Ishwa helper Reged: 03/03/02 Posts: 553

Re: Karma [Re: Karma_Jewel] #13511 - 03/16/02 07:33 AM Edit Reply Quote

Of course not, Karma Jewel, Karma in the sense of fate is not at all meant by Karma(n). Karman comes from the Sanskrit root kr=to create, to do, to make. It is the Prakrtika (energy) side of Brahman , whereas the Paurusheya (conscious) part is Dharman. Only from this classification we can see that Karman = NOT Dharman, the very basis of that which is Sattva, Rajas or Tamas. Actually when Dharman is involved within Karman, we speak of Sattvika, Rajasika and Tamasika, which are Dharman Gunas with the flavour of Karman Gunas (akasha, disha and kala). What is meant by secondary Karma (Sattvika etc) is just a (dis)balanced play of Dharman and Karman on the Cosmic (Mahat) and Individual (Chitta) Plane. Still there's no morality involved! The body, still later, isn't created because of Karma in the moral sense, but (tertiary) Karma in the organical sense. The conscious part is the (tertiary) Dharma side. But why this happens, is certainly not, at least in my opinion, the effect of a "bad karma". There can be a lot of reasons why it went not the way it should have been: 1. pre-conception: from bodyless towards "breathing" into a body a lot of things can go wrong, like hesitation to be born, sticking too much to the pre-conception stage, insufficient karana(causal) or sukshma (subtle) prana, etc. 2. pre-birth or foetal: something went wrong in the womb, insufficient sthula prana or anna (don't forget that the unborn child is depending on the mother, thus not wholly physically independant: if she's sick it will have effect, etc.) 3. proto-birth: during the birth things can go wrong too, I don't have to explain that. 4. post-birth: some causes of the birth or pre-birth may have an effect in this stage. or just within this stage can start new problems. So there can be a direct organic reason for medical problems. And these give somatic problems having direct psychological effects and vice versa. I'm a strong advocate to leave morality out of pre-birth matters, especially when others are concerned. Let's not concentrate on what could have been or why, but on what is NOW. And work with that reality towards a maximum of possibilities in our Mumukshu-tva or longing for leaving the Adventurous Path, kill the Dragon of Ignorance and return Home. Of course, if the action is within the reality now not the way it should be, than it is better for the person involved to solve that. Only in this case can relative morality be used, but not without taking everything into consideration.