Transcending Karma: Why we are born in this physical body

By: Erika Smith Iluszko

In Vedanta, the birth of a physical body and the choice of one’s parents are both seen as part of the broader cosmic law of Karma—the law of cause and effect, which governs the cycle of birth, death, and rebirth (samsara). According to the teachings of the ancient rishis (sages) of India, including the Upanishads and Vedantic scriptures, the individual soul (jiva) reincarnates into a physical body based on its accumulated karma, and the circumstances of one’s birth—including the parents—are determined by this karma.

1. Karma of the Parents and the Birth of the Child’s Body

In Vedanta, it is understood that the karma of the parents plays a significant role in the birth of the physical body of their child. The concept is rooted in the idea that all beings are interconnected through the web of karma. The parents’ actions, thoughts, desires, and choices from past and present lives generate karmic consequences that manifest in various ways, including the birth of a child.

• Collective Karma: The parents’ karma aligns with the soul that incarnates into their family. Just as a seed requires the right environment to sprout (proper soil, sunlight, and water), a soul is born into a particular family because the karma of the parents creates the right conditions for that soul’s physical birth.
• Desires and Samskaras: The parents’ desires (vasanas) and impressions (samskaras) from past lives shape the type of soul they attract. For instance, if the parents have a strong desire for children, this desire creates karma that may lead to the birth of a child. The nature and qualities of the child are determined by the combined karmic tendencies of both parents.

The physical body of the child is a product of the material elements (earth, water, fire, air, and space) provided by the parents, but it is shaped by the subtle influences of their karma. This process is described as a subtle alignment of energies between the soul that incarnates and the karmic conditions created by the parents.

2. The Soul’s Karma and the Choice of Parents

According to Vedanta, the jiva (individual soul) is subject to the law of karma, which means that its actions from previous lives determine the circumstances of its rebirth. The birth of a particular physical body, the selection of parents, and the environment into which one is born are all a result of the soul’s accumulated karma.

• Sanchita Karma: The soul carries an accumulation of karma from countless past lives. This is known as sanchita karma (the total sum of one’s past actions). Not all of this karma manifests in a single lifetime, but a portion of it, called prarabdha karma, is set aside to govern the current life.
• Prarabdha Karma: The prarabdha karma is the part of one’s accumulated karma that ripens and results in the circumstances of one’s present life, including the birth family, social status, physical health, and lifespan. The choice of parents is part of this prarabdha karma. Based on this karma, the soul is drawn to particular parents whose karma and environment match the soul’s need for a specific experience in that lifetime.

In essence, the soul is born into a family where it can work out its karma. For example, if a soul needs to resolve karma related to wealth or poverty, it may be born to parents who provide an environment that helps the soul experience and learn from those conditions.

3. The Role of Past Lives in Shaping Parental Choice

Vedanta emphasizes that one’s past lives significantly influence the nature of one’s rebirth. The conditions of one’s birth, including the choice of parents, are the result of karmic patterns established in previous incarnations. The soul chooses parents based on these past-life influences, as they provide the necessary conditions for the soul’s growth and resolution of past karma.

• Vasanas and Samskaras: The soul carries latent tendencies (vasanas) and mental impressions (samskaras) from its previous lives. These tendencies shape the soul’s desires and actions in its current life and influence the environment it will be born into. For example, a soul with strong spiritual inclinations in past lives might be born to parents who are spiritually oriented, allowing the soul to continue its spiritual journey.
• Karmic Relationships: According to the teachings of the rishis, the soul may have karmic bonds with certain individuals from past lives, such as parents, siblings, or partners. These karmic relationships result in the soul being born into a family where it can work out these bonds, either through love, conflict, or mutual growth.

The soul chooses parents based on these karmic affinities, ensuring that the environment provided by the parents will allow the soul to either resolve its past karma or accumulate new experiences that are necessary for its spiritual evolution.

4. Karma and the Interconnection of Souls

The ancient sages taught that karma is not just an individual process but a deeply interconnected one. The soul’s karma intertwines with the karma of other souls, especially those of the parents. The birth of a child is seen as a convergence of multiple karmic forces:

• Karmic Interdependence: The parents’ karma and the soul’s karma are not isolated. The soul is drawn to the parents whose past actions, desires, and unresolved karma align with the soul’s needs. This creates a karmic relationship where the parents’ experiences of parenthood are also shaped by their karma, and the child’s experiences are shaped by the karma of the parents.
• Parental Role in Karma: The parents provide the environment where the soul can experience its prarabdha karma. In turn, the child’s presence also influences the parents’ karma. For example, the challenges or joys of raising a child can be seen as karmic results for the parents as well as the child.

5. The Vedantic Goal: Transcending Karma

Ultimately, Vedanta teaches that the goal of life is to transcend karma and realize the true nature of the Self (Atman). The physical body, birth family, and worldly experiences are all temporary manifestations governed by karma. Through self-inquiry (Jnana), devotion (Bhakti), and detachment (Vairagya), one can break free from the cycle of birth and rebirth (samsara) and realize the eternal, changeless Self.

The rishis of Vedanta emphasize that while karma determines the circumstances of birth, one’s ultimate liberation lies beyond these karmic influences. By realizing that the Atman is distinct from the body, mind, and karma, one can achieve moksha (liberation) and be free from the cycle of cause and effect.