allowed altering world pattern.

Vedas

The Four Vedas are the most ancient Indian texts created by Aryans, who came to India in the middle of the second millennium before Christ. They constitute a collection of hymns composed in special rhythmic meter, intended for religious rituals. The Rigveda is considered to be the initial and primary one because it contains basic knowledge about creation and methods of interaction between humans and gods.

Karma

Initially, the word «Karma’ meant action in general as well as ritual actions in Vedic hymns. Sacrificial offering was its essence and purpose. There was no clear border between people and gods. Vedic gods, like people, continued their circulation in reincarnations and they were subject to Karmic influences. Offerings served as their «food’, so that they could really «live’ in the human world. Whoever performed these rituals recreated the whole comprehensible world in his consciousness including the gods. Whether the gods were perceived as real or imaginary depended upon the conscious Karmic activity of that person. People’s inequality manifested in cultic practice too. Rich offering is considered to be evidence of great godliness. So, it provided god’s mercy and good Karma.

Karma Kanda

This complex Karmic ritual was led by Aryan priests only. It was pointed to individual purification and formed special space for communication between humans and gods. It contravened in dramatic manner to cults of gentile shamans who contacted with divine powers achieving them through trance and spiritual obsession. Karma fundamentally differed from pure devotion to God (bhakti) widespread among local Indian population. In that case the most important link was devotion itself connecting human being with God. It was available simultaneously as fruit of both personal efforts and charisma (divine grace). So, the concept of Karma maintained permanent connection between majority of faithful Hindu and divine world. But it was completely unknown and merely needless for aliens.

Paradise and Hell

Aryan conception of another world was represented in later «Vedic Book of Death’ containing some extracts from «Garuda Purana’. It aimed at people who were not able to understand Vedic tradition full-scale. The concept of Karma was already present in terms of «requital’. An unexhausted Karma will not disappear even after hundred million years, and a creature will not get human body again until one will suffer from hellish agony. A person will experience in disgusting hell whatever was ordered by his destiny. His wealth will disappear from his house and his relatives will vanish in a funeral pyre. But good or bad Karma produced by a person will remain with him forever. When flame will destroy his body anyway his Karma will be preserved and he will suffer from its consequences everywhere. Nobody has relatives in this floating ocean of sorrow. A person is born being attracted by Karma and he will go away after its depletion again. Individual soul is similar to spark. One’s ignorance has no origin; one is isolated and shut within his body by primordial Karma. One is enlaced by various forms of good and evil granting happiness and misfortune correspondingly. His life is confined and his destiny is governed by Karma.

Karma and Rita

In the beginning of XX century Indologists proved the next idea. Namely, the doctrine of Karma originated from the concept of Rita in Vedas. The Rita was understood as «course of events’ represented law and inviolable justice. However, recently they came to conclusion that Rita should be understood rather as analogue to ancient Chinese Dao, or the Path. It served as basis for formation of Dharma (righteousness) which is one of four universal values. The concept of Karma coordinated in its becoming with all other meanings including Rita in Vedic hymns. But it assumed meaningful gradations in independent way. Moreover, a few later doctrines of Karma reposed not upon Vedic tradition, but upon conceptualization of different attitudes. They were formed in disputes between Veda’s treasurers and representatives of other religious movements.

Rice offerings to ancestors

«Vedic Book of Death’ described in detail the ritual «Feeding of Dead’. A sinner appears before horrendous God of Death and quickly comes back. He laments being bounded by past inclinations and suffers from thirst and cold. He wants turning out to be embodied but he is pulled off by loop spanning his neck. He gets rice sent by his descendants, but he does not get any satisfaction. the commemoration ceremony of the deceased, including offerings and handful water, does not save a sinner from agony. He eats rice offerings, yet he remains hungry. If he is devoid of rice-ball offering after leaving his body then he will wander within uninhabited forest endlessly. Unexhausted Karma will not disappear even after hundred million years. A creature will not get human body without experienced agony. So, during ten days his son must offer some rice-balls. Daily they are divided upon four parts. Two portions nourishes five elements of a body, third portion goes to messengers of God of Death, while sinful soul gets fourth portion only.

During nine days and nights a soul parted from ones body gets such rice-balls. Upon tenth day a creature get power together with completely formed body. When his old body has cremated then his new body is formed by this offering. A person knows good and evil through his own body walking on individual path. On first day rice-balls becomes his head, on second day — his neck and shoulders, on third day — his heart, on fourth day — his back, on fifth day — his navel, on sixth day — his loins and sex organs, on seventh day — his thighs, on eight day — his hands, on ninth day — his legs, on tenth day — hunger and thirst that means appetite. A dead gets food on eleventh and twelfth days being ravenous and thirsting within his new body formed by rice-balls. Mind, intelligence, false ego, and impure consciousness all together are called internals. They keep particular qualities of past Karma. Vital force determines essential particulars of nourishment to pervade all body. Waste products are removed from organism through twelve excretory paths.

Puranas

Many religious ideas were intermixed and stratified with each other in Indian folklore. Traditionally, in all-inclusive sense «Purana’ was any composition on historical, mythological or religious subject as well as separate legend or myth. Puranic texts were not fixed. Their free narrative form encouraged considerably unrestricted references. Hindu doctrine unites many Puranas into one organic whole in spite of all variable interpretations of Karma and Moksha in particular Puranas. It includes the law of universal causality and ideal of religious liberation. Hinduism accepts the doctrine of Avatars descending on the earth as different incarnations of Vishnu, or supreme Savior. It happens whenever evil overfill this world. This concept was developed in late Vishnuism only. The compendium of all ten Vishnu Avatars is supplied in «Vishnu Purana’.

Vishnu Avatars

In old time innumerable creatures inhabited the earth which was not able to carry such burden and went down into the waters. Then Vishnu turned into huge wild boar for its salvation. He drew the earth from water by his tooth and brought it up. Next, he maintained it amidst ocean so that it could not fall down again. But lifting the earth he made a hole by his hoof and put there his semen. A horrible fetus was engendered from this union of God and Earth, since the conceiving happened at unproper time. That terrible embryo remained deeply in earth’s bosom. His name is Hell. All sinners disappear after death in his tenement and suffer there for their misdeeds.

Another time, Vishnu incarnated on the earth when its well-being was disturbed by the king of demons. Being proud of his power, he left the path of virtue, and he oppressed living creatures brutally. His godly son blamed misdeeds of his own father and turned to worship Vishnu. Vainly the king of demons tried to force his son to repudiate virtue. He commanded to kill him by many means but any time the son prayed to Vishnu and escaped death miraculously. Finally, Vishnu himself helped to the suffering prince which was so devoted to him. He took neither human nor animal shape, seeming as lion-man, while entering the royal palace. Vishnu broke apart the king of demons piecemeal, freed the prince out of prison, and restored righteousness on the earth.

Ramayana

Two grandiose eposes «Ramayana’ and «Mahabharata’ were composed after Vedas, and they served as a counterbalance against any religious intolerance. They narrated about two divine incarnations in human forms (Avatars) in the course of many other Lord Vishnu’s appearances in universe. The first poem is dedicated to Rama and the second one — to Krishna who was already mentioned in the Rigveda as an opponent to Vedic gods. Subsequently, as a supplement to «Mahabharata’, the philosophic text «Bhagavad-Gita’ changed the original concept, and afterwards it became determinative. Obviously, God represented himself as taking various personifications depending on worldly needs. Not by chance, outcast to forest, Rama explained his fate as divine plan, and Krishna was explaining Karma while stopping his chariot in the middle of battle.

The poem owns its origin to the sage Valmiki who took care about dispersion of his own bad Karmas which he got due to his past occupation. He was a bandit who waited within a trap and robbed people, required payment, and finally killed, but rarely let them go. Once he caught celestial troublemaker Narada and decided to kill him since he had nothing valuable. Narada asked Valmiki why he robbed people and received answer that he needed to feed his family. Then Narada asked if he thought that his relatives were ready to accept his bad Karma even though they ate his food. Valmiki said «Sure!» but inwardly he doubted. He went homeward and was surprised that all his family members were completely indifferent to his discreditable practices. Returning to Narada he knew that devotion to Vishnu can destroy any Karmas. When Valmiki became receptive for Supreme Powers, they wrote down «Ramayana’ through his creativity. It is life history of Lord himself as a prince in glorious imperial dynasty.

«Ramayana’ is based on the marvelous event when prince Rama was deported into wild jungle instead of his coronation. Namely this necessary retreat allowed developing further adventures. As result, Rama became able to perform his mission. In one epic version Rama’s mother explained the current events as follows. All happening should not be ascribed to mistake of one concrete person. Happiness and misfortune, luck and loss, all these are consequences of Karma, our personal actions, words and thoughts. We must accept any sort of past Karma, passing through its consequences and sufferings. A thorny path of Karma is known by God only, and each of us is marked with seal of God’s will. It is impossible to break rigid rule of cause and effect for our sakes even one fine day because it rules this world starting from its foundation. Sometimes fortune looks unkindly for us, but next events take place seeming strange and incredible. Nobody is guilty.

Finally, Rama himself confirmed his mother’s guess. The reason for his deportation was a request from his father’s other wife which wanted coronation of her own son. When she regretted about her deeds, Rama reassured her with sweet words. From his point of view, she did nothing wrong and she was not guilty in anything. Her outspoken wish was not expression of her free will after awakening all possible consequences. Everything happened because Rama himself wanted such end! She accommodated simplifying fruition of the task for which he took shape in his human body. Accordingly, Karmas of gods and people are eternally connected in inconceivable mystery of their interaction.

Mahabharata

The Bhagavad Gita

«Bhagavad-Gita’ presented completely different communication type between man and god. Lord himself suggested his own «Karma’ as the orienting point for personal aspiration. A human being will not reborn again but come to God after leaving body if he has known His true birth and divine action, that means Avatar’s Karma. The Gita confirmed the idea that paths of knowledge (Jnyana), unselfish activity (Karma), love and devotion to God (Bhakti) are equivalent. The idea about alternate substitutability of these methods for self-realization is extremely far from classic Brahmanism. Religiosity manifested in relation to exclusive God, who was a person himself. Therefore, devotion got deeply personal character.

Historically, Karma-Yoga served as peculiar answer from conservative powers to asocial movement of reclusion in ancient India. However, it rather was a compromise decision in spiritual plan instead of choice between usual life (religious or worldly) and practice of forest hermit or wandering ascetic. This consolidating doctrine overcame both temporal affairs and detachment from human world. The Gita gave properly innovative ideas composing three Yoga paths. The core of Karma-Yoga was assurance in human ability to break Karmic bondage in personal consciousness. We have to overcome Karmic consequences but they don’t determine our existence. Personal activity helps to improve life quality of any creature. Therefore, Karma-Yogi reaches liberation after negotiation of any destiny in conditional worlds within multidimensional creation.

The Bhagavad Gita is well-known owing to many translations into western languages. Prince Arjuna sorrowed about inevitable human victims in forthcoming battle against his royal enemies. At that time, he listened revelation given by his own charioteer Krishna who was embodiment of God himself. Krishna explained that whole cosmic manifestation was full of manifold activity because of Karma, and all living creatures were involved into it under God’s control. Krishna had already «killed’ all Arjuna’s enemies in advance, even before they came to battle field. So, he had to be an instrument of requital in God’s hands in order to save world from evil people. According to Krishna’s teaching, unselfish action assumed as a sort of sacrifice. Disinterest in consequences became true self-renunciation. For this reason, fulfillment of martial duty appeared as the supreme form of austerity. Here we see Hinduism developing from Vedic sacrifice through Vedantic understanding to liberation by means of personal service to God.

The Anu Gita

The Anu Gita is a small well-known part of «Mahabharata’. It contains more traditional opinion about the law of Karma. A seeker asked a priest many questions: «How soul leaves the body and obtains it again? How a subject for reincarnation, human being disengages from worldly torments? Where are deeds of bodiless soul? How does it experience fruits of good and bad deeds one by one?» The priest explained all bewilderments one after another exactly how he heard from Lord himself: «When a soul has completely exhausted accustomed deeds striving to life and fame at residence in this body then the vanquished soul accustoms oneself to opposite actions and individual mind becomes distorted leading him to destruction. But if the person performed any actions in his previous incarnation he will experience all their fruits in future involuntary. While he exhausted these results, other actions are performed. Thus, it continues until the person will be awakened by supreme duty associated with liberation which is developing naturally from one birth to another.»

Sanatsujata

«Sanat Sujata’ is the very small part of «Mahabharata’. It contains ideas about existence or absence of death in connection with power or disability of Karma. Is death real or not? The answer proclaims both opinions as correct. But actual death exists for erring people only. Actually death is merely a deception. Accordingly, demons will certainly die due to self-deception while a good person will reach true being in unity with God. Both well-formed and illegal actions are combined in worldly life with getting fruits of each one. Yet person removes both achievements being entirely merged into God forever. Any embodied soul gets fruits of both good actions and sins whenever they ripen. But awoken person removes sinful consequences in advance by righteous behavior, anticipating retribution by his voluntary unselfish service.

The period of classic Hindu philosophy started from representing various schools after «Mahabharata’. All they were just later conceptualizations of ancient knowledge. Generally, they were subdivided onto recognizing Vedas (Astika) and based upon independent foundations (Nastika) although the last were developed during polemic with Vedas. Vedanta (fixed in Upanishadas) was the main Astika tradition. It was supported by Uttara-Mimansa & Purva-Mimansa, Vaisheshika, Nyaya, Sankhya and Yoga. All together they composed six classical philosophical systems (Darshanas) in ancient India. While Tantra, Ajivika, Jainism and Buddhism belonged to latter Nastika schools trying to change meanings of all Vedic notions including Karma.

Upanishads

Upanishads are called «accomplishment of Vedas’ (Vedanta) because they were composed at the end of Vedic period. They contain the key conception of Hinduism, namely, identity of individual soul and Universal Spirit (Atman and Brahman), accepting the idea of liberation from circulation within innumerable regenerations. First, the doctrine of Karma received its accomplished form in particular connection with the uprising idea: escaping from Karmic law was possible! The wheel of causes and effects was understood in relation to knowledge about such existential state where it does not work anymore. But this took place by means of rethinking. Therefore, religious activity shifted from external to internal world. Somehow, reflection of one’s own action became more important for Karmic reason.

Rebirth Order

The ancient ideas about Paradise and Hell did not disappeared when the doctrine of Karma appeared. They were introduced into general context of Karmic theory. The most detailed descriptions of paradisiacal life and hellish torment belongs to post-Vedic period at the middle of first millennium before Christ. Hell functioned as purgatory in new value system. Belief in rebirth supposed well-known order of transmigration. This idea was formed gradually in late Upanishads only. It depends upon soul’s Karma, whether it rises through stages leading from lower to celestial forms or it goes down. Everything is associated with particular subject chosen for direction of personal will power.

Gods and Ancestors

Karma did not relate to any «personal God’ like other Vedantic concepts including Brahman. The doctrine of Karma continued to react on postmortem web of life developing ancient knowledge about two paths after death. Comprehended truth about identity of Atman and Brahman leaded along the «path of gods’ to the highest world where soul enjoyed eternal bliss after death. Limited to assigned ritualism, a soul went by the «path of ancestors’ and rejoined earthly life again. Karma was something what remained from a person after his death as the summation of all his deeds in form of inevitable offering to imaginable gods. Fundamentally this doctrine was based on idea about holy human pilgrimage which was understood as sacrificial offering.

Social structure

Strict fulfillment of religious duty leaded to reward in next life by Karmic law. Subsequently even priest (Brahmin) and servant (Shudra) could exchange their seats. This was important factor, since Shudras could not fulfill any rituals bringing good Karma and conducive to liberation. In current incarnation development of religious consciousness was difficult for them. However, generally Maharishi (great saint) escaped limited ceremonies, impersonated self-consciousness of divinity in oneself, overcame perception of vast veritable appearances, and became aware of human entirety. After getting independence from his Karma he was able to examine clearly conditions of creatures bounded by their Karmas in cyclic regenerations.

Moral code

The law of Karma was represented as the conservation law of moral energy. According to such interpretation, any attempts to escape Karma are futile because human being is a ’wishing formation’. During his life, he became good or bad through beneficial or evil deeds. Whenever he would go to his rest, he would continue his own existence according to his believe in this world. However, human being is more powerful than his own Karma. The law of Karma manages only lower individual nature, but it has nothing to do with spirituality. It is possible to free from Karma by way of social service only. While person pursues private interests in his activity, he is the subject to powerful law of Karma. Not action as such but namely selfish action bind him to the chain of birth-and-death. A human being achieves supreme freedom merging together with God. In opposite, losing his holistic understanding, a person becomes selfish and increases his dependence from Karma. True immortality exists for that one only who is devoid of Karma.

Mimansa

Two Mimansas

Purva-Mimansa (or just Mimansa) appeared due to development of ritualistic Vedic culture while Vedanta (so-called Uttar-Mimansa) concentrated on thinking cultivation. Mimansa supported ceremonialism in order to justify belief which was the background for all rituals. Hindu belief supposed that, firstly, soul is saved after the body’s death and enjoys fruits of performed rituals on heaven, secondly, some special force preserves consequences of performed rituals, and thirdly, human world is real and Vedas are true.

Autonomous Law of Karma

Karma manages all atoms independently. This world did not arise and it will be not dissolved. It exists eternally being as set by the law of Karma. There is no necessity to confess God’s existence since atoms need not any God as efficient cause for their arrangement in universe. Such standpoint is unique in the field of Indian philosophy. Nevertheless, it can not be considered to be an empiricism since it accepts existence of many realities such as potential energy and invisible moral principle which are unknowable in sensual experience.

Latent Energy (Shakti)

Any cause has some force which generates consequents at that time when it is not blocked. Declaration of such force explains why in some cases even obvious cause (seed or fire) does not originate any consequents (growing or burning). Specifically, it happens due to destruction or temporary draping causative potency by opposing conditions. This theory was adapted to answer the next question: «How an action (offering) yields fruit long time later (in paradise after death) when action itself has already ceased?» Thus, whole previously collected Karma is used for liberation.

Vaisheshika

Logic was accepted as means for liberation in all Indian philosophical systems. Therefore, abstract comprehensive examination of some notion always enabled its application in spiritual practice. The concept of Karma maintained its initial meaning of movement and action in Vaisheshika and Nyaya systems of logic. Namely this meaning of Karma was not used in general but examined in detail.

Karma and Quality

Karma belongs to seven categories of reality signifying a positive action while all negative facts take shape through category of not-being. Karma or action is just physical movement. While quality provides static characteristic of an object, Karma points its dynamic character as well as processes of its interaction with other objects. Therefore, Karma is considered to be independent cause for association and dissociation of objects. Karma has no qualities since they are inherent to objects only. Action is subdivided into five aspects: rising and falling, compression and expansion, movement.

Notion of Karma

Karma as such is considered being universal element non-responsive for any transformations. This is independent existent category which is neither thing nor attribute. An attribute constantly belongs to some object but its action is always transitorily. Thus, heaviness is the attribute of the thing while its falling is accident. The main attributes which persist their existence are called Gunas, while attributes which cease their existence are called Karmas. Karma is momentary in its primary form while speed is constant tendency causing set of movements. Karma is temporary in all its forms. It ends in subsequent connection or destruction of an object which serves as its foundation. Time and space as such are devoid of Karma since they are not material.

Karma of Perception

In Nyaya system, the concept of Karma is used for explanation of sensory experiences as well. Any sensation represents the subtle part of corresponding element. For example, smell is the subtle form of earth element. Sense organ is able to perceive some particular object (its smell) owing to actual force (Karma) of the person possessing this sense. So, feeling takes part in personal action (Karma) too. For this reason, an abstract requirement to perceive positive influences only and to avoid negative influences is not infrequently among ethical demands in many religious systems. This condition for self-realization was rationalized already in ancient systems.

Karma of Body

Perception is enrooted in human body which is a basis for pleasure and pain. Physical body has its source in actions committed by its possessor. It is constructed as affected by invisible force of predestination. Everyone get ones body suitable to be a vehicle for needed personal experience. Both Karma of parents, who rejoice the happy event, and Karma of a child, who must pass testing in the world, join together. They result in birth of the very special body. Any life is going on according with preconditioned series of existence. Nevertheless, Nyaya does not make serious attempt that prove the theory of soul reincarnation. Its adepts accept it generally.

Liberation from Karma

Definition of practical purpose as path to liberation was the same for all religious movements in ancient India including Vaisheshika and Nyaya as well. Liberation was associated with abstraction of mind from sensory organs and connection to Atman. This came to cancelation of the law of Karma. The main contribution of these traditions during development of Indian philosophy was naturalism, or striving for rational explanation of the world. Vaisheshika cosmogony demonstrates original composition of atomism and mythological insight. This world develops cyclically under observation of Supreme God, who looks after observance of righteousness. When a reservoir of good Karma has finally wasted then the world falls into atoms by will of God. At that time all souls rest because they were exhausted from endless regenerations.

Yoga

The Bhagavad Gita clearly identified Sankhya and Yoga as two spiritual methods useful in order to reach superior purpose of human existence. They were called correspondingly as the path of knowledge (Jnyana Yoga) and the path of action (Karma Yoga). The Gita continually points that Sankhya and Yoga have the same essence. Commonly, they bring equal practical benefits and accept certain cosmic principles. We could say that Sankhya system is the philosophical foundation of Yoga. Specifically, it includes the doctrine of causality: any consequence is hidden within its cause latently, just it becomes apparent later. Likewise, the theory of Karma is close to the doctrine of five ’action wombs’ (Karma Yoni): firmness, belief, bliss, inquisitiveness and disinterest. Nevertheless, Yoga is the theistic system as distinct from atheistic Sankhya.

Perspective for Liberation

The necessary condition for liberation is finished Karma in the past. It gives knowledge of difference between universal and individual consciousness which is hidden as seed in new rebirth. Possessing this knowledge, Yogi does not ask any questions about past and future rebirths since they are associated with vast variety of changing inherent to consciousness. Ignorance and other affects dissolve finally owing to residence in this state. Even traces of good Karma disappear. Annihilation of Karmic obstacles for getting this knowledge is a condition for liberation during this life. Then liberation gets eternal character.

Latent Karmic Potency

Rooted in human affects, a latent Karmic potency can be felt in both visible and invisible forms of incarnation. Visible incarnation means present birth while invisible incarnation means future rebirth. Attraction, greed, blindness, and anger create implicit possibility for manifestation of good and bad Karmas. Good Karma is realized with high intensity by virtue of Yoga or due to worshiping Gods and great saints. It brings immediate result. Whenever the same person causes evil to miserable or honorable people, it will be expressed in the fatal result. Thus, human being is able to become a god while supreme god can take shape in animal kingdom. However, inhabitant of hell has not any latent Karma which could be experienced in their present form of existence. Also, liberated souls are completely free from passion, they has no any latent Karma which could manifest in future rebirth.

Ripening Karmic Fruit

How rice grains are able to sprout, if they are covered with shell and not burnt in flame, so latent Karmas are able to bear fruits if they are clouded by passion. Nothing happens when passions are removed or burned in flame of true knowledge. Ripening Karmic fruit can be one of three kinds: birth pattern, lifetime, and experience. In this connection, the following question is considered: «Does single Karma (that means single action) cause only one birth or many rebirths?» Inversely, «Does complicated Karma cause many rebirths or one birth only?» The answer is as follows: all accumulated fruits of good and bad activity during life lead to one birth only but they determine three aspects specified above. Therefore, latent Karma is called the «triple ripening’.

Work of Previous Karma

Individual consciousness is similar to fishing-net with many knots. It is supersaturate by traces of unconscious impressions which appeared owing to previous Karma. As for latent potential Karma, it is considered as belonged to one existence only. There are two main action types: good and bad. One complex of consequences produced by good deeds annihilates another complex of consequences produced by bad deeds. Therefore, Yogi must perform good deeds for a long time in his life although there is no any opposition between enjoyment and suffering for him anymore. He sees passion in general. Ripening effect of his action has uncertain place, time and cause, that’s why Karmic paths are extremely various and hard knowable.

Tantra

When Vedic heritage was monopolized by Brahmins then other spiritual teachers who did not belong to orthodox Hinduism composed their own sacred texts including Tantras. They absorbed grains of wisdom which were omitted in Vedas and Upanishads even though perceiving similar ideas and language specifics. The broad meaning of the word «Tantra’ has nothing to do with sexual practice, as it is usually understood in West. Tantra is an alternative way of liberation from human conditional existence or Karmic blocks.

Karma as Samsara

The cycle of birth, life, death, rebirth, renew life, and again death continues its rotation endlessly. This sort of existence is conditioned by fortune which determines intricate indissoluble net of interactions between all living beings in course of Karmic satisfaction. Human existence is endless plexus of conditions generative other conditions. Any event is procreated by a concrete reason. Living in Samsara means dooming oneself to continuous repetition of the same Karmic matrix. Realizing this truth people permanently search the way out of Samsara by the way of burning Karmic seeds of future incarnations. Tantric masters hold on namely this attitude.

Samsarin and Adept

Samsarin is attached to worldly interests, so they call him a ’migrant’. He sets his Karmic process on account of his past wishes and motives, belonging to the realm of cyclic existence. Adept is Maha-Siddha (Great Master) who conquers Time as such. He successfully avoids any Karmic imperative and subdues the course of time to his own will due to his liberated consciousness. Realizing our own immortal «I» which was deformed by accustomed cosmic models, we get control of this world and overcome all prohibitive barriers in our existence. According to «Kula Arnava Tantra’, enlightened person is capable to ecstatic concentration on any object and such wise man needs not activity at all. Being liberated already in this life, he is not burdened by Karmic imperatives. He enjoys supreme freedom reaching any goal and undertaking any action. Herewith Karmic seeds of ignorance and suffering upspring no longer. As for attitude towards freedom of action, a liberated person himself do not arise question about freedom and bondage in principle. He is simply effective accounting all existent energy factors. Therefore, when Tantric texts confirm that liberated person is able to annihilate whole universe in a twinkling of his eye this is true for sure.

Role of Teacher

Tantra Yoga practice without guru’s mercy got through initiation is similar to Sisyph’s work. Uninitiated neophytes are forced to carry a boulder of their own Karma to the top of hill singly. There they can get either disappointment or delusion snare. But merciful interference of teacher lightens weight of Karmic bondage and gives new force to the disciple. Thus, Tibetan Yogi Milarepa was committed to build towers and destroy them just after finishing his construction work. The humble disciple performed this task many times again and again. Forcing Milarepa to do such useless deeds his teacher helped him to flesh away with his heavy Karma created during his black magic occupation in the past. However, abuse of special abilities or powers will fatally lead both disciple and his teacher to hard Karmic consequences. The teacher is responsible for giving rise to awakening of latent energy in his disciple’s body.

Denial of Vedic Thesis

Human body serves as a basis for interaction between «I» and external world. It is possible to view body as a temple of God. This idea was declared in the early Upanishads but it was developed in the later Tantric teaching only. Positive approach towards body springs out of Tantric metaphysics in accordance with idea that whole world is manifestation of Supreme Reality. This body is a part of the world. Alternatively, this world is a part of the body. Human body is very precious. The main goal of human choice is considered to be full destruction of Karmic aptitudes which are conditioned by subconscious behavioral models suggested by life itself. We always have right to be liberated from Karmic dependence.

Immortal Body

Immortal body is considered to be invisible and inaccessible even for God’s look. It is similar to ether. All powers are inherent to this body, especially its ability to assume any form. The mastery of great adepts for reincarnation is well-known. Tantric treatise «Yoga Shikha Upanishad’ declares divinity of such body. Accumulating plenty of knowledge, a person is still dependent on fancies of his own flesh. He will get rebirth conforming power of Karmic knots appeared in the period of his earthly embodiment. While a true knowledge carrier overtops Karmic tendencies and finds liberation already in this life. Appearing in some physical sheath he is yet not material but being like vacuum. Therefore, it is impossible to locate, touch, hurt or kill him.

Causal Body

Causal body contains Karmic reasons gearing interaction between a person and outward things. Thus, it creates new Karma supporting endless loop of existence. It founds the basis of subtle body which does not disintegrate at cosmic dissolution (Pralaya) but serves as a matrix for following creation of another subtle body. Thus, it provides succession of both human lives and cosmic creating cycles. It is possible to annihilate it only after reaching absolute discharge, leaving all other possible bodies, and merging with supreme «I».

Aggregate of Karmic Aptitudes

Karmic complex serves as seed for new growing relative existence tree of non-enlightened creatures at the end of cosmic rest (Pralaya). Common interaction of creatures determines next creation. All in one, they create and support the world. In XX century the great Tantric adept Gopinath Kaviraj believed in universal liberation of whole humanity assuming that this goal is achievable by effort of single adept during one life. He did not succeed in fruition of this plan by himself, because until now nobody among mortals was not able to take upon oneself all Karma of the world. However, God’s help is quite realistic for Tantric practitioners. Tantric pantheon counts many gods granting protection when adepts deal with Karmic obstacles.

Awakening of Kundalini

Personal perception is always selective. It depends upon one’s interest and attention. According to Tantra, the type of perception is conditioned by Karmic aptitudes. Our thoughts and actions prefer the way with least resistance since they are predetermined by energy matrix of our subtle body. For this reason we cannot change our behavior even though we are aware of its falsehood. Tantric adepts change not only their own Karmic habits but also direction of vital force in physical body, or their Karmic matrix. The critical point is opening of the axial channel passing along spinal column in order to upraise powerful energy Kundalini. It will burn hidden Karmic knots on its way. Kundalini is dangerous in terms of disorderly vital powers feeding a worldly person’s tendency towards sensual fleshly enjoyments which largely burden his earthly Karma. Tantric sexual practice has nothing to do with usual sex. According to «Hatha Yoga Pradipika’, they result in total impossibility to preserve in memory sensible patterns or find again bygone strivings.

Dissolution of Microcosm

This yogic process cardinally changes personal thinking because it removes Karmic causes from subconscious mind. The adept reaches awakening of Kundalini energy dormant in the base of spinal column. He must prepare to his «death’ since his microcosm begins to dissolve at the same moment. This goal is pursued by all advanced adepts because elimination of growing Karmic seeds guarantees their final liberation in perspective. When Kundalini ascents upward and next returns downward the adept’s Chakras (or energy centers) remain open owing to new energy quality but not just due to absence of energy impurity, or Karmic obstacles. More detailed explanations are based on Tantra Yoga practice.

Ajivika

Vedantic sages accepted and developed Vedic knowledge in the Upanishads, looking to restore it on new perfect theoretical basis. Yet, development of Vedic religion was not the exclusive way which Indian society used to solve problems arising in VI — V centuries BC in connection with first kingdom formation. Many other prophets wandered through country creating and expounding their own ideas. The head of Ajivika sect, Gopala was among such reformers. Later Buddhists called him a loser bearing troubles both to gods and people. However, originally he enjoyed wide popularity.

Prediction and Fate

Some ideas about prediction and absolute predetermination of all natural phenomena and human life formed the essential part of Ajivika doctrine. Universal impersonal fortune was established as the main principle. The idea of Karma was treated in original way. Technically, it was set as the law of cycle where creatures took new forms during macrocosmic evolution. But the principle obtained completely different explanation. Karma was not requital for sins or kindliness. It became an expression of natural objective circulation. Neither people nor even gods could manipulate Karma. It was the only possible manifestation of universal destiny. Remembrance about so-called past lives looked as obvious absurd in this connection.

Equality and Fatalism

Negation of Indian social order (fixed in castes) and Vedantic interpretation of Karma attracted representatives of different classes to Ajivika sect. Gopala presented his views to laity and emphasized principal equality of people, namely their equal submission to powerful destiny and their right for achievement of eternal bliss. However, fundamentally Ajivika fatalistic doctrine forced to accept reality declaring impossibility to correct anything in this world. A person could do nothing. He had not to interrupt course of events being limited to satisfaction of his minimal important needs. This idea of universal predetermination excluded even questioning about personal destination. Afterwards, Jainism and Buddhism tried to solve this problem.

Jainism

Jainism appeared in the same period of intellectual agitation when many other movements were formed renouncing unconditional Veda’s authority. It accepted some ideas common for all Indian religion including the concept of Karma and potential achievement of liberation. Jainist notion of Karma was not absolutely fatalistic giving place to certain free will. Based upon oneself, any creature could resist Karmic situation and eventually reach freedom from Karma. The path to liberation supposed following three jewels which consisted in perfect view, knowledge, and behavior. Perfect behavior overcame humful passions and wishes, developed detachment and exhausted Karmic requital.

Non-Violence and Ascetism

Jainist’s behavior principal was nonviolence (ahimsa). They did not hurt any creature since all souls were able to work for getting perfection and finally achieve it. However, it had nothing to do with one’s own body. As distinct from Buddhism, Jainism accepted efficiency of austerity on the path to liberation. Self-mortification was considered to be necessary for negotiation of wishes inherent to any human being and for Karmic compensation of future bad consequences caused by past sins. Suicide was condemned except from the next exclusion. Jain could kill himself rejecting food in order to achieve supreme holiness. The opposition between «alive’ and «dead’ had principal character that reflected on the theory of Karma.

Universal and Personal Karma

Initially, myriad creatures filled the whole world still in their embryonic state. Gradually, powerful time involved them into ecumenical process of evolution. They began their development performing actions and entering into contacts with different matters. That means Karmic connections. Due to each action person was adhered by particles of specific Karmic matters constitutive his Karmic body (Karmana Sharira). All people short of liberation had their Karmic bodies. The web of life and circumstances of personal future rebirths were essentially governed by attributes and numbers of Karmas contained in individual Karmic body. These Karmas could have different nature, duration of their influence, and course of their action. Karmic matter restrained soul’s emanation. It did not leave the soul until ones final liberation.

Eight Kinds of Karma

They formed all events in any individual life. Each kind of Karma manifested oneself in two ways, namely, bringing positive or negative results. They were equally harmful for a soul because they engaged it into process of rebirths. First kind of Karma determined individual knowledge (correct or false), second — intuition (true or mistaken), third — emotion (pleasant or unpleasant), fourth — self-concept and behavior (good or bad). Four other kinds of Karma referred to individual existence. Fifth kind of Karma limited longevity (short or long), sixth — basic living circumstances (happy or unhappy), seventh — origin (noble or ignoble), eight — degree of spiritual power. They prohibited person to follow his own wishes (good or bad).

Five Kind of Karmic States

Karmic states determined corresponding states of mind. Karma acted at usual course of events and brought forth results. The process of Karma could possibly be aborted awhile by personal efforts. Although Karma was neutralized, nevertheless, it existed like flame covered with ash. When activity of Karma was staved off and totally annihilated then a soul was on the way to liberation. At that, some Karmas were annihilated, some Karmas were neutralized, and some Karmas were working. All such individuals were so-called «kind people’ while saints stayed in unconditioned state of mind. Karma determined everything in usual life but it was possible to avoid its influence by means of special efforts. Jainists did not confess any action of God in existent universe.

Buddhism

Buddha ascertained existence of four noble truths by virtue of his own spiritual experience in the epoch of ruined people beliefs. According to him, firstly, there is suffering; secondly, any suffering has the cause; thirdly, this causation can be cancelled; and fourthly, there is the path to liberation. Appearance and cessation of life was explained by doctrine of dependent origination, or the causality wheel. In this cycle ignorance originates shape, shape originates consciousness, consciousness originates name and form, and they originate six sensory organs. Then, touch, sensation, wish, attachment, becoming, birth and death appear gradually, being based on senses. The complete cycle originates worldly abyss of suffering.

Karma and Soul

Buddhism accepted reincarnation and the law of Karma as it was in the Upanishads. However, it brought some amount of inventions into both concepts. Denying a soul as indissoluble integrity, it confirmed constant flowing psychophysical existence. Traditional idea about reincarnation underwent significant modification in Buddhism. There was no rebirth of soul anymore. Just reconfiguration of elements composed new personality. Individual life was merely an episode in some developing complex of states on its way to extinction. A flood of constant alternating momentary flashes of fruitions seemed to be continuous, but it was not. Worldly variability served as background for original Buddhist theory of Karma.

Karma and Reincarnation

Death appears to be just fatal cessation or interruption of this flood. However, Karma efficacy and strong passions do not disappear totally. They predetermine following change in elements and affect specifics of new tendencies arising within circulation of existence. Any intentional deed maintains its influence on character of new tendency, namely it manifests itself in new life. There is no eternal soul as an vehicle for human actions. The only bearer of responsibility is person himself. Nobody, even gods, can change his Karma. New life is the effect of Karmic actions fixed in his previous life. The idea of inconstancy is more important than inquiry answer what namely is moving. The concept of fragmented personality, or «scatter storage’, underlines in its foundation. So, liberation is equal to defragmentation.

Variety of Worlds

Buddhist doctrine of Karma was completed and successively represented in the encyclopedia «Abhidhamma’ composed by great sage Vasubandhu in IV — V AC. According to him, universe is full of creatures differentiating by their aspirations which produce adequate habitats for them. There are six worlds inhabited by gods, people, animals, phantoms, hellborns, and hungry ghosts. Each such container is composed by predominant activity of all its creatures. Passage from one to another world happens through an intermediate stage. The doctrine of Karma is qualified to answer the question: «Why whole complex of worlds is forced to reproduce oneself incessantly?» Karma generates any variety of worlds inhabited by creatures. When actions are effected by creature of combined nature, who performs both good and bad deeds, they form new body looking like disgusting injury. But pleasurable things are healing for him. Divine actions are always pure and unmixable. Therefore, god’s bodies and wished objects bring them enjoyment only.

Karma as Dharma (Impulse)

Karma is mental impulse, or motivation, and its result. There are three types of Karma referring to thinking, speech, and physical actions. Suchlike dividing bases oneself upon different foundations: 1) all actions are performed by body endowed sensory organs, 2) activity is inherent to speech due to inner essence, and 3) any action is conditioned by mind according with generative cause. Actions performed by speech and body can be manifested or implicit. Anyway, continuous flow of actions proves that all creatures have not any permanent soul. Every possible conditioned existence is momentary. It ceases to exist at once after finding its own being; and it disappears namely whereon it has appeared. There is incorrect opinion that it passes on some other place. This general position is considered to be adjusted due to destruction which is necessarily crushes any existence conditioned by some causes. Destruction happens spontaneously since it is already nonexistence. But nothing as such can not be caused by anything else.

Three Kinds of Actions

All actions are of three kinds, namely good, bad, and indefinite in the perspective for ripening of their consequences. They are experienced as pleasant, unpleasant and indifferent. Correspondingly, Karma is broken up into four categories: ’black’, «white’, «black-and-white’, and «neither-black-nor-white’. First three modifications bear fruits of one or another action while the latest appears as pure activity. It has not any Karmic consequence since it does not belong to any sphere of existence and represents direct opposition to evolutionary process. But even pure activity does not necessarily lead to cessation of any other activity.

Light and Heavy Karmas

Karmic lightness or heaviness depends upon six reasons. An action can be hard because of 1) its consequences; 2) aimed object of action; 3) chosen line of conduct; 4) decision to accomplish this action; 5) place of performance; 6) some preparation to forthcoming action. Thus, killing of alien person is less serious than patricide, but the latest is out of comparison with stealing in parental home. Further, Karma is differentiated as ’realized’ or ’accumulated’ irrespectively of degree of heaviness. An action is called «accumulated’ owing to deliberation and completeness, absence of regret and resistance, its accompaniment and maturation of fruit.

Hinayana and Mahayana

The early Buddhism, or Hinayana, concentrated main attention on person achieving liberation by virtue of his own efforts. It worked in accordance with principle «do not look for outer protection, become your own protector yourself’. Effectiveness of personal deeds was predicted by the law of Karma. It predetermined both life style and potential achievement of moral perfection. However, Hinayana was the very hard way for ordinary human beings.

Later Mahayana Buddhism involved many laymen into its sphere of influence and became leading tradition. Its position was completely different. All creatures could get liberation, because everyone presents Buddha nature. The law of Karma was not universal anymore, and the active principle was not individual will but Buddha’s help. There were many practices aiding to purify man from his sins. However, accumulated evil actions and broken commitments produced difficulty in development of belief and progress in liberation. Buddha’s help was very important but sincere penance was necessary condition as well. Pronunciation of Buddha’s name during prostration in front of his imaginary presence was equal to request for clearing bad Karma.

The Limit for Karma

The absolute barrier for Karmic influence arises due to getting refuge in Buddhism only, that means intellectual acceptance of truth about suffering. Then all actions conducive to bad forms of existence finally left behind as being blocked. A person merely goes beyond that sphere where these actions are able to bear fruits. This is as if somebody moves away from his country and leaves behind all his creditors. Incidentally, the only exclusion is consequences which must be tested in present life.

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