The Karmic Theory

The term Karma is classified into two forms: Dravya Karma and Bhava Karma. While some material particles constitute different forms, it is termed Dravya Karma, and the impure physical conditions, thoughts, and actions that form the causal factors for the accumulation of Karmic material particles constitute Bhava Karma.

Here, wherever the term 'Karmic particles' is used, it refers to the cells - the genetic leftovers - micro orgasms.

Both Karma - Dravya and Bhava are interrelated and exist in all Organisms in this material world in two forms: spiritual and non-spiritual. 

According to Indian philosophy or the philosophers, this materialistic life is termed as 'Samsara' - a term used to denote the world of all living things, characterised by birth, their growth, development, decay, and death. Such a constituted world's Samsara' is considered to be 'anadi' - without a starting point or beginning.

In this context, where years are presumed to exist, living things, whether human or subhuman, are subject to birth and death. But after death, even though the body finds its way to dissolution, there still survives the spiritual entity, the Ego or self-life, which has to be born again in the world of 'Samsara'  and continue its life of birth, growth, and death once again - going on indefinitely till the self attains its final liberation or moksha - a state where the self-life or Ego finally subside.

These Karmic entities are classified into 8 different kinds. A few of them are grouped to form a different class, which has the characteristic of obstructing or preventing the knowledge, an intrinsic quality of the Ego or self, known as Jnanavarniya Kara - the Karma that covers and obstructs Jnana (Wisdom) or Knowledge of the Self.

The Second in the line is called Darsanavarniya Karma - the one that obstructs the pure perception, another intrinsic quality of the pure self, a wisdom to understand oneself.

The Third Karma, known as Vedaniya, determines the pleasure or pain experienced by the self throughout the individual's life, arising from good or bad deeds.

Mohaniya Karma - the fourth of the eighth refers to the illusion and ignorance of the self, an act of the soul behaving in different detrimental ways to its own welfare.

Though the above four are considered the prime factors, there are four other relatively less impactful Karmas: Ayushya, the Nama, the Gotra, and, lastly, Antaraya.

Ayushya

As the name suggests, it determines the age of a particular living being. There is a fixed time for all living beings, whether they are zoological, botanical, or human. This time or duration of life of survival is termed as Ayush Karma - A Physical End.

Nama

This is an element of modern biological theory, an exploration of the origin and growth of organisms, postulating the roles of enzymes and genes, and an analysis of living things. Every genus differs from the other - structurewise, vertebrates or invertebrates, different types of bone joins, symmetrical arrangements, secretory glands of the body etc., These sense organs in the body, whether fully developed or functionally effective or not, or factors experienced by different kinds of Nama Karmas, which operate and guide the construction of the body of any living thing.

Gotra

This evidently evolves the theory of heredity. Modern Biologists have accepted the principle of heredity, and the analytical explanation of DNA is widely accepted. The characteristics of an individual, his value in society, intellectual and moral qualities, accommodative and adaptive to society, positive or negative, are determined. The same idea is exhibited by this Gotra karma, determining the birth of the individual, whether it is noble, healthy, and desirable or ignoble, unhealthy, and undesirable.

Antaraya

The last refers to an implicit conflict in an individual's life, on account of which the smooth operation of life is impeded or obstructed by an accident. Any individual's action, good or bad, can change at the last minute due to shifts in attitude, desire, thought, and behavior. Conversely, the individual may not get what he is destined to at the last minute. A wealthy person may not be able to enjoy the benefit of his own property. All the above actions are said to be the repurcassons of the operation of Antaraya Karma.

All eight different kinds of Karma above operate in the life of any particular individual according to the genus to which he belongs.

Compiled and written by:

Sethumadhavan Venkatrao

Chennai 73. Tamil Nadu. India.

ssssethu@gmail.com

+918838535445, +919962859676