The principle of karma and punarjanma (rebirth) finds widespread acceptance among nearly all the branches of Hindu philosophy. A detailed exploration of this doctrine is presented in the Vyasa Bhashya on Patanjali's Yoga Sutras (2.73), dating back to 200 B.C. In this context, the term 'ekabhavika,' translating to 'producing one birth,' is introduced and thoroughly examined.
In addressing the concept of residual karma leading to
rebirth, four possibilities are deliberated, with only one being deemed true
while the others are dismissed. These alternatives are:
- Does one karma result in one birth?
- Does one karma give rise to multiple births?
- Do numerous karmas lead to several births?
- Do multiple karmas culminate in just one birth?
Adopting the first two options would create a perplexing
scenario due to the accumulation of innumerable karmas over an infinite span,
potentially eroding faith in the prescribed shastras. The third alternative is
discarded since it is implausible for an individual soul (jiva) to undergo
multiple births simultaneously. Consequently, through a process of elimination,
only the last alternative is acknowledged as true.
Within the amassed karmas, a prominent karma, accompanied by
several minor karmas harmonizing with it, matures at the moment of death. This
combination determines the subsequent birth, influencing its jati (type), ayus
(duration of life), and bhoga (experiences, both positive and negative).