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Line 6: − + − But this axiom does not go far enough although it is a simple way of understanding the import of Karma. For the sowing and reaping in the ancient Indian system, may be separated by a great gulf of time. The law of Karma says that any action (good or bad) has consequences, far in excess of what is visible to the eye. Thus the term Karma came to include not just actions but all its consequences (Phalita), for they - Karma and Karmaphala (the fruits of action) have Samavāyasaṃbandha (समवायसंबन्ध) in the sense that they are inherently and inseparably connected and arise together, even though separated by time. Just like a fruit (Phala) manifests from a tree after a great length of time from the time the seed was sown, so also Karmaphala, takes time to emerge.+ − + − + − + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + − +
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== Introduction ==
== Introduction ==
A commonly stated account of karma in terms of “as you sow so shall you reap” or “as you act, so you enjoy or suffer” are attempts to connect the underlying thought to our ordinary ethical and soteriological thinking and, precisely for this reason, does not capture the underlying thought in its totality. Depending on the context, it could mean (a) any act, irrespective of its nature; (b) a moral act, especially in the accepted ritualistic sense; and (c) accumulated results, i.e., unfructified fruits of all actions. Underlying these senses is the idea that a person by doing, by acting, creates something and shapes his/her destiny.<ref name=":0" />
A commonly stated account of karma in terms of “as you sow so shall you reap” or “as you act, so you enjoy or suffer” are attempts to connect the underlying thought to our ordinary ethical and soteriological thinking and, precisely for this reason, does not capture the underlying thought in its totality.<ref name=":0" />
Thus this axiom does not go far enough although it is a simple way of understanding the import of Karma. For the sowing and reaping in the ancient Indian system, may be separated by a great gulf of time. This axiom is based on the premise that time is linear but [[Kala (कालः)|Kala]] (time) is cyclical as per the laws of the cosmos according to Bharatiya [[Kalamana (कालमानम्)|Kalamana]]. The law of Karma says that any action (good or bad) has consequences, far in excess of what is visible to the eye. Thus the term Karma came to include not just actions but all its consequences (Phalita), for they - Karma and Karmaphala (the fruits of action) have Samavāyasaṃbandha (समवायसंबन्ध) in the sense that they are inherently and inseparably connected and arise together, even though separated by great lengths of time. Just like a fruit (Phala) manifests from a tree after a long period from the time the seed was sown, so also Karmaphala, takes time to emerge.
=== Etymology ===
=== Etymology ===
The word “karma” is derived from the verbal root “kr । कृ (डुकृञ् करणे),” meaning “act,” “bring about,” “do,” etc.
The word “karma” is derived from the verbal root “kr । कृ (डुकृञ् करणे),” meaning “act,” “bring about,” “do,” "that which is characterized by movement".
The doctrine of karma forms the basis of a plethora of ethical, metaphysical, psychological, and theological siddhantas given by ancient seers, and is one of the core civilizational principles of Sanatana Dharma.
The doctrine of karma forms the basis of a plethora of ethical, metaphysical, psychological, and theological siddhantas given by ancient maharshis, and is one of the core civilizational principles given to the world by Sanatana Dharma.
== Basis of Karma ==
== कर्मलक्षणम् ॥ Karma Lakshanam ==
=== Vaiseshika Darshana ===
Karma, is motion according to the Maharshi Kanada who gave us the [[Vaiseshika Darshana (वैशेषिकदर्शनम्)|Vaiseshika Darshana]]. But it is a deeper concept than mere physical displacement with respect to time. <blockquote>एकद्रव्यमगुणं संयोगविभागेष्वनपेक्ष कारणमिति कर्मलक्षणम् । वैशेषिक-१,१.१७ ।
संयोगविभागवेगानां कर्म समानम् । वैशेषिक-१,१.२० । (Vais. Sutr. 1.1.17 and 20)<ref name=":1">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Vaiseshika Sutras] </ref> </blockquote>The characteristics of motion are
# एकद्रव्यम् । being dependent or pertinent to one single material entity (or substance)
# अगुणं । not possessing any guna (quality)
# संयोगविभागेष्वनपेक्ष कारण। independent cause (essential cause) for both conjunction and disjunction
Motion is the common cause of conjunction, disjunction and speed.
Thus it the three characteristics of Karma or Activity can be summarized as
# Activity depends on substance
# By itself, Activity does not possess any guna. It is one of the two important features possessed by matter or substance.
# It is said to be active when the substance moves from one position to another. In this process motion (Karma) is the common cause for any disjunction (Vibhaga or separation) of the substance (whole or part) from its previous position and conjunction (Samyoga or joining) with a new position. Motion is common cause of conjunction, disjunction and speed (or impetus) with which the substance moves.
=== Vedanta Darshana ===
Depending on the context, Karma according to Vedanta could mean (a) any act, irrespective of its nature; (b) a moral act, especially in the accepted ritualistic sense; and (c) accumulated results, i.e., unfructified fruits of all actions. Underlying these senses is the idea that a person by doing, by acting, creates something and shapes his/her destiny.
== Types of Karma ==
Interpreted as motion, Karma can be classified into five categories based on the direction of movement as explained by the Vaiseshika sutra below. <blockquote>उत्क्षेपणमवक्षेपणं आकुञ्चनं प्रसारणं गमनमिति कर्माणि । वैशेषिक-१,१.७ । (Vais. Sutr. 1.1.7)<ref name=":1" /> </blockquote>They are
# Ut-kṣepaṇa (Upward movement): movement causing conjunction with a spot above the present spot
# Ava-kṣepaṇa (Downward movement): movement causing conjunction with a spot below the present spot
# Ākuñcana (Contraction or flexion): movement causing conjunction with a nearer spot
# Prasāraṇa (Expansion or extension): movement causing conjunction with a spot farther from the body
# Gamana (Other general movements): movement in general with flexibility to permit any type of motion. As per Maharshi Kanada and Prashastapada, the following additional categories of movements universally observable are special types of motion.
## Rotation or circular motion (Bhramaṇa)
## Evacuation, gushing out or expulsion (Recana)
## Harmonic motion, flowing (Syandana)
## Horizontal movement (tiryag-gamana)
## Bending forward (namana)
## Rising upward (un-namana)
It is interesting that गमनम्। motion can mean, in general, just about any type of motion as mentioned above.
== Vedantic Basis of Karma ==
Karma is based on the single principle that no cause goes without producing its effects, and there is no effect that does not have an appropriate cause. Since many of our actions seem to go unrewarded in the present life, and many evil actions go unpunished, it seems reasonable to suppose that such consequences, if they do not arise in this life, must arise in the next.
Karma is based on the single principle that no cause goes without producing its effects, and there is no effect that does not have an appropriate cause. Since many of our actions seem to go unrewarded in the present life, and many evil actions go unpunished, it seems reasonable to suppose that such consequences, if they do not arise in this life, must arise in the next.
Karma carries the belief that differences in the fortunes and the misfortunes of individual lives, to the extent they are not adequately explicable by known circumstances in this life, must be due to unknown (adrsta) causes which can only be actions done in their former lives. These two concepts of karma and rebirth are interlinked and together form a complex structure. It has entered the American vocabulary and is expressed as “what goes around comes around.”
Karma carries the belief that differences in the fortunes and the misfortunes of individual lives, to the extent they are not adequately explicable by known circumstances in this life, must be due to unknown (adrsta) causes which can only be actions done in their former lives. These two concepts of karma and rebirth are interlinked and together form a complex structure.
A necessary sequence of lives, worlds (insofar as each experiencer has his/her own world), destinies, and redemptions is posited in order to eliminate all traces of contingency, arbitrariness, or good/bad luck from the underlying order. It is not a causal order in the ordinary sense, because the causal order obtains within a world and is not the result of the moral nature of God as the creator or attributing moral nature to the God (e.g., when one says “the God is good”), which presupposes that the God’s will, despite its omnipotence, conforms to this underlying order. As a consequence, though religious thinkers in India formulated their concepts of divinity to conform to this underlying order, the very fact that the atheistic thinking, e.g., Buddhism, and non-theistic thinking, e.g., Advaita Veda¯nta (non-dualistic Veda¯nta), recognized this absolute presupposition only shows that theology, like morality, is only a faint attempt to throw light on this presupposition and does not completely illuminate it.
A necessary sequence of lives, worlds (insofar as each experiencer has his/her own world), destinies, and redemptions is posited in order to eliminate all traces of contingency, arbitrariness, or good/bad luck from the underlying order. It is not a causal order in the ordinary sense, because the causal order obtains within a world and is not the result of the moral nature of God as the creator or attributing moral nature to the God (e.g., when one says “the God is good”), which presupposes that the God’s will, despite its omnipotence, conforms to this underlying order. As a consequence, though religious thinkers in India formulated their concepts of divinity to conform to this underlying order, the very fact that the atheistic thinking, e.g., Buddhism, and non-theistic thinking, e.g., Advaita Veda¯nta (non-dualistic Veda¯nta), recognized this absolute presupposition only shows that theology, like morality, is only a faint attempt to throw light on this presupposition and does not completely illuminate it.