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The word “karma” is derived from the verbal root “kr । कृ (डुकृञ् करणे),” meaning “act,” “bring about,” “do,” "that which is characterized by movement". Its pratipadika form Karman (कर्मन्) is also widely in usage.  

The word “karma” is derived from the verbal root “kr । कृ (डुकृञ् करणे),” meaning “act,” “bring about,” “do,” "that which is characterized by movement". Its pratipadika form Karman (कर्मन्) is also widely in usage.  

According to Shabdakalpadhruma Karma is defined as कर्त्तुः क्रियया यद्व्याप्यते तद्वा क्रियाव्याप्यं कर्म्मेति । (Shabdakalpadhruma<ref>Shabdakalpadhruma (See under [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%95%E0%A4%B0%E0%A5%87%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%81%E0%A4%A4%E0%A4%83 कर्म्म]''')'''</ref>) that when the karta (subject who does the karma) by his actions permeates or the spread of the action itself.   

According to Shabdakalpadhruma Karma is defined as कर्त्तुः क्रियया यद्व्याप्यते तद्वा क्रियाव्याप्यं कर्म्मेति । (Shabdakalpadhruma<ref name=":4">Shabdakalpadhruma (See under [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%95%E0%A4%B0%E0%A5%87%E0%A4%A3%E0%A5%81%E0%A4%B8%E0%A5%81%E0%A4%A4%E0%A4%83 कर्म्म]''')'''</ref>) that when the karta (subject who does the karma) by his actions permeates or the spread of the action itself.   

According to Vyakarana shastra, Karma is defined as that which is earnestly desired by the Karta as a fruit of his action. व्याकरणपरिभाषिते कर्त्त्रा क्रियाफलाश्रयतयाप्तुमिष्टतमे पदार्थे “कर्त्तुरीप्सिततमं कर्म” (Vachaspatyam<ref>Vachaspatyam (See under [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A5%80 कर्म्मन्]''')'''</ref>)  

According to '''Vyakarana shastra''', Karma is defined as that which is earnestly desired by the Karta as a fruit of his action. व्याकरणपरिभाषिते कर्त्त्रा क्रियाफलाश्रयतयाप्तुमिष्टतमे पदार्थे “कर्त्तुरीप्सिततमं कर्म” (Vachaspatyam<ref>Vachaspatyam (See under [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A5%80 कर्म्मन्]''')'''</ref>)  

The words ‘Karma and Kriti’ refer to the deeds done by a man and the actions taken by him. While the word ‘Kriti’ refers to the act of doing, accomplishments, making an effort, performing an act, the word ‘Karma’ refers to the work done or the deeds that are undertaken by a man. Both these terms are closely linked with each other and cannot be separated and understood correctly. If one does any deed, he is naturally taking some action. Whereas the term ‘action’ applies to the physical activity, the process of doing anything, the activity itself, the term ‘deed’ would apply to something someone has done, a notable achievement. An action is taken to accomplish success in one’s endeavour, while the deed would describe in general terms the category under which one’s actions can be classified—i.e. whether the action was good or bad.<ref>Chhawchharia, Ajai Kumar. </ref>  

The words ‘Karma and Kriti’ refer to the deeds done by a man and the actions taken by him. While the word ‘Kriti’ refers to the act of doing, accomplishments, making an effort, performing an act, the word ‘Karma’ refers to the work done or the deeds that are undertaken by a man. Both these terms are closely linked with each other and cannot be separated and understood correctly. If one does any deed, he is naturally taking some action. Whereas the term ‘action’ applies to the physical activity, the process of doing anything, the activity itself, the term ‘deed’ would apply to something someone has done, a notable achievement. An action is taken to accomplish success in one’s endeavour, while the deed would describe in general terms the category under which one’s actions can be classified—i.e. whether the action was good or bad.<ref>Chhawchharia, Ajai Kumar. </ref>  

=== Based on Direction of Movement ===

=== Based on Direction of Movement ===

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  

 

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  

# उत्क्षेपणम् ॥ Ut-kṣepaṇa (Upward movement): movement causing conjunction with a spot above the present spot

# उत्क्षेपणम् ॥ Ut-kṣepaṇa (Upward movement): movement causing conjunction with a spot above the present spot

=== Based on the Nature of Activity ===

=== Based on the Nature of Activity ===

Karma is again of many kinds apart from general activities and includes many  dharmik (or spiritual) rites or rituals described in scriptural texts.

Karma is again of many kinds apart from general activities and includes many  dharmik (or spiritual) rites or rituals described in scriptural texts. Shabdakalpadhruma<ref name=":4" /> states the five kinds of Karmas as follows

# '''लौकिक-कर्म ॥ Laukika Karma''' - These include the daily activities such as walking, running, reading etc.

# '''लौकिक-कर्म ॥ Laukika Karma''' - These include the daily activities such as walking, running, reading etc.

#'''नित्य-कर्म ॥ Nitya Karma''' (Regular rituals) नित्यानि - अकरणे प्रत्यवाय सधानानी संध्यावन्दनादीनी । (Veda. Sara. 1.9)<ref name=":2">Swami Nikhilananda (1931) ''Vedantasara of Sadananda, With Introduction, Text, English Translation and Comments''. Almora: Advaita Ashrama (Pages 5-7)</ref> Include the daily dharmik activities such as devata puja, [[Sandhyavandana (सन्ध्यावन्दनम्)|sandhyavandana]]. According to Mimamsakas these rituals are obligatory and therefore not performing them produces pratyavaya in the sense of harm or papa (पापम्) to those who are supposed to perform them. [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]] are included in this category. Nityakarma does not include daily duties, it also includes regular/periodic scheduled karmas such as Amavasya tarpana, and Grahana karmas.  Some '''nitya karmas''' include:

#'''नित्य-कर्म ॥ Nitya Karma''' (Regular rituals) नित्यानि - अकरणे प्रत्यवाय सधानानी संध्यावन्दनादीनी । (Veda. Sara. 1.9)<ref name=":2">Swami Nikhilananda (1931) ''Vedantasara of Sadananda, With Introduction, Text, English Translation and Comments''. Almora: Advaita Ashrama (Pages 5-7)</ref> Include the daily dharmik activities such as devata puja, [[Sandhyavandana (सन्ध्यावन्दनम्)|sandhyavandana]]. According to Mimamsakas these rituals are obligatory and therefore not performing them produces pratyavaya in the sense of harm or papa (पापम्) to those who are supposed to perform them. [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]] are included in this category. Nityakarma does not include daily duties, it also includes regular/periodic scheduled karmas such as Amavasya tarpana, and Grahana karmas.  Some '''nitya karmas''' include:

#'''निषिद्ध-कर्म॥Nishiddha Karma''' (forbidden actions) निषिद्धनिषिद्धानि '''-''' नरकाद्यनिष्टसाधनानि ब्राह्मणहननादीनि । (Veda. Sara. 1.8)'''<ref name=":2" />''' Actions such as the slaying of a Brahmin etc., which bring about undesired results as going to Naraka (for punishments) are forbidden acts.

#'''निषिद्ध-कर्म॥Nishiddha Karma''' (forbidden actions) निषिद्धनिषिद्धानि '''-''' नरकाद्यनिष्टसाधनानि ब्राह्मणहननादीनि । (Veda. Sara. 1.8)'''<ref name=":2" />''' Actions such as the slaying of a Brahmin etc., which bring about undesired results as going to Naraka (for punishments) are forbidden acts.

#'''उपासना''' '''॥ Upasana Karma''' (Mental activities) उपासनानि - सगुणब्रह्मविषयमानसव्यापार-रूपाणि शाण्डिल्यविद्यादीनि । (Veda. Sara. 1.12)'''<ref name=":2" />''' Mental activities relating to Saguna Brahma - such as are described in the Shandilya Vidya are termed Upasanas or devotional activities.

#'''उपासना''' '''॥ Upasana Karma''' (Mental activities) उपासनानि - सगुणब्रह्मविषयमानसव्यापार-रूपाणि शाण्डिल्यविद्यादीनि । (Veda. Sara. 1.12)'''<ref name=":2" />''' Mental activities relating to Saguna Brahma - such as are described in the Shandilya Vidya are termed Upasanas or devotional activities.

== Karma Siddhantas ==

== Karma Siddhantas ==

The karma chakra or the '''giant wheel of karma''' and their consequences are described in the Shvetashvara Upanishad. According to this text, it is to be known that the through "karma of creation" various forms of [[Panchamahabhutas (पञ्चमहाभूतानि)|Panchamahabhutas]] (prthvi, aapas, tejas, vayu, akasha) originate by the command of the all-pervading, all-knowing entity, who is the master of the Gunas, and the creator of time. After setting the creation in motion and withdrawing Himself from it (विनिवर्त्य), he unites the Atman with the Panchamahabhutas and other tattvas.<ref>''Shvetashvara Upanishad.'' Gorakhpur: Gita Press (Pages 233-234)</ref><blockquote>येनावृतं नित्यमिदं हि सर्वं ज्ञः कालकारो गुणी सर्वविद्यः । तेनेशितं कर्म विवर्तते ह पृथिव्यप्तेजोनिलखानि चिन्त्यम् ॥ २ ॥

The karma chakra or the '''giant wheel of karma''' and their consequences are described in the Shvetashvara Upanishad. According to this text, it is to be known that the through "karma of creation" various forms of [[Panchamahabhutas (पञ्चमहाभूतानि)|Panchamahabhutas]] (prthvi, aapas, tejas, vayu, akasha) originate by the command of the all-pervading, all-knowing entity, who is the master of the Gunas, and the creator of time. After setting the creation in motion and withdrawing Himself from it (विनिवर्त्य), he unites the Atman with the Panchamahabhutas and other tattvas.<ref>''Shvetashvara Upanishad.'' Gorakhpur: Gita Press (Pages 233-234)</ref><blockquote>येनावृतं नित्यमिदं हि सर्वं ज्ञः कालकारो गुणी सर्वविद्यः । तेनेशितं कर्म विवर्तते ह पृथिव्यप्तेजोनिलखानि चिन्त्यम् ॥ २ ॥

तत्कर्म कृत्वा विनिवर्त्य भूयस्तत्त्वस्य तत्त्वेन समेत्य योगम् । एकेन द्वाभ्यां त्रिभिरष्टभिर्वा कालेन चैवात्मगुणैश्च सूक्ष्मैः ॥ ३ ॥ (Shvet. Upan. 6.2-3)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%B7%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 See Text])</ref></blockquote>We may note here that Karma or action started with the act of creation of the universe.

तत्कर्म कृत्वा विनिवर्त्य भूयस्तत्त्वस्य तत्त्वेन समेत्य योगम् । एकेन द्वाभ्यां त्रिभिरष्टभिर्वा कालेन चैवात्मगुणैश्च सूक्ष्मैः ॥ ३ ॥ (Shvet. Upan. 6.2-3)<ref name=":5">Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%B7%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 See Text])</ref></blockquote>We may note here that Karma or action started with the act of creation of the universe.

 

=== Mimamsa Darshana ===

=== Mimamsa Darshana ===

Mimamsa Sutras were the first attempt to systematize Vedic interpretation, specifically the Karma-kanda of the Vedas. Thus their primary concern was the Karma or Yajnas of the Vedic texts. Mimamsa school construes all Vedic texts to center around some or other course of action either to be performed or shunned. Mimamsakas believe that actions done with a desire to get fruits cause repeated births. The disinterested performance of actions, without any desire for the results, exhausts accumulated karmas. A person free from karmas is not reborn; liberation thus stops punarjanmas by destroying all the accumulated karmas. Past karmas should be exhausted without any residue. Nitya and Naimittika (Obligatory and compulsory) karmas should be performed, and the non-performance of these acts would create demerit and result in suffering. Moksha is a state free from all kinds of Dukha (painful) experiences; it is a state in which Atman returns to its intrinsic nature, freedom from pain and suffering. Kumarilabhatta and his followers subscribe to jñana karma samuccaya, i.e., both knowledge and action lead to Moksha. Prabhakara school advocates actions as supreme and takes knowledge as the means to Moksha.

Mimamsa Sutras were the first attempt to systematize Vedic interpretation, specifically the Karma-kanda of the Vedas. Thus their primary concern was the Karma or Yajnas of the Vedic texts. Mimamsa school construes all Vedic texts to center around some or other course of action either to be performed or shunned. Mimamsakas believe that actions done with a desire to get fruits cause repeated births. The disinterested performance of actions, without any desire for the results, exhausts accumulated karmas. A person free from karmas is not reborn; liberation thus stops punarjanmas by destroying all the accumulated karmas. Past karmas should be exhausted without any residue. Nitya and Naimittika (Obligatory and compulsory) karmas should be performed, and the non-performance of these acts would create demerit and result in suffering. Moksha is a state free from all kinds of Dukha (painful) experiences; it is a state in which Atman returns to its intrinsic nature, freedom from pain and suffering. Kumarilabhatta and his followers subscribe to jñana karma samuccaya, i.e., both knowledge and action lead to Moksha. Prabhakara school advocates actions as supreme and takes knowledge as the means to Moksha.

=== Shrimad Bhagavad Gita ===

=== Shrimad Bhagavad Gita ===

In Bhagavadgita, there is a whole section devoted to Karma Yoga. There is a difference between mere karma (action) from karma yoga (action as a spiritual discipline). Karma is action, a deed. Activity is seen everywhere, both in physical nature and in man. The body cannot be kept alive if one remains inactive. The preservation of Rta, the social order, too, demands constant and vigilant action. Even spritual disciplines, such as prayer, worship, and meditation, are forms of activity. Though actionlessness may characterize a certain form of spiritual experience, it cannot be attained without previous practice of the discipline of action.

In Bhagavadgita, there is a whole section devoted to [[Karma Yoga (कर्मयोगः)|Karma Yoga]]. There is a difference between mere karma (action) from karma yoga (action as a spiritual discipline). Karma is action, a deed. Activity is seen everywhere, both in physical nature and in man. The body cannot be kept alive if one remains inactive. The preservation of Rta, the social order, too, demands constant and vigilant action. Even spiritual disciplines, such as prayer, worship, and meditation, are forms of activity. Though actionlessness may characterize a certain form of spiritual experience, it cannot be attained without previous practice of the discipline of action.  

== Purpose of Karmas ==

== Purpose of Karmas ==

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.   

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.   

Relationship between Karma and Karmaphala (results of action) are well discussed in the Upanishads  

Relationship between Karma and Karmaphala (results of action) are well discussed in the Upanishads. Karma is finite; it is done in time. An action, including japa or stuti, is done in time and therefore, it and it's results are finite.

== References ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]