Hindu Mythology

Lesson 2: Introduction II

The Cycle of Karma

In Hindu philosophy there exists a universal soul known as ‘param atma’, which is another way of describing God. Each living being also has a soul known as ‘jiv atma’. The objective of existence is to try to merge the jiv atma with the param atma. This is known as salvation. The living beings are arranged in a hierarchy with the plants at the bottom, followed by the various animal species and the humans at the top. Each group has a sub-hierarchy within it. In humans at the bottom are criminals such as murderers and thieves; at the top are the saints; in between are the common people, who are neither totally good nor totally evil. In order to attain salvation a living being must move up this hierarchy. On the death of a living being the jiv atma does not die but is reborn as another living being. His ‘karma’ decides which living being he is born as. Simply stated karma is the actions performed by a being. If his karma has been good in his lifetime, then he will be reborn higher up in the hierarchy. If his karma has been bad in his lifetime, then he will be reborn lower down in the hierarchy. Not only that but he will be rewarded or punished for the karma of his previous life. Once he reaches the top rung in the hierarchy and maintains good karma then he will attain salvation and be free from the cycle of rebirth. On occasions if a living being performs extraordinarily good karma then he may attain salvation right away without reaching the top rung of the hierarchy. Hence we see that the life cycle is like a game of snakes and ladders.

The question that arises is what good karma is. In the Bhagwad Geeta Krishna describes good karma as duty performed without the desire of reward. This is easily the simplest and the best definition of good karma. Krishna also alludes to the difficulty we face in understanding and accepting this concept. We have no knowledge of our past lives. Hence our situation in any life could be because of good karma in the earlier life or bad karma in the earlier life. We cannot trace our progress to salvation. Further what is good karma depends on where one is in the hierarchy. A particular action may be acceptable for the sinner but not for the saint. Also it is difficult in most cases to assess the net result of one’s karma because most people live neutral lives. Hence it is very difficult to predict where one will head in the next life. It is like playing snakes and ladders where you roll the dice but you do not know where your counter is on the board.

It is here that mythology comes to our rescue. We can trace mythological characters through their various lives. We can see them moving up and down the hierarchy because of their karma. In mythology even the ‘immortals’ are not spared. If they misbehave they are forced to take birth as mortals and face the tribulations we face. The legend of Ganga and Shantanu reflects this.

King Shantanu of Hastinapur fell in love with Ganga (the river in her maiden form) and proposed to her. She put forward a strange condition. No matter what she did Shantanu would not question or stop her. If he did then Ganga would leave Shantanu forever. Shantanu agreed. As soon as their first child was born Ganga took him to the river and drowned him. Shantanu, who was following her, was aghast but helpless. Six times again Ganga conceived and she drowned six more newborn boys. But when this was to happen the eighth time Shantanu could not contain himself. He stopped Ganga and asked her what she was up to.

Ganga then recited the tale of the eight Vasus, the immortal sons of Manu. The Vasus stole the divine cow but got caught and had to spend one life as mortals on the earth. The Vasus prevailed upon Ganga to become their mother on earth and kill them as soon as they were born so that they would fulfil the punishment. While Ganga agreed to kill the first seven, she insisted that the eighth, Dhyu, would have to live a complete human life. "Events have proceeded as have been ordained," she said, "and this child you have saved is the eighth Vasu. This was Bhishma of the Mahabharata and he was made to suffer a great deal for his attempted theft of the divine cow.

Ganga then referred to an incident in heaven when her garment had flown up in the wind. All present closed their eyes except King Mahabhisha, who could not stop himself from having a peek at Ganga's unclad body. “You were King Mahabhisha in your previous life,” she told Shantanu, “And the agony you have felt because of my actions was because of your indiscretion in your previous life.

Optional Exercises

5a. Read about Krishna’s sermon on Karma in page 343 and about Ganga in page 206 of ‘The Indian Epics Retold’

5b. While reading Ramayana and Mahabharata you must have come across other instances of re-birth. Examine them in the light of this discussion.

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