INDIAN NATIONAL ANTHEM OF INDIA 

The Indian National anthem, composed originally in Bengali by Rabindranath Tagore, was adopted in its Hindi version by the Constituent Assembly as the National Anthem of India on 24 January 1950. It was first sung 27 December 1911 at the Calcutta session of the Indian National Congress. The complete song consists of five stanzas. The lyrics were rendered into English by Tagore himself.

NATIONAL ANTHEM OF INDIA

Translation of The national anthem- Jana Gana Mana In English

Thou are the ruler of the minds of all people, dispenser of India's destiny.

The name rouses the hearts of Punjab, Sind, Gujurat and Maratha. Of the Dravid and Orissa and Bengal.

It Echoes in the hills of Vindhyas and Himalayas, mingles in the music of Yamuna and Ganga and is chanted by the waves of the Indian Sea.

They pray for your blessing and sing thy praise. The salvation of all peaople is thy hand, thou dispenser of India's destiny. Victory, Victory, Victory to thee.

The Jana Gana Mana was composed by Shri Rabindranath Tagore and first sung at the Calcutta session of the Indian National Congress on December 27th, 1911. It was adopted as the National Anthem of India on 24th January, 1950 by the Constituent Assembly. The first stanza( out of five stanzas) of the song forms the National Anthem.

THE NATIONAL FLAG OF INDIA is in tricolour of deep saffron(Kesari) at the top, white in the middle and dark green at the bottom in equal propotions.The flag is a horizontal tricolour in equal proportion of deep saffron on the top, white in the middle and dark green at the bottom. The ratio of the width to the length of the flag is two is to three. In the centre of the white band, there is a wheel in navy blue to indicate the Dharma Chakra, the wheel of law in the Sarnath Lion Capital. Its diameter approximates the width of the white band and it has 24 spokes. The saffron stands for courage, sacrifice and the spirit of renunciation; the white, for purity and truth; the green for faith and fertility. The design of the National Flag was adopted by India's constituent assembly on 22nd july, 1947. It's use and display are regulated by a code. The Indian flag symbolizes freedom. The late Prime Minister Pandit Nehru called it a flag not only of freedom for ourselves, but a symbol of freedom for all people.

The National emblem is a symbol of contemporary India's reaffirmation of its commitment to world peace and goodwill.

The National Emblem of India is a replica of the Lion of Sarnath, near Varanasi in Uttar Pradesh State. The Lion Capital was erected in the 3rd century BC by Emperor Ashoka to mark the spot where Lord Buddha first proclaimed his gospel of peace and emancipation..

It is symbolic of India's reaffirmation of its ancient commitment to world peace and goodwill. In the original, there are four lions, standing back to back, mounted on a abacus with a frieze carrying sculptures in high relief of an elephant, a galloping horse, a bull and a lion separated by intervening wheels over a bell-shaped lotus. Carved out of a single block of polished sandstone, the capital is crowned by the Wheel of the Law (Dharma Chakra).

In the state emblem adopted by the Government of India on 26 January 1950, only three lions are visible, the fourth being hidden from view. The wheel appears in relief in the center of the abacus with a bull on the right and a horse on the left and the outlines of the other wheels on extreme right and left. The bell-shaped lotus has been omitted.

The four lions (one hidden from view) - symbolising power, courage and confidence - rest on a circular abacus. The abacus is girded by four smaller animals - guardians of the four directions: the lion of the north, the elephant of the east, the horse of the south and the bull of the west.The abacus rests on a lotus in full bloom, exemplifying the fountainhead of life and creative inspiration. The motto 'Satyameva Jayate' inscribed below the emblem in Devanagari script means 'truth alone triumphs'

National Animal of India-THE TIGER.

The magnificent Tiger Panthera tigris (linnaeus), the national animal of India, is a rich-colored well-striped animal with a short coat. The combination of grace, strength, power has earned the tiger great respect and high esteem. Indian tigers are famous all over the world and one of the main attractions for the lovers of wild life. They are the crowning glory and the light of the Indian wild life.

Tough, muscular, majestic tigers roam about the Sunderbans of Bengal "burning bright in the darkness of the night." The natives of the forest worship the tiger as the deity that gives them honey and wax. The Sunderbans are their main habitat for their thick forests of Sunder trees. They feed on fish, cattle and sometimes human beings. The man-eaters are the most dreaded of all wild beasts. It is a common belief that a tiger does not harm anyone who has offered prayers to him. Tigers are fast runners, excellent swimmers and their eyesight is strong.

To check the dwindling population of tigers in India, which came down to just 1,827 in 1972, massive conservation program was initiated in April 1973, known as the 'Project Tiger'. This project aims to maintain a viable population of tigers in India for scientific, economic, aesthetic, cultural and ecological values. Since then, the tiger population has shown a gradual increase and the census of 1989 puts the tiger population of the country at 4,334. So far, 19 tiger reserves have been established in the country under this project, covering over 29, 716 sq. km. forest area

National Bird of India-THE PEACOCK

Peacock is a large and majestic bird. It has got a long and beautiful tail. Both the peacock and the hen have crest. But the crest of hen is smaller in size. The main body of the cock is mottled brown in color. Especially, the metallic green color found on the lower neck is very attractive. Though peacocks are beautiful looking birds their calls are loud and coarse.

They move in-groups and they are normally spotted in the forests, villages and nearby fields. They are shy in nature. It feeds on lizards, snakes, grains and insects. The hen lays a maximum of five eggs, which are in pale cream color.

The significance of peacock is attached to cultures of India, Far East, Ancient Persia, Greek and Christian. In Hinduism, the image of the god of thunder, rains and war, Indra, was depicted in the form of a peacock. In south India, peacock is considered as a 'vahana' or vehilce of lord Muruga. The figure of peacock is painted in various Islamic religious buildings. In Christianity, the peacock was also known as the symbol of the 'Resurrection'.

In India people believe that whenever the cock spread its tails in an ornamental fashion, it indicates that rain is imminent. In a way it is partly true. At the sight of dark clouds the bird outspreads its tail and starts dancing in rhythmic fashion. Most of the folklore including Bharatha Natyam has got special dancing poses for the peacock dance.

National Flower of India- THE LOTUS

Among the various flowers of Indian sub-continent, the flower Lotus is regarded with divinity and grace. Often, Goddesses Lakshmi and Saraswathi are associated with the flower lotus. Even Lord Siva, who wanted to escape the wrath of the Lord Saneeswaran, morphed himself into the shape of a bee and took asylum inside a lotus. Buddhists regard this flower as a sacred one.

Lotus symbolizes purity, beauty, majesty, grace, fertility, wealth, richness, knowledge and serenity. They are found in white and pink colors in general and they grow in shallow and murky waters. Some blue colored flowers are also sighted. These flowers enjoy a warm sunlight and intolerant to cold weather. Hence they cannot be seen blossoming in the winter. The floating leaves and flowers have long stems, which contains air spaces to maintain buoyancy.

The plant is having various uniqueness attached to it. Though the large leaves of the plant are floating on the surface of the water, even a drop of water is not accommodated on top of the leaves. Perhaps, they are teaching the human beings, to lead a life of non-attachment and avoid the worldly pleasures.

Depending upon the level of water in the tank, the stems will rise. In this fashion, it is guiding the human beings to rise upto the situation leading to a genuine elevation in their lives. As the world famous 'Thirukural' says,

"Vellathanayathu malar neetam manthartham ullath thanyathu ouyarvu"

signifying, in relation with the water level of a tank, the stem will rise. In the same way, depending upon their ambitions and thoughts, human beings can elevate themselves in their life.

In Indian religious epics, references of lotus are made, in relation with eyes and feet of divine persona. For instance "Kamala Kannan" referring Lord Krishna with the contextual meaning, a person having eyes with the color of the pink lotus. Also, it is coupled with the feet of deities. "Kamala Patham" means lotus feet implying the feet of the god. "Charan Kamala Patham" implying, submit oneself in totality, at the lotus feet of the god.

National Tree of India-THE BANYAN TREE.

THE BANYAN TREE-Called the Indian fig tree( Ficus bengalensis) grow over a large area. The roots then give rise to more trunks and branches. Because of this characteristic & longevity, the Banyan tree is considered immortal & sacred and is an integral part of the myths and legends in India. Even today, the banyan tree is the focal point of village life and the village council meetings under the shade of this huge shade-giving tree.

National Fruit of India-THE MANGO

The fruit Mango,of the tree Mangifera indica, is one of the most widely cultivated fruits of the tropical world. This juicy, delicious fruit is a rich source of Vitamins A, C and D. In India there are hundreds of varieties of mangoes, in different sizes, shapes and colours etc. Mangoes, have been cultivated in India since time immemorial. The famous Indian poet Kalidasa sang its praises.King Alexander relished its taste, as did the Chinese traveller Hieun Tsang. Akbar, the Moghal emperor planted over 100,000 mango trees in Darbhanga, known as Lakhi Bagh(India).

Nagpanchami / Nagapanchami

Nagpanchami also known as Guga-Navami is a ceremony celebrated by the Hindus all over India. It falls on the fifth day of moonlit fortnight in Shravan (July/August). Snake worship was a ritual practice long before the Vedic times; by Hindus, Jains and Buddhists and still continues to be a pious celebration. There are quite a few mythological stories that cause the devotees to pray the serpent. Lord Shiva wears the snake as ornamentation around his neck. The ceremonies performed include sweetened milk and puffed rice offered to the snakes. People pray the Snake God for prosperity and safety from the venomous reptile. Goodies including sweets, fresh fruits and dry fruits along with flowers are gift hampers often exchanged among the devotees. In the corporate sector, this occasion is a good time to promote the corporation or a business by personalized Nagpanchami gifts.

Important Aspects of Nag Panchami

This so called "snake day" has several important components. In addition to offerings made to the snakes throughout the country during worship and celebration, men and women celebrate the day in these ways:

• Cobras are bathed in milk and offered rice as this is thought to offer immunity from their bites.

• Women often partake in early baths of milk and wear colourful saris.

• Pots of milk and flowers are placed next to holes that are believed to contain snakes as an offering of devotion. If a snake actually drinks the milk it is thought to be the ultimate sign of good luck.

• Mansa, the Queen of Snakes, is worshiped in most parts of Bengal during Nag Panchami.

• In the Punjabi region, a large dough snake is created and then paraded around the village. The parade is colourful with plenty of singing and dancing; at the end of the parade the snake is buried. Nag Panchami is referred to as "Guga-Navami" in Punjab.

• Snake charmers sit alongside the roads of Maharashtra and encourage women to offer milk, flowers and haldi-kumkum (a powdered offering of tumeric and vermillion) to the dangerous snakes the snake charmers carry.

• In many villages, snake charmers carry pots containing cobras to a central temple where they are released and then worshiped with offerings of milk and rice.

• Mainly in the south of India, people worship figures of snakes made of clay or sandalwood as alternatives to the real-life versions.

• No Hindu home may fry anything on the day of Nag Panchami.

• Girls who are hoping to marry believe that the cobra offers good luck in their quest for eternal happiness.

Nagpanchami / Nagapanchami

Panchami means the fifth and on the fifth day of the bright half of Shravana, nagas (serpents) are worshipped. Snakes symbolize energy and prosperity. Snake-worship is pre-Aryan and was incorporated into the Aryan religion at an early stage.

In the rainy month of Shravana many snakes come out of their holes. A large number of human and cattle deaths were caused by snake-bites. Thus, this worship must have been started to appease the nagas.

Nagas are descendents of the sage Kashyapa. He had two wives - Kadru and Vinita. Vinita was the mother of the great eagle Garuda and Kadru, the mother of serpents. There was great rivalry between the two wives. Kadru won a stake through deceit. Consequently, Vinita had to work as Kadru`s slave. One way to free her from bondage was to procure the `amrit` - the nectar of immortality from the city of Gods. Garuda, the mighty bird, procured the amrit and bought his mothers freedom. But, Indra stole it back before the serpents could drink it. However, a few drops of the divine potion fell on the grass on which the serpents slithered. Hence, they are endowed with the capacity to throw away the old skin and grow a new one in its place!

The prominent Cobra snakes mentioned in the Puranas are Anant, Vasuki, Shesh, Padma, Kanwal, Karkotak, Kalia, Aswatar, Takshak, Sankhpal, Dhritarashtra and Pingal. Some historians state that these were not snakes but Naga Kings of various regions with immense power.

Vishnu sleeps between the cycles of creation on a serpent-couch and this form is called Seshshayana Vishnu. This thousand-headed cobra is also called Ananta (endless). He is considered immortal by Hindus as it can slough off its skin. As such Eternity in Hinduism is often represented by a serpent eating its own tail.

In Jainism and Buddhism, snake is regarded as sacred having divine qualities. It is believed, that a Cobra snake saved the life of Buddha and another protected the Jain Muni Parshwanath. As an evidence of this belief, we find a huge serpent carved above the head of the statue of Muni Parshwanath.

In medieval India, figures of snakes were carved or painted on the walls of many Hindu temples. In the caves at Ajanta, images of the rituals of snake worship have been found. Kautilya, in his "Arthashastra" has given detailed description of the cobra snakes.

The most popular legend is about Lord Krishna when he was a small boy. While playing the game of throw-ball with his cowherd friends, the ball fell into Yamuna river. The legend explains how Krishna destroyed Kalia Serpent. He forced Kalia to go away and saved the people from drinking the poisonous water.

This is an ancient festival. Hemadri, an historian, has stated that on Ashvina Shukla Panchami people worshiped images of nagas and Indrani. These images were placed on a white cloth, on platform. The images of nagas were bathed with water, clarified butter and milk. The images of Indrani was washed with water only.

According to Agni Purana, snakes are to be worshiped on the Panchamis of Shravana, Bhadrapada, Ashvina and Kartika. Such worship is performed in the honour of Takshaka, the king of serpents. The festival is called Takshaka Yatra.

NagapanchamiIt is celebrated with more enthusiasm in the rural areas. On this day, women and children visit snake-pits and worship the snakes residing there. They perform puja (a form worship with an invocative prayer). Then, they offer milk and honey to the naga-devta (snake-god). In urban areas, small clay images of cobra are worshipped.

Married girls visit their parents. Swings are put up in the villages on which both adults and children enjoy themselves without any inhibition, irrespective of caste, creed or sex. In several houses, clay images of snakes are worshipped.

On this day, people whitewash a portion of a wall. Then, the figures of cobras are painted in black. They worship these figures with incense, lamps, sweets, and flowers. Women observe a fast. Images of snakes made of silver, gold, wood or clay are also worshipped. Cloth effigies of serpents are worshipped in Jodhpur.

In Punjab, Nag-Panchami is known by the name of "Guga-Navami". A huge snake is made from dough. Every household contributes the flour and butter needed to prepare the dough-snake. The dough-snake is then placed on a winnowing basket and taken in a procession in which women and children sing and dance and onlookers shower flowers. All the religious rites are performed to invoke the blessings of the snake-god and then the dough snake is ceremoniously buried.

The body of Shiva is entwined with snakes, thus, on Naga Panchami day, people worship him. Shiva worship is observed particularly at his temples at Varanasi and Mathura in Uttar Pradesh, Ujjain in Madhya Pradesh and at Vaidyanatha and Naganatha in West Bengal.

Manasa, a daughter of Shiva, is worshipped as the snake-goddess. She is worshipped particularly in Rajasthan, Bengal and the hill areas of India. On this occasion, snake-charmers are also requested to invoke the Snake Queen by playing melodious tunes on their flutes.

In Maharashtra, snake-charmers are seen especially on this day. They go from house to house asking for alms and clothing. The snakes are kept in flat and round baskets. These baskets are opened only when women offer milk and cooked rice for the worship. Women sprinkle haldi-kumkum and flowers on the heads of the snakes and offer sweetened milk to the snakes and pray.

NagapanchamiThe village of Baltis Shirale, which is situated approximately 400 kilometers (approximately 250 miles) from Mumbai, witnesses the most impressive of all the Nagapanchami celebrations. In this village, people pray to live cobras that they catch on the eve of this pre-harvest festival. About a week before this festival, they dig out live snakes from holes and keep them in covered earthen pots and these snakes are fed with rats and milk. Their poison-containing fangs are not removed because the people of this village believe that to hurt the snakes is sacrilegious. Yet it is amazing that these venomous cobras do not bite instead protect their prospective worshippers.

After all the obeisance is rendered to the goddess and the ritual puja is over, the snakes are put back in the pots and carried in bullock-carts in procession through the 32 hamlets of Shirala village. Women eagerly await outside their houses for "darshan" of the sacred cobras. One or two cobras are let loose in front of each house where men and women offer prayers, sprinkle puffed rice, flowers and coins over them, burn camphor and agarbattis and perform "aarti".

Large crowds arrive from Kolhapur, Sangli, Poona and even from foreign lands to see this wonderful spectacle and enjoy in the fair. The following day, the snakes are released in the jungle.

There is one legend associated with the celebration of this festival. Once Guru Gorakhnath was passing through this village. He saw a woman praying before a clay-cobra idol. He turned it into a living snake and told her not to be afraid of snakes. Since then, the Baltis Shirale village and its neighbouring regions worship snakes. Guru Gorakhnath`s temple is on a nearby hillock.

In Maharashtra, acrobatics and the magic performances by the tribals in the interior parts attracts big crowds.

Some of the other areas of worship during Nagapanchami are the Hardevja temple in Jaipur, Adishesha temple in Andhra Pradesh, Nagaraj temple in Kerala and Nagathamman temple in Chennai.

In the South, images of Snakes are crafted in cowdung on either side of the entrance to the house as a mark of welcome to snake God. Offerings of milk are given in the holes around the house.

There are snake-temples in our country with idols of snake-gods. In these, temples cobras are also reared and live snakes are worshipped on Nag-Panchami day. In Hindu homes, frying any thing on this day is forbidden by tradition.

Lord Vishnu

Lord Vishnu represents the aspect of the Supreme Reality that preserves and sustains the universe. Although there are variations in images and pictures of Lord Vishnu, He is generally symbolized by a human body with four arms. In His hands He carries a conch (shankha), a mace (gada), and discus (chakra). He wears a crown, two earrings, a garland (mala) of flowers, and a gem around the neck. He has a blue body and wears yellow clothes. The Lord is shown standing on a thousand-headed snake (named Shesha Nag), and the snake stands with its hoods open over the head of the Lord.

"I declare, O Bhikkhus, that volition is Karma. Having willed one acts by body, speech, and thought." (Anguttara Nikaya)

In answering these subtle questions, the Venerable Buddhaghosa writes in the Visuddhi Magga:

"No doer is there who does the deed;

Nor is there one who feels the fruit;

Constituent parts alone roll on;

This indeed! Is right discernment."

For instance, the table we see is apparent reality. In an ultimate sense the so-called table consists of forces and qualities.

For ordinary purposes a scientist would use the term water, but in the laboratory he would say H 2 0.

In this same way, for conventional purposes, such terms as man, woman, being, self, and so forth are used. The so-called fleeting forms consist of psychophysical phenomena, which are constantly changing not remaining the same for two consecutive moments.

Buddhists, therefore, do not believe in an unchanging entity, in an actor apart from action, in a perceiver apart from perception, in a conscious subject behind consciousness.

Who then, is the doer of Karma? Who experiences the effect?

Volition, or Will (tetana), is itself the doer, Feeling (vedana) is itself the reaper of the fruits of actions. Apart from these pure mental states (suddhadhamma) there is no-one to sow and no-one to reap.

Classification of Karma

1. With respect to different functions, Karma is classified into four kinds:

2. REPRODUCTIVE KARMA

Every birth is conditioned by a past good or bad karma, which predominated at the moment of death. Karma that conditions the future birth is called Reproductive Karma. The death of a person is merely 'a temporary end of a temporary phenomenon'. Though the present form perishes, another form which is neither the same nor absolutely different takes its place, according to the potential thought-vibration generated at the death moment, because the Karmic force which propels the life-flux still survives. It is this last thought, which is technically called Reproductive (janaka) Karma, that determines the state of a person in his subsequent birth. This may be either a good or bad Karma.

According to the Commentary, Reproductive Karma is that which produces mental aggregates and material aggregates at the moment of conception. The initial consciousness, which is termed the patisandhi rebirth consciousness, is conditioned by this Reproductive (janaka) Karma. Simultaneous with the arising of the rebirth-consciousness, there arise the 'body-decad', 'sex-decad' and 'base-decad' (kaya-bhavavatthu dasakas). (decad = 10 factors).

(a) The body-decad is composed of:

1. The element of extension (pathavi).

2. The element of cohesion (apo).

3. The element of heat (tajo).

4. The element of motion (vayo).

(b) The four derivatives (upadana rupa):

1. Colour (vanna).

2. Odour (gandha).

3. Taste (rasa).

4. Nutritive Essence (oja)

These eight (mahabhuta 4 + upadana 4 = 8) are collectively called Avinibhoga Rupa (indivisable form or indivisable matter).

(c) Vitality (jivitindriya) and Body (kaya)

These (avinibhoga 8 + jivitindriya 1 + Kaya 1 = 10) ten are collectively called "Body-decad" = (Kaya dasaka).

Sex-decad and Base-decad also consist of the first nine, sex (bhava) and seat of consciousness (vathu) respectively (i.e. eye, ear, nose, tongue, and body).

From this, it is evident that the sex of a person is determined at the very conception of a being. It is conditioned by Karma and is not a fortuitous combination of sperm and ovum cells. The Pain and Happiness one experiences in the course of one's lifetime are the inevitable consequence of Reproductive Kamma.

2. SUPPORTIVE KARMA

That which comes near the Reproductive (janaka) Kamma and supports it. It is neither good nor bad and it assists or maintains the action of the Reproductive (janaka) Karma in the course of one's lifetime. Immediately after conception till the death moment this Karma steps forward to support the Reproductive Karma. A moral supportive (kusala upathambhaka) Karma assists in giving health, wealth, happiness etc. to the being born with a moral Reproductive Karma. An immoral supportive Karma, on the other hand, assists in giving pain, sorrow, etc. to the being born with an immoral reproductive (akusala janaka) Karma, as for instance to a beast of burden.

3. OBSTRUCTIVE KARMA OR COUNTERACTIVE KARMA

Which, unlike the former, tends to weaken, interrupt and retard the fruition of the Reproductive Karma. For instance, a person born with a good Reproductive Karma may be subject to various ailments etc., thus preventing him from enjoying the blissful results of his good actions. An animal, on the other hand, who is born with a bad Reproductive Karma may lead a comfortable life by getting good food, lodging, etc., as a result of his good counteractive or obstructive (upabidaka) Karma preventing the fruition of the evil Reproductive Karma.

4. DESTRUCTIVE (UPAGHATAKA) KARMA

According to the law of Karma the potential energy of the Reproductive Karma could be nullified by a mere powerful opposing Karma of the past, which, seeking an opportunity, may quite unexpectedly operate, just as a powerful counteractive force can obstruct the path of a flying arrow and bring it down to the ground. Such an action is called Destructive (upaghataka) Karma, which is more effective than the previous two in that it is not only obstructive but also destroys the whole force. This Destructive Karma also may be either good or bad.

As an instance of operation of all the four, the case of Devadatta, who attempted to kill the Buddha and who caused a schism in the Sangha (disciples of the Buddha) may be cited. His good Reproductive Karma brought him birth in a royal family. His continued comfort and prosperity were due to the action of the Supportive Karma. The Counteractive or Obstructive Karma came into operation when he was subject to much humiliation as a result of his being excommunicated from the Sangha. Finally the Destructive Karma brought his life to a miserable end.

(B) There is another classification of Karma, according to the priority of effect:

1. WEIGHTY (GARUKA) KARMA.

This is either weighty or serious – may be either good or bad. It produces its results in this life or in the next for certain. If good, it is purely mental as in the case of Jhana (ecstasy or absorption). Otherwise it is verbal or bodily. On the Immoral side, there are five immediate effective heinous crimes (pancanantariya karma): Matricide, Patricide, and the murder of an Arahant, the wounding of a Buddha and the creation of a schism in the Sangha. Permanent Scepticism (Niyata Micchaditthi) is also termed one of the Weighty (garuka) Karmas.

If, for instance, any person were to develop the jhana (ecstasy or absorption) and later were to commit one of these heinous crimes, his good Karma would be obliterated by the powerful evil Karma. His subsequent birth would be conditioned by the evil Karma in spite of his having gained the jhana earlier. Devadatta lost his psychic power and was born in an evil state, because he wounded the Buddha and caused a schism in the Sangha.

King Ajatasattu would have attained the first stage of Sainthood (Sotapanna) if he had not committed patricide. In this case the powerful evil Karma acted as an obstacle to his gaining Sainthood.

2. PROXIMATE (ASANNA) KARMA OR DEATH-PROXIMATE KARMA

This is that which one does or remembers immediately before the moment of dying. Owing to the great part it plays in determining the future birth, much importance is attained to this deathbed (asanna) Karma in almost all Buddhist countries. The customs of reminding the dying man of good deeds and making him do good acts on his deathbed still prevails in Buddhist countries.

Sometimes a bad person may die happily and receive a good birth if he remembers or does a good act at the last moment. A story runs that a certain executioner who casually happened to give some alms to the Venerable Sariputta remembered this good act at the dying moment and was born in a state of bliss. This does not mean that although he enjoys a good birth he will be exempt from the effects of the evil deeds which he accumulated during his lifetime. They will have there due effect as occasions arise.

At times a good person may die unhappy by suddenly remembering an evil act of his or by harbouring some unpleasant thought, perchance compelled by unfavourable circumstances. In the scriptures, Queen Mallika, the consort of King Kosala, remembering a lie she had uttered, suffered for about seven days in a state of misery when she lied to her husband to cover some misbehaviour.

These are exceptional cases. Such reverse changes of birth account for the birth of virtuous children to vicious parents and of vicious children to virtuous parents. As a result of the last thought moment being conditioned by the general conduct of the person.

3.HABITUAL (ACCINA) KARMA

It is that which on habitually performs and recollects and for which one has a great liking. Habits whether good or bad becomes ones second nature, tending to form the character of a person. At unguarded moments one often lapses into one's habitual mental mindset. In the same way, at the death-moment, unless influenced by other circumstances, one usually recalls to mind one's habitual deeds.

Cunda, a butcher, who was living in the vicinity of the Buddha's monastery, died yelling like an animal because he was earning his living by slaughtering pigs.

King Dutthagamini of Ceylon (Sri Lanka) was in the habit of giving alms to the Bhikkhus (monks) before he took his own meals. It was his habitual Karma that gladdened him at the dying moment and gave him birth in the Tusita heaven.

4. RESERVE OR CUMULATIVE (KATATTA) KARMA

This literally means 'because done'. All actions that are not included in the aforementioned and those actions soon forgotten belong to this category. This is, as it were the reserve fund of a particular being.

(C) There is another classification of Karma according to the time in which effects are worked out:

1. Immediately Effective (ditthadhammavedaniya) Karma.

2. Subsequently Effective (uppapajjavedaniya) Karma.

3. Indefinitely Effective (aparapariyavedaniya) Karma.

4. Defunct or Ineffective (ahosi) Karma.

Immediately Effective Karma is that which is experienced in this present life. According to the Abhidhamma one does both good and evil during the javana process (thought-impulsion), which usually lasts for seven thought-moments. The effect of the first thought-moment, being the weakest, one may reap in this life itself. This is called the Immediately Effective Karma.

If it does not operate in this life, it is called 'Defunct or Ineffective' Karma.

The next weakest is the seventh thought-moment. Its effect one may reap in the subsequence birth. This is called 'Subsequently Effective' Karma.

This, too, is called Defunct or Ineffective Karma if it does not operate in the second birth. The effect of the intermediate thought-moments may take place at any time until one attains Nibbana. This type of Karma is known as 'Indefinitely Effective' Karma.

No one, not even the Buddhas and Arahantas, is exempt from this class of Karma which one may experience in the course of one's wandering in Samsara. There is no special class of Karma known as Defunct or Ineffective, but when such actions that should produce their effects in this life or in a subsequent life do not operate, they are termed Defunct or Ineffective Karma.

(D) The last classification of Karma is according to the plane in which the effect takes place, namely:

1. Evil Actions (akusala kamma) which may ripen in the sentient planes (kammaloka). (Six celestial planes plus one human plane plus four woeful planes = eleven kamaloka planes.) Here are only four woeful kamalokas.

2. Good Actions (kusala kamma) which may ripen in the sentient planes except for the four woeful planes.

3. Good Actions (kusala kamma) which may ripen in the Realm of Form (rupa brahamalokas).

There are four Arupa Brahma Lokas.

Questions on the Theory of Karma

Question: Do the Karmas of parents determine or affect the Karmas of their children?

Answer: Physically, the Karma of children is generally determined by the Karma of their parents. Thus, healthy parents usually have healthy offspring, and unhealthy parents have unhealthy children. On the effect or how the Karma of their children is determined: the child's Karma is a thing apart of itself – it forms the child's individuality, the sum-total of its merits and demerits accumulated in innumerable past existences. For example, the Karma of the Buddha-to-be, Prince Siddhartha was certainly not influenced by the joint Karma of his parents, King Suddhodana and Queen Maya. The glorious and powerful Karma of our Buddha-to-be transcended the Karma of his parents which jointly were more potent than his own.

Question: If the Karma of parents do not influence those of their children, how would the fact be explained that parents who suffer from certain virulent diseases are apt to transmit these evils to their offsprings?

Answer: Where a child inherit such a disease it is due to the force of the parents' characteristics because of the force of the latter's Utu (conditions favourable to germination). Take, for example, two seeds from a sapling; plant one in inferior, dry soil; and the other in rich, moist soil. The result is that the first seed will sprout into a sickly sapling and soon show symptoms of disease and decay; while the other seed will thrive and flourish and grow up to be a tall and healthy tree.

It will be observed that the pair of seeds taken from the same stock grows up differently according to the soil into which they are put. A child's past Karma may be compared to the seed: the physical disposition of the mother to the soil; and that of the father to the moisture, which fertilised the soil. Roughly speaking, to illustrate our subject, we will say that, representing the sapling's germination, growth, and existence as a unit, the seed is responsible for one-tenth of them, the soil for six-tenths, and the moisture for the remainder, three-tenths. Thus, although the power of germination exists potentially in the seed (the child), its growth is powerfully determined and quickened by the soil (the mother) and the moisture (the father).

Therefore, even as the conditions of the soil and moisture must be taken as largely responsible factors in the growth and condition of the tree. So must the influences of the parents (or progenitors, as in the case of the animal world) be taken into account in respect to the conception and growth of their offspring.

The parents' share in the Karma determining the physical factors of their issue is as follows: If they are human beings, then their offspring will be a human being. If they are cattle then their issue must be of their species. If the human being is Chinese, then their offspring must be of their race. Thus, the offspring are invariably of the same genera and species, etc., as those of the progenitors. It will be seen from the above that, although a child's Karma is very powerful in itself, if cannot remain wholly uninfluenced by those of it parents. It is apt to inherit the physical characteristic of its parents. Yet, it may occur that the child's Karma, being superlatively powerful, the influence of the parent's joint Karma cannot overshadow it. Of course, it need hardly be pointed out that the evil influences of parents can also be counteracted by the application of medical science.

All beings born of sexual cohabitation are the resultant effects of three forces:

1.The old Karma of past existence;

2.The seminal fluid of the mother, and

3.The seminal fluid of the father.

The physical dispositions of the parents may, or may not, be equal in force. One may counteract the other to a lesser or greater extent. The child's Karma and physical characteristics, such as race, colour, etc., will be the produce of the three forces.

Question: On the death of a sentient being, is there a 'soul' that wanders about at will?

Answer: When a sentient being leaves one existence, it is reborn either as a human being, a celestial being, (Deva or Brahama), and inferior animal, or a denizen of one of the regions of hell. The sceptics and the ignorant people held that there are intermediate stages – antrabhava – between these; and that there are being who are neither of the human, the celestial, the Deva or the Brahma worlds nor of any one of the stages of exist recognised in the scriptures – but are in an intermediate stage. Some assert that these transitional stages are possessed of the Five Khandhas (Five Aggregates: they are Matter (rupa); Feeling (vedana); Perception (sanna); 4. Mental-activities (sankhara); and Consciousness (vinnana).

Some assert that these beings are detached 'souls' or spirits with no material encasement, and some again, that they are possessed of the faculty of seeing like Devas, and further, that they have power of changing at will, at short intervals, from one to any of the existence mentioned above. Others again hold the fantastic and erroneous theory that these beings can, and so, fancy themselves to be in other than the existence they are actually in. Thus, to take for example one such of these suppositious beings. He is a poor person – and yet he fancies himself to be rich. He may be in hell – and yet he fancies himself to be in the land of the Devas, and so on. This belief in intermediate stages between existences is false, and is condemned in the Buddhist teachings. A human being in this life who, by his Karma is destined to be a human being in the next, will be reborn as such; one who by his Karma is destined to be a Deva in the next will be appear in the land of the Devas; and one whose future life is to be in Hell, will be found in one of the regions of hell in the next existence.

The idea of an entity or soul or spirit 'going', 'coming', 'changing' or 'transmigrating' from one existence to another is an idea entertained by the ignorance and materialistic, and is certainly not justified by the Dhammas that there is no such thing as 'going', 'coming', 'changing', etc., as between existences. The conception, which is in accordance with the Dhamma, may perhaps be illustrated by the picture thrown out by a cinema projector, or the sound of emitted by the gramophone, and their relation to the film or the sound-box and records respectively. For example, a human being dies and is reborn in the land of Devas. Though these two existences are different, yet the link or continuity between the two at death is unbroken in point of time. The same is true in the case of a man whose further existence is to be in hell. The distance between Hell and the abode of man appears to be great. Yet, in point of time, the continuity of 'passage' from the one existence to the other is unbroken, and no intervening matter or space can interrupt the trend of a man's Karma from the world of human beings to the regions of Hell. The 'passage' from one existence to another is instantaneous, and the transition is infinitely quicker than the blink of an eyelid or a lightening-flash.

Karma determines the realm of rebirth and the state of existence in that realm of all transient being (in the cycle of existences, which have to be traversed till the attainment, at last, of Nibbana).

The results of Karma are manifold, and may be effected in many ways. Religious offerings (dana) may obtain for a man the privilege of rebirth as a human being, or as a deva, in one of the six deva worlds according to the degree of the merit of the deeds performed, and so with the observance of religious duties (sila). The jhanas or states of absorption, are found in the Brahma world or Brahmalokas up to the summit, the twentieth Brahma world: And so with bad deeds, the perpetrators of which are to be found , grade by grade, down to the lowest depths of Hell. Thus are Karma, past, present and future were, are, and will ever be the sum total of our deeds, good, indifferent or bad. As was seen from the foregoing, our Karma determines the changes of our existences.

"Evil spirits" are, therefore, not beings in an intermediate or transitional stages of existence, but are really very inferior beings, and they belong to one of the following five realms of existence:

1.World of Men:

2. The Lowest plane of deva-world;

3. The region of hell;

4. Animals below men, and 5. Petas (ghosts).

Number 2 and 5 are very near the world of human beings. As their condition is unhappy, and they are popularly considered evil spirits. It is not true that all who die in this world are reborn as evil spirits; nor is it true that beings who die sudden or violent deaths are apt to be reborn in the lowest plane of the world of devas.

Question: Is there such a thing as a human being who is reborn and who is able to speak accurately of his or her past existence?

Answer: Certainly, this is not an uncommon occurrence, and is in accordance with the tenets of Buddhism in respect to Karma.

The following (who form, an overwhelming majority of human beings) are generally unable to remember there past existences when reborn as human beings: Children who die young. Those who die old and senile. Those who are addicted to the drug or drink habit. Those whose mothers, during their conception, have been sickly or have had to toil laboriously, or have been reckless or imprudent during pregnancy. The children in the womb, being stunned and started, lose all knowledge of their past existence.

The following are possessed of a knowledge of their past existences, viz: Those who are not reborn (in the human world) but proceed to the world of the devas, of Brahmas, or to the regions of Hell, remember their past existences.

Those who die suddenly deaths from accidents, while in sound health, may also be possessed of this faculty in the next existence, provided that their mothers, in whose womb they are conceived, are healthy. Again, those who live steady, meritorious lives and who in their past existences have striven to attain, often attain it.

Lastly the Buddha, the Arahantas and Ariyas attain this gift which is known as pubbenivasa abhnna (Supernatural Power remembering previous existences).

Question: Which are the five Abhinna? Are they attainable only by the Buddha?

Answer: The five Abhinna (Supernatural Powers): Pali - abhi, excellent, nana, wisdom) are:

Iddhividha = Creative power;

Dibbasola = Divine Ear;

Cetopariya nana = Knowledge of others' thoughts;

Pubbenivasanussati = Knowledge of one's past existence;

Dibbacakkhu = The Divine eye.

The Abhinna are attainable not only by the Buddha, but also by Arantas and Ariyas, by ordinary mortals who practise according to the Scriptures (as was the case with hermits etc, who flourished before the time of the Buddha and who were able to fly through the air and traverse different worlds).

In the Buddhist Scriptures, we find, clearly shown, the means of attaining the five Abhinna. And even nowadays, if these means are carefully and perseveringly pursued, it would be possible to attain these. That we do not see any person endowed with the five Abhinna today is due to the lack of strenuous physical and mental exertion towards their attainment.

Nature of Karma

In the working of Karma there are maleficent and beneficent forces and conditions to counteract and support this self-operating law. Birth (gati) time or condition (kala) substratum of rebirth or showing attachment to rebirth (upadhi) and effort (payoga) act as such powerful aids and hindrances to the fruition of Karma.

Though we are neither the absolutely the servants nor the masters of our Karma, it is evident from these counteractive and supportive factors that the fruition of Karma is influenced to some extent by external circumstances, surroundings, personality, individual striving, and so forth.

It is this doctrine of Karma that gives consolation, hope, reliance and moral courage to a Buddhist. When the unexpected happens, and he meets with difficulties, failures, and misfortune, the Buddhist realises that he is reaping what he has sown, and he is wiping off a past debt. Instead of resigning himself, leaving everything to Karma, he makes a strenuous effort to pull the weeds and sow useful seeds in their place, for the future is in his own hands.

He who believes in Karma does not condemn even the most corrupt, for they, too, have their chance to reform themselves at any moment. Though bound to suffer in woeful states, they have hope of attaining eternal Peace. By their own doings they have created their own Hells, and by their own doings they can create their own Heavens, too.

A Buddhist who is fully convinced of the law of Karma does not pray to another to be saved but confidently relies on him for his own emancipation. Instead of making any self-surrender, or calling on any supernatural agency, he relies on his own will power, and works incessantly for the well-being and happiness of all. This belief in Karma validates his effort and kindles his enthusiasm, because it teaches individual responsibility.

To the ordinary Buddhist, Karma serves as a deterrent, while to an intellectual, it serves as in incentive to do good. He or she becomes kind, tolerant, and considerate. This law of Karma explains the problem of suffering, the mastery of so-called fate and predestination of other religions and about all the inequality of mankind.