The Law of Karma

Karma comes from the root word that means To Do, or To Make. The broader meaning of this term suggests that thoughts, spoken words, and physical actions create a reponse in both, the macrocosm of the outer life and the microcosm of the inner life of an individual soul. source

This evolution in the Macro and Micro is brought about through spiritual productivity and is measured by how deeply one’s wisdom can be developed, and how broadly one’s compassion can exert itself.

Tibetan Buddhists believe that outer reality is interconnected with inner mental development over a beginningless and endless series of lives, so they see no limit to how far the self and the environment can be transformed for the better. The self can become a Buddha(microcosm), a being of perfect wisdom and compassion; and the environment can become a perfect Buddha-land(macrocosm), wherein no one suffers pointlessly and all are there for the happiness of all. source

The duty of working towards that which is good, takes great effort. Sometimes it takes thousands of life-times, and at other times, just a few lines of code needs to be written upon ones consciousness before liberation. In this sutra, Patanjali explains how a person can evolve from a person (Purusha), to god-head through conscious intent. It is important to keep in mind that Kaivalya (liberation) is the begining of the journey. This is when you become the child of God. It takes tremendous effort to get to this stage, and just a fleeting lack in awareness to lose it all. Many have fallen from grace at different level and innumerable times. Maya, or Mara is extremely powerful and ever active every moment of every day. The higher you evolve in consciousness, the harder will become your battle.

Sutra 1:24 klesha karma vipaka asayair aparamristah purusha-vishesha ishvara

There is a difference between(vishesha) the consciousness of the Divine Creator (ishvara), and other minds. The supreme consciousness does not acquire (asayair) any traces of impurity (klesha), or changes its state (vipaka) as a result of new actions (karma), and experiences of those actions.

In this Sutra, Patanjali tells us that Ishvara (God) is a unit of consciousness just like us humans (Purushas). The difference is that He is not bound by Klesas arising from Karma, while those of us still involved in the cycle of evolution, are. We all eventually evolve and become free from the bindings of our Karma upon attaining Kaivalya (Liberation), at which point the vehicle through which Karma works - known as Karmasaya - is destroyed or burnt up.

From Human (Purusha) To God (Ishvara)

In what way then does the consciousness of the Absolute - Lord of the entire Cosmos or Parabrahaman - differ from the other liberated (Mukta) beings, and what happens when we climb the ladder of evolution?

To answer this question one needs to look at our Cosmos as a hierarchy of realms where each higher existence is governed by a Consciousness that has evolved sufficiently to manage that realm. Within the Cosmos, there are infinite number of Universes and within these Universes there are innumerable of Galaxies and within each Galaxy trillions of Solar Systems within which are planets.

Within these planets, innumerable other types of beings live with their own unique individual consciousnesses. According to Vedic science, planet earth alone has 8.4 million different species.

The whole process of the evolution is very comples and very very difficult.

The different types of people or groups that are available in the process of evolution. And the group that the people are is the result of their effort and the direction in which they have chosen to embark. The Absolute, or the Supreme Being, is the Consciousness that pervades and sustains the entire Cosmos. All other consciousnesses inherit the essence of the Absolute, but nevertheless, retain their personal uniqueness as they evolve towards liberation.

After Liberation

Liberation is not the end, but rather the first rung in the evolutionary process leading to new vistas of further achievement.

We can hardly comprehend the nature of this process or the work which it involves but that further stages do exist beyond Kaivalya is taken for granted in Occult Science. The further unfoldment of consciousness which takes place in the evolutionary progress beyond Kaivalya passes through many stages and culminates ultimately in that tremendously high and glorious stage in which the Purusa becomes the presiding Deity of a Solar system. source

As our consciousness evolves, we begin to occupy and manage higher and higher offices in the hierarchies which govern and guide the various activities in the Solar system. As a lberated being, one may incarnate as a Buddha or Christ, known as Adhikari Purusas. Their lberated state can be imagined as a ladder the lower rung of which rests on the rock of Kaivalya and the higher end is lost in the unimaginable glory and splendour of Divine Consciousness.

The office of Isvara is one of the highest rung of this ladder. He is the Supreme Ruler of a Solar system or Brahmanda. It is in His Consciousness that the Solar system lives, moves, and has its being. The different planes of the Solar system are His bodies and the powers working the machinery of the Solar system are His powers. In short, He is the Reality whom we generally refer to as God.

Keep in mind that this is just one solar system among trillions. There are still many stages of unfoldment in consciousness between an Ishwara (Diety of a Solar System), and Parabrahman, the undifferentiated Ultimate Reality or God who generates, pervades, and sustaines the entire Cosmos.

To think that the Presiding Deity of each of these Solar systems is a Purusa Visesa who has passed through the evolutionary cycle like each one of us and attained to that inconceivably high level lends a new significance to the idea of human evolution by placing it on an entirely new basis. This possibility is open to each of us and the study and practice of Yoga is one of the roads which take us there.

  • 1.24 klesha karma vipaka asayair aparamristah purusha-vishesha ishvara
  • klesha - the root klish means to cause trouble; colored, painful, afflicted, impure

  • karma - comes from the the root word that means To Do, To Make

  • vipaka - fruits of, maturing, ripening

  • ashayaih - by the vehicles, resting place, storage of traces, propensities, accumulations

  • aparamristah - pure, virgin, untouched, unsmeared

  • purusha-vishesha - consciousness of the Absolute (Purusha is the womb of the initial cause)

  • ishvara - creative source, God, supreme Guru or teacher