All World
Gayatri Pariwar

    Rishi Vishwavara – a great exponent of scientific spirituality - was conducting research on the law of karma. The research work of hers was being conducted at all levels – sensual perceptions, intellectual analysis, inner intuition and knowledge attained in the state of Samadhi (when all the vacillations of the mind-field are at complete rest). Physical scientists (as against spiritual scientists) conduct research normally using only their sensual perceptions and intellectual analysis. To attain deeper insights into the laws of the physical world, they at times, use instruments like microscopes or telescopes to aid sensual perception further, but beyond this they have no reach. In contrast, spiritual scientists, in addition to physical instruments and intellectual capability, also make a positive and proper use of the inner knowledge and knowledge attained in the state of samadhi. As a result, not just the gross matter and gross energies but the inner mysteries of Nature open up to them layer-by-layer, stage-by-stage. This indeed is the true comprehensive method of research.

Vishwavara was an expert in this process. In terms of age she had just entered her youth. She was fair complexioned, tall and slim, and had a gentle face with eyes that simultaneously radiated both simplicity and brilliance. Female progeny of the rishis and kings and even those of gods would regard her as an exemplary beauty. But still she had no interest at all in sensual gratification. Maharshi Atri and Devi Anusuya were not her parents but she had received a lot of adulation and affection from them. Under their protection and guidance she started leading an ascetic life and at a very young age became the seer of six richas of 28th sukta that belongs to the second anuvak of the fifth mandal of Rig-veda. Thereafter, as inspired by Devi Anusuya, she started her research work on the law of karma. Not too far from Maharshi’s ashram was her hut on the banks of River Payaswini, where she devoted herself to arduous penance and continuous study and research.

Her intense research had led her to understand that the effects of regular, casual activities are only of a temporary nature, whereas effects of karmas linger for a long-time, sometimes for many lives. Normal activities are not associated with any intense desires or resolves. So they do not create any lasting imprint. However, in karma, desires, emotions, inspirations from intrinsic tendencies and intense resolves are prime. So karmas are not just those that are done by self but also those that are carried out by others which have our consent and support. All the three forms of karmas – done by us, done through others, and those supported by us – all produce definite results.

Vishwavara had learnt through experience that in whichever life-forms the soul is not able to have desires or make resolves, all the activities carried out by it cannot become karma or result in karmic-ties. All activities in these life-forms show instantaneous effects and subside. For example, the activities of flies, mosquitoes, insects, birds, and animals, and at a subtler level, that of ghosts and spirits, fall in this category. All such life-forms where only activities take place and karmas are not created are called as bhog-yonis. Soul wanders in these life-forms to fulfill the needs of prarabhdha (karma whose effects are imminent and unavoidable), it cannot make any new karmas there. However, in human life-form the Law of Karma is extremely complex, subtle and deep. Here, the effects of prarabhdha karmas are also faced and new karmas too are created. This experience of Vishwavara was founded on her observations of multifarious activities that go on, on the levels of matter as well as consciousness in the expanse of Nature.

When she presented her conclusions, Mother Anusuya smiled and looked at Surya-Savitri and Havidhani. Both of them had only some time back come to meet her. They also had heard Vishwavara’s findings and were impressed by her conclusions. But Vishwavara was very eager to listen to Mother Anusuya’s special comments on her research. Watching her eagerness closely Mother Anusuya said, “Dear daughter! Activities take place only at gross level whether that be through material or physical body. But karmas take place both at the level of matter as well as consciousness. Even then there is an important difference between lives of common people and that of rishis and yogis. Normal people have to act in accordance with their desires and only then their karma is complete, but in the case of rishis/yogis, a mild wave of positivity or negativity that arises in their thought-consciousness becomes an incident in the outer world on its own. So the thinking processes of such people are also regarded as karma and the law of karma also becomes applicable to them.”

This statement of Mother Anusuya brought forth a completely new dimension of thought which compelled Vishwavara to begin thinking again. She asked, “Mother, if normal people cannot act according to their desires due to circumstances, but keep thinking in a positive or negative manner willfully, what would happen then?” Mother replied, “Daughter, you have asked a very meaningful question. In that case their negative and positive thoughts, according to the depth of the associated emotions, would create impressions on the mind. These impressions in the future definitely create circumstances that would lead to fulfillment of karma and then these karmas would have good or bad results.”

“What is the process that leads to fructification of results of karma?” This question was asked by Havidhani. He was listening to all the conversations very attentively. Mother explained, “The process of fructification of results of karma only establishes the Law of Karma. Actually each karma has three components – (1) actions, (2) thoughts- through which plans for execution of karma are created, and (3) emotions – according to the depths of which resolves get strengthened. Every karma first sprouts in the field of emotions and becomes a resolution, then plans are made in its accordance and then actions take place. Each one has its own level of energy in these three stages. Once an action (karma) is carried out these energies on all the three levels get inscribed on the mind in the form of seeds of sanskars. These accumulated sanskars then, according to their intensity transform into matured prarabhdha and then it becomes imperative and definite for one to bear its effects.”

“Is it possible to do karma without any karmic fruits or ties?” So asked Surya-Savitri who was listening attentively. Mother Anusuya replied, “This is possible when all the necessary actions are carried out to fulfill one’s duties, but with that there are no associated desires, emotions, or resolves. The sentiments associated with actions are like this - ‘Every deed I do is my oblation in the sacred fire of yagya to the Supreme Soul’. All actions that are bereft of any worldly desires or feelings, and are carried out with true feelings of ‘This is not mine’ never result in any karmic-ties, even though they would certainly cast some immediate effects.”  These expositions by Mother Anusuya opened new dimensions of research for Vishwavara.