Karma in Hinduism - Relation Between Birth in A Particular Body To Karma

Relation Between Birth in A Particular Body To Karma

Theistic schools believe in cycles of creations where souls gravitate to specific bodies in accordance with karma, which as an unintelligent object depends on the will of God alone. For example, Kaushitaki Upanishad 1.2 asserts that birth in different forms of existence as a worm, insect, fish, bird, lion, boar, snake or a human, is determined by a person's deeds and knowledge. Chandogya Upanishad 5.10.7 distinguishes between good birth such as birth in a spiritual family, i.e., (brahmin caste) or an evil birth, such as birth as a dog or hog.) Thus, the doctrine of karma comes to explain why different life forms manifest, into widely various levels of biological development such as characterization into different species from plants to various types of animals, and to even differences between members of the same species, such as humans.

Thus, many, such as the Upanishadic readings suggest that birth in a particular caste is in accordance with karma, as those with good deeds are said to be born into a spiritual family, which is synonymous with the brahmana caste. Good deeds will lead one to be born into a spiritual family where his future destiny will be determined by his behaviour and deeds in the current life. In the Gita, Krishna said that characteristics of a brahmin are determined by behavior, not by birth. A verse from the Gita illustrates this point: "The duties of Brahmins, Kshatriyas, Vaishyas as also of Sudras, O scorcher of foes, are distributed according to the gunas (behavior) born of their own nature." (Bhagavad Gita 18.41)

The verse 4.13 of the Bhagavad Gita can be cited to illustrate the belief system of division of gunas and karma which is cited in the verse 18.41. In this verse, Lord Krishna communicates this point: The four castes were created by Me according to the divisions of gunas and karma. Though I am their Creator, yet know that I neither act nor change. Swami Nikhilananda interprets this verse in this way. Four Castes- These are Brahmins, Kshatriyas, Vaishyas, and Sudras. The Division of gunas and karma- the gunas are sattva( goodness and harmony), rajas( foulness and activity), and tamas ( darkness and inertia). The Gita lays utmost emphasis on svadharma- the dharma, or duty, of an individual-as determined by his svabhava, his inner nature formed as a result of his own past actions. The word "Nature" may mean māyā, the power of the Lord, consisting of three gunas. According to the gunas of Nature, the different castes are endowed with different attributes. A brahmin's nature consists mostly of sattva; a kshatriya's of rajas and sattva; the latter being under the influence of the former; a vaishya's of rajas and tamas, tamas being under the influence of rajas;sudras of tamas and rajas, rajas being under the influence of tamas. The karma, or action of brahmin, is characterised by control of the mind, control of the senses, austerity etc( verse 18.42). The karma, or action of kshatriya, is characterised by heroism, high spirit, etc ( verse 18.43).The karma, or action of vaisya, is characterised by agriculture, cattle-rearing, and trade(verse 18.44). The karma, or action of sudra, consists only of service(18.44). All classes can liberate themselves by worshipping the Lord as described in the verse 9.34. The Blessed Lord instructed in the verse 9.34: Fix your mind on Me, be devoted to Me. Having thus disciplined yourself, and regarding Me as the Supreme Goal, you will come to Me. Swami Nikilananda comments:As the rivers, following their different courses, ultimately merge in the ocean and give up their names and forms, so the devotees, losing their names and forms, become one with the Supreme Reality.