ADVAITA SĀṂKHYA
Laws of Transmigration

The Doctrine of Time

The Passage to Equality

The subsequent theory (corollary) of string theory (guṇavāda) is the doctrine of time (kālavāda) ¹.  It states that time (kāla) is the cyclical passage (cākra saṃsāra) toward equality (sāmya).  It’s the attempt to equalize the inequality (vaiṣamya) of the spiritual and material triads (pauruṣa and prākṛta trayas) ².

A Nonlinear Cycle

The passage (saṃsāra) of time isn’t linear, but cyclical.  In ancient times, this was symbolzied by the mythical snake that swallows its tail (ouroboros).  Similarly, the seven strings (saptaguṇa) “close up” on themselves to form a circle like the Calabi-Yau manifolds ³ of modern string theory.

The Wheel of Time

Twelve Spokes

The seven strings (saptaguṇa) are encircled (parivṛta) by the twelve spokes (dvādaśāra) of the wheel of time (kālacakra). ⁴  They circumscribe it like the twelve signs of the zodiac.  Existence (sat) is twelve o’clock, bliss (ānanda) is one and eleven o’clock, and so on down to physics (tamas) at six o’clock.

Interdependency

The twelve spokes are dependent, impermanent, and successive (pratītya, anitya, and parampara). ⁵  Each having a “time” when its prominent.  Furthermore, they’re grouped into two pairs of overlapping arcs (sarpiṇīs).

The Law and Rebirth Arcs

Arc of Law

The arc of law (dhārmasarpiṇī) turns from the third spoke (tṛtīya ara) to the ninth (navama). ⁶  This includes consciousness, bliss, and existence (cit, ānanda, and sat). ⁴  They’re the three subjective states of manifestation.  The arc of law is associated with happiness (sukha). 

Arc of Rebirth

On the other hand, the arc of rebirth (bhāvasarpiṇī) turns from the ninth spoke to the third. ⁶  This includes physics, emotion, and mind (tamas, rajas, and sattva). ⁴  They’re the three objective states of manifestation.  The arc of rebirth is associated with suffering (duḥkha) on account of the afflictions (kleśas).

Boundary Line

Finally, the third and ninth spokes are the boundary line (saṃdhi).  They overlay the soul (jīva) ⁴, which is the equilibrium (sāmya) between happiness and suffering.

The Ascending and Descending Arcs

Descending Arc

The descending arc (avasarpiṇī) turns from the twelfth spoke (dvādaśama ara) to the sixth (ṣaṣṭha). ⁷  This is evolution (saṃcara), which is the journey from the spiritual (pauruṣa) to the material (prākṛta). 

Ascending Arc

The ascending arc (utsarpiṇī) turns from the sixth spoke to the twelfth.  This is involution (pratisaṃcara), which is the journey from the material to the spiritual.

Boundary Line

Finally, the twelfth and sixth spokes are the boundary line (saṃdhi).  They overlay existence and physics (sat and tamas), which are the extremes of happiness and suffering (sukha and duḥkha) ⁴.

Temporal Modifications

Living Aggregates

Each spoke (ara) consists of endless (ananta) “wheels within wheels” (cakras within cakras). ⁸  These circular modifications (cākra vṛttis) are living aggregates of seeds (jīvana skandhas of bījas). ⁹  In other words, they’re living beings (jīvas).

Recursive Time

Just as hours are divided into minutes and seconds, so the twelve spokes are divided and subdivided.  But unlike a clock, there are nested recursions of the wheel of time in every spoke (ara).  The root of “vṛtti” is “vṛt,” which means “to turn,” “turn round,” “revolve,” or “roll.”  Thus, modifications wander through the wheel of time, passing through its various states (avasthās).

Charge

Charge is fundamental in the wheel of time.  To explain, modifications have a positive/spiritual charge, or a negative/material charge. ¹⁰  In the arc of law (dhārmasarpiṇī), they’re spiritual laws (pauruṣa dharmas); in the arc of rebirth (bhāvasarpiṇī), they’re material things (prākṛta bhavas).

Worldliness

Consequently, modifications spin toward or away from worldliness.  In the descending arc (avasarpiṇī), modifications are spinning without (pravṛtti). ¹¹  This path (mārga) is turning toward worldliness.  In the ascending arc (utsarpiṇī), modifications are spinning within (nivṛtti).  This path is turning away from worldliness.

Modifications as Waves

Like waves (taraṃgas), modifications (vṛttis) are mutually suppressive, supportive, generative, and interactive (anyonya abhibhava, āśraya, janana, and mithuna). ¹²  In other words, they intefere with each other like ripples on the surface of a pond.  The unit circle in figure 35 is a spinning modification.  The horizontal sine and vertical cosine waves represent its wave-like motion.  Figures 36 and 37 show the same modification from a different perspective.  But the sine and cosine waves are combined into helices.  The former is spinning within (nivṛtti); the latter is spinning without (pravṛtti).

The Role of Karma

Circular Consequences

The doctrine of karma (karmavāda) ¹³ refers to the circular consequences of our actions.  It’s described by phrases like “what goes around, comes around” and “you reap what you sow.”  In Advaita Sāṃkhya, this concept is contained within the aforementioned doctrine of time (kālavāda) ¹.  But karma itself plays a limited part within it.

Archetype of Karma

To understand its role, we must first understand its archetype, the oversoul (īśvara).  It’s the union (saṃyoga) of spirit and nature (puruṣha and prakṛti). ¹⁴  Of the four causes (catuṣkāraṇa), it’s the efficient cause (nimittakāraṇa). ¹⁵  In other words, it’s the direct agent of transmigration (saṃsāra).

Sphere of Karma

Karma is the recurrence of the oversoul within physics (tamas) ¹⁶.  So, physics is the sphere of action (karmabhūmi).  Moreover, karma is the efficient cause of all physical activity.  As such, it governs physical birth, physical death, and all physical activities in between.  But it doesn’t exceed this sphere.

Continuum of Karma

Other spheres have corresponding versions of karma.  Being similar principles ¹⁷, they resonate with it ¹⁸.  In this sense, they’re part of the “continuum of karma.”  This continuum being the seven yogas (yoga saptaka) ¹⁹.  They are absorption yoga (samādhiyoga), meditation yoga (dhyānayoga), concentration yoga (dhāraṇāyoga), intellectual yoga (buddhiyoga), knowledge yoga (jñānayoga), devotion yoga (bhaktiyoga), and action yoga (karmayoga).

Types of Consequences

However, we don’t experience the consequences of physical actions in metaphysical spheres.  We only experience them during physical rebirth (tāmasika bhava).  Moral consequences are experienced in metaphysical spheres.  So, our intentions do, in fact, matter.  An example of this is near-death experiencers reporting that they deeply felt the effect their actions had on others during “life reviews.”

References

1. Vyās, S. K. Advaita Sāṃkhya Sūtras 6.1.
2. Vyās, S. K. Advaita Sāṃkhya Sūtras 4.14.
3. Greene, B. R. (1999). The Elegant Universe: Superstrings, Hidden Dimensions, and the Quest for the Ultimate Theory. pp. 207-209. New York: Vintage Books.
4. Vyās, S. K. Advaita Sāṃkhya Sūtras 6.2.
5. Vyās, S. K. Advaita Sāṃkhya Sūtras 6.3.
6. Vyās, S. K. Advaita Sāṃkhya Sūtras 6.4.
7. Vyās, S. K. Advaita Sāṃkhya Sūtras 6.5.
8. Vyās, S. K. Advaita Sāṃkhya Sūtras 6.7.
9. Vyās, S. K. Advaita Sāṃkhya Sūtras 6.6.
10. Vyās, S. K. Advaita Sāṃkhya Sūtras 6.8.
11. Vyās, S. K. Advaita Sāṃkhya Sūtras 6.9.
12. Vyās, S. K. Advaita Sāṃkhya Sūtras 6.10.
13. Flood, G. D. (1996). An Introduction to Hinduism. pp. 85-86. New York: Cambridge University Press.
14. Vyās, S. K. Advaita Sāṃkhya Sūtras 4.7.
15. Vyās, S. K. Advaita Sāṃkhya Sūtras 4.8.
16. Vyās, S. K. Advaita Sāṃkhya Sūtras 5.10.
17. Vyās, S. K. Advaita Sāṃkhya Sūtras 5.15.
18. Vyās, S. K. Advaita Sāṃkhya Sūtras 5.16.
19. Vyās, S. K. Advaita Sāṃkhya Sūtras 5.4-10.