Chapter 4.
Kârma

The concept of kârma is a very important part of the S’rî Vyûha paradigm that views the universe as a purely consciousness based, knowable, knowledge construct. In this chapter we will present some ideas about what kârma is, and the mechanics of how kârmas are generated. We will see how kârmas are stored in the S’rî Chakra, how the kârma storage mechanism is a major factor that renders the S’rî Chakra dysfunctional, and that there is a technique for quickly balancing kârmas.

Kârma is action that is self-perpetuating because it is not in balance. We have all heard of the law of physics that states, “every action has an equal and opposite reaction.” Kârma is action that has not yet reacted and hence is in a state of imbalance. Being in a state of imbalance gives kârma potential energy, which will cause a balancing reaction at the moment when the environment supports the action. This is a very oversimplified description of kârma, but is sufficient for our purposes at this point. Later in this chapter we will look much more deeply into the realm of kârma.

The jîva begins to generate kârmas as soon as it enters a universe created by Brahma because at this point it is free to act. When the jîva performs an act that resonates in perfect harmony with the Laws of Nature, that act is spontaneously balanced and no kârma is generated. This occurs because of the harmonious nature of the action, which produces no destructive interference.

The drawing below illustrates wave interference that has a null effect, constructive effect, and destructive effect. In the each set of 4 panes in the drawing, the upper left represents Natural Law, upper right the action of a jîva, lower left the result of the action combined with Natural Law, and lower right shows the relative amplitudes and frequencies.

In the first set of panes, we see the jîva not acting (amplitude and frequency are zero) so no change occurs in the universe. In the center set the jîva acts in perfect harmony with the S’rî Chakra (Natural Law) and the result is constructive interference in which that aspect of Natural Law is amplified thereby providing nourishment to the law for the benefit of all life. In the last set of panes the jîva has acted in a manner that is not in accord with Natural Law. The result on the universe is disharmony as a result of the destructive interference. All life suffers as a result of the imbalance introduced into the universe.

When an action is in harmony with the S’rî Chakra, the resulting self-referral knowledge loop resonates with a specific location in the S’rî Chakra and takes up residence there, adding to the wholeness of the overall structure. When an action is not in harmony, the self-referral knowledge loop results in an ungrounded energy that has no place of residence in the S’rî Chakra. This type of energy detracts from and weakens the entire S’rî Chakra structure. Ultimately, in the next lifetime, the ungrounded energies become kârmas. The following drawing illustrates how kârmas accumulate in the S’rî Chakra.

It is destructive inference that stops the ungrounded energy from spontaneously balancing. Such an action causes problems in the universe and is disruptive to the lives of other beings. This type of kârma is like a loaded gun that is always pointed at the jîva, ready to fire when a suitable environment arises.

Some kârma may be perceived, by the jîva, as “bad” and some as “good.” However, these are relative terms that are not at issue here. Any kârma, whether “good” or “bad” is an unbalanced action that will eventually cause the jîva to participate in another action to restore balance. Furthermore, as in the drawing on the previous page, all kârmas are stored in the jîva’s S’rî Chakra and create a dysfunctional situation that breeds more kârma. Once the accumulation of kârma begins the accumulation just accelerates, lifetime after lifetime.

How and why does the jîva commit that first act of kârma, which starts the snowballing effect, if the S’rî Chakra is its direct link to the Mind of Brahma? The answer is, we are free to act in any way we wish. The jîva makes mistakes based on self-interest instead of selfless-interest and creates all the kârma itself.

The jîva inhabits many, many bodies in every round of creation. While in these bodies kârma is generated and balanced. However, it is a rare lifetime when more kârma is balanced than is generated. Also, the kârma generated in life A is never balanced in life A. This is because all the kârma for a lifetime is encoded in the DNA at the conception of the body, and the DNA does not commonly change during the lifetime.

The DNA is reflected in the system of Jyotish, established by Brahma to reveal to the individual his or her particular load of kârma for the current lifetime. The system of Jyotish is very interesting and important. An advanced technique of the S’rî Chakra Mahâ-videhâ Program is devoted to it, and to practices that will actually change the DNA, and hence the kârma of the individual. However, at this point it is sufficient if we just acquire a sense of the extraordinary complexity of the kârma that accumulates over the eons of the jîva’s existence.

The S’rî Chakra of the jîva exists on many levels and the imprint of kârmas is available on all these levels. The universe is structured in layers, from subtle to gross, with the gross being the physical plane. The S’rî Chakra is a universal knowledge construct archetype so it appears on all levels of the universe. The table on the next page shows the relationships between the fundamental universal elements, and the bodies that jîvas inhabit.

In this table we show prâkritî as the set of fundamental elements that are used to structure a universe. Every object in the universe consists of a combination of all eight of the prâkritî elements, with one being predominant. Every jîva inhabits three bodies at all times during a cycle of creation, and these bodies are related to particular kosha (meaning “sheath”) and prâkritî values. There is a S’rî Chakra for each kosha; for example the individual physical body has three S’rî Chakra knowledge structures associated with it.

Kârma is stored in the physical body in the DNA, which is the physical manifestation of the S’rî Chakra on the cellular level. A S’rî Chakra surrounds every cell as well as the physical body as a whole. Think of the S’rî Chakra as a resonating structure that provides a focal point for the manifestation of consciousness into matter.

Hence, there are many S’rî Chakras that are associated with every jîva. Each one contains a subset of the total kârma of the jîva, according to the specific functionality required for that body and that lifetime. However, there is one S’rî Chakra that has the full set of kârma for the jîva, the one associated with the Âtman.

The Âtman is the direct agent of Krishna that accompanies the jîva through all of the creation cycles and every incarnation into a body. It plans the lives of the jîva and, in association with the Grahas (lords of kârma), draws up a contract for each life of the jîva.

The Grahas are the administrators of kârma for the universe. The totality of kârma for the universe is under their control for dispensation. There are 12 Grahas appointed by Brahma to administer the kârma of the jîvas under the Jyotish system. Each Graha is associated with a physical planet in our solar system, which is a physical focal point for a collection of kârmas. In an advanced technique of the S’rî Chakra Mahâ-videhâ Program on Jyotish, the Grahas will be considered in depth.

The jîva occupies 12 simultaneous bodies at any point in time, according to the decision of its Âtman, as illustrated in the drawing on the next page, half of the lives will be in female bodies and half will be in male bodies. However, the jîva will inhabit only one human body at a time. Each body that the jîva takes will have a specific package of kârma to balance associated with it through the S’rî Chakra of the body.

The kârma that a jîva brings into a life will determine, among other things, the sex of the body, its species and physical appearance, longevity, talents, weaknesses, diseases, accidents, and the course of events for all major and most minor life incidents. The jîva always has its free will to make decisions and take different courses in every life, but is definitely very constrained by the overall package of kârma it has to bear.

If the jîva makes choices that are in accord with the kârma of the lifetime, there will be maximum balancing of kârma and minimum generation of new kârma. The jîva will be aware of the important karmic choices by the pressure of its conscience. If the jîva ignores its conscience or acts contrary to it, the jîva will definitely generate new kârma that must be balanced in another lifetime.

The kârma of the jîva is managed by its Âtman – a direct representative of Krishna that accompanies the jîva throughout its long journey through the cycles of creation. The Âtman arranges a constant flow of 12 different, simultaneous incarnations to provide the jîva with bodies suitable for the balancing of its kârmas. The sex of the body is completely determined by kârma, since the jîva is fundamentally asexual. The jîva may inhabit any number of animal species including all types of mammals, snakes, reptiles, amphibians, fish, and birds. Plants, insects and inanimate objects are not inhabited by jîvas as bodies.

To obtain a birth in a human body is rare, and since only the human nervous system provides for the full expression of the intellect and free will, and is capable of supporting Brahman Consciousness, it is the most important birth. All other births are used strictly to balance kârmas of previous human births. No new kârma can be created in a non-human body, however these non-human births are important for the balancing that is accomplished. As previously mentioned, of the 12 simultaneous incarnations, only one will be in a human body.

In addition to kârma is the pressure brought to bear by vâsanâs. Remember, the vâsanâs are the residual impressions of kârma that remain with the jîva after it has completed a full major cycle and returned to the body of Krishna. When the jîva returns to the body of Krishna, its ungrounded energies and kârmas eventually die out and form the vâsanâs. The vâsanâs provide for a transition of the jîva from major cycle to major cycle. For example, the vâsanâs are the initial determining factor for the sex of the first set of bodies.

Probably one of the most easily avoidable acts that generate kârma of a very unpleasant kind is the killing of animals. Nothing generates more fear and pain in a man or animal than to be killed. The Creator provided all creatures with a fully stocked garden of fruits, nuts, seeds, and plants for their food. Also the milk of cows, which are special Divinely ordained jîva incarnations, is suitable for food. However, human beings started the ugly carnivorous ball rolling by killing each other. Then as the jîvas who killed others returned in animal form, their bodies were slain by other men and animals to balance the kârma. 

In general, it is a very good idea to avoid killing animals directly, or indirectly participating in this act by eating the bodies of animals. Considerable pain and suffering throughout the world could be avoided now and in future generations through a global policy of vegetarianism. Also, the human body functions much more efficiently on a diet of fruit, nuts, grains, vegetables, and dairy products since these are the foods it was designed for.

Ultimately, kârmas as with everything in the universe are knowledge constructs. Therefore, it is possible to handle kârma very efficiently on the level of knowledge constructs. The first step to managing kârmas on the level of knowledge constructs is to identify kârmas in our own awareness, and the first place to look is our own thoughts.

A thought is often the first expression of a kârma. We usually think about doing something before we do it, even if just for a fleeting instant. We have all experienced that we have very little if any control over the thoughts that arise in the mind. This is because we have no control over the balancing of kârma. Kârma spontaneously attempts to balance at any time there is an environmental influence that is supporting.

One can suppress a thought and refuse to act on it. This will actually create some balance of the kârma because of the energy expended suppressing the action. If the action being fostered by the thought is one that will be life-damaging to one’s self or others, it is far better to suppress that action and balance it that way than to act out the kârma and in the process create more kârma.

Before Brahman Consciousness, all thoughts are tied to some kârma that is attempting to balance. Creativity that arises before Brahman Consciousness is just the expression of kârma. Even the impulse you had to pick-up this book and read it was just the expression of kârma. Wonderful acts of kindness, love and compassion, before Brahman Consciousness, are caused by kârma. Horrible acts of crime, destruction, and torture are caused by kârma.

The source of common thought is the kârmas lodged in the S’rî Chakra. If the S’rî Chakra is free of kârmas, vâsanâs, and fully populated by lively devas in the state of Brahman Consciousness, all thoughts will arise from the Mind of Brahma to inspire appropriate actions for the need of the time. Such actions will be spontaneously in accord with the universal plan in the Mind of Brahma.

The task of clearing the S’rî Chakra of kârmas is one everyone should undertake as their life’s work. Everyone is beleaguered with an abundance of kârmas that are the source of all pain, misery, suffering, fear, and in short, all experience that is not 24 hour Bliss Consciousness. All diseases of the body and mind are caused by kârmas. The relationships we form, marriages, friendship, and even our parents are determined by kârmas. All problems in society including crime, poverty, abuse and cruelty have their source in kârmas. Presidents are elected, wars are fought, and stock markets rise and fall purely as a result of the play of individual and collective kârmas.

Today, it is popular to attribute natural disasters such as hurricanes, earthquakes and plagues to “acts of God.” Nothing could be farther from the truth. All of these are the result of the collective kârmas of a nation or other population. Our Creator provided mankind with a utopian garden in His plan for an ideal society, in which everyone should have a life experience of Bliss Consciousness. Through our arrogance, limited knowledge, and selfish actions we, as human beings, took actions that violated Natural Law and generated innumerable karmic influences, and are therefore fully responsible for all problems in individual and societal life that confront us today.

However strong the grip of kârmas, we are not powerless to effect significant and permanent changes for improvement in the quality of our personal lives, our society, and the world. This is because Brahma, our Creator, has provided us with S’rî Vyûha, the knowledge and techniques that structure Brahman Consciousness.

In summary, we find that three obstacles are standing in the way of Brahman Consciousness:

1.       ungrounded emotional and mental energies and kârmas

2.       distorted S’rî Chakra structure (vâsanâs)

3.       weak and missing devas

S’rî Chakra Mahâ-videhâ Program:

All three obstacles can be removed through the regular practice of the S’rî Chakra Mahâ-videhâ Program, the practical techniques of S’rî Vyûha. This program consists of mantra meditations, darshan meditations, and advanced techniques that work together to activate the full and permanent functionality of the S’rî Chakra for the purpose of Brahman Consciousness.

The mantra meditations are practiced using seven mantras that connect the mind of the practitioner directly to the Mind of Brahma. The meditations are learned in a seven-step program through a series of seven initiations. The meditations are practiced for thirty minutes a day during the Brahma-muhurta period, which starts 96 minutes before sunrise.

The initiated mantras of the S’rî Chakra Mahâ-videhâ Program are specific sounds that, when mentally repeated in a prescribed manner, will create a connection with Brahma. The attention of Lord Brahma gained by the practice of this meditation infuses the individual with life-sustaining s’aktî. This s’aktî balances kârmas and ungrounded energies that arise during the meditation, as they are experienced as thoughts. The result is that kârmas and ungrounded energies are balanced harmlessly and quickly while they are still in mental form. This enables the practitioner to balance an entire lifetime of kârma and ungrounded energies in a few years.

As kârmas and ungrounded energies are balanced, the S’rî Chakra is freed of their disruptive influence and one begins to spontaneously act more and more in accord with the intention of the Creator. The immediate benefit of this practice is decreased negativity, and increased happiness and joy in life. This is true because most kârmas and ungrounded energies produce negative experiences of pain, disease, anxiety, fear and loss. All of these kârmas and ungrounded energies will be balanced effortlessly during the daily meditation practice. The mind will become calm and peaceful.

The health of the body is directly a factor of kârma and ungrounded energies. All disease has it roots in some kârma or ungrounded energy. If the kârma or ungrounded energy can be balanced harmlessly in the mind, it will not sprout as a physical disease in the body. A disease that is already present in the body is being fueled by kârmas and ungrounded energies. The course of the disease can be shortened and future pain avoided by mentally balancing the kârmas and ungrounded energies.

The basic darshan meditations, S’rî Chakra Phase I, Phase II, and Phase III Activations, are presented in subsequent chapters of this book and are prerequisite for the mantra meditations. The darshan meditations are also ideally practiced during Brahma-muhurta. These meditations establish the core structure of the S’rî Chakra in its original archetypical form and populate it with devas. Advanced darshan meditations are initiated during the course of mantra meditations to eliminate the distortion caused by vâsanâs.

As kârmas and ungrounded energies are balanced, vâsanâs are cleared away, and the S’rî Chakra is enlivened in its proper formation with more and more lively devas in residence, advanced techniques are introduced that enhance the activation of the S’rî Chakra further. Lord Brahma evaluates the sincerity of the practitioner during this period, and at the appropriate time Brahman Consciousness is activated.