Re-incarnation: Another life, another chance

Aug 27, 2009, 12.00am IST

MURALI A RAGHAVAN.
The subject of re-incarnation or rebirth has always evoked tremendous fascination and curiosity. Rebirth removes finality from death, reaffirms the imperishable nature of the spirit and affords a second chance.


Some philosophers have argued that birth is but a one-off phenomenon and all the actions get absolved with confession at the end of the term. The approach is not only simplistic; it also posits birth as an accident. It fails to probe the leitmotif of the picture of complexities sketched so diligently by the Supreme Power.

Hindu spiritualism regards reincarnation as a compelling tool for emancipation of soul from the karmic fetters. But within this school of thought, there are different approaches. Advaita, however posits that tne supreme consciousness pervades the entire universe like a limitless ocean and all the myriad manifestations arise like waves and submerge within this cosmic ocean. To grant these waves name, identity and title and grade them in any manner is give in to delusion and ego. Hence there is no admission of birth or death in its progression towards achievement of the unison with that single entity, Atman or Brahmn. The stress is on getting past illusion through the process of self-inquiry and letting the light within to glow, illumine and enlighten. Know yourself and all is known is the dominant theme.

In another approach, the sage of Arunachala, Ramana Maharshi said that Advaita in theory is possible but Advaita in action is not. In contrast, both Ramanujacharya and Madhavacharya enumerate various steps for a seeker to escape from the cycle of birth and death and a tacit admission of rebirth could be inferred therefrom. Both Visistadvaita and Dvaita prescribe the path of devotion and complete surrender and admit to rewards and retributions in the form of higher grades of life when probation on earth ends.

Before looking at yet another aspect, it might instructive to reflect on the germination of life. Organisms are born out of organic substances under certain conditions. Life begets life. All organic substances, which are in the nature of food, are pregnant with life-force, with the potential to create and procreate.

How do ants arrive at a spot where sugar is spilled or stored? Do they have radar? The little secret is that the sugar itself gives birth to the ant which feasts upon it. The ants, perhaps, derive even their color from the carbon content in the sugar. A piece of bread may decay with time but it is the progenitor of variety of species. Birth, growth, decay and rebirth is the unending chain that holds Nature in a state of equilibrium. The consumer is consumed in the process of consumption is the Upanishadic declaration.

All living species are born out of food and, in turn, become food for others. The Rig Veda begins with this assertion. How is food produced? The friction between wind, water, fire and earth in space produces food and the sense of consciousness is imparted by the nature of the food essence or the flavour according to Nisargadatta Maharaj. The myriad permutations and combinations of three gunas is give rise to a wide spectrum of living organisms with clear distinctions of traits, habits, personalities, disparities and diversities.

Reincarnation or rebirth does not occur at a future date but is co-extensive and simultaneous. It is here and now. The originator of the karma takes over the unfinished task through his progeny.