Our ancients vouched unconditionally for a series of births or a continual succession of the same that is the given and choiceless lot of the individual. This common scenario has very rare, scarce exceptions nor exemptions ordinarily. Such relentless chain of births is said to be guided by the individual’s prior actions, termed ‘Karma’ and the unfulfilled urges, say the so called ‘Vasanas’ that trail the individual’s run of the continued intermittent life spans.
Such an entire process is conceived as the karmic tripod that is three segmented. Firstly, the carried over fruits of prior births, which the person is born with (Sanchitham}, the lot he undergoes ever since the birth (Prarabdham) and that he must go through in times ahead of life (Agami). This is the person’s given lot, the inevitable process that is ordained by action hitherto, as also the unfulfilled urges, both carried over. The individual obtains consecutive births accordingly.
Even though the soul is believed to be immortal in the scriptures, the theory of births rests on or presupposes the transmigration of the soul to support this chain of continuous births. The timeless soul attains time bound forms of life. Such is the set course of life ordinarily.
AMMA struck a different note altogether. HER approach is totally de novo that is verily reassuring places HER endearing devotee children fully at comfort. Yet the time bound aged wisdom of convention and tradition are not brushed aside nor denied in toto. AMMA incisively verified this conventional wisdom. Placed the same on a more analytical, rational, as also pragmatic basis.
In a chain of births founded on a cause and effect premise, obviously there is a beginning where the primary action is originally causative for this subsequent sequence. AMMA questions this prime origin of individual karma. Who spelt the initial action and how and why it was caused. In the very beginning, where is the subjectivity for the individual? These issues do not find satisfactory, fully acceptable responses, answers. Even if there are any, not placed on sound, rational, convincing grounds. The explanations are contained in wooly, abstract basics not amenable to objective proof. This anomaly, rather ambiguity, places the karma based continuity of births on a tenuous basis.
Logically, we must accept that the original action, karma, is not caused by the individual’s will. If so, the subsequent, continuous causative process cannot be the onus of the individual, as the chain-like process emanates from the beginning, original action, karma. If so, all individual action is beyond the person, the individual self in the true sense.
This is the crux of Kenopanishad in a milder tone which AMMA summed up in a crisp one liner, “Deeds are not in your hands’ . Meaning thereby that human action is fully not subject to individual volition, control or even choice Which takes even the premise of karmic action beyond the individual’s ambit and subjectivity.
Further, granting the continuity of births, could there be subsisting proof of the same. Evidently, viewed in whatever manner, the empirical proof for such continuity is not obtained.
To substantiate this reality, AMMA drew the analogy of waves in the ocean. Waves in the ocean are continuous, ceaseless even intermittent like individual births. Yet, there cannot be conclusive proof nor confirmatory evidence that the same wave that has risen before has emanated subsequently. True, the water base of the ocean could be the same. Also, there cannot be convincing empirical proof of such coincidence and similar containment.
Granting this situation, all the bother of the births for the layman is pointless and has no true relevance. Suffice to live in comfort and goodness in the current birth which takes care of the rest. AMMA’S simple dictum for the lesser mortal is to be good and do good in the present life rather than think of the remote issues of successive births which he can never perceive. Besides, cannot understand never within the domain of his awareness and be in the know of.
Exceptional cases of this abstruse knowledge of births are also contained in our scriptures, sacred texts. In the current period also, some rare instances are conveyed and recorded. For instance, the story of Kasi, as revealed by Yogananda, worldwide protagonist of Kriya Yoga. Or the case of Vivekananda as conveyed by His Holiness Ramakrishna Paramahamsa.
Even here in such exceptional circumstances, the knowledge of prior birth(s) is obtaining at the higher level, the Guru, at whom the individual subjects are instruments for their respective missions.
Even in the intro of BhagavathGeetha, Lord Krishna clearly conveys that his beloved associate Arjuna is unaware of their togetherness in the prior births while he is aware being the supreme self. If the person like Arjuna, who is of a divine origin and element has no access to the knowledge of his previous births, lesser mortals can hardly aspire for it, can never be in the knowledge of births. Viewed in all these perspectives, the knowledge of previous births does not make much meaning. Besides, such awareness is very confusing, even could be disturbing in the present life.
Granting these realities, AMMA expounded the issue in total comfort, motherly assurance, placing the same on pragmatic reality. HER sayings enable the person to wade through life with comfort in the current life.
The essence of AMMA’S assurance of motherly love, whatever be the cause for births, the person has no say,nor can he make any difference. His mortal lot is to accept the given order and his placement in the same leading a fruitful life. Primarily this is the core counsel of AMMA for all HER endearing devotee children.
Be good, dutiful and responsible in this life reflecting on the divine, accepting his dispensation. Such stance takes care of the rest and his redemption, fulfilment of the present existence.
Furthermore, AMMA offered the affectionate, boundless assurance for all, “Seeing ME is attaining”. (“Nannu Choodatame Pondadam”). “MOTHER, AMMA means the one who redeems the person”. (“Talli Ante Tarimpa Chesedi”). “Positive bliss awaits all” (“AndarikiSugathe”). Such like proclamations of AMMA cause immense relief to the lay man from the fall out of births and such related concerns. The persuasion is to lead a meaningful, purposive life now in the present. Prescription is to think of ‘NOW’, this very moment.