God in the Age of Kali
Reincarnation or Punar-Janma: What Evidence, to What End?
The idea of and belief in reincarnation is fundamental to Hinduism, determined by karma, the law that posits all actions have effects. This Hindu belief is now shared by a large chunk of Americans: 24 percent of Americans say they believe in reincarnation, says Lisa Miller, quoting a Harris poll. About a similar percent of Brits believe they will come back after death. Belief in reincarnation is common across the world, from the Inuits to Buddhists. And Adi Shankara, the great Hindu philosopher, sang of samsara and of the yoke of rebirth:
punarapi jananam punarapi maranam
punarapi jananii jathare shayanam
iha samsaare bahudustaare
kripayaa apaare paahi muraare
("Born again, death again, birth again to stay in the mother's womb! It is indeed hard to cross this boundless ocean of samsara. Oh Murari! Redeem me through Thy mercy.")
And God Himself took birth in the form of Krishna, the son of Devaki and Vasudeva, to defeat Kamsa, the evil king. Almost every Hindu myth, epic, purana, and punya katha (sacred story) includes a story of reincarnation. But recently, arguing with a skeptical cousin, I was forced to confront the idea of birth and re-birth again, and had to muster all my energies to counter a forceful rebuttal from a determined debater! But he is only the latest reincarnation of the materialists of old, the lokaayatas/chaarvakas who rejected the idea of reincarnation and spiritual insight. So, in many ways our questions are old, and our answers haven't changed, nor are our quarrels different. We could go our own believing or unbelieving ways, and life would go on.
But how did we come to believe in reincarnation? To get there we have to first enquire about karma, free will, and morality. If one does not have free will, morality is not part of the equation of life. Only when we choose to act are we ethically responsible. Of course, there is always the accompanying question about whether we have free will or whether it comes shackled and fettered. Mahadevan argues that Hinduism offers the theory of karma as a solution: karma stands for free will, and we should consider ourselves responsible for our present state/fate. Life is not a game of chance or caprice or a statistical probability; our actions in the past shape our life at present, and how we behave now in turn conditions the future. Karma is based on the concept of Rta -- order, both physical as well as moral—and Gods are the guardians of rta. Good people follow the path of rta, which later came to embody Vedic ritual, and still later, in the Upanishads, came to mean both action and the results of action. Action both produces a result and affects one's character, leaving an impression on the mind of the doer.
Ramesh Rao, Professor and Chair, DN3 Program, Columbus State University, Columbus, GA, is the author of two books on Indian politics and society and has written numerous op-eds for newspapers and magazines in India, the U.S., and the U.K. Ramesh served as Human Rights Coordinator and Executive Council member at the Hindu American Foundation between 2004-2013. He spent the first twenty-eight years of his life in India where he worked as a bank officer, a school teacher, and a copy editor. He received his MS in Mass Communication from the University of Southern Mississippi, and his PhD in Communication from Michigan State University. He taught at Truman State University in Kirksville, MO, and Longwood University in Farmville, VA, before he joined Columbus State University. He lives with wife Sujaya, and son Sudhanva in Columbus, GA.