The system of recording the actions and corresponding fruits

[sridatta]

The system of recording the actions and corresponding fruits is very simple. The individual soul (jeeva) made of awareness is a bundle of thoughts or qualities. The awareness without any thought is inert energy (atman) only. A specific work form of atman in a specific system, called brain and nerves, is called as jeeva. In deep sleep, the awareness disappears and only its basic inert energy remains. Atman exists as jeeva in the states of awakening and dream. Atman remains as atman in the state of deep sleep.

People think that in meditation, all the thoughts disappear and hence, only atman remains. This is not correct because there is slight difference between deep sleep and meditation. In meditation, jeeva remains, who is aware of himself. An impression of jeeva as pure thoughtless awareness is created as a pulse (sphota) or signal in the brain. This jeeva is aware of that signal only. The awareness of all other signals vanishes. Every thought is a pulse stored in the brain. In deep sleep, the awareness disappears. But, after waking up, all the thoughts are remembered again. This is because every thought is recorded as a signal in the particular part of faculty of the brain, called chittam.
The connection of awareness to these recorded signals is called as smruti or memory. The record of all the signals in brain and nerves is physically available in the human body during the human life. Hence, during the life time, the jeeva is a bundle of several thoughts. But, during the time of death, all the effects of these pulses are simplified in to three groups, which are the principle qualities, called sattvam, represented by white color, rajas, represented by red color and tamas, represented by black color. When jeeva leaves the body, he is a simple bundle of these three main qualities represented by the three colors. Depending upon the strengthening of each quality by the corresponding actions, the intensities of these three colors vary.

Rewards in heaven or here are given by God based on the intensity of white color. Punishments in hell or here are given by God based on the intensities of red and black colors. The details of each action need not follow the jeeva after death. All the details are buried here only with the brain and nerves along with dead body. The essence of every action comes into one of these three colors helping the intensity of the corresponding color. This is the reason for the jeeva to forget all the details of the life after death in the next birth.

Sattvam stands for good, rajas and tamas stand for bad. The rajas is provoked by krodha (anger), lobha (greed), mada (pride) and maatsarya (jealousy). Similarly, tamas is provoked by kama (lust) and moha (intensive attachment). The white color contains other colors in it. These six qualities in right modes become good and in wrong modes become bad. The lust is good existing on wife and the same lust becomes bad when it exists on other women, the anger is good diverted to evil people and is bad diverted to good people. The greed (not to be charitable) involved in not helping undeserving people is good and the same involved in not helping deserving people is bad. The intensive attachment to God and devotees is good and to ungrateful people is bad.

The pride involved in God (that you are a devotee of God and need not fear at all) is good and the same involved in worldly matters is bad. The jealousy involved in the progress of high devotees with competitive spirit (so that you can intensify your spiritual effort more) is good and the same involved in harming others due to their progress is bad. Like this, the detection of good and bad of a soul and granting corresponding fruits is based on simple system of identification of the intensities of these three colors only.

In the upper worlds (heaven and hell), these intensities of colors get reduced due to the enjoyment of corresponding fruits. The jeeva comes down with least intensities of these colors and hence, is mild in the childhood. However, you can see these colors from the trends of their behavior. The jeeva coming down with these colors in least intensities is granted a particular birth with a specific corresponding atmosphere, which depends on the overall study of these least intensities of these three colors. Such fruit, which is the new birth attained by the jeeva in this world, is called as Prarabdham.

These births due to Prarabdham vary because though the intensities of these colors are least, yet, there is variation even in the least intensities from one individual to the other. To be clearer, when the intensities of these colors are reduced to the least level, there is still difference in the intensities even in the least level. The higher intensities may be in the level of 90 to 100. The least intensities may be in the level of 1 to 10. Hence, the variation in the composition of these three colors is there and hence, according to this variation, the births related to Prarabdham also vary.

The individual is born here in a specific birth along with a box of these three colors in the least intensities. This box is called as Sanchitam. This Sanchitam will influence the future actions of individuals in the life according to the variation in the intensities of these three colors. The future actions done by the influence of this Sanchitam are called as Aagami. Thus, the whole system of deeds is classified into three steps called as Sanchitam, Prarabdham and Aagami. The atmosphere of the future life supplies more strength to the intensities of these colors based on the merits and defects of the actions guided by the already existing box.

Therefore, the actions in the present life are guided by the intensities of the three colors existing in the box and these actions in turn intensify those colors again in a circular fashion. This circular motion of the three colors is called as karma chakra consisting of the three principle qualities (trigunas) represented by the three colors. The concept of this karma chakra involves a complicated analysis as said in the Gita (Gahanaa karmano gatih…).

[Compassionist]

[Replying to sridatta in post #1]
Once again, you make lots of statements without a shred of evidence to back them up.

[sridatta]

[Replying to sridatta in post #1]
Once again, you make lots of statements without a shred of evidence to back them up.

The cycle of actions and fruits is very deep subject (Gahanaa). The reason is that the basic concept of this subject itself is misunderstood. The misunderstood basic concept is that the list of the punishments of a soul is in the hands of God and the punishments are given to the soul according to the order of time-sequence in which the actions were performed by the soul. This means that if you have stolen the money of some good person today and suppose you have tortured some good person yesterday, the punishment for the action of yesterday will be given first and then only the punishment of today’s action follows.

This appears to be that the punishments for the sins are given based on anger and vengeance towards the sins. The reformation of the soul through the punishments is not at all in the mind of God in this misunderstood fashion of the punishments. Only time sequence and the anger and vengeance towards the sin as tit for tat appear in this method. This is not at all correct. The reason is that the judge and the jailer are not related to the sinner in any way and hence the punishments are given and implemented respectively without any element of love and kindness towards the sinner. God is not only judge and jailer, but also, the Divine Father of all the souls and hence the Divine Father of the sinners also.

The list of the rewards for good deeds and punishments for sins is prepared by the administration staff for which the deity of the justice is the head of the department. Whenever the soul is departed from this gross body, embedded in energetic body, called as Preta sharira, it reaches the first sub-world called as preta loka in which the list is modified by deletions of fruits enjoyed in his world and additions of fruits of actions done in this world. This takes place in a time span of ten days. From here, the soul is directed to go in one of the three ways:

1) Swarga loka to enjoy the fruits of good deeds,

2) Pitru loka to enjoy the fruits of normal actions like performing the ordained duties and 3) Naraka loka to enjoy the punishments of sins. The process of going to preta loka, naraka loka, pitru loka and swarga loka constitute the path of dakshinayana or Krishna gati as said in the Gita. This world in which we live is called as martya loka or karma loka.

Martya loka, preta loka, naraka loka and pitru loka are the four sub-divisions of bhu loka. Above the bhu loka lies bhuvar loka or jyothir loka and above this lies suvar loka or swarga loka. These three worlds constitute the area of Krishna gati. The second path of the departed soul, which is constantly involved in the divine service of God to propagate the spiritual knowledge, is uttarayana or shukla gati through which the soul reaches the mediated God or Divine Father.

Martya loka is called as karma loka since the soul has full freedom to do good or bad actions as per its will. It is like the period of the examination for a student to give right or wrong answer. Other than this martya loka, the upper worlds are called as bhoga loka in which there is no freedom for the soul in any way except to enjoy the fruits. The body of the soul in martya loka is the materialised gross body (Pancha bhoutika sharira). The body of the soul going to the upper worlds is energetic body, called as preta sharira while going to preta loka, called as yatana sharira while going to hell (naraka loka), pitru sharira while going to pitru loka and bhoga sharira while going to heaven (swarga). The energetic body of the divine servant going to God is called as divya sharira.

When the soul goes to the upper worlds for enjoyment of the fruits, the time sequence of the actions was strictly followed by the administration staff of these worlds. The main aim of these upper worlds is only to reduce the intensities of the interest of the soul in the deeds. By the reduction of such intensity, the selfishness becomes weak. Remember that even good deeds are performed with the motto of selfish aspiration only. This is the reason why the soul returning from the upper worlds, after taking birth in this world is not so selfish for some time and thus, the praise that children are God came up. In course of time, the selfishness in the soul grows by the pollution of this world.

[Compassionist]

[Replying to sridatta in post #3]

First, you have to prove that souls exist and God exists before saying anything more about them. As far as I can tell, the mind is what the brain does. I am not convinced souls exist. I am agnostic about the existence and nature of all Gods.

[sridatta]

[Replying to sridatta in post #3]

First, you have to prove that souls exist and God exists before saying anything more about them. As far as I can tell, the mind is what the brain does. I am not convinced souls exist. I am agnostic about the existence and nature of all Gods.

The soul is pure awareness, without any thought. It is very close to the basic inert energy that creates the soul. Due to a lot of similarity between the thoughtless pure awareness and inert energy, the same word Ātman is used for both the pure awareness and the basic causal inert energy. In the second chapter of the Gītā, you find the description of Ātman and that description applies to both the thoughtless pure awareness as well as the inert energy since they both have a lot of similar characteristics. Both do not have the sense of doer-ship (kartṛtva) or enjoyer-ship (bhoktṛtva). However, this similarity in both is based on different reasons. Doership and enjoyership are absent in the inert energy due to its inert nature, while in pure awareness, they are absent due to thoughtless detachment. Doership and enjoyership are both thoughts. Pure awareness means awareness that is free of all thoughts including the thoughts of doership and enjoyership. The difference between inert energy and pure awareness is that the inert energy is not awareness at all, whereas, the pure awareness is awareness that is free of all thoughts.

In deep sleep, inert energy alone remains. Awareness disappears due to the non-functioning brain and the nervous system. By the non-functioning of the brain and the nervous system, we only mean that during deep sleep, the part of the brain-system that produces awareness and thoughts is not functioning. It does not mean that the brain is not functioning at all. Even during deep sleep, the brain continues to control the involuntary functions of the body. Pure awareness results in the state of perfect meditation. In the state of deep sleep, awareness is absent altogether and inert energy, which is the cause of awareness, alone remains in the nervous system. The ‘causal material’ out of which awareness is produced is inert energy itself. Awareness is just a specific work-form of the inert energy obtained from the oxidation of food. The specific nature of awareness is the result of the functioning of the specific system (nervous system) in which it is produced. It is in the nervous system alone that inert energy can get converted into the specific work-form called awareness.

Since the soul (awareness) is basically inert energy (causal material), we can see the soul using the appropriate instrument (EEG). The thoughts, which are the result of the flow of electrical energy in the brain are displayed on the screen in the form of waves. If the waves are prominent, the thoughts are very strong. If the waves are mild, the thoughts are also very weak. The details of what the person is thinking is not known from the observation of waves. A lie detector may, at the most, give some information about the nature of the person’s thoughts. It can help the expert decide whether the person is speaking the truth or a lie. But further scientific research in this direction has to take place. From the development of the lie detector, there is some hope of even being able to know the details of the person’s thoughts. Already, some good developments have been reported in this direction of scientific research, but a lot more progress has to take place to know each minute detail about a person’s thoughts through such instruments.

This topic is only the study of imaginable items within the imaginable creation. It is not at all related to the unimaginable God. Since it is not related to the unimaginable God, this topic does not have much importance in spiritual knowledge. However, the research in this direction provides more and more support for the concept that awareness is totally related to the imaginable creation alone and that it is not related to the unimaginable God. The concept of a robot has already broken a new ground in this field. It goes to prove that awareness is just a specific work-form of inert energy and that it is neither God nor even a part of God.

[Compassionist]

[Replying to sridatta in post #5]
Thank you for your reply. Gita is just a book written by people. Just because the Gita says something, it does not make it true. Show me evidence that souls or spirits exist. As far as I can tell, biological organisms don't have any soul or spirit. Consciousness is produced as a result of brain activities.

[Tcg]

[Replying to Compassionist in post #6]

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