Reincarnation

Reincarnation

The concept of reincarnation has always intrigued and fascinated man.  It had brought many people into its fold over hundreds of years of human existence to alter or reinforce their belief system. One would expect that the reincarnation theory to be in vogue since time immemorial but it appears that this belief system has existed only since a little more than a couple of thousand years. This belief exists in different organised religions across the world mainly eastern religions (apart from the Hindu faith) such as Buddhism, Jainism (albeit in a different form). Hindu belief system or the Sanathana Dharma which encompasses a wide range of belief systems was the main proponent of this concept through the Upanishads. There is no mention of reincarnation as a concept in the Rig Veda, the oldest written document to be found till date in human recorded history. Rig Vedas are believed to have been created by a series of enlightened Sages, sometime between 3500 years ago and 5000 years ago. The Vedas mainly consist of offerings and communion with the gods (Agni, Indra, etc.), attained as a result of various sacrifices offered with the chanting of hymns. The Upanishads which were thought to have been composed between 800 BCE and 500 BCE, were probably the first to propound the theory of reincarnation. The Upanishads had started to question the traditional Vedic religious order and an attempt was made in these texts to shift the focus of  spiritual life from external rites and sacrifices to internal spiritual quests in the search for answers.

Reincarnation as a concept is attractive as it provides an explanation about the differences that exist among people such as those that are born very rich or in dire poverty or in various diseased or deformed human conditions that one is born into. It is not under one’s control how one is born into this world. Some have success without being religious, others are constant losers, despite their religious adherence. If one is born in a poor family or one is born a leper or with some serious deformity, reincarnation explains that these are the results of past actions in previous lives. The bad deeds of the previous birth are passed on to this birth, thereby explaining away the unfortunate circumstances that one has to endure in the present life. On the other hand, reincarnation concept is also another way of negating the monotheistic teaching of the final judgment by a holy God, for sinners to be condemned to suffer in eternal hell. The reincarnation theory motivates a person to do good deeds in the present life so that the benefit can be reaped in the next life.

Similarly, if one has to attain good births in future lives, one has to commit or do good karma in their present lives. The concept of Karma, which literally means “action”, is the idea that all actions have consequences, good or bad. Karma determines the conditions of the next life, just like our life is conditioned by our previous karma. There is no judgement or forgiveness, simply an impersonal, natural and eternal law operating in the universe. Those who do good will be reborn in better conditions while those who are evil will be reborn in worse conditions. Perhaps as an animal, perhaps as a human, perhaps as a god, but always in a regular cycle of deaths and resurrections.

As a necessary aid in explaining the reincarnation mechanism, Vedanta explains the concept of a “subtle body” (sukshma-sharira) which is attached to atman or soul as long as its bondage lasts. This “subtle body” is the actual carrier of karmic debts. The facts recorded by the “subtle body” are a sum of hidden tendencies or impressions (samskara) imprinted by karma as seeds that will generate future behaviour and personal character. They will materialize unconsciously in the life of the individual, without giving one any hint at understanding his or her actual condition. There can be no form of transmitting conscious memory from one life to another, since it belongs to the world of illusion and dissolves at death. In the Samkhya and Yoga darshanas, the entity that reincarnates is “purusha”, an equivalent of atman or soul. Yoga Sutra (2,12) defines a similar mechanism of transmitting the effects of karma from one life to another, as was the case in Vedanta. The reservoir of karmas is called “karmashaya”. This deposit of karma merely serves as a mechanism for adjusting the effects of karma in one’s life.

Passing from one life to another life is like the shifting of a dream. In between births, the individual soul spends time in the astral regions, sometimes just wandering and frittering time away, and sometimes in learning and evolving so the next life will be better and wiser than the previous one. This time spent in this intermediate state can be anything from a matter of hours to centuries and even thousands of years. This is precisely determined by one’s karma.

Bhagavad Gita (2:18-21) says, “Bodies are said to die, but That which possesses the body is eternal. It cannot be limited, or destroyed. Some say this Atman is slain, and others call It the slayer: they know nothing. How can It slay or who shall slay It? Know this, Atman is unborn, undying, never ceasing, never beginning, deathless, birth-less, unchanging for ever. It is within all, and it is without all.” Further, “Just as the self, advances through childhood, youth and old age in its physical body, so it advances to another body after death. The wise person is not confused by this change called death (2,13). Just as the body casts off worn out clothes and puts on new ones, so the infinite, immortal self, casts off worn out bodies and enters into new ones (2,22).

There are many accounts of death or near death related experiences by people that have led many to believe strongly in the concept of reincarnation. Brihadaranyaka Upanishad (4:4:1,2) explains that “The person in the throes of death neither sees, nor smells, nor tastes. He does not speak he does not hear. He does not think; he does not know. For all the organs, detaching themselves from his physical body, unite with his subtle body. Then the point of his heart, where the nerves join, is lighted by the light of the Self, and by that light he departs either through the eye, or through the gate of the skull, or through some other aperture of the body. When he thus departs, life departs; and when life departs, all the functions of the vital principle depart. The Self remains conscious, and, conscious, the dying man goes to his abode. The deeds of this life, and the impressions they leave behind, follow him.”

Shvetashvatara Upanishad says that, “Reincarnation is the practical way in which one reaps the fruits of one's deeds. By means of thought, touch, sight and passions and by the abundance of food and drink there are birth and development of the (embodied) self. According to his deeds, the embodied self assumes successively various forms in various conditions.

The Puranas provide a clearer picture of the specifics according to each kind of “bad acts” or "sin" one commits. For example, Garuda Puranas (17,50-57), states that, “Those men who are intent upon wisdom go to the highest goal; the sinfully-inclined go miserably to the torments of Yama. Thus the makers of bad karma, having experienced the tortures of hell, are born with the residues of their sins, in these stated forms. Then, obtaining for thousands of lives the bodies of animals, they suffer from carrying burdens and other miseries. Having experienced as a bird the misery of cold, rain and heat, he afterwards reaches the human state, when the good and evil are balanced. Birth and death are the lot of all embodied beings; thus turns the wheel in the four kingdoms of beings. As the wheel of time turns, so mortals revolve by my magic. They revolve at one time of earth, at another in hell, held fast by the noose of karma. He who does not mike gifts becomes poverty--stricken and through poverty he commits sin; by the force of sin he goes to hell, and is again born in poverty and again becomes sinful. Karma which has been made, whether good or evil, must inevitably be suffered. Karma not suffered does not fade away even in tens of millions of ages.”

Similar specific punishments are stated by The Laws of Manu (12, 54-69). As the karmic debt one recorded in the past is considerably large, a single life is not enough to consume it. Therefore, in order to attain liberation, many lives become a necessity. The external intervention of a god or a human guru is useless since it would compromise the role of karma.

In order that one can be “rid of” or “escape” the cycle of births and deaths (i.e., reincarnation), one has to attain the highest form of self-realization that is possible in highly evolved beings. This is the true and ultimate realization of a soul or atman. Brihadaranyaka Upanishad (4:4:6) says that “But he in whom desire is stilled suffers no rebirth. After death, having attained to the highest, desiring only the Self, he goes to no other world. Realizing Brahman, he becomes Brahman.”

In the Bhagwad Gita, Krishna says, (Chapter 8, Verse 16) “from the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death takes place. But one who attains to My abode, O son of Kunti, never takes birth again” and in (Chapter 2, Verse 13), “as the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not deluded by such a change.”