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Himanshu Bhatt — Sun, 21 Jun 2026 23:06:33 GMT

Ambiguous or unambiguous references to 3 aspects of God

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	Personification of God's two energies has been presented in some instances as well. In Śaiva context, Śiva represents the spiritual energy and Śhakti Ma represents the material energy. In Vaiṣnavism too, Brahm is Krishna or Narayan and his energy (both spiritual and material) is a female, usually portrayed as Vishnu's wife, Sri (''Mantramayi Kriya Shakti''.)		Personification of God's two energies has been presented in some instances as well. In Śaiva context, Śiva represents the spiritual energy and Śhakti Ma represents the material energy. In Vaiṣnavism too, Brahm is Krishna or Narayan and his energy (both spiritual and material) is a female, usually portrayed as Vishnu's wife, Sri (''Mantramayi Kriya Shakti''.)

	====~~Establishing~~ 3 ~~Aspects~~ of God====		====Ambiguous or unambiguous references to 3 aspects of God====
	[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]		[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]
	Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upanishad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the Rig [[Veda]] wherein Vishwakarma produced the universal seed Hiranyagarbha, which produced Prajapati, and with Prajapati having come into being the “one divine spirit.”[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]		Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upanishad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the Rig [[Veda]] wherein Vishwakarma produced the universal seed Hiranyagarbha, which produced Prajapati, and with Prajapati having come into being the “one divine spirit.”[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]

	While the [[Vaiśnava#Pāñcharātra Āgama\|Pāñcharātra]] consists of 5 venerable forms of Narayana (para, vyuha, vibhava, [[arca]], and antaryamin), the 3 aspects which as para, vyuha, and antaryamin fall within the same categories as the classifications of Brahm do in many other analyses. The vibhava aspect of God is basically formed from one or 2 of the other aspects (i.e., avatara of vyuha and consist of antaryamin.) Arca refers to representative icons of God which are venerated, which are created by matter. In this analysis, the Pāñcharātra holds consistent with the triune characterization of God.		While the [[Vaiśnava#Pāñcharātra Āgama\|Pāñcharātra]] consists of 5 venerable forms of Narayana (para, vyuha, vibhava, [[arca]], and antaryamin), the 3 aspects which as para, vyuha, and antaryamin fall within the same categories as the classifications of Brahm do in many other analyses. The vibhava aspect of God is basically formed from one or 2 of the other aspects (i.e., avatara of vyuha and consist of antaryamin.) Arca refers to representative icons of God which are venerated, which are created by matter. In this analysis, the Pāñcharātra holds consistent with the triune characterization of God.

			The "Ka Sukta" (aliases "Hiranyagarbha Sukta", "Prajapati Sukta") of the Rig Veda is one the most popular cosmogonies in the Arya dharmas. What has been overlooked are the triple aspects detailed within the hymn. In it, Apo (God as 'primordial waters'), which "''possesses generational fire''" (Agni), incubates the Hiranyagarbha (womb containing Prajapati, "''born Only-Lord of all created beings''"). In other words, it ambiguously states Apo is God in the highest form (i.e., Parabrahm), Prajapati this material universe's Aparabrahm, and Agni the life-giving spark within all creatures. (This can be likened to the Pāñcharātrik Para, Vyuha, and Antaryamin.) The hymn goes further to state that the Devanam or ''people who've taken the title of God'' (i.e., Devtas on the Divine Council of 33) return to God, meaning that the Devtas are representatives of God on Earth but they are none of the 3 aspects of God and aren't of equal status to God either.

	Below is a table summarizing and forming the connections between the trinity stated in various texts or beliefs.		Below is a table summarizing and forming the connections between the trinity stated in various texts or beliefs.
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	\|Aksharbrahm		\|Aksharbrahm
	\|-		\|-
	![[Rig Veda~~]] and some Puranas~~		!Ka Sukta (Rig Veda)
	\|~~Vishwakarma~~		\|Apo
	\|Hiranyagarbha		\|Hiranyagarbha (Prajapati)
	\|~~Prajapati (Vaishvanara)~~		\|Agni
	\|-		\|-
	!''Atharva Veda''		!''Atharva Veda''
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	\|Virat Hiranyagarbha		\|Virat Hiranyagarbha
	\|Ishvar		\|Ishvar
			\|-
			!Vak Sukta (Rig Veda)
			\|Vak
			\|
			\|
			\|-
			!Nasadiya Sukta (Rig Veda)
			\|Tad Ekam (That One)
			\|Asat (The Non-Existent / Potentiality)
			\|Sat (The Existent / Manifestation)
			\|-
			!Aghamarṣaṇa Sukta (Rig Veda)
			\|Tapas (Cosmic Heat)
			\|Ṛta (Cosmic Order)
			\|Satya (Cosmic Truth)
			\|-
			!Devāgāna Sukta (Rig Veda)
			\|Brahmaṇaspati
			\|Vak
			\|
	\|-		\|-
	!''Sams'aya-taducchedavādah''		!''Sams'aya-taducchedavādah''

Talk:Fate Versus Effort (Prārabdha/Daiva and Purushārtha):‘Bhagavān Helps Those Who Help Themselves’

Sachi Anjunkar — Sat, 20 Jun 2026 18:39:40 GMT

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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	~~The Devas do not like lazy people either. They help those who help themselves~~.		Several Hindu texts emphasize the importance of effort in human life and caution against excessive reliance on fate alone.

	Deva-s desire one who presses the ~~sap (of~~ Soma~~, i.e.,~~ performs the required ~~ceremonies)~~. They do not ~~like sleep. They do not sleep themselves and do not like dissoluteness~~.'''Ṛgveda 8.2.18'''		''Deva-s desire one who presses the Soma and performs the required rites. They do not delight in sloth.'' '''''Ṛgveda 8.2.18'''''.''

	Deva-s are friends of ~~no one except~~ those who exert. '''Ṛgveda 4.33.11'''		''Deva-s are friends of those who exert themselves.'' '''''Ṛgveda 4.33.11'''''.''

	~~Therefore, the Veda-s exhort us to~~ not ~~get dependent on ‘luck’ or ‘fate’~~ and ~~instead work hard to attain success and prosperity~~.		''Do not gamble. Cultivate your fields and enjoy the wealth obtained thereby.'' '''''Ṛgveda 10.34.13ab'''''.''

	~~Do not gamble but cultivate your farm~~ and ~~enjoy~~ the ~~wealth obtained thereof~~ and ~~value it~~. '''~~Ṛgveda 10~~.34.~~13ab'''~~		The relationship between fate and effort is often illustrated through analogies. O. R. Krishnaswami compares human life to that of a farmer cultivating a field. While certain conditions may already be given, the outcome nevertheless depends significantly upon the farmer's efforts in cultivating and maintaining the land.<ref>Krishnaswami, O. R. ''Rāja Yog – Yog of Meditation.'' Dev Publishers and Distributors, 2016, New Delhi, p. 305.</ref>

	A modern ~~scholar summarizes –~~		Some modern writers have also argued that setbacks and failures may contribute to personal growth by generating new experiences, dispositions, and forms of learning that influence future actions.<ref>Alan Danelek, 2010, pp. 120–121.</ref>

	~~You are like a farmer~~ who ~~has a plot of land~~. The ~~acreage~~, the ~~nature~~ of ~~the soil~~ and ~~the conditions of weather~~ are ~~all predetermined, but the farmer is quite at liberty~~ to ~~till~~ the ~~land, manure it, sow the seeds, water the plants, and get good harvest, or allow the land to remain as a wasteland. <ref>Krishnaswami, O. R. ''Rāja Yog – Yog~~ of ~~Meditation.'' Dev Publishers and Distributors, 2016, New Delhi, p~~. ~~305</ref>~~		Traditional literature frequently illustrates the importance of effort and perseverance through narratives concerning individuals who transformed their lives through determination, discipline, and spiritual practice. The stories of Ṛṣi Vālmīki, Pāṇini, and Kālidāsa are often cited in this context. These narratives emphasize the possibility of personal transformation despite adverse circumstances and are frequently invoked to illustrate the significance of effort alongside destiny.

	Another consideration is whether failures are merely a ‘result’ of our actions, or whether we can use them to generate more positive saṃskāra-s in the future? A modern scholar explains, in a commonsensical way, how failures in life can create learning opportunities –		'''Story: The Thief Who Became a Saint'''

	That we may occasionally manifest under circumstances that are less than ideal for spiritual development may appear on the surface to suggest such a thing, even those incarnations we might consider “failures” are, in fact, a part of the growth process. They are what show us where we are on our path and help us to appreciate the value in striving to move ahead. As such, there is no such thing as failure in the absolute sense of the word, for even failure is a necessary part of the process. In effect, we cannot ultimately fail, since failure is already figured into the mix.

	~~Consider it this way~~: when an inventor is working on a new invention, he may initially encounter numerous setbacks, failed attempts, and dead ends. It is recorded that Thomas Edison tried literally hundreds of materials as a filament for the light bulb before finally hitting upon magnesium. In the process, most of the materials he tried did nothing or immediately incinerated, while a few would burn brightly for a few seconds as electricity surged through them before burning out. Yet these were not failures in the strictest sense of the word, for Edison was working from a process of elimination. Each carefully recorded failure actually brought him one step closer to finding a substance that would work, permitting him to finally develop a ~~practical light bulb and revolutionize the world.~~

	~~It is~~ the same for the soul that is striving for spiritual growth. It may frequently turn out to be a two-step-forward, one-step-back process, but it is ultimately moving ahead toward its own perfection…” <ref>Alan Danelek (2010), pp. 120–121</ref>		A traditional story illustrates the transformative power of effort and self-discipline.

	~~Those who are not lazy, weak or cowardly will use their challenges~~ and ~~failures to progress further in their lives. The biographies of our Avatāra~~-~~s Rāma and Kṛṣṇa are shining examples of how they did not become despondent but harnessed their grit and determination to persevere and accomplish their goals~~.

	~~A story is sometimes narrated about how we can turn around our lives even in the most unfavorable circumstances through sheer determination –~~

	~~'''Story: The Thief Who Became a Saint'''~~

	A young ~~man who~~ was ~~a serial burglar got arrested and the judge~~ sentenced ~~him~~ to 20 years of imprisonment. ~~Worse~~, the ~~judge ordered that the Sanskrit~~ word ~~‘‘stena’’~~ (thief) ~~should be~~ tattooed on his forehead. ~~The burglar’s life was ruined. He~~ would ~~be almost 45~~ years ~~of age by the~~ time he ~~would be released from jail~~, and ~~would bear the stigma of having been~~ a ~~thief for the rest of his~~ life~~, thanks~~ to ~~the tattoo on his forehead~~.		The story relates that a young burglar was sentenced to twenty years of imprisonment. In addition, the word ''stena'' ("thief") was tattooed on his forehead. Realizing that he would have to spend many years in prison, he resolved to use his time constructively. During his imprisonment, he learned various skills, studied religious literature, and gradually adopted a life centered on spiritual practice and service to others.

	~~But~~, he ~~decided to spend his life~~ in ~~jail constructively~~. ~~He paid attention to all~~ the ~~crafts that were taught to jail inmates~~ and became ~~very educated and skilled. He also requested~~ and ~~read many holy books. Gradually, he got transformed, and became a very Dhārmic person while still in jail. He loved~~ to ~~spend his last years in~~ the ~~jail doing ''pūjā''~~, ~~offering prostrations~~ to a ~~painting~~ of ~~Śrī Rāma that he had painted, and helping out other inmates~~.		After his release, he settled in a town where he was not known. There, he earned his livelihood through the skills he had acquired and became respected for his conduct and service to the community. Over time, people came to regard him as a person of exemplary character.

	~~Finally, when he was released, he went to his home, only~~ to find that his elderly parents had died. His siblings refused to help him due to public shame. Helpless, he moved to another town where no one knew him. By then, the tattoo on his forehead had somewhat faded, and had become illegible. In his new surroundings, he used the ~~skills~~ that ~~he had learned in jail to find odd jobs~~. ~~Soon~~, ~~he became well-known in that town as a skilled mechanic. Moreover~~, ~~people marveled at his saintly character. He was very helpful towards others, and regularly participated in the Dhārmic activities of the local Mandir~~ and ~~the community. He served the elders in the area~~, ~~fed the hungry, and taught children~~ the ~~beautiful tenets~~ of '~~'dharm''~~.		The story is often narrated to illustrate the view that an individual's future need not be determined solely by past actions or circumstances. Through effort, discipline, and moral transformation, one may reshape the course of one's life.

	~~After~~ a few decades, he became old and died. The townsfolk gathered to give him a cremation to honor his life. As he was being placed on the pyre, someone asked, “I wonder what these letters on his forehead meant?” The man next to him said, “I cannot read them properly, and the tattoo marker seems to have goofed up. But I am sure that they read ‘sant’ or a saint, because this man lived like a saint and inspired us all these decades that he had lived in our community.”		'''Story: How Pāṇini Became a Scholar'''

	~~In fact, in Śāstras, there are many examples like that~~ of ~~Ṛṣi Vālmīki, of how individuals from humble and unfortunate circumstances became our ṛṣi-s, and great women and men. Hindu ''dharm'' honors~~ the ~~free will, determination, and efforts~~ of ~~these individuals by instructing us that “one must never investigate the origins of mighty rivers, of ṛṣi-s,~~ and ~~of pious women~~.”		This story of Ācārya Pāṇini emphasizes the importance of effort and perseverance.

	~~Another~~ story ~~is narrated about how Pāṇini~~, a ~~dullard in his~~ young ~~years, defied fate to become the greatest grammarian of Sanskrit. A second example is~~ that of the ~~fool Kālidāsa, who acquired~~ scholarship ~~with great efforts to become the greatest Sanskrit dramatist~~. ~~We narrate the story of~~ Pāṇini ~~below~~.		According to the story, a palmist once told the young Pāṇini that he lacked the signs associated with learning and scholarship. Rather than accepting this prediction, Pāṇini resolved to dedicate himself to study and disciplined effort.

	'''~~Story: How Pāṇini Became a Great Scholar~~'''		The narrative relates that through perseverance, he mastered the Sanskrit language and eventually composed the ''Aṣṭādhyāyī'', the foundational text of the Pāṇinian grammatical tradition. Consisting of approximately four thousand ''sūtra''-s arranged into eight chapters, the work became one of the most influential texts in the history of Sanskrit grammatical scholarship.

	~~Once, Pāṇini Muni went to a palmist for getting his hand read to determine his future.~~ The ~~palmist said~~ to him, “You are fated to be an illiterate fool because the line of education is missing from your palm.” Pāṇini asked him, “Tell me where that line is.” When the palmist answered his question, Pāṇini took a knife and carved the ~~line at~~ that ~~place on his palm. Pāṇini then decided to give up his laziness~~ and ~~worked hard to learn the grammar of the Sanskrit language~~.		The story is frequently cited to illustrate the belief that effort and determination can overcome seemingly unfavorable circumstances.

	After some time, he wrote the book ''Aṣṭādhyāyī'', which is considered one of the greatest works of Sanskrit grammar even today, 2500 years after Pāṇini had lived. Pāṇini’s grammar consists of just about 4000 short sentences called ''sūtra-s'', which can be memorized easily by students. It consists of eight chapters, of which two deal with the grammar of the Vedic scriptures, and the rest with the grammar of spoken Sanskrit and the language of other Śāstra. His grammar has six appendices, of which some are said to have been composed by other scholars. It is the most scientific and systematic grammar known among all the languages of the world.
	[[File:How Panini became a great Scholar.png\|thumb]]		[[File:How Panini became a great Scholar.png\|thumb]]

Talk:Sharing and Transference of Karmaphala between Individuals/Groups:No Transfer of Karm Possible

Sachi Anjunkar — Sat, 20 Jun 2026 18:17:37 GMT

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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	The first view states that there is an exact correspondence between the doer and the reaper, even if the two are separated by lifetimes. The phenomenon of rebirth is a corollary to the law of ''karm''. Therefore, if one does not reap the fruit of ~~his~~ deeds in ~~this~~ lifetime, he will ~~reap them~~ in a future lifetime. No ''karm'' ~~can be~~ transferred ~~from oneself~~ to another.		The first view states that there is an exact correspondence between the doer and the reaper, even if the two are separated by lifetimes. The phenomenon of rebirth is a corollary to the law of ''karm''. Therefore, if one does not reap the fruit of one's deeds in the present lifetime, those fruits will be experienced in a future lifetime. According to this view, the fruits of ''karm'' are experienced by the individual who performed the actions and are not transferred to another person.

	Just as a calf recognizes his own mother from among thousands of cows, likewise the deeds performed earlier locate their correct doer at a later time. '''Mahābhārata 12.181.16'''		Just as a calf recognizes his own mother from among thousands of cows, likewise the deeds performed earlier locate their correct doer at a later time. '''Mahābhārata 12.181.16'''

	Bhagavān Śiva said to Devī Pārvatī ~~– '~~'Whatever deed one performs, that very fruit he obtains (i.e., the fruit or results are consistent with the deed performed). The ''jīva'' reaps the fruit of his own ''karm''. No one else is entitled to the fruit of the ''karm'' of another. '''Mahābhārata 13, chapter 145 (Southern recension)'''		Bhagavān Śiva said to Devī Pārvatī, 'Whatever deed one performs, that very fruit he obtains (i.e., the fruit or results are consistent with the deed performed). The ''jīva'' reaps the fruit of his own ''karm''. No one else is entitled to the fruit of the ''karm'' of another. '''Mahābhārata 13, chapter 145 (Southern recension)'''

	No one takes the good and bad fruit of anyone else’s virtuous and evil ''karm''. In fact, everyone reaps the fruit of his own ''karm''. '''Mahābhārata 12.280.2'''		No one takes the good and bad fruit of anyone else’s virtuous and evil ''karm''. In fact, everyone reaps the fruit of his own ''karm''. '''Mahābhārata 12.280.2'''
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	[[File:How the Dacoit Ratnākara became a Rishi .png\|thumb]]		[[File:How the Dacoit Ratnākara became a Rishi .png\|thumb]]

	Ṛṣi Vālmīki is called the ''Ādi Kavi'' or the first poet in the Sanskrit language. He composed the ''Rāmāyaṇa'' – the story of the life of Bhagavān Rāma – in 24,000 verses. The ''Rāmāyaṇa'' has become so influential that even outside Bhāratavarṣa, countries like Indonesia, Thailand, Burma, Laos, Malaysia, China, and Japan have developed their own versions based on Ṛṣi Vālmīki’s original epic.		Ṛṣi Vālmīki is called the ''Ādi Kavi'' or the first poet in the Sanskrit language. He composed the ''Rāmāyaṇa'', the story of the life of Bhagavān Rāma, in 24,000 verses. The ''Rāmāyaṇa'' has become so influential that even outside Bhāratavarṣa, countries like Indonesia, Thailand, Burma, Laos, Malaysia, China, and Japan have developed their own versions based on Ṛṣi Vālmīki’s original epic.

	~~Thousands of years ago, a dacoit named~~ Ratnākara (also ~~called Valya~~ Koli) lived ~~in the forests of North India. He earned his livelihood~~ by robbing ~~and killing travelers who passed~~ through the ~~jungle~~. ~~He would steal their belongings~~ and ~~food~~ to ~~feed~~ his ~~wife and children~~.		Ratnākara (also identified in some traditions as Vālya Koli) lived as a forest bandit who survived by robbing travellers passing through the forests. The narrative relates that he used the wealth and provisions obtained through these activities to support his family.

	One day~~, Sage~~ Nārada ~~was passing through~~ the forest. ~~Suddenly~~, ~~Valya emerged from behind a bush and threatened to kill~~ Nārada ~~unless he gave up~~ his ~~possessions. Nārada calmly~~ asked ~~Valya why he was living such a life~~ of ~~crime. “To feed my~~ family,~~” replied Valya. Nārada then questioned him further: “Don’t you know that it is a great ''adharm'' to kill~~ and ~~steal from others? You will incur ''pāpa'' (negative ''karm'') and suffer its fruits later. Will your family~~ also share ~~this bad ''karm'' with you, just as they share your loot?”~~		One day ṛṣi Nārada encountered Ratnākara (Valya) in the forest. When Ratnākara attempted to rob him, Nārada questioned him about his way of life and asked whether the members of his family, for whose sake he committed acts of violence and theft, would also share the consequences of those actions.

	~~Valya paused and said, “Let me go and ask them.” But when he questioned~~ his ~~wife~~ and ~~children,~~ they ~~replied, “It is your duty to care for us and feed us, but we will not~~ share in ~~your~~ ''pāpa''~~. That is yours alone.” Hearing this~~, ~~Valya was devastated~~. ~~The very~~ family for ~~whom he had committed so many wrongs refused to share in~~ the consequences~~. He realized that every individual bears the fruits~~ of ~~their own ''karm'', whether good or bad~~.		The narrative relates that Ratnākara returned to his family and asked whether they would share in the ''pāpa'' resulting from his actions, just as they shared the benefits obtained from them. His family replied that while it was his responsibility to provide for them, the consequences of his actions would be his alone.

	~~Heartbroken and remorseful, Valya~~ returned to Nārada and ~~asked, “How can I make amends for my sins and become a good person?” Sage Nārada advised him~~ to ~~meditate and chant~~ the ~~name~~ of ~~Rāma continuously until he returned~~.		This response prompted Ratnākara to reflect on his conduct. He returned to Nārada and sought guidance on how to free himself from the consequences of his past actions. Nārada instructed him to undertake spiritual discipline through meditation and repetition of the name of Rāma.

	~~Valya obeyed and began chanting ''Rāma-Rāma'' with full sincerity. He sat unmoved for years, and over time, white ants built an anthill (called a ''vālmīki'') around his body, completely covering~~ him~~. Due to this, he came~~ to ~~be known as Vālmīki.~~

	~~Eventually, a Divine voice declared that Īśvara was pleased with his devotion, and he could emerge. Sage Nārada appeared~~ and ~~confirmed that Valya had now become a purified being. Nārada briefly narrated the story~~ of ~~Bhagavān Rāma, then~~ the ~~King~~ of ~~Ayodhyā.~~

	~~In time, Vālmīki became a great ṛṣi and poet. He composed the ''Rāmāyaṇa''—an epic glorifying the noble character of Bhagavān~~ Rāma. The ''Rāmāyaṇa'' has since inspired countless generations and remains one of the most read and respected scriptures in the world. It continues to teach people the values of ''satya'' (truth), ''dharm'' (righteous conduct), ''karuṇā'' (compassion), and ''śaurya'' (heroism) so that they may lead lives of moral excellence.

			Ratnākara is said to have practiced this discipline for an extended period. During this time, an anthill (''vālmīka'') reportedly formed around him, giving rise to the name Vālmīki. The narrative further relates that Nārada later returned and instructed him in the story of Rāma.

			In subsequent tradition, Vālmīki came to be regarded as a ṛṣi and as the author of the ''Rāmāyaṇa''. The story is frequently cited as an illustration of the principle that individuals experience the consequences of their own ''karm'' and cannot transfer responsibility for their actions to others.

	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]

Talk:Fate Versus Effort (Prārabdha/Daiva and Purushārtha):Reliance on Fate is an Alibi for Laziness, Cowardice and Weakness

Sachi Anjunkar — Sat, 20 Jun 2026 12:31:30 GMT

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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	~~The fact is that it is often lazy people who give~~ the ~~excuse~~ of ~~fate so~~ that ~~they do not have to exert. Prosperity~~ and success ~~elude lazy people~~. ~~Similarly, people hide their weakness~~ or ~~cowardice by refusing to rise against their adversaries and~~ challenges and ~~blame~~ their ~~ill-luck instead~~.		Traditional Hindu literature frequently cautions against excessive reliance on fate at the expense of personal effort. Such texts emphasize that prosperity and success are ordinarily associated with purposeful action, diligence, and perseverance. They also warn that attributing setbacks solely to fate or ill-luck may discourage individuals from confronting challenges and exercising their capacity for action.

	Fate and effort can influence each other. But the man whose understanding is great always performs good deeds, whereas the weak person always relies on his luck/fate.'''Mahābhārata 12.139.82'''		Fate and effort can influence each other. But the man whose understanding is great always performs good deeds, whereas the weak person always relies on his luck/fate.'''Mahābhārata 12.139.82'''

Talk:Fate Versus Effort (Prārabdha/Daiva and Purushārtha):Overcoming Adverse Fate through Effort, Wisdom and Self-Awareness

Sachi Anjunkar — Sat, 20 Jun 2026 12:30:02 GMT

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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	We do not know what ~~is in store for~~ us~~. No one~~ can predict how and when ~~our~~ past karm will fructify ~~to impact~~ our present efforts. ~~Therefore~~, ~~a wise man~~ does not ~~rely solely~~ on fate ~~(‘whatever will be, will be’)~~. ~~Instead~~, ~~he exerts~~ and ~~strives to accomplish his~~ goals~~, giving up only when the challenges appear insurmountable and beyond his capacity to overcome~~. ~~In addition to being hard-working, it~~ is ~~also important~~ to ~~be wise~~ and ~~self-aware (of one’s abilities as well as~~ limitations~~) to succeed in life~~. If ~~we do~~ not exert, ~~chances that we accomplish our~~ goals ~~are virtually nil~~. ~~Therefore~~, the ~~single~~ outcome ~~of inaction is failure~~. ~~But if we exert~~, ~~we have two possible outcomes –~~ success and failure.		We do not know what experiences lie ahead of us, nor can we predict how and when past ''karm'' will fructify and interact with our present efforts. For this reason, Hindu thought does not advocate reliance on fate alone. Rather, it emphasizes the importance of effort and purposeful action in the pursuit of one's goals.

			A person is therefore encouraged to strive diligently while recognizing both personal abilities and limitations. If one does not exert oneself, the likelihood of accomplishing one's goals is greatly diminished. By contrast, effort creates the possibility of success, even though it does not guarantee a particular outcome. In this sense, action opens the possibility of both success and failure, whereas inaction leads only to the absence of achievement.

	Activated, human effort succeeds through fate, and then that action’s fruit falls to the actor. '''Mahābhārata 10.2.10'''		Activated, human effort succeeds through fate, and then that action’s fruit falls to the actor. '''Mahābhārata 10.2.10'''
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	The purpose fails because the proper step is never taken – only those whose actions stall after all human effort has been made can claim that their affliction stems from fate. '''Mahābhārata 10.2.33'''		The purpose fails because the proper step is never taken – only those whose actions stall after all human effort has been made can claim that their affliction stems from fate. '''Mahābhārata 10.2.33'''

	Śrī Kṛṣṇa said – Just as cold, heat, rain, hunger and thirst can be overcome (by means of warm clothing, fan, umbrella, food and water), likewise prior acts leading to bad fate can be overcome with (counter) efforts done now. '''Mahābhārata 5.77.9'''		Śrī Kṛṣṇa said, Just as cold, heat, rain, hunger and thirst can be overcome (by means of warm clothing, fan, umbrella, food and water), likewise prior acts leading to bad fate can be overcome with (counter) efforts done now. '''Mahābhārata 5.77.9'''

Talk:Fate Versus Effort (Prārabdha/Daiva and Purushārtha):What is ‘Fate’

Sachi Anjunkar — Sat, 20 Jun 2026 12:23:48 GMT

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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	When some people encounter paradoxes of life ~~(see Section 2.1)~~, they ~~tend~~ to ~~blame random~~ luck or ~~‘fate’~~ and ~~may~~ feel helpless ~~at experiencing something~~ that ~~they did not supposedly deserve~~. ~~But emphasizes~~ that ~~there~~ is ~~nothing random about ‘luck’~~ or ~~‘fate’ and whatever we experience and face in our present~~ is ~~a result~~ of ~~our prior~~ actions.		When some people encounter the apparent paradoxes of life, they may attribute them to luck, chance, or fate and feel helpless in the face of experiences that seem undeserved. Hindu thought, however, generally maintains that what is often described as luck or fate is ultimately connected to the results of past actions.

	The results of one’s actions arise from both one’s fate as well as from the efforts of actions performed currently. Of these, fate is nothing but a manifestation of the fruit of actions performed in a previous embodied existence ~~(i.e., previous life)~~. '''Yājñavalkya Smṛti 1.349'''		''The results of one’s actions arise from both one’s fate as well as from the efforts of actions performed currently. Of these, fate is nothing but a manifestation of the fruit of actions performed in a previous embodied existence.'' '''''Yājñavalkya Smṛti 1.349'''''.''

	Some people believe that fruits ~~(i.e., one’s current situation)~~ are a result of fate, some ~~blame~~ luck or chance, some think that time (or circumstance) is the cause whereas others believe that ~~it is due to~~ one’s deeds. Some wise men think that a combination of these ~~all (fate, luck or chance, time or circumstance and one’s previous deeds) are~~ responsible for ~~our current~~ situation. '''Yājñavalkya Smṛti 1.350'''		''Some people believe that fruits are a result of fate, some attribute them to luck or chance, some think that time or circumstance is the cause, whereas others believe that they arise from one’s deeds. Some wise men think that a combination of all these factors is responsible for one’s present situation.'' '''''Yājñavalkya Smṛti 1.350'''''.''

	But just as a chariot cannot move with just one wheel, likewise fate cannot ~~also~~ result without a (prior) action. '''Yājñavalkya Smṛti 1.351'''		''But just as a chariot cannot move with just one wheel, likewise fate cannot result without a prior action.'' '''''Yājñavalkya Smṛti 1.351'''''.''

	~~The synonyms of daiva listed in Amarakośa 1.4.28 and 3.5.155 are diṣṭa, bhāgya, niyati, vidhi, vidhāna, bhāgadheya. We can add prārabdha to the list of synonyms.~~

	~~One’s own karm accumulated in previous bodily existences is called daiva.~~ ''~~'Matsya Purāṇa 221~~.2'''

			Several Sanskrit terms are used in traditional literature to denote fate or destiny. The ''Amarakośa'' (1.4.28; 3.5.155) lists terms such as ''diṣṭa'', ''bhāgya'', ''niyati'', ''vidhi'', ''vidhāna'', and ''bhāgadheya''. The term ''prārabdha'' is also used in related contexts.

			''One’s own karm accumulated in previous bodily existences is called daiva.'' '''''Matsya Purāṇa 221.2'''''.''

	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]

Talk:Karm-Phala or Bhoga: The fruit of our Purushakāra:Trivipāka– KarmāshayaandPrārabdha:Species or Genus at Birth

Sachi Anjunkar — Sat, 20 Jun 2026 11:24:15 GMT

Talk:Karm-Phala or Bhoga: The fruit of our Purushakāra:Trivipāka– KarmāshayaandPrārabdha

Sachi Anjunkar — Sat, 20 Jun 2026 11:14:06 GMT

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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	When we are reborn, the primary karmāśaya affects the following three ~~things –~~		When we are reborn, the primary ''karmāśaya'' affects the following three factors:
	# The species/genus into which one is born,		# The species or genus into which one is born,
	# ~~His~~ lifespan, and		# The lifespan of the individual, and
	# The joys and sorrows ~~that the person/creature experiences:~~		# The joys and sorrows experienced during life.

	A man's saṃskāra-s (karmāśaya) have been created by his past thoughts and actions. These tendencies will bear fruits, both in this life and in lives to come. '''~~Yog Sūtra~~ 2.12'''		''A man's saṃskāra-s (karmāśaya) have been created by his past thoughts and actions. These tendencies will bear fruits, both in this life and in lives to come.'' '''''Yogasūtra 2.12'''''.''

	~~So long as the cause exists, it will bear fruits — such as rebirth, a long or short life, and the experiences of pleasure and of pain.~~ '''~~Yog Sūtra 2~~.~~13'~~''

	~~These three effects of karmāśaya are what constitute the prārabdha, which can nevertheless be modified by kriyamāṇa karm as life progresses.~~

			''So long as the cause exists, it will bear fruits such as rebirth, a long or short life, and the experiences of pleasure and pain.'' '''''Yogasūtra 2.13'''''.''

			These three effects of ''karmāśaya'' constitute ''prārabdha'', which may nevertheless be modified by ''kriyamāṇa karm'' as life progresses.

	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]

Cosmogony

Himanshu Bhatt — Thu, 18 Jun 2026 17:29:56 GMT

External resources

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	\|-		\|-
	\|}		\|}

	~~==References==~~
	~~{{reflist}}~~

	==Related articles==		==Related articles==
	*[[Darshana\|Metaphysical Worldviews]]		*[[Darshana\|Metaphysical Worldviews]]
	*[[Cosmology]]		*[[Cosmology]]
			*[[Overview of Cosmology in the Scriptures]]

	==External resources==		==External resources==
	*[https://www.ssssahitya.org/discourses/1991/the-three-forms-of-god-viraat-hiranyagarbha-and-avyakrita "The Three Forms of God – Viraat, Hiranyagarbha and Avyakrita"] (May 31, 1991), Summer Course in Indian Culture and Spirituality in Brindavan, Karnataka		*[https://www.ssssahitya.org/discourses/1991/the-three-forms-of-god-viraat-hiranyagarbha-and-avyakrita "The Three Forms of God – Viraat, Hiranyagarbha and Avyakrita"] (May 31, 1991), Summer Course in Indian Culture and Spirituality in Brindavan, Karnataka
	*[https://mahavidya.ca/2008/06/23/cosmogonies-in-the-vedic-samhitas/ Cosmogonies in the Vedic Samhitas] (June 23, 2008)		*[https://mahavidya.ca/2008/06/23/cosmogonies-in-the-vedic-samhitas/ "Cosmogonies in the Vedic Samhitas"] (June 23, 2008)
	*[https://www.hindu-blog.com/2025/10/universally-accepted-concept-of-creation-hinduism.html "Universally Accepted Concept of Creation in Hinduism: Rig Veda and Upanishads"] By Abhilash Rajendran		*[https://www.hindu-blog.com/2025/10/universally-accepted-concept-of-creation-hinduism.html "Universally Accepted Concept of Creation in Hinduism: Rig Veda and Upanishads"] By Abhilash Rajendran
	*[https://hindutone.com/festivals/purusha-suktam-complete-guide-rig-veda-cosmic-hymn-16-verses/ "Purusha Suktam: Complete Guide to the Cosmic Hymn from Rig Veda 10.90"] (May 28, 2026)		*[https://hindutone.com/festivals/purusha-suktam-complete-guide-rig-veda-cosmic-hymn-16-verses/ "Purusha Suktam: Complete Guide to the Cosmic Hymn from Rig Veda 10.90"] (May 28, 2026)
	*[https://www.sanskritimagazine.com/the-hymn-of-creation-nasadiya-sukta/ "The Hymn of Creation: Nasadiya Sukta"]		*[https://www.sanskritimagazine.com/the-hymn-of-creation-nasadiya-sukta/ "The Hymn of Creation: Nasadiya Sukta"]
	*[https://sanatanweb.com/en/rigveda-nasadiya-sukta/ "Rigveda Nasadiya Sukta (The Hymn Of Creation)"]		*[https://sanatanweb.com/en/rigveda-nasadiya-sukta/ "Rigveda Nasadiya Sukta (The Hymn Of Creation)"]

			==References==
			{{reflist}}

	[[Category: Universal origins and properties]]		[[Category: Universal origins and properties]]

Cosmology

Himanshu Bhatt — Thu, 18 Jun 2026 17:28:41 GMT

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	==Related Articles==		==Related Articles==
	* [[Overview of Cosmology in the Scriptures]]		* [[Overview of Cosmology in the Scriptures]]
			*[[Cosmogony]]
			*[[Darshana\|Metaphysical Worldviews]]

			==External Resources==
			*[https://revisionworld.com/gcse-revision/rs-religious-studies-gcse/hinduism/hindu-beliefs/hymn-creation-hindu-cosmology "The Hymn of Creation in Hindu Cosmology"]
			*[https://hinduwisdom.info/Hindu_Cosmology.htm "Hindu Cosmology"]
			*[https://hindu.mythologyworldwide.com/the-cycle-of-creation-understanding-hindu-cosmology/ "The Cycle of Creation: Understanding Hindu Cosmology"] (September 25, 2024)
			*[https://hinduculturehub.com/cosmology/ "The Vast Tapestry of Hindu Cosmology: Time, Space, and the Divine Dance"]

	==References==		==References==

Cosmogony

Himanshu Bhatt — Thu, 18 Jun 2026 17:26:51 GMT

@@ Line 1: / Line 1: @@
-Whereas [[cosmology]] focuses on the properties/laws of the universe, cosmogony explores the mythic origins. Within the same Sanatan scripture—Rig Veda—exist multiple stories of how the universe came into being. The scripture itself declares<ref>Rig Veda 1.164.46</ref> that there the truth is 1 but people describe it in various ways.
+Whereas [[cosmology]] focuses on the properties/laws of the universe, cosmogony explores the mythic origins. Within the same Sanatan scripture—''[[Rig Veda]]''—exist multiple stories of how the universe came into being. The scripture itself declares<ref>Rig Veda 1.164.46</ref> that there the truth is 1 but people describe it in various ways.
-There are many stories of the universe's creation across Sanatan texts and oral folk traditions but the fundamental 5 chronicles are found in the RV:
+There are many stories of the universe's creation across Sanatan texts and [[Folk & Tribal|oral folk traditions]] but the fundamental 7 chronicles are found in the RV:
-#Nasadiya Sukta (Purusha self-sacrifice)
+#Hiranyagarbha Sukta
-#Hiranyagarbha Sukta (Golden egg-womb)
+#[[Vak Suktham|Vak Sukta]]
-#Vishvakarma Suktas (Goldsmith's forge)
+#Nasadiya Sukta
-#Devāgāna Sūkta (Aditi / Daksha paradox)
+#[[Aghamarsanasukta|Aghamarṣaṇa Sukta]]
-#Aghamarṣaṇa Sūkta (Creation through cosmic sound and order)
+#[[Devagana]] Sukta
 ==References==
@@ Line 13: / Line 74: @@
 ==Related articles==
 *[[Darshana|Metaphysical Worldviews]]
 [[Category: Universal origins and properties]]

Talk:From Karm to Karmaphala: Saṃskāra-s or Intermediate Subtle Effects of Karm:Pre-Natal Samskāras

Sachi Anjunkar — Wed, 17 Jun 2026 17:53:27 GMT

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	Another story is that of '''Aṣṭāvakra''', who could correct his father even while he was still in his mother’s womb.		Another story is that of '''Aṣṭāvakra''', who could correct his father even while he was still in his mother’s womb.

	Expecting mothers to spend their time in noble tasks and listen to religious and spiritual words to benefit the fetus growing within their womb. Likewise, the sacred texts prescribe numerous rites of passage that are performed by parents of the growing fetus to counter any negative genetic ''saṃskāra''-s that might be afflicting the conceived ~~child—~~		Expecting mothers to spend their time in noble tasks and listen to religious and spiritual words to benefit the fetus growing within their womb. Likewise, the sacred texts prescribe numerous rites of passage that are performed by parents of the growing fetus to counter any negative genetic ''saṃskāra''-s that might be afflicting the conceived child:

	Performance of purifying ''homa''s, ''jātakarma'', tonsure ceremony and investment of the sacred thread – these ceremonies purify the defects inherited genetically from both the parents. '''Manusmṛti 2.27'''		Performance of purifying ''homa''s, ''jātakarma'', tonsure ceremony and investment of the sacred thread – these ceremonies purify the defects inherited genetically from both the parents. '''Manusmṛti 2.27'''

Talk:From Karm to Karmaphala: Saṃskāra-s or Intermediate Subtle Effects of Karm:Vāsanā Samskāras and Svabhāva

Sachi Anjunkar — Wed, 17 Jun 2026 17:46:22 GMT

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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

			''Every person, through each thought, word, and deed, is constantly changing and altering the shape of his or her psychophysical system, which the Bhagavad Gītā refers to as svabhāva, or inner disposition. Our actions leave behind results that alter our inner disposition, for better or worse.''<ref>Swami Adiswarananda. ''The Four Yogas.'' Skylight Paths Publishing, 2006, Woodstock, Vermont (USA), p. 14.</ref>

	''~~Every person, through each thought, word, and deed~~, is ~~constantly changing and altering~~ the ~~shape~~ of ~~his or her psychophysical system, which the Bhagavad Gītā refers to as svabhāva, or inner disposition~~. ~~Our actions leave behind results that alter~~ our ~~inner disposition~~, ~~for better or worse.~~''~~Swami Adiswarananda.~~ ''~~The Four Yogas.~~'' ~~Skylight Paths Publishing~~, ~~2006~~, ~~Woodstock, Vermont (USA), p. 14~~.		We are all born with a unique ''svabhāva'' due to the ''vāsanā saṃskāra''-s of ''karm'' performed in our past lives. Therefore, ''svabhāva'' is the psychological counterpart of our ''bhogabhūta karm''. In our present life, our ''svabhāva'' can be modified through education, newer ''karm''-s, upbringing by parents, and other influences.

	~~According to Hindu thought, every individual is born with a unique~~ ''svabhāva'' ~~shaped by~~ the ~~''vāsanā saṃskāra''-s of ''karm'' performed~~ in ~~previous lives~~. ~~In this sense~~, ~~''svabhāva'' may be regarded as~~ the ~~psychological counterpart of one's ''bhogabhūta karm''~~. ~~During~~ the ~~course~~ of ~~life, ''svabhāva'' may be further shaped through education, upbringing, environment, and~~ the performance ~~of new ''karm''-s~~.		The importance and existence of ''svabhāva'' can be illustrated through the following examples:
			# If we drive a car on the same route every morning from home to office, after some time the drive becomes automatic. We no longer have to make the correct turns consciously because the route is imprinted in the mind. Even while listening to music or engaged in conversation, we are often able to navigate correctly with little conscious effort.
			# While preparing for a dance performance, performers practice the same steps repeatedly over a prolonged period. This practice enables the sequence of movements to flow automatically during the actual performance without requiring conscious attention to every step.

	~~The role of ''svabhāva'' may be illustrated through the following examples:~~

	A person who drives along the same route every day eventually becomes so familiar with it that many aspects of the journey occur almost automatically. The route becomes ingrained through repetition, reducing the need for conscious deliberation at every turn.
	Similarly, dancers repeatedly practice a sequence of movements before a performance. Through sustained repetition, the sequence becomes internalized, allowing the dancers to execute it smoothly without consciously thinking about every individual step

	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]

Cosmogony

Himanshu Bhatt — Wed, 17 Jun 2026 17:29:31 GMT

added sections

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	Whereas cosmology focuses on the properties/laws of the universe, cosmogony explores the mythic origins. Within the same Sanatan scripture—Rig Veda—exist multiple stories of how the universe came into being. The scripture itself declares<ref>Rig Veda 1.164.46</ref> that there the truth is 1 but people describe it in various ways.		Whereas [[cosmology]] focuses on the properties/laws of the universe, cosmogony explores the mythic origins. Within the same Sanatan scripture—Rig Veda—exist multiple stories of how the universe came into being. The scripture itself declares<ref>Rig Veda 1.164.46</ref> that there the truth is 1 but people describe it in various ways.

	There are many stories of the universe's creation across Sanatan texts and oral folk traditions but the fundamental 5 chronicles are found in the RV:		There are many stories of the universe's creation across Sanatan texts and oral folk traditions but the fundamental 5 chronicles are found in the RV:
	#Nasadiya Sukta		#Nasadiya Sukta (Purusha self-sacrifice)
	#Hiranyagarbha Sukta		#Hiranyagarbha Sukta (Golden egg-womb)
	#Vishvakarma Suktas		#Vishvakarma Suktas (Goldsmith's forge)
	#Aditi / Daksha ~~Paradox~~		#Devāgāna Sūkta (Aditi / Daksha paradox)
	#Creation ~~Through Sound~~ and ~~Cosmic Order~~		#Aghamarṣaṇa Sūkta (Creation through cosmic sound and order)

			==References==
			{{reflist}}

			==Related articles==
			*[[Darshana\|Metaphysical Worldviews]]

	[[Category: Universal origins and properties]]		[[Category: Universal origins and properties]]

Cosmogony

Himanshu Bhatt — Wed, 17 Jun 2026 17:16:19 GMT

Created page with "Whereas cosmology focuses on the properties/laws of the universe, cosmogony explores the mythic origins. Within the same Sanatan scripture—Rig Veda—exist multiple stories of how the universe came into being. The scripture itself declares<ref>Rig Veda 1.164.46</ref> that there the truth is 1 but people describe it in various ways. There are many stories of the universe's creation across Sanatan texts and oral folk traditions but the fundamental 5 chronicles are found..."

New page

Whereas cosmology focuses on the properties/laws of the universe, cosmogony explores the mythic origins. Within the same Sanatan scripture—Rig Veda—exist multiple stories of how the universe came into being. The scripture itself declares<ref>Rig Veda 1.164.46</ref> that there the truth is 1 but people describe it in various ways.

There are many stories of the universe's creation across Sanatan texts and oral folk traditions but the fundamental 5 chronicles are found in the RV:
#Nasadiya Sukta
#Hiranyagarbha Sukta
#Vishvakarma Suktas
#Aditi / Daksha Paradox
#Creation Through Sound and Cosmic Order

[[Category: Universal origins and properties]]

Main Page

Himanshu Bhatt — Wed, 17 Jun 2026 02:00:16 GMT

added 2 new titles for articles that I will make

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	\| \|{{mp-topicheader-h3\|Core Concepts}}		\| \|{{mp-topicheader-h3\|Core Concepts}}
	*Metaphysical		*Metaphysical
	**[[Darshana\|Metaphysical Worldviews]]		**[[Darshana\|Metaphysical Worldviews]], [[Cosmogony]], and [[Cosmology]]
	**[[Theology]]		**[[Theology]]
	***[[Divinity]]		***[[Divinity]]

Samyag Darshan

Himanshu Bhatt — Tue, 16 Jun 2026 07:55:33 GMT

Trikarana shuddhi: added context from the Gita

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	==Trikarana shuddhi==		==Trikarana shuddhi==
	{{Cquote\|Purity of speech, of body, and of mind, forgiveness, truth, firmness and intelligence, these good qualities are shown by pious persons who observe both kinds of dharm.\|4=Mahabharata 12.214.6[https://sacred-texts.com/hin/m12/m12b041.htm]}}		{{Cquote\|Purity of speech, of body, and of mind, forgiveness, truth, firmness and intelligence, these good qualities are shown by pious persons who observe both kinds of dharm.\|4=Mahabharata 12.214.6[https://sacred-texts.com/hin/m12/m12b041.htm]}}
	This process of 'purification' helps cleanse the [[mind]], speech, and deeds. ''Sarvabhutatma-bhutatma'' also means ''antahkarana-shuddhi'' ("''purity by being compassionate to all.''") The ''[[Mahabharata]]'' elaborates this concept by stating, "''Manasyekam vachasyekam karmanyekam mahatmanam''" or "''All are one; there is no disparity in ideas, expression and deeds, and he is a Mahatma who applies this concept.''" Another term for trikarana shuddhi is sattva-samshuddhi, which appears in the ''Bhagavad Gita''. The monastic order of the Vaishnav Tri-Dandin (Triple-Staffed) had its emblem of 3 staffs represent 'restraint in speech<ref> Vāg-danda </ref>, restraint in bodily senses <ref> Kāya-danda </ref>, and restraint in mind<ref> Mano-danda </ref>.		This process of 'purification' helps cleanse the [[mind]], speech, and deeds. ''Sarvabhutatma-bhutatma'' also means ''antahkarana-shuddhi'' ("''purity by being compassionate to all.''") The ''[[Mahabharata]]'' elaborates this concept by stating, "''Manasyekam vachasyekam karmanyekam mahatmanam''" or "''All are one; there is no disparity in ideas, expression and deeds, and he is a Mahatma who applies this concept.''" Another term for trikarana shuddhi is sattva-samshuddhi, which appears in the ''Bhagavad Gita''. The Gita says Ahimsa is committing no harm to any living creature in thought, speech, or deed.<ref>"Chapter 13" (Verses 7–11), ''Bhagavad Gita''</ref> In "Chapter 17", Krishna redefines true tapas (austerities) by splitting it into 3 balanced, non-extreme types—Austerity of the Body<ref>Śārīraṁ Tapa: Cleanliness, straightforwardness, celibacy, non-violence, and honoring teachers.</ref>, Austerity of Speech<ref>Vāṅ-mayaṁ Tapa: Speaking words that are truthful, pleasant, beneficial, and do not cause distress.</ref>, and Austerity of the Mind<ref>Mānasaṁ Tapa: Serenity, mental gentleness, silence, self-control, and purity of purpose.</ref>. The monastic order of the Vaishnav Tri-Dandin (Triple-Staffed) had its emblem of 3 staffs represent 'restraint in speech<ref> Vāg-danda </ref>, restraint in bodily senses <ref> Kāya-danda </ref>, and restraint in mind<ref> Mano-danda </ref>.

	Mahatma Gandhi would say, "''See no evil. Hear no evil. Speak no evil.''" This statement ties into the principle of trikarana shuddhi.		Mahatma Gandhi would say, "''See no evil. Hear no evil. Speak no evil.''" This statement ties into the principle of trikarana shuddhi.

Shatata-Unnati

Himanshu Bhatt — Tue, 16 Jun 2026 06:20:57 GMT

Impactful legacy: added more philosophies derived from Sanatan frameworks

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	===Shahu's royal authority to implement reforms===		===Shahu's royal authority to implement reforms===
	[[image:Shahu adoption.jpg\|right\|thumb\|200px\|Prince Yeshwantrao Ghatge being adopted by the royal family of Kohlapur.]]		[[image:Shahu adoption.jpg\|right\|thumb\|200px\|Prince Yeshwantrao Ghatge being adopted by the royal family of Kohlapur.]]
	[[image:Rajarshi.jpg\|right\|thumb\|200px\|Rajarshi Chhatrapati Shahu Maharaj.]]		[[image:Rajarshi.jpg\|right\|thumb\|200px\|Rajarshi Chhatrapati Shahu Maharaj IV.]]
	[[image:School foundation.jpg\|right\|thumb\|200px\|Foundation of Shri Shahu Chhatrapati Shikshan Sanstha.]]		[[image:School foundation.jpg\|right\|thumb\|200px\|Foundation of Shri Shahu Chhatrapati Shikshan Sanstha.]]
	The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj[https://aissms.org/breaking-barriers-chhatrapati-shahu-maharaj-and-his-enduring-impact-on-progress-and-modernity/] (born Yeshwantrao Ghatge), '[[Rta and Spiritual Authority#Rishis\|Rajarshi]]', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. Shahu definitely was not shy to publicly perform prayers, as he famously attended temples of goddesses Ambabai[https://www.mahalaxmikolhapur.com/home] and Bhavani[https://shrituljabhavani.org/] when having returned from his Europe trip in 1902. Also in 1902, Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]		The greatest champion on all of these sections for reforms was Chhatrapati Shahu Maharaj[https://aissms.org/breaking-barriers-chhatrapati-shahu-maharaj-and-his-enduring-impact-on-progress-and-modernity/] (born Yeshwantrao Ghatge), '[[Rta and Spiritual Authority#Rishis\|Rajarshi]]', the ruler of Kohlapur Kingdom who affiliated with organizations but probably the Arya Samaj[https://thearyasamaj.org] more than any other. Shahu definitely was not shy to publicly perform prayers, as he famously attended temples of goddesses Ambabai[https://www.mahalaxmikolhapur.com/home] and Bhavani[https://shrituljabhavani.org/] when having returned from his Europe trip in 1902. Also in 1902, Pratap Singh Maharaj of Idhar (Gujarat) introduced and educated him about the Arya Samaj. He provided patronage to the Arya Samaj.[https://navjyot.net/wp-content/uploads/2022/12/10.pdf]
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	;Shahu forming his own Satyashodhak Samaj focused on upliftment (free of anti-Brahman distractions)		;Shahu forming his own Satyashodhak Samaj focused on upliftment (free of anti-Brahman distractions)
	As a result of the Satyashodhak Samaj of Pune being too antagonistic of Brahmans, Shahu had instead founded his own branch in 1911 — Shri Shahu Satyashodhak Samaj. By an order, Shahu replaced the Brahman priests in the Patgaon Sansthan (Mauni Maharaj Math[https://durgbharari.in/maunibaba-patgaon/]) and Jyotiba Devasthan[https://shreejyotiba.com/?lang=E][https://maharashtratourism.gov.in/temple/jyotiba/] with Maratha priests. Bhaskarrao Jadhav and Anna Babaji Latthe were leaders of Shahu's Kolhapur Satyashodhak Samaj. Whereas Phule mostly only wrote positively of Shiva and local-born gods, Jadhav in his ''Marathas and their Religion'' wrote positively about Krishna and the ''Bhagavad Gita''. He further worked with Shahu to aid Arya Samaj in its activities and goals (i.e., train non-Brahmans to become priests too.) Noteworthy is that Latthe, who worked personally with Shahu Maharaj, was its first VP and that he worked to dismantle priestly (Jain priests, not usually Brahmans) intermediation within the Jain clergy. (He was a big-time activist for general upliftment and for reform within the Jain community (i.e., wrote ''Jain Dharmacha Parichay''.)		As a result of the Satyashodhak Samaj of Pune being too antagonistic of Brahmans, Shahu had instead founded his own branch in 1911 — Shri Shahu Satyashodhak Samaj. By an order, Shahu replaced the Brahman priests in the Patgaon Sansthan (Mauni Maharaj Math[https://durgbharari.in/maunibaba-patgaon/]) and Jyotiba Devasthan[https://shreejyotiba.com/?lang=E][https://maharashtratourism.gov.in/temple/jyotiba/] with Maratha priests. Bhaskarrao Jadhav and Anna Babaji Latthe were leaders of Shahu's Kolhapur Satyashodhak Samaj. Whereas Phule mostly only wrote positively of Shiva and local-born gods, Jadhav in his ''Marathas and their Religion'' wrote positively about Krishna and the ''Bhagavad Gita''. He further worked with Shahu to aid Arya Samaj in its activities and goals (i.e., train non-Brahmans to become priests too.) Noteworthy is that Latthe, who worked personally with Shahu Maharaj, was its first VP and that he worked to dismantle priestly ([[Jain Dharm\|Jain priests]], not usually Brahmans) intermediation within the Jain clergy. (He was a big-time activist for general upliftment and for reform within the Jain community (i.e., wrote ''Jain Dharmacha Parichay''.)

	Latthe founded the Dakshin Bharat Jain Sabha[https://dbjainsabha.com/], of which Dr. Bhaurao Patil (from a Jain family) became a member and through he wasn't a member of any SS branch, he did sometimes participate in its activities and himself founded the Rayat Shikshan Sansthan[https://rayatshikshan.edu/], which educated students in a multitude of topics, including Sanskrit. Patil (alias 'Karmvir Anna') was deeply influenced by Mahatma Gandhi and Vitthal Ramji Shinde.		Latthe founded the Dakshin Bharat Jain Sabha[https://dbjainsabha.com/], of which Dr. Bhaurao Patil (from a Jain family) became a member and through he wasn't a member of any SS branch, he did sometimes participate in its activities and himself founded the Rayat Shikshan Sansthan[https://rayatshikshan.edu/], which educated students in a multitude of topics, including Sanskrit. Patil (alias 'Karmvir Anna') was deeply influenced by Mahatma Gandhi and Vitthal Ramji Shinde.
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	==Impactful legacy==		==Impactful legacy==
	The currents resulting from electrifying the establishments in the colonial era by activists, especially Bhave, Gandhi, Ramakrishna, Tagore, and Vivekanand, are still being felt. Humanitarians worldwide in the colonial era recognized those individuals in particular. Albert Schweitzer of France praised Tagore, Howard Thurman and Thomas Merton spoke positively about Sanatan spirituality in general, and Romain Rolland commended Ramakrishna and Vivekanand. Even international figures who changed the world scientifically and social scientifically recognized, like Albert Einstein revering Tagore and his Upanishadic-style monism, and Ernst Friedrich Schumacher exalting both Bhave and Tagore. (Schumacher was influenced by Buddhism as well, upon visiting Burma, and he founded 'Buddhist Economics'.)		The currents resulting from electrifying the establishments in the colonial era by activists, especially Bhave, Gandhi, Ramakrishna, Tagore, and Vivekanand, are still being felt. Humanitarians worldwide in the colonial era recognized those individuals in particular. Albert Schweitzer of France praised Tagore, Howard Thurman and Thomas Merton spoke positively about Sanatan spirituality in general, and Romain Rolland commended Ramakrishna and Vivekanand. Even international figures who changed the world scientifically and social scientifically recognized, like Albert Einstein revering Tagore and his Upanishadic-style monism, and Ernst Friedrich Schumacher exalting both Bhave and Tagore. (Schumacher was influenced by Buddhism as well, upon visiting Burma, and he founded 'Buddhist Economics'.)

			And because [[Ārya Samudāy\|Arya dharmas]], focus on the rights of all creatures, including animals, activists struggling to improve [[Animal rights#Influence upon Westerners\|animals' lives too were impacted]] by Sanatan, Jain, and Bauddh thoughts on the topic.

			One thing that Arya dharmas, particularly Sanatan Dharm, has been able to do is accommodate many viewpoints [provided that they converge at its foundation.] For example, even atheists like M.N. Roy have praised philosophical systems, such as Sankhya, Nyaya, and Vaishesik darshans believe they appreciate that their cosmologies delve into the natural world and don't treat it as maya. Likewise, Nobel Prize-winning physicist Erwin Schrödinger[https://www.nobelprize.org/prizes/physics/1933/schrodinger/biographical/] used Hindu metaphysics to make sense of the bizarre subatomic behaviors discovered in quantum mechanics. Norwegian philosopher Arne Næss, heavily influenced by Gandhi, who founded the "Deep Ecology" movement in the 1970s, pointed directly to Sanatan ethics (mainly ahimsa) to argue against human destruction of the Earth. Leo Tolstoy, who refused to accept the Nobel[https://www.nobelprize.org/ceremonies/proclamation-sent-to-leo-tolstoy-after-the-1901-years-presentation-of-nobel-prizes/], had based much of his humanistic philosophies of anarcho-pacifism and anti-colonialism on the ''[[Thirukkural]]'' and Gandhism.

	==Related articles==		==Related articles==

Animal rights

Himanshu Bhatt — Mon, 15 Jun 2026 23:32:42 GMT

Influence upon Westerners: made own category

← Older revision		Revision as of 23:32, 15 June 2026
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	According to Theravada commentaries, there are five requisite factors that must all be fulfilled for an act to be both an act of killing and to be karmically negative. These are: (1) the presence of a living being, human or animal; (2) the knowledge that the being is a living being; (3) the intent to kill; (4) the act of killing by some means; and (5) the resulting death.<ref>Hammalawa Saddhatissa, ''Buddhist Ethics.'' Wisdom Publications, 1997, pages 60, 159, see also Bartholomeusz page 121.</ref> Some Buddhists have argued on this basis that the act of killing is complicated, and its ethicization is predicated upon intent.<ref>Bartholomeusz, p. 121.</ref> Some have argued that in defensive postures, for example, the primary intention of a soldier is not to kill, but to defend against aggression, and the act of killing in that situation would have minimal negative karmic repercussions.<ref>Bartholomeusz, pp. 44, 121–122, 124.</ref>		According to Theravada commentaries, there are five requisite factors that must all be fulfilled for an act to be both an act of killing and to be karmically negative. These are: (1) the presence of a living being, human or animal; (2) the knowledge that the being is a living being; (3) the intent to kill; (4) the act of killing by some means; and (5) the resulting death.<ref>Hammalawa Saddhatissa, ''Buddhist Ethics.'' Wisdom Publications, 1997, pages 60, 159, see also Bartholomeusz page 121.</ref> Some Buddhists have argued on this basis that the act of killing is complicated, and its ethicization is predicated upon intent.<ref>Bartholomeusz, p. 121.</ref> Some have argued that in defensive postures, for example, the primary intention of a soldier is not to kill, but to defend against aggression, and the act of killing in that situation would have minimal negative karmic repercussions.<ref>Bartholomeusz, pp. 44, 121–122, 124.</ref>

	====Influence upon Westerners====		==Influence upon Westerners==
	Due to the migration of Hindus and of popular ideas from Hindu figures like Mahatma Gandhi, compassion for animal became a rights issue.		Due to the migration of Hindus and of popular ideas from Hindu figures like Mahatma Gandhi, compassion for animal became a rights issue.

Shatata-Unnati

Himanshu Bhatt — Mon, 15 Jun 2026 23:29:58 GMT

Inspiration to Madras Presidency

← Older revision		Revision as of 23:29, 15 June 2026
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	P. 147 ''Sir P. T. Rajan's Eighty Second Birthday Souvenir, 1973'' By P.T. Rajan and K. Paramasivam</ref> while encouraging caste-Hindus to better treat Dalits. His family had deep ties to the Meenakshi Amman Temple[https://maduraimeenakshi.hrce.tn.gov.in/] in Madurai, with his son (Palanivel Rajan), serving as a minister, and his daughter-in-law (Rukmani), serving as the first female chairperson of the temple's board of trustees. His predecessor Ramakrishna Ranga Rao denied that the JP was anti-Hindu and declared that it aimed to purify Hindu society from "''absurdities''" and return "''Hinduism greater and more glorious than it was in the past...''"<ref>"''As I understand it, the Self-Respect movement stands for certain great ideals to make Hinduism greater and more glorious than it was in the past, to rid it of all those absurdities which are the accretions of an unfortunate era of the past, and unite us in a solid federation so that all those who profess to follow the Hindu faith may feel that they are brethren following one of the most ancient and glorious religions of the world. No longer should the foreigner point his finger of scorn at this or that particular phase of Hinduism which belies its cosmopolitan tendency by inflicting personal hardship on classes or communities. If a few youths in their exuberant enthusiasm have been carried away beyond the bounds of Hinduism it will not do to fight shy of the new movements, but political wisdom and sagacity lie in taking them into our fold and guiding them aright along the paths of duty and rectitude.''"<br>		P. 147 ''Sir P. T. Rajan's Eighty Second Birthday Souvenir, 1973'' By P.T. Rajan and K. Paramasivam</ref> while encouraging caste-Hindus to better treat Dalits. His family had deep ties to the Meenakshi Amman Temple[https://maduraimeenakshi.hrce.tn.gov.in/] in Madurai, with his son (Palanivel Rajan), serving as a minister, and his daughter-in-law (Rukmani), serving as the first female chairperson of the temple's board of trustees. His predecessor Ramakrishna Ranga Rao denied that the JP was anti-Hindu and declared that it aimed to purify Hindu society from "''absurdities''" and return "''Hinduism greater and more glorious than it was in the past...''"<ref>"''As I understand it, the Self-Respect movement stands for certain great ideals to make Hinduism greater and more glorious than it was in the past, to rid it of all those absurdities which are the accretions of an unfortunate era of the past, and unite us in a solid federation so that all those who profess to follow the Hindu faith may feel that they are brethren following one of the most ancient and glorious religions of the world. No longer should the foreigner point his finger of scorn at this or that particular phase of Hinduism which belies its cosmopolitan tendency by inflicting personal hardship on classes or communities. If a few youths in their exuberant enthusiasm have been carried away beyond the bounds of Hinduism it will not do to fight shy of the new movements, but political wisdom and sagacity lie in taking them into our fold and guiding them aright along the paths of duty and rectitude.''"<br>
	P. 289 ''The Indian Annual Register An Annual Digest of Public Affairs of India Recording the Nation's Activities Each Year in Matters Political, Economic, Industrial, Educational, Social, Etc · Volume 2'' By Nipendra Nath Mitra (1934)</ref> Alamelu Mangai Thayarammal, conferred 'Pandithai' title by Saiva Sabha in Palamcottah, was a JP co-founder [with 29 co-founders being men] who was a Brahmo Samaji, meaning the influence of the Hindu-based organizations wasn't insignificant. Paramasivan Subbarayan Gounder, while not technically a JP member, worked with it closely, and both he and his women's rights activist wife Kailash Radhabai Kulmud were Brahmos. It is also noteworthy that [[Ascetics\|ascetic]] Swamiyar Kaivalyar who supported the party without being a member wrote pro-Shaiv material. Cattamanchi Ramalinga Reddy, an ex-member who formed his own party in 1923 was a close friend of Dr. Sarvepalli Radhakrishnan, and he himself engaged with Hindu texts on a literary artistic level. As Hinduism isn't a scripture-dependent religion, some JP members like A.R. Mudaliar heavily criticized certain scriptures but were devout Hindus ([[Vaiśnava\|Vaishnav]] in his case.) And while orthodox opposition was present, the majority of Indians, including religious leaders, supported reforms, like when Shankaracharya of Kanchi[https://www.kamakoti.org/] supported the "Hindu Religious Endowments Bill" (1921) even while voicing some concerns in within. Mentionable is that [[Shatata-Unnati#Female upliftment\|Dr. Muthulakshmi Reddy]] wasn't part of the JP but it still nominated her in 1926 for the Madras Legislative Council to bring about positive changes.		P. 289 ''The Indian Annual Register An Annual Digest of Public Affairs of India Recording the Nation's Activities Each Year in Matters Political, Economic, Industrial, Educational, Social, Etc · Volume 2'' By Nipendra Nath Mitra (1934)</ref> Alamelu Mangai Thayarammal, conferred 'Pandithai' title by Saiva Sabha in Palamcottah, was a JP co-founder [with 29 co-founders being men] who was a Brahmo Samaji, meaning the influence of the Hindu-based organizations wasn't insignificant. Paramasivan Subbarayan Gounder, while not technically a JP member, worked with it closely, and both he and his women's rights activist wife Kailash Radhabai Kulmud were Brahmos. It is also noteworthy that [[Ascetics\|ascetic]] Swamiyar Kaivalyar who supported the party without being a member wrote pro-Shaiv material. Cattamanchi Ramalinga Reddy, an ex-member who formed his own party in 1923 was a close friend of Dr. Sarvepalli Radhakrishnan, and he himself engaged with Hindu texts on a literary artistic level. As Hinduism isn't a scripture-dependent religion, some JP members like A.R. Mudaliar heavily criticized certain scriptures but were devout Hindus ([[Vaiśnava\|Vaishnav]] in his case.) And while orthodox opposition was present, the majority of Indians, including religious leaders, supported reforms, like when Shankaracharya of Kanchi[https://www.kamakoti.org/] supported the "Hindu Religious Endowments Bill" (1921) even while voicing some concerns in within. Mentionable is that [[Shatata-Unnati#Female upliftment\|Dr. Muthulakshmi Reddy]] wasn't part of the JP but it still nominated her in 1926 for the Madras Legislative Council to bring about positive changes.

			==Impactful legacy==
			The currents resulting from electrifying the establishments in the colonial era by activists, especially Bhave, Gandhi, Ramakrishna, Tagore, and Vivekanand, are still being felt. Humanitarians worldwide in the colonial era recognized those individuals in particular. Albert Schweitzer of France praised Tagore, Howard Thurman and Thomas Merton spoke positively about Sanatan spirituality in general, and Romain Rolland commended Ramakrishna and Vivekanand. Even international figures who changed the world scientifically and social scientifically recognized, like Albert Einstein revering Tagore and his Upanishadic-style monism, and Ernst Friedrich Schumacher exalting both Bhave and Tagore. (Schumacher was influenced by Buddhism as well, upon visiting Burma, and he founded 'Buddhist Economics'.)

	==Related articles==		==Related articles==

Talk:Indian Freedom Fighters

Himanshu Bhatt — Mon, 15 Jun 2026 18:22:39 GMT

Later members of INC

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	\|Annie Besant		\|Annie Besant
	\|England		\|England
	\|~~English~~		\|Irish
	\|Yes		\|Yes
	\|Member<br>(Leader)		\|Member<br>(Leader)

Shatata-Unnati

Himanshu Bhatt — Mon, 15 Jun 2026 18:09:55 GMT

Successive associations: added Veda Samaj

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	\|		\|
	\|Educated many females		\|Educated many females
			\|-
			\|Veda Samaj
			\|General public
			\|Tamil Nadu
			\|Chembeti Sridharalu Naidu
			\|
			\|It advanced female literacy through local activism, campaigned against child marriages, promoted widow remarriage and windows' rehabilitation into being societal contributing members
	\|-		\|-
	\|Widow Marriage Association		\|Widow Marriage Association

Talk:From Karm to Karmaphala: Saṃskāra-s or Intermediate Subtle Effects of Karm:Vāsanā Samskāras and Svabhāva

Sachi Anjunkar — Mon, 15 Jun 2026 18:04:04 GMT

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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	Every person, through each thought, word, and deed, is constantly changing and altering the shape of his or her psychophysical system, which the Bhagavad Gita refers to as svabhāva, or inner disposition…Our actions leave behind results that alter our inner disposition – for better or worse. <ref>Swami Adiswarananda. ''The Four Yogas.'' Skylights Paths Publishing, 2006, Woodstock, Vermont (USA). p. 14</ref>''

	~~We are all born with a unique ‘svabhāva’ due to~~ the ~~vāsanā saṃskāra-s~~ of ~~karm performed in our past lives. Therefore~~, svabhāva ~~is the psychological counterpart of~~ our ~~bhogabhūta (involuntary) karm~~. ~~In our present life~~, ~~our svabhāva can be modified through education~~, ~~newer karm~~, ~~upbringing by parents~~, ~~etc~~. ~~The importance and existence of svabhāva in our life can be demonstrated through the following two examples:~~		''Every person, through each thought, word, and deed, is constantly changing and altering the shape of his or her psychophysical system, which the Bhagavad Gītā refers to as svabhāva, or inner disposition. Our actions leave behind results that alter our inner disposition, for better or worse.''Swami Adiswarananda. ''The Four Yogas.'' Skylight Paths Publishing, 2006, Woodstock, Vermont (USA), p. 14.

	~~# If we drive the car on the same route every morning from home~~ to ~~office~~, ~~after some time (say after~~ a ~~few weeks)~~, the ~~morning drive becomes automatic~~. ~~We no longer have to make~~ the ~~correct turns consciously to reach our workplace~~, ~~because the route is imprinted in our inner mind. Even as we listen to music while driving~~, ~~or talk on our cell phone~~, ~~our hands turn the steering wheel unconsciously in the right direction~~, and ~~we reach our office or workplace without much conscious effort!~~		According to Hindu thought, every individual is born with a unique ''svabhāva'' shaped by the ''vāsanā saṃskāra''-s of ''karm'' performed in previous lives. In this sense, ''svabhāva'' may be regarded as the psychological counterpart of one's ''bhogabhūta karm''. During the course of life, ''svabhāva'' may be further shaped through education, upbringing, environment, and the performance of new ''karm''-s.

	~~# While preparing for a dance performance, the performers are asked to practice the same steps over and over again for hours, for several weeks beforehand.~~ The ~~reason for this is that when they do the actual performance on the stage, their practice will ensure that the sequence~~ of ~~their dance steps flows automatically, and~~ the ~~dancers do not have to keep thinking about every next step of their performance.~~		The role of ''svabhāva'' may be illustrated through the following examples:

			A person who drives along the same route every day eventually becomes so familiar with it that many aspects of the journey occur almost automatically. The route becomes ingrained through repetition, reducing the need for conscious deliberation at every turn.
			Similarly, dancers repeatedly practice a sequence of movements before a performance. Through sustained repetition, the sequence becomes internalized, allowing the dancers to execute it smoothly without consciously thinking about every individual step

	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]

Talk:From Karm to Karmaphala: Saṃskāra-s or Intermediate Subtle Effects of Karm:Vāsanās and Rebirth

Sachi Anjunkar — Mon, 15 Jun 2026 17:59:40 GMT

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	Vāsanā Samskāras can generate strong desires at the time of death, and modify the primary Karmāshaya, thereby influencing the nature of the next birth.		Vāsanā Samskāras can generate strong desires at the time of death, and modify the primary Karmāshaya, thereby influencing the nature of the next birth.

	As long as the ~~soul~~ uses the subconscious mind, that storehouse of merits and demerits of our past lives, we cannot become free from our ~~karmas~~ at all. An analogy will clarify this. When the wind blows, it carries away the scent from a particular place or object, though the source of that scent is not carried away by that wind. When we leave our body, all memories in their subtlest forms are carried away by our subconscious mind, and we go to another plane of existence. These memories and subtle thought forms, which contain the seeds of motivation for our life after death, are responsible for rebirth. <ref> Swami Rama. ''Freedom from Bondage of Karma.'' Himalayan International Institute of Yoga Science & Philosophy of USA, 1977, Honesdale, PA (USA).p. 49 </ref>''		As long as the self uses the subconscious mind, that storehouse of merits and demerits of our past lives, we cannot become free from our karm at all. An analogy will clarify this. When the wind blows, it carries away the scent from a particular place or object, though the source of that scent is not carried away by that wind. When we leave our body, all memories in their subtlest forms are carried away by our subconscious mind, and we go to another plane of existence. These memories and subtle thought forms, which contain the seeds of motivation for our life after death, are responsible for rebirth. <ref> Swami Rama. ''Freedom from Bondage of Karma.'' Himalayan International Institute of Yoga Science & Philosophy of USA, 1977, Honesdale, PA (USA).p. 49 </ref>''

	For example, a dying person who is deeply in love with his family members tends to be reborn within the same family in his next birth. This is because his Vāsanā Samskāras generate a strong desire or longing to stay close to his previous life’s family even in the new life.		For example, a dying person who is deeply in love with his family members tends to be reborn within the same family in his next birth. This is because his Vāsanā Samskāras generate a strong desire or longing to stay close to his previous life’s family even in the new life.

Talk:From Karm to Karmphala: Saṃskāra-s or Intermediate Subtle Effects of Karm:How is Puruṣhakāra Karm converted into its Fruit:Vāsanā-s

Sachi Anjunkar — Mon, 15 Jun 2026 17:55:20 GMT

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	The mind is dominant in the subtle bodies residing in heaven and hell. It is mentioned in the śāstra-s that whenever a will arises in the mind of a celestial being, it is at once fulfilled. If one of them wishes, for example, to go to a place a hundred miles away, his subtle body would immediately be there. This does not happen in the case of human beings in whom mental powers and the powers of locomotion are evenly balanced… <ref>Ibid, p. 658</ref>		The mind is dominant in the subtle bodies residing in heaven and hell. It is mentioned in the śāstra-s that whenever a will arises in the mind of a celestial being, it is at once fulfilled. If one of them wishes, for example, to go to a place a hundred miles away, his subtle body would immediately be there. This does not happen in the case of human beings in whom mental powers and the powers of locomotion are evenly balanced… <ref>Ibid, p. 658</ref>

	Below are several scriptural statements that establish how a human being can be reborn into higher or lower forms due to his ~~karmas~~:		Below are several scriptural statements that establish how a human being can be reborn into higher or lower forms due to his karm:

	Either as a worm, or as an insect, or as a fish or as a bird, or as a lion, or as a boar, or as a snake, or as a tiger, or as a person (human), or in some other in this or that condition, he is reborn again according to his ~~karmas~~, according to his knowledge. '''Ṛgveda, Kauṣītaki Upaniṣad 1.2'''		Either as a worm, or as an insect, or as a fish or as a bird, or as a lion, or as a boar, or as a snake, or as a tiger, or as a person (human), or in some other in this or that condition, he is reborn again according to his karm, according to his knowledge. '''Ṛgveda, Kauṣītaki Upaniṣad 1.2'''

	The ātmā which is affected by the bright and dark fruits of karm enters a good or an evil womb. '''Yajurveda, Maitrāyaṇī Upaniṣad 3.1'''		The ātmā which is affected by the bright and dark fruits of karm enters a good or an evil womb. '''Yajurveda, Maitrāyaṇī Upaniṣad 3.1'''
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	The ātmā which possesses wisdom of the spirit, is pure, practices austerity, of a peaceful disposition, has control over the sense organs, devoted to dharm, knowledgeable in the Veda-s and is sāttvika – such a soul is reborn as a deva in heaven. '''Yājñavalkya Smṛti 3.137'''		The ātmā which possesses wisdom of the spirit, is pure, practices austerity, of a peaceful disposition, has control over the sense organs, devoted to dharm, knowledgeable in the Veda-s and is sāttvika – such a soul is reborn as a deva in heaven. '''Yājñavalkya Smṛti 3.137'''

	Nārada said - The jīva (individual soul) is always under the influence of ~~karmas~~. When it performs virtuous deeds, it becomes (i.e., is reborn as) a devatā; when it performs mixed karm, it becomes a human being; and when it performs evil karm, it becomes lower life-forms. '''Mahābhārata 12.329.25'''		Nārada said - The jīva (individual soul) is always under the influence of karm. When it performs virtuous deeds, it becomes (i.e., is reborn as) a devatā; when it performs mixed karm, it becomes a human being; and when it performs evil karm, it becomes lower life-forms. '''Mahābhārata 12.329.25'''

	'The happiness is enjoined by oneself, the sorrow too is enjoined by oneself; even the womb selected by him is in accordance with the action of the previous birth. '''Garuḍa Purāṇa 1.113.19'''		'The happiness is enjoined by oneself, the sorrow too is enjoined by oneself; even the womb selected by him is in accordance with the action of the previous birth. '''Garuḍa Purāṇa 1.113.19'''
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	According to the Vedic scriptures, there are 8,400,000 different species of life throughout the material realm. 8,000,000 are sub-human, while 400,000 are varieties of human beings ….. Once the atomic particle of eternal consciousness [ātmā] enters into matter, it starts at the bottom of the evolutionary hierarchy and takes on a body. In that sense, the Veda-s agree with Darwin that we do indeed evolve but our evolution is not from matter, but rather within matter, an evolution of consciousness. Our eternal soul climbs up the staircase of life, experiencing every species as a kind of learning by being and doing. From the smallest microbe up to insects, plants, birds, and mammals, we ascend the ladder of the species until we finally reach the lowest rung of human consciousness. <ref>Armstrong, Jeffrey (Kavindra Ṛṣi). ''Karma, the Ancient Science of Cause and Effect.'' Mandala Publishing, 2007, San Rafael (California), pp. 16–17.</ref>		According to the Vedic scriptures, there are 8,400,000 different species of life throughout the material realm. 8,000,000 are sub-human, while 400,000 are varieties of human beings ….. Once the atomic particle of eternal consciousness [ātmā] enters into matter, it starts at the bottom of the evolutionary hierarchy and takes on a body. In that sense, the Veda-s agree with Darwin that we do indeed evolve but our evolution is not from matter, but rather within matter, an evolution of consciousness. Our eternal soul climbs up the staircase of life, experiencing every species as a kind of learning by being and doing. From the smallest microbe up to insects, plants, birds, and mammals, we ascend the ladder of the species until we finally reach the lowest rung of human consciousness. <ref>Armstrong, Jeffrey (Kavindra Ṛṣi). ''Karma, the Ancient Science of Cause and Effect.'' Mandala Publishing, 2007, San Rafael (California), pp. 16–17.</ref>

	In other words, scholars say that while Hindu dharm does not reject evolution, its emphasis is on ‘involution’, or the inner evolution of ourselves to ascend and go beyond the saṃsāra. Once we are human, we are no longer passive experiencers and learners of whatever comes our way in life. Now, we can make moral and intelligent choices to choose our ~~karmas,~~ and thereby tailor our existing experiences. However, with this special ability also comes a liability. Before we were human, we had been largely ascending up the ladder of lifeforms. But now, we can descend, stay lateral, or ascend, depending on the choices that we make. In other words, we can now undergo devolution, stay the same or go through an evolution. Using the analogy of a school and an amusement park, the scholar further says: <ref>Ibid., p. 21</ref>		In other words, scholars say that while Hindu dharm does not reject evolution, its emphasis is on ‘involution’, or the inner evolution of ourselves to ascend and go beyond the saṃsāra. Once we are human, we are no longer passive experiencers and learners of whatever comes our way in life. Now, we can make moral and intelligent choices to choose our karms and thereby tailor our existing experiences. However, with this special ability also comes a liability. Before we were human, we had been largely ascending up the ladder of lifeforms. But now, we can descend, stay lateral, or ascend, depending on the choices that we make. In other words, we can now undergo devolution, stay the same or go through an evolution. Using the analogy of a school and an amusement park, the scholar further says: <ref>Ibid., p. 21</ref>

	Just like in school, you can go forward and skip grades or flunk out of the human class and go backward, that is to say downward, for some time. Thus the Vedic theory of karm does not lend itself to a New Age interpretation, in which the soul only moves upward, learning lesson after lesson. Devolution instead of evolution is also possible. If a human acts like an animal, he or she can slide back into an animal body for some time before going further forward. After all, once we are humans, we start flying our own airplanes through choice and then reap the results of our choices. If we choose to act like an animal, the message we send to Nature is: “Put me in an animal body.” If you were the owner of a huge amusement park, your job would be to see to it that the park ran smoothly as well as to provide a good time for the customers. In the park of Material Nature [Prakṛti], there are rules that govern the operation of the park and those rules are mandatory for all visitors. <ref>Ibid., p. 21</ref>		Just like in school, you can go forward and skip grades or flunk out of the human class and go backward, that is to say downward, for some time. Thus, the Vedic theory of karm does not lend itself to a New Age interpretation, in which the soul only moves upward, learning lesson after lesson. Devolution instead of evolution is also possible. If a human acts like an animal, he or she can slide back into an animal body for some time before going further forward. After all, once we are humans, we start flying our own airplanes through choice and then reap the results of our choices. If we choose to act like an animal, the message we send to Nature is: “Put me in an animal body.” If you were the owner of a huge amusement park, your job would be to see to it that the park ran smoothly as well as to provide a good time for the customers. In the park of Material Nature [Prakṛti], there are rules that govern the operation of the park, and those rules are mandatory for all visitors. <ref>Ibid., p. 21</ref>

	In other words, the jīvātmā in a human body ~~can~~ be reborn into both lower and higher forms of life. ~~The~~ New ~~Agers~~ however ~~believe~~ that once ~~the~~ soul ~~is born as a~~ human ~~being~~, ~~there is no regressing into a~~ subhuman ~~form, a belief that Hindus, Buddhists, Jains and Sikhs reject~~.		In other words, according to Hindu traditions, the ''jīvātmā'' in a human body may be reborn into both lower and higher forms of life. This view is also found in Buddhism, Jainism, and Sikhism. Some modern New Age interpretations, however, maintain that once a soul has attained human birth, it does not return to subhuman forms of existence.

	Śāstra ~~are~~ adamant that all human beings belong to one species. But within the human species, our karm can result in being reborn within different varṇa-s too.'		Śāstra is adamant that all human beings belong to one species. But within the human species, our karm can result in being reborn within different varṇa-s too.'

	Those who do pleasing deeds are reborn into a pleasing birth, like that of a brāhmaṇa, kṣatriya or vaiśya. But those who are of bad conduct will attain correspondingly a lower birth like that of a dog, pig or of a caṇḍāla. '''Sāmaveda, Chāndogya Upaniṣad 5.10.7'''		Those who do pleasing deeds are reborn into a pleasing birth, like that of a brāhmaṇa, kṣatriya, or vaiśya. But those who are of bad conduct will attain correspondingly a lower birth like that of a dog, pig or of a caṇḍāla. '''Sāmaveda, Chāndogya Upaniṣad 5.10.7'''

	More details about this aspect will be discussed in the chapter on rebirth and self-selection by the jīvātmā being reborn. But it must be pointed here that while such passages presume a hierarchy of varṇa-s, birth is only one of the three determinants of one’s varṇa, the others being character/qualities, deeds, wisdom and so on. In fact, even though birth is the default determinant, it is not the major deciding factor in defining one’s varṇa.

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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	~~These~~ are ''saṃskāra''s which are only in the form of memories. They result in recollection alone, and arise from the feelings related to pleasure and pain, experiences in a specific genus (life form) and the entire span of life. Their impact is psychological – likes and dislikes, aptitudes, phobias, philias, innate skills, natural talents and so on.		Vāsanā-s are ''saṃskāra''s which are only in the form of memories. They result in recollection alone, and arise from the feelings related to pleasure and pain, experiences in a specific genus (life form) and the entire span of life. Their impact is psychological – likes and dislikes, aptitudes, phobias, philias, innate skills, natural talents and so on.

	''Of these two ~~souls~~, the individual ~~soul~~ in its different bodies performs acts of ''dharm'' and ''adharm'' – some on its own, some impelled by its nature (related to the body that it has assumed) and others due to its practice of doing particular things over several lives.'' '''Yājñavalkya Smṛti 3.68'''		''Of these two atma, the individual self in its different bodies performs acts of ''dharm'' and ''adharm'' – some on its own, some impelled by its nature (related to the body that it has assumed) and others due to its practice of doing particular things over several lives.'' '''Yājñavalkya Smṛti 3.68'''

	Swāmī Śivānanda explains –		Swāmī Śivānanda explains –
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	1. '''Avidyā''': False knowledge or understanding whereby one confuses the		1. '''Avidyā''': False knowledge or understanding whereby one confuses the
	a. ''Ātmā'' with the non-''ātmā'': Identifying oneself with the body or ~~mind~~ or senses etc., not realizing that the real ‘I’ is the unchangeable, eternal spiritual self.		a. ''Ātmā'' with the non-''ātmā'': Identifying oneself with the body or manas or senses etc., not realizing that the real ‘I’ is the unchangeable, eternal spiritual self.
	b. Permanent with the Ephemeral: Only the ''ātmā'' is permanent and immutable, the rest is temporary and subject to a constant change.		b. Permanent with the Ephemeral: Only the ''ātmā'' is permanent and immutable, the rest is temporary and subject to a constant change.
	c. Pure with the Impure: Eating food earned with dishonest means believing that practices like bribe taking etc., are permissible and acceptable.		c. Pure with the Impure: Eating food earned with dishonest means believing that practices like bribe taking etc., are permissible and acceptable.
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	5. '''Abhiniveṣa''': The desire for self-preservation, prevention or postponement of death, or living in a state of denial of the fact that we are all mortal.		5. '''Abhiniveṣa''': The desire for self-preservation, prevention or postponement of death, or living in a state of denial of the fact that we are all mortal.

	''Karm''-s that are tainted with ''kleṣa''-s generate ''vāsanā''-s that in turn lead to more ''karm''-s tainted with ''vāsanā''-s. These, in turn, lead to pleasure and pain as their fruit. These ''karm''-s are ‘''śukla''’ (white), ‘''kṛṣṇa''’ (black) or ''śukla-kṛṣṇa'' (mixed, black and white). Under ''Yogasūtra 2.13'', Vācaspati Miśra says (in ''Tattvavaiśāradī'') –		''Karm''-s that are tainted with ''kleṣa''-s generate ''vāsanā''-s that in turn lead to more ''karm''-s tainted with ''vāsanā''-s. These, in turn, lead to pleasure and pain as their fruit. These ''karm''-s are ‘''śukla''’ (white), ‘''kṛṣṇa''’ (black) or ''śukla-kṛṣṇa'' (mixed, black and white). Under ''Yogasūtra 2.13'', Vācaspati Miśra says (in ''Tattvavaiśāradī'').

	''The ground of the ''ātmā'' when sprinkled with the water of ''kleṣa''-s becomes a field that produces fruit of ''karm''.''		''The ground of the ''ātmā'' when sprinkled with the water of ''kleṣa''-s becomes a field that produces fruit of ''karm''.''
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	Conversely, ''karm''-s that are not tainted with ''kliṣṭa vāsanā''-s (as in the ''karmayog'' path taught in the ''Gītā'', or activities performed following ''jñānayog'', ''bhaktiyog'' or ''dhyānayog'' correctly) do not generate more ''kliṣṭa vāsanā''-s. These ''karm''-s are neither black, nor white nor even both, and do not produce any fruit.		Conversely, ''karm''-s that are not tainted with ''kliṣṭa vāsanā''-s (as in the ''karmayog'' path taught in the ''Gītā'', or activities performed following ''jñānayog'', ''bhaktiyog'' or ''dhyānayog'' correctly) do not generate more ''kliṣṭa vāsanā''-s. These ''karm''-s are neither black, nor white nor even both, and do not produce any fruit.

	''Rāga'' or attachment also includes other emotions like ''kāma'' (lust), ''mātsarya'' (jealousy), ''spṛhā'' (desire to possess worldly items), ''tṛṣṇā'' (desire leading to rebirth), ''lobha'' (greed for that which belongs to others), ''māyā'' (crookedness for deceiving others) and ''dambha'' (boasting to gain worldly acceptance and fame).		''Rāga'' or attachment also includes other emotions like ''kāma'' (lust), ''mātsarya'' (jealousy), ''spṛhā'' (desire to possess worldly items), ''tṛṣṇā'' (desire leading to rebirth), ''lobha'' (greed for that which belongs to others), ''māyā'' (crookedness for deceiving others) and ''dambha'' (boasting to gain worldly acceptance and fame).

	''Dveṣa'' (hatred) includes and manifests in ''krodha'' (anger), ''īrṣyā'' (feeling impatient when others enjoy worldly goods), ''asūyā'' (feeling jealous at the positive qualities or abilities of others), ''droha'' (enmity), ''amarṣa'' (latent anger within which does not manifest externally) and ''hiṃsā'' (violence).		''Dveṣa'' (hatred) includes and manifests in ''krodha'' (anger), ''īrṣyā'' (feeling impatient when others enjoy worldly goods), ''asūyā'' (feeling jealous at the positive qualities or abilities of others), ''droha'' (enmity), ''amarṣa'' (latent anger within which does not manifest externally) and ''hiṃsā'' (violence).
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	In this scheme, ''kriyāyog'' is defined in the ''Yogasūtra 2.1'' as a combination of austerity (''tapa''), ''svādhyāya'' (study of spiritual texts and chanting of ''Om'' and other mantras) and surrendering oneself wholeheartedly to the ''Bhagavān'' (''Īśvara-prāṇidhāna'') and equates to the ''karmayog'' of the ''Gītā''. While ''kriyāyog'' itself can lead to ''samādhi'', or the final state of ''yog'', this is difficult. Therefore, ''kriyāyog'' (threshing of the rice grains) is followed by meditation (= burning of the seeds) to completely make the ''karm''-s and ''vāsanā''-s incapable of perpetuating the ''kārmic'' cycle further.		In this scheme, ''kriyāyog'' is defined in the ''Yogasūtra 2.1'' as a combination of austerity (''tapa''), ''svādhyāya'' (study of spiritual texts and chanting of ''Om'' and other mantras) and surrendering oneself wholeheartedly to the ''Bhagavān'' (''Īśvara-prāṇidhāna'') and equates to the ''karmayog'' of the ''Gītā''. While ''kriyāyog'' itself can lead to ''samādhi'', or the final state of ''yog'', this is difficult. Therefore, ''kriyāyog'' (threshing of the rice grains) is followed by meditation (= burning of the seeds) to completely make the ''karm''-s and ''vāsanā''-s incapable of perpetuating the ''kārmic'' cycle further.



	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]