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Philosophy of Swami Vivekananda
is but reaction. If we put our hands in the fire, it is burnt. That is the reaction of the action. The future condition of life is determined by present condition,”?6
Swami Vivekananda has been greatly influenced by the Philosophy of Bhagavadgita also. In the context of Karma, Swamiji is of the view that one who accepts the doctrine of reincarnation, must also believe in the Law of Karma, since one is the complementary of the other. Man by his sāttvic, räjasic and tāmsic constitution has to be coloured by the accumulated experiences through which he has passed in all his previous lives. This is the sum total of the great Hindu Law of Karma.
To quote from Gita : "Be not be deceived, God is not mocked : for whatsoever a man soweth, that shall he also
reap.'7
The linked series of causes and effects are never broken. Actions are nothing but effects flowing from preceding causes. And each effect in its turn becomes a cause of a subsequent effect. The principle of cause and effect lies in the very root of action Hence Gīta does not believe in the principle that God administrates according to his own will as some scriptures present Him. That is why the Law of Karma is organic to man's nature.
The fixed arithmetic of the universe, which meeteth good for good and evil for evil, Measure for measure, unto deeds, words, thoughts; watchful, aware, implacable, unmoved; Making all future fruits of all the pasts. 8
To this way of looking at the Law of Karma as a strict and rigid principle, there seems an obvious objection i.e., the law of heredity. Biologically, man is dependent on his inborn factors to some extent. To make the law of heredity work in conjunction with the Law of Karma, it has been argued that the disincarnated soul is drawn by its individual Karma to take birth in a particular family, caste, race etc., which is just reward for its past deeds.
The Law of Karma does not recognise "chance' or "accident", good or ill luck in the human affairs. But man
