业力•因果法则•轮回树︱Karma•law of cause & action•Saṁsāra

印度阿育吠陀繁体 2019-09-09 20:10

“自我控制之人，周旋于事物之间，他的感官摆脱了执著和恶意，在自我掌控之下，获得安宁。”《薄伽梵歌》II.64

因果法则是印度哲学的一个组成部分，这个法则被称为“业力”（ karma），意思是“行动”。《简明牛津当代英语词典》将其定义为“个人持续存在状态中的行为总和，被视作决定其未来命运的因素”。在梵语中，业力的意思是“有意采取的意志行为”。这与自我决定和避免不活动的坚强意志相吻合，业力法则使人类有别于世上其他生物。

自然法则

业力法则强调牛顿原理，即每个行为都会产生相等而相反的反应。每当我们思考或做某事时，我们都会创造一个原因，随着时间的推移，这个原因会产生相应的影响。这种因果循环产生了轮回（Saṁsāra）、出生和转世的概念，个人（jivatman）的人格及其积极和消极的行为导致了业力。

业力可以是身体或心智活动两者，不管行为立即或随后产生结果。然而，身体的无意识或反射行为不能被称为业力。

你的业力取决于你的行为

每个人都要对自己的行为和思想负责，所以每个人的业力纯属于自己。欧美人认为因果业力是宿命的，但事实并非如此，因为个人可以通过培养现在来塑造其未来。

印度哲学相信来生，认为如果个人的业力足够好，来生就会有回报；否则，此人可能会退化到更低级的生命形式，为了获得善业，重要的是居于正法。

三种业力

根据个人选择的生活方式，他的业力可以分为三种：萨埵业力是不执著、无私、利益他人；罗阇业力是自私的、利己的；答磨业力是不考虑后果、极端自私和野蛮的。

在这种背景下，D N辛格博士在他的印度教研究中引用了圣雄甘地对这三者的清晰区分。根据甘地的说法：答磨者居于机械方式；罗阇者驾驭太多事情、不安分、总是忙忙叨叨；而萨埵者居于平和心态。

瑞诗凯诗神圣生命社会的斯瓦米·希瓦南达根据行动和反应将业力分为三类：过去的诸多行为导致此生（Prarabdha），过去行为的平衡——积累行为的仓库（Sanchita）导致来生，此生的所作所为（Agami 或 Kriyamana）。

不执著行为戒律

根据经文，不执著行为戒律（Nishkâma Karma）可以引导灵魂的救赎，所以他们建议个人在履行其生活职责时应该保持超然，正如主克里希那在《薄伽梵歌》中所说：“人们思念（感官的）对象，从而对其产生执著；执著产生渴望；渴望产生愤怒；愤怒产生幻觉；幻觉导致失忆；失忆导致辨识力毁坏；辨识力的毁坏导致他灭亡。

By SubhamoyDas

轮回树

这棵树的枝条是经验的领域（kṣetra），《吠陀经》中的业力知识形成其叶子，这是生存所必需的。每个行动皆出于对某个结果的渴望，而一个特定行动由于促使该行动的微妙的、不可见的动机而变得好或坏。因此，作为微妙动机的物理表现，行动不仅产生明显的可见结果，而且产生微妙的、不可见的结果。粗糙的、可见的结果（dṛṣṭaphala），以及微妙的、看不见的结果（adṛṣṭaphala），自然会归结于那个怀有动机并采取行动者。

有两类微妙未显的结果（adṛṣṭaphala）：一个是好的结果（puṇya），由此你获得安慰、财富、地位，等等；另一个是不好的结果（pāpa），能够带给你不适。好结果和坏结果累积，并且因为它们必须最终要产生结果，它们成为来生的原因。因果关系的知识——如果我这样做，我会得到这个——是活动的基础，该活动产生了看得见和看不见的结果，看不见的结果必须被经历，因此又会产生另一个来生；在这个来生，活动再次产生结果，所以生死循环重演——轮回树继续蓬勃生长。这种因果的知识、各种意思和结局见《吠陀经》的《业力章节》（Karmakāṇḍa），据说它可以与树木赖以生存的树叶相媲美。谁了悟这棵树连同其树根，谁就了悟造物及其根源意识，了悟《吠陀经》的意思。

轮回树的枝条有些上升，有些下降，因为一些行动正在实现，而有些却未实现。这些行动受到人所具有的性格的影响——如果个人是萨埵主导，其价值观和追求就会与罗阇主导的人不同，所以这些行动被说成是受三德的影响。这些追求是轮回树的枝条，世间客体都是潜在的枝条，结节打苞新芽长出来，就像休眠芽突然复活一样，你以前从来没有想过的东西可能突然出现，成为渴望的对象。个人付诸各种活动，得到好的和坏的结果，包括一个新的身体，它执行新的行动，获得新的结果，这些各种结果是将个人绑定到地球的第二个根源。

摘自斯瓦米·戴阳南达《＜薄伽梵歌＞的教导》

➤ 超级科学的纳迪占星术——开放远程占星︱Super Science of Nadi Astrology

Karma——The Law of Cause & Effect

The self-controlled person, moving among objects, with his senses free from attachment and malevolence and brought under his own control,attains tranquility.
—Bhagavad Gita II.64

The law of cause and effect forms an integral part of Hindu philosophy. This law is termed as 'karma', which means to 'act'. The Concise Oxford Dictionary of Current English defines it as the "sum of person's actions in one of his successive states of existence, viewed asdeciding his fate for the next". In Sanskrit karma means "volitional action that is undertaken deliberately or knowingly". This also dovetails self-determination and a strong will power to abstain from inactivity. Karma is the differentia that characterizes human beings and distinguishes him from other creatures of the world.

The Natural Law

The theory of karma harps on the Newtonian principle that every action produces an equal and opposite reaction. Every time we think or do something, we create a cause, which in time will bear its corresponding effects. And this cyclical cause and effect generate the conceptsof samsara (or the world) and birth and reincarnation. It is the personality of a human being or the jivatman — with its positive and negative actions — that causes karma.

Karma could be both the activities of the body or the mind,irrespective of the consideration whether the performance brings fruition immediately or at a later stage. However, the involuntary or the reflex actions of the body can not be called karma.

Your Karma Is Your Own Doing

Every person is responsible for his or her acts and thoughts,so each person's karma is entirely his or her own. Occidentals see the operation of karma as fatalistic. But that is far from true since it is in the hands of an individual to shape his own future by schooling his present.

Hindu philosophy, which believes in life after death, holds the doctrine that if the karma of an individual is good enough, the next birth will be rewarding, and if not, the person may actually devolve and degenerate into a lower life form. In order to achieve good karma, it is important to live life according to dharma or what is right.

Three Kinds of Karma

According to the ways of life chosen by a person, his karma can be classified into three kinds. The satvik karma, which is without attachment, selfless and for the benefit of others; the rajasik karma,which is selfish where the focus is on gains for oneself; and the tamasik karma, which is undertaken without heed to consequences, and is supremely selfish and savage.

In this context, Dr. D N Singh in his A Study of Hinduism quotes Mahatma Gandhi's lucid differentiation between the three.According to Gandhi, the tamasik works in a mechanic fashion,the rajasik drives too many horses, is restless and always doing something or other, and the satvik works with peace in mind.

Swami Sivananda, of the Divine Life Society, Rishikesh classifies karma into three kinds on the basis of action and reaction: Prarabdha (so much of past actions as has given rise to the present birth), Sanchita (the balance of past actions that will give rise to future births — the storehouse of accumulated actions), Agami or Kriyamana (acts being done in the present life).

The Discipline of Unattached Action

According to the scriptures, the discipline of unattached action (Nishkâma Karma) can lead to the salvation of the soul. So they recommend that one should remain detached while carrying out his duties inlife. As Lord Krishna said in the Bhagavad Gita: "To the man thinking about the objects (of the senses) arises attachment towards them;from attachment, arises longing; and from longing arises anger. From angercomes delusion; and from delusion loss of memory; from loss of memory, the ruin of discrimination; and on the ruin of discrimination, he perishes."

Saṁsāratree

The branches of this tree are kṣetra, the field of experience. The knowledge of karma conditioned in the Vedas forms its leaves,necessary for its survival. Every action is motivated by a desire for a certain result, and a particular action becomes good or bad depending on the subtle,unseen motive that prompted the action. Thus and action, being a physical manifestation of subtle motive, produces not only a gross visible result, but asubtle, unseen result as well. Both the gross, visible result, dṛṣṭaphala, and the subtle, unseen result, adṛṣṭaphala, will naturally go to one who entertained the motive and performed the action.

There are two types of adṛṣṭaphala: one is favourable result, puṇya, because of which you gain comfort,wealth, position, and so on; the other is pāpa,capable of giving you discomforts. Puṇya and pāpa accrue to the individual who performs actions, and because they must eventually fructify they become the cause of future births. The very knowledge of cause and effect—if I do this, I will get this—is the basis of activity. That activity produces seen and unseen results; the unseen results must be experienced and therefore they produce another birth; in that birth again, activity produces results, ad so the cycle of birth and death repeats itself—the tree of samsāra continues to thrive. Hence, this knowledge of cause and effect, the various,, is said to be comparable to the leaves which make the tree live. The one who knows this tree along with its root, who knows the creation and the Awareness that is its basis, knows the meaning of the Vedas.

Some branches of samsāra tree go up and some go down, in as much as some actions are becoming and some are unbecoming. These actions are influenced by the type of disposition that one enjoys—if one is sāttvika,one’s values and pursuits will be different from those of a person who is rājasa—and so the actions are said to be influenced by guṇas. These pursuits are the branches of the tree of samsāra. Objects in the world are potential branches, the nodular buds out of which new shoots will come, for like dormant buds that suddenly seem to come to life, objects that you never before considered desirable may suddenly crop up as objects of intense desire. Doing these various activities, jīvagains good and bad results, including a new body, which performs new actions,gaining new results. These various results are the secondary roots that bind jīva to this earth.

➤ 超级科学的纳迪占星术——开放远程占星︱Super Science of Nadi Astrology

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