Friday, 3 March 2017


Paramahansa Yogananda in his AUTOBIOGRAPHY OF A YOGI, Self-Realization Fellowship, 1990, says, 
“Knowledge of the law of Karma encourages the earnest seeker to find the way of final escape from its bonds.” 
In the face of calamities, one seeks out the Siddhas and their Nadi, for an explanation. Given one, he now faces the consequences of his past actions that paint a rather bleak and gloomy future. Is he doomed forever to remain in the pit of fire? Fear not, the most compassionate Siddhas come to our rescue, by providing a solution, tailored for him.

Knowing our past karma and the simple acts of dharma that we perform will certainly go a long way in helping "cleanse" our karma. "Nothing is wasted", says Supramania Swami referring to our efforts.

Tavayogi Thangarasan Adigal says “The life we are living now is a result of our past karma and the life we live now will determine our next birth”. 

“What you are is what you have been, what you will be is what you do now” goes the saying of the Buddha.

By dealing with the present moment in the most positive and appropriate way, based on good virtues, we can certainly chart our future destiny and fate to our liking and desire. There is yet some hope then. There is a silver lining among the clouds.

Karma is split into three kinds according to the period of germination.

Samcita karma determines our character; strength and weaknesses; and capabilities. It can be modified to a certain extent by working on these traits. With a strong determination to change, one can bring the desired change in him.

Annie Besant and Bhagawan Das in SANATANA DHARMA by the Theosophical Publishing House, 2000, explain the next portion of karma,
Prarabdha is that which is ripe for reaping and which cannot be avoided; it is only exhausted by being experienced. From the midst of the samcita is selected a portion, and, at the time of the beginning of the body, time energizes this. That, which has begun, is actually bearing fruit.
Although it is said that Prarabdha karma that is ripe and waiting to take place this moment, cannot be changed and one has to endure it, after coming to the Siddha path I realize that with collective prayers; the efforts of the subject or those close to him; the willpower of the subject; the Siddhas compassionate efforts and help; and finally with Erai's approval, it does change. The intensity of the resulting karma is changed with the Siddhas blessings. But it needs a miracle to happen.

Finally Vartamana karma, that which is solely in our hands, right now and right here. We might not be able to work on Samcita and Prarabdha, we might not be able to work on the past; but we can surely work on the present to make a better future.
Vartamana is that which is now being created. That Karma which is being done. The actual, that which is now being made for the future, or the coming Karma - Annie Besant and Bhagawan Das.
Knowing that karma is our doing, we can then definitely take hold of it, by taking control of every moment. This is what the elders said, "Vidhiyai Madhiyaal Vellalaam". With proper understanding or arivu, we can take initiatives to counter our destiny or fate, turning the table around on destiny and fate, change and modify our future to our dictates.
“Knowledge of the law of Karma encourages the earnest seeker to find the way of final escape from its bonds.” - Paramahansa Yogananda
Sogyal Rinpoche is right when he mentions in his book THE TIBETAN BOOK OF LIVING AND DYING, HarperSanFrancisco, 1993, 
“Karma, then, is not fatalistic or predetermined. Karma means our ability to create and to change. It is creative because we can determine how and why we act. We can change. The future is in our hands, and in the hands of our heart. As everything is impermanent, fluid, and interdependent, how we act and think inevitably change the future.”
“We must realize that every moment in our life, every joy and every sorrow, can be traced to some source within us. There is no one “out there” making it all happen. We make it happen or not happen according to the actions we perform, the attitudes we hold and the thoughts we think. Therefore, by gaining conscious control of our thoughts and attitudes by right action, we can control the flow of Karma. Karma, then, is our best spiritual teacher. We spiritually learn and grow as our actions return to us to be resolved and dissolved.”
Satguru Shivaya Subramuniya Swami tells us that,
"Each next step will become quite obvious to you as you begin to find that you are the writer of your own destiny, the master of your ship through life, and the freedom of your soul is but yours to claim through your accomplishments of your Yoga.”
As for the Jnani, Satguru Shivaya Subramuniya Swami says,
"Having pinpointed the un-manifested karmic seed (in meditation) the jnani can either dissolve it in intense light or inwardly live through the reaction of his past action.”
Lama Surya Das in AWAKENING THE BUDDHA WITHIN - TIBETAN WISDOM FOR THE WESTERN WORLD, Bantam Books, 1997, too mentions the same,
“Every moment we are presented with the possibility of changing the future. By thorough understanding of karmic causation and skillful means, we can become free. We change, and our future changes too. This is the truth. This is Karma. We are responsible; the lever of our destiny remains in our hands.”
William Hart in the ART OF LIVING – VIPASSANA MEDITATION, Vipassana Research Institute, 2005 assures us that there is an escape route, there is indeed an option for us. 
“We can each become master of our fate by becoming master of our actions. Each of us has the means to end the suffering in our actions.”
Efforts taken in the present moment, to correct the situation, pays off in modifying the future as Paramahansa writes,
“The effort is part of the Karma, as much as the goodness or badness: Karma is not a finished thing awaiting us, but a constant becoming, in which the future is not only shaped by the past but is modified by the present.”
So how do we tackle karma?

Paramahansa says,
“Seeds of past Karma cannot germinate if they are roasted in the fires of divine wisdom.”
"By a number of means - by prayer, by will power, by Yoga meditation, by consultation with Saints, by use of astrological bangles - the adverse effects of past wrongs can be minimized or nullified.” 
The Siddhas give assurance that the very fire of meditation, prayers and devotion shall burn Karma away. Siddha Avvai says man needs to perform tapas or tavam (penances), prayers and charity, to end this circle of birth. 

Satguru Shivaya Subramuniya Swami writes, "These karmic packets become more refined, life after life, through Sadhana".

Ram Das in PATH TO GOD - LIVING THE BHAGAVADGITA, Harmony Books, 2004, shows a way. 
“If we want to get done with it all, it’s clear that the first step in the process is to stop creating new waves. We are never going to be finished if we keep making new waves for ourselves every day".
So how do we end this cycle of birth and rebirth?
"Once we are acting purely out of dharma and not out of any desire, we are no longer making waves. When you’ve totally surrendered to your dharma, when you’re no longer trying for anything, that’s your way through.”
Dr Hiroshi Motoyama in KARMA AND REINCARNATION, Piatkus, 1992 suggests that action without hoping for its results saves us from taking on even the positive karma,
“Dissolving Karma through learning detachment – non-action within action i.e. acting out the unfolding of one’s day to day life continuously but without attachment to the results of the action.”
There is always an option given in all situations. One can give back on his own will to creation out of gratitude for all that he has received. But it seldom happens. On the contrary we go all the way out to "give" only when we are in trouble, desiring and hoping that the karma and trouble will clear. But we have to start somewhere. Having pointed out our karma and having started us on performing the parikaram, soon we realize that there is joy in giving and bliss in prayers. We then stop expecting something in return but continue to give willingly. It takes time though to arrive at this realization that there is joy in giving without any expectation and desire. Giving without any expectations in return and giving without any desire relieves us of taking on new positive karma too that would necessitate another birth to reap its well earned benefits.

Eknath Easwaran in DIALOGUE WITH DEATH - A JOURNEY THROUGH CONSCIOUSNESS, Jaico Publishing House, 2002, opens up another dimension, 
"Whatever we are today is the result of what we have thought, spoken, and done in all the present moments before now - just as what we shall be tomorrow is the result of what we think, say, and do today.”
Easwaran too drives the point that the responsibility for both present and future is squarely in man’s own hands. 

There is only the present. There was a present moment in the past. There will be a present moment in the future too. Living in the present moment with total awareness and full participation will fulfill the need of the moment and accomplish the task at hand without a need to come back and redo them. Paying attention to the needs of the moment will help take care of the future in a positive way.

The only moment and place we can bring a complete change then is in the present. Kriyamana or Vartamana, the karma we are presently creating will determine our future. Vartamana is in our hands. We can redesign our future. Let us place both Samcita and Prarabdha at the feet of the Divine to work on it, and let us take Kriyamana solely into our hands and mould the future for ourselves with the guidance of the Siddhas.

Lets take charge of the present moment and define our future. Taking charge of our lives will modify our destiny and fate. A strong determination or vairagya is required to fight off the latent samskaras. With a strong determination, the grace of the Siddhas, and the approval of Erai; taking the hand of Erai we burn the seeds of past karma and we are set free from the bondage of birth and rebirth.

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This blog postings are those of beginners who have taken the first step exploring the mysterious & mystical world of Siddhas. It is purely about devotion (Bakthi) and miracles. For those who think or feel that they have advanced spiritually and passed these initial, preliminary and primary stages, please reserve your comment.