[Advaita-l] Karma and Reincarnation - Birth as a Brahmin

[Anbu sivam2]

Thanks Sri Sadanandaji,  You are ever so kind.  My doubts are cleared!

Pranams,
Padma

On 7/11/06, kuntimaddi sadananda <kuntimaddisada at yahoo.com> wrote:
>
> Padmaji - My PraNAms.
>
> First Vedanta does not endorse any accidents in life. All are
> incidences, the causes for which could be unseen or adRiShTa, for us
> with limited vision.
>
> The law of karma is impartial and operates until jiiva realizes his true
> state.  Death is not the end of the life and birth is not the beginning
> of the life either. The law of cause and effect is valid from birth to
> death and therefore does not just disappear before birth or after death.
> Hence Vedanta says your birth is the result of your past actions.  We
> are borne in a particular family, as male or female, in an environment
> dictated by our purva janma vaasanas.
>
> If we have sAtvic vasanas we will be borne in an environment for the
> further evolution of these.
> A Brahman is one who has predominately sAtvic vasanas – not just the one
> who is born in Brahman's parents.
>
> A xatriya is one who has predominately rajasic with sAtvic vAsanas as
> second.
>
> A Vaisya is one with rajasic and tamasic vasanas.
>
> And a Sudra is one with predominately tamasic vasanas.
>
> These are mental make up of individuals - hence based on guNa which then
> propels one to act according to his guNa  his actions (karma) differs.
> This is the basis for classification of mental makeup.  This is
> extensively discussed in Vajrasuchi Upanishad.
>
> This classification is universal - and applies to all human beings who
> have mind and intellect to feel and to think.
>
> This classification is intended not to judge others, whether the other
> is Brahman or Sudra but to judge oneself to see what type of shadhana
> would help for one to progress.
>
> Marrying another that is compatible with one's vAsanas would help, but
> that is not guaranteed!
>
> Hence classification is not by birth.
>
> Although the birth in a given environment would help to evolve the
> particular guNas and therefore one's birth can be dictated by previous
> vasanas.
>
> Krishna answers to Arjuna question in Ch. 6 - what happens to the one
> who is on his way to evolution and dies suddenly?  Krishna answers that
> he will be born in the next life in an environment that is conducive for
> his rapid growth.  Hence nothing will be lost.
>
> Castes are developed latter on the basis of birth - but that is only
> secondary compared to the evolution of the mind and intellect.  As one
> evolves and developed saatvik vasanas and tunes his mind to Brahman, he
> becomes Brahmana by guNa and karma.
>
> Hope this answers your question.
>
>
> Hari OM!
> Sadananda
>
>
>
>
> --- Anbu sivam2 <anbesivam2 at gmail.com> wrote:
>
> > Dear Sri Sadananda,
> >
> > My wife has the following question.  Could you pl. help her.
> >
> > Pranaams,
> > Anbu
> >
> > Dear Sri Sadananda,
> >
> > Many Pranaams to you.  I was reading a discussion thread  in
> > Kanchiforum.orgin which a person is saying that there is no scriptural
> > proof (either in
> > Sruthi or Smrithi) to the effect that poorva punya causes a person to
> > be
> > born as a Brahmana or a Kshathriya or a Vaisya or Sudhra.  Even though
> > it
> > was pointed that if it was not the case of a person's birth in a
> > particular
> > varna would be an accident and not caused (by poorva punya).  Such
> > accidents
> > are impermissible in the theory of cause and effect that constitute
> > Karma
> > and reincarnation.  However that gentleman seem to be insisting on
> > proof
> > from the scriptures.  The only person with a ocean of knowledge that I
> > could
> > turn to is you.  Could you please help me.
> >
> > Pranaams again,
> > Padma
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