SpiritualKarma, the Law Behind Reincarnation
Without the law of karma, reincarnation loses its meaning. The Sanskrit word karma literally means “action, act, deed.” Yet no single
English word fully conveys its scope, so we will retain the Sanskrit term, which is now widely accepted in Western languages. To grasp the Vedic concept of karma, we must examine the principle that underlies it rather than merely translating the word.
The Law of Action and Reaction
Madame Blavatsky, who introduced the term into 19th century theosophy, described karma as follows: "Karma is the basic law of the cosmos that links effect with cause in the physical, mental, and psychic world. Because no cause can exist without its corresponding effect—from the largest to the smallest, from the cosmic cataclysm to the movement of your hand—and because something similar produces something similar, karma is the invisible and recognized law that wisely, justly, and thoughtfully links every effect to its cause, relating the result to its perpetrator." The Austrian occultist and social reformer Rudolf Steiner compared karma to the natural law of equilibrium expressed in Newton’s third law of motion (1687): for every action there is an equal and opposite reaction. Even the Bible alludes to this principle. In the Gospel of Mathew (16:27) Jesus declares, “For the Son of Man will come in the glory of His Father with His angels, and then He will repay each person according to his deeds.” The apostle Paul echoes the same idea (2 Cor 9:6): “Whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully.” This understanding was widely accepted in early Christianity until 553 CE, when the Second Council of Constantinople condemned the doctrine of reincarnation and affirmed instead the dogma of a single resurrection.
Karma, the Law Behind Reincarnation
Yet natural laws do not cease to operate simply because we ignore or legislate against them. Put your hand in fire, and it burns— whether child or scholar, believer or skeptic. If every action produces a corresponding reaction, we can imagine the intricacy of the karmic web. It must account for every human deed and deliver a proportionate result—whether in the near future or in a distant lifetime. But in the Vedic view, a law is not an impersonal or blind force. Behind every law there is a legislator. How, then, does this law function, and who guarantees its just application?
Kṛṣṇa: The Witness and Dispenser of Karma
The Bhagavad-gītā confirms that this supreme legislator is Kṛṣṇa Himself. As the indwelling witness, the Supersoul (Paramātmā), in the heart of every living being, He observes all actions, intentions, and desires. In Chapter 13, Text 23, He is described as the “approver, supporter, enjoyer, and the supreme overseer.” The law of karma is impartial and exact, but its application is not mechanical—it is administered under divine supervision. Thus, the moral order of the universe is not random, but ultimately personal. This understanding not only provides coherence to the idea of cosmic justice, but also introduces the possibility of mercy, guidance, and spiritual intervention—especially through devotion (bhakti), which, as we will see, can override karma entirely.
Kṛṣṇa says in the Bhagavad-gītā (18.61): īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’arjuna tiṣṭhati bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā "The Supreme Lord is in the heart of all, O Arjuna, and is directing the movements of all living entities, who are seated as if in a machine made of material energy." Śrīla Prabhupāda comments on this verse:
Kṛṣṇa, as the localized Supersoul, sits in the heart directing the living being. After changing bodies, the living entity forgets his past deeds, but the Supersoul, as the knower of the past, present and future, remains the witness of all his activities. Therefore all the activities of living entities are directed by this Supersoul. The living entity gets what he deserves and is carried by the material body, which is created in the material energy under the direction of the Supersoul. As soon as a living entity is placed in a particular type of body, he has to work under the spell of that bodily situation. A person seated in a high-speed motorcar goes faster than one seated in a slower car, though the living entities, the drivers, may be the same. Similarly, by the order of the Supreme Soul, material nature fashions a particular type of body to a particular type of living entity so that he may work according to his past desires.
Free Will and Predestination
Since the law of karma is universal, infallible in justice, and exacting, a natural question arises: Do living beings retain any freedom to act? The answer is yes. Freedom is an inseparable quality of the soul. As the individual soul is a infinitesimal spark of the Supreme Soul, and the Supreme possesses full and unlimited free will, each individual also possesses free will in a minute but essential form. It is never lost—but it may become restricted by one’s own choices. For example, a person who breaks the laws of the state risks arrest and trial. Once imprisoned, their freedom is curtailed—though not entirely extinguished. They cannot board a plane to a Caribbean beach, but they can lie on their bed, walk within their cell, or read a book. They retain a limited scope of action within the boundaries set by prison authorities. If they cooperate and exhibit good conduct, they may be granted parole. But if they persist in breaking rules, they
Karma, the Law Behind Reincarnation
are “predestined” to suffer further consequences—perhaps solitary confinement, where their capacity for movement and choice becomes even more constrained. In this way, free will always functions within a framework of natural law. Our freedom is real, but it is not unlimited. We are obliged to "play by the rules of the game"—that is, to act within the system governed by the laws of nature. If we violate these laws, we bear the consequences in the form of karmic reactions. Take, for example, the use of salt in soup. Without salt it may be bland, but too much salt makes it inedible. There is a narrow margin—a range of balance—within which the taste is pleasing. And this margin varies depending on the constitution of the body. What is agreeable for one person may be unpleasant for another. Each body has its own faculties and limitations. Another example is the desire to fly like a bird, but if we leap off a cliff with arms outstretched, we will not soar—we will fall and break our bones. The human body is not designed for flight. We are completely dependent on natural laws, and these laws are experienced differently in different bodily forms. The human body cannot float unaided in the air or breathe underwater, yet birds and fish perform these actions with ease. By observing the variety of species, we can see that each body is a vehicle designed for specific experiences, with certain powers and abilities that distinguish it from others. Our freedom, then, is not shaped only by our will, but by the conditions—both karmic and biological—that define our current embodiment. What truly distinguishes human beings from other creatures is their intelligence. However, if humans use that intelligence merely to imitate the skills of birds and fish by building planes and submarines, they are ultimately little more than "sophisticated animals." Even so, their inventions are merely crude imitations of the originals provided by nature, which acts according to the conception of the Supreme
Designer, who provides designs infinitely more perfect and refined than the most advanced human inventions. In fact, many animal species possess material abilities far superior to our own. Some animals have better vision than us, such as eagles and falcons, or bees that even perceive the ultraviolet spectrum. Others excel in hearing, such as bats or dolphins, which perceive ultrasonic waves. Dogs' sense of smell is about 100,000 times stronger than humans’; bears can sleep for months, and elephants can eat hundreds of kilos of food daily. The human body's great advantage is, in reality, its developed consciousness and superior intelligence. If humans do not use these capacities for spiritual cultivation, but pursue advancement only in the basic activities shared with animals—eating, sleeping, mating, and defending themselves—then it is inevitable that, due to their desires and corresponding actions (karma), they will again take on lower forms of life. A Vedic axiom states that our current body is the result of our past desires and actions, while our future body will be the result of our present desires and actions. The following analogy helps clarify this principle: When a young person enters university to study medicine, it is understood that they previously completed school and high school successfully, culminating in a high school diploma or equivalent qualification. If they did not have sufficient knowledge, they would not be admitted to medical school. In the present, their years at university will determine their future. If they dedicate themselves to their studies and pass all exams, they will obtain their diploma or license, allowing them to practice as a doctor. If they neglect their studies or spend their time idly, they will have to accept a less qualified and lower-paying job. However, even this less favorable situation is not definitive or unalterable. This person can, at any moment, take the initiative to
Karma, the Law Behind Reincarnation
improve their knowledge and better their situation. The conclusion is that we always possess a degree of independence, a measure of free will, allowing us to decide how to act. However, we must always remember that we live under the strict laws of material nature. To think we can disregard these laws will only produce misery. Decisions are made within the subtle body, specifically in the three aspects of the mind: thinking, feeling, and desiring. It is our way of thinking, feeling, and desiring that determines our way of acting. And our actions will determine our gross body and its environment. Consequently, every yoga system aims to purify the subtle body, especially the mind, to elevate us to a higher state of existence.
The Law of Karma from the Standpoint of Action
In the Vedas, we find a detailed description of different types of actions and their results. The karma-kaṇḍa section (the portion of the Vedas dealing with ritual actions and their material results) recommends: if we want to be wealthy, we should act in this way; if we want to be famous, we should act in that way; if we desire health, beauty, or strength, we must act thus, and so on. According to this view, if a person is wealthy, famous, beautiful, strong, etc., they performed virtuous actions in a previous life, allowing them to now reap the fruits of their deeds. However, how they will use these advantages in their current life is not predetermined. That depends on their free will. It is therefore common for a wealthy, famous, or beautiful person not to necessarily be a "good person." The same principle applies to undesirable outcomes. The Vedas advise avoiding certain acts to prevent illnesses, failures, or other misfortunes. Following this advice will reward us with the corresponding results.
The Law of Karma from the Standpoint of Reaction
If we examine the law of karma in terms of its consequences or reactions, it is logical to think that everything that happens to us in this life—whether pleasant or unpleasant—is a reaction to our past actions, either in this life or a previous one. Therefore, it isn't bad luck, blind chance, or an unkind twist of destiny, but our own decisions that pursue us. For this reason, we sometimes encounter people who, despite leading a healthy and pious life, suffer serious misfortunes despite their conduct. Those with spiritual insight understand that the root of their suffering lies within their own hearts, and they don't blame anyone, much less God, for their situation. With the proper perspective, they can understand that everything that happens has a reason, carries a lesson, and—if received with humility and introspection—serves to purify their existence and elevate their consciousness.
Evolution and Involution of Consciousness
The Vedic scriptures emphasize the importance of evolving our consciousness. They also warn, however, of the possibility of regression—descending to a lower level of life. Two questions that repeatedly arise in relation to reincarnation are: 1) whether animals also obey the law of reincarnation and can become human, and 2) whether the soul can pass from a human body to an animal body or even to that of a plant. To address these questions, we must first recall the Vedic definition of life: "Living organisms show symptoms of life because they are animated by the vital force, which is a particle of spiritual energy." From this statement, it follows that the spiritual spark can reside in any organism suitable for life, whether human, animal, or plant. The soul is present even in the simplest forms, like microbes.
Karma, the Law Behind Reincarnation
The Bhagavad-gītā (2.24) states, nityaḥ sarva-gataḥ sthānur: "The soul is eternal and is present everywhere." The only distinction between a human and an animal lies in the body—both gross and subtle—and the soul manifests its qualities according to the structure of that body. If a human being behaves like an animal in the present life, nature will offer them a body more appropriate to their level of consciousness in the next life, which is not so much a punishment as a fiƫng response—or even a kind of mercy from nature. The human form of life stands at a crossroads—a unique junction where the soul can exercise free will and determine its future path. All other forms don't have this power of choice and follow the path of evolution that culminates at the human level. In the human form, the soul's consciousness is considered "blossomed," as it has developed sufficiently to distinguish between good and evil. An animal merely follows its instinct; it doesn't incur new karmic reactions through its actions. In lower forms of life, such as those of animals, the conditioned soul primarily pays off karmic debts incurred in the human form. Once its debts are setled, the soul receives a human life again, and with it, a new opportunity to elevate itself—or degrade itself. Śrila Prabhupāda explains in the Śrīmad-Bhāgavatam (4.28.4): "Originally, the living entity is a spiritual being, but when it desires to enjoy the material world, it descends to this sphere. Then, the living entity first accepts a body that has a human form, but gradually, due to its degraded activities, it falls into the lowest forms of life—into animal, plant, and aquatic forms. Thanks to the gradual process of evolution, it again obtains the body of a human being and receives another opportunity to exit the process of transmigration. But, if again it does not take advantage of the opportunity it has in the human form to understand its position, it is again put into the cycle of births and deaths in different types of body."
The human form of life holds a unique position among all species because it grants the soul the ability to shape its future. Unlike plants and animals, who are guided primarily by instinct, human beings possess developed consciousness and free will. With this comes the capacity to choose: to live in harmony with higher laws—or to defy them, and bear the consequences. In Vedic thought, these higher laws fall into two categories: the laws of nature, which govern the physical world, and the laws of dharma, which govern moral and spiritual behavior. Both originate from the Supreme, and both are binding. Dharma is defined in the Vedas as sākṣād bhagavat-praṇītam, given by Bhagavān, the Supreme Lord, and establishes the ethical and spiritual standards meant to guide human life. Just as we cannot invent the laws of physics, we also cannot fabricate our own moral order without consequences. Dharma reveals what is just or unjust, lawful or unlawful, from a cosmic perspective. If humans act against these divine principles, they are accountable and will face karmic reactions. By contrast, animals such as tigers, though they may kill, are not subject to karmic punishment, because they act according to instinct and not moral choice. What elevates human life above all other forms is the ability to comprehend dharma and engage in spiritual inquiry. When we align our actions with these principles and undertake a path of selfrealization, we purify our consciousness and gradually become eligible for liberation from the cycle of repeated births and deaths.