8,237
edits
Changes
Jump to navigation
Jump to search
Line 38:
Line 38: + + + + + + + Line 90:
Line 97: − + − + − − − − − − Sanchita Karma () − + + + + − Kriayamana Karma ()+ − + + + + + + + + +
→Based on Birth of a Person: adding content
# 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.
# 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.
# Karma is not instantaneous. Vyomashiva clearly explains that motion is not instantaneous instead it is incremental. This is true even in a process like cooking the food where the food is neither cooked instantaneously nor does a change occur in its state until a minimum energy is expended. Such a minimum energy can be seen as similar to the threshold energy concept of today. The incremental nature of change in substances explained by Vyomashiva is what follows from today’s relativistic physics about no action being instantaneous.<ref>''Nyaya-Vaiseshika: The Indian Tradition of Physics'' by Roopa Hulikal Narayan </ref>
# Karma is not instantaneous. Vyomashiva clearly explains that motion is not instantaneous instead it is incremental. This is true even in a process like cooking the food where the food is neither cooked instantaneously nor does a change occur in its state until a minimum energy is expended. Such a minimum energy can be seen as similar to the threshold energy concept of today. The incremental nature of change in substances explained by Vyomashiva is what follows from today’s relativistic physics about no action being instantaneous.<ref>''Nyaya-Vaiseshika: The Indian Tradition of Physics'' by Roopa Hulikal Narayan </ref>
== Karma Siddhanta ==
All Bharatiya siddhantas (except Charvaka) advocate a belief in Karma unquestionably. Yajnavalkya's answers to different questions in the court of Janaka form the essence of Brhdaranyaka Upanishad. In various ways we find an explanation of the concept that the destiny of a being wholly depends upon the deeds done by him. For example,<blockquote>...कर्म हैव तत्प्रशशंसतुः । पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति । (Brhd. Upan. 3.2.13)</blockquote>While answering to Arthabhaga's question, Yajnavalkya replies that a person becomes virtuous by his virtuous deeds (punya) and an evil one by his evil deeds (papa). Evil deeds subjects a man to sufferings through repeated births and deaths, both in the bodies of Sthavara (stationary bodies) and Jangamas (moving bodies), including those of lower animals, bhuta and pisachas.<ref name=":7">Swami Madhavananda. (1950 Third Edition) ''The Brhadaranyaka Upanishad, With the Commentary of Sankaracharya''. Almora: Advaita Ashrama (Pages 447-448)</ref> The karmas are many and varied. Therefore experiences are not the same, they are always different. And because the karmas are different, the physical bodies assumed, and their incarnations, are also going to be different. What can be accomplished by a human Sharira (human body), can only be accomplished by a human Sharira. Then too, only at a given place and time.<ref>Tattvabodha by Sankaracharya (Page 455)</ref>
Shrutis point that good actions alone leads to all that man aspires. However, it should not be believed that only through good actions once can attain Moksha. For karma and its results are confined to the manifested universe of name and form. By performing Karma one can never gain access to Moksha which is not an effect, is eternal and unmanifested, beyond name and form.<ref name=":7" />
There is no Moksha from karma, a kartr (a doer)
== कर्माणि भेदाः ॥ Types of Karma ==
== कर्माणि भेदाः ॥ Types of Karma ==
#'''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.
=== Based on Birth of a Person ===
=== Based on when Karmas fructify ===
Karma of a every person born in this earth is of four kinds according to Vedanta. They are based on the concept of Punarjanma and Kala chakra.
Karma of a every person born in this earth is of four kinds according to Vedanta. They are based on the concept of Punarjanma and [[Kala (कालः)|Kala]] (time).<blockquote>तच्च जन्मभेदात् चतुर्व्विधम् सञ्चितं प्रारब्धं क्रियमाणं भावि च । इति वेदान्तमतम् ॥ * ॥ Shabdakalpadhruma<ref name=":4" /></blockquote>According to Vedanta, by birth there are four karmas that fructify in every person's life based on when the Karma-phala is revealed.
तच्च जन्मभेदात् चतुर्व्विधम् सञ्चितं प्रारब्धं क्रियमाणं भावि च । इति वेदान्तमतम् ॥ * ॥ Shabdakalpadhruma<ref name=":4" />
According to Vedanta, by birth there are four karmas that govern every person. They are
Prarabdha Karma ()
* सञ्चित-कर्म ॥ Sanchita Karma
* प्रारब्ध-कर्म ॥ Prarabdha Karma
* क्रियमाण-कर्म ॥ Kriyamana Karma
* भावि- कर्म ॥ Bhavi Karma or
Some karmas do not fulfill themselves immediately while some others are in store. While there is a mention of four karmas in this classification, three are primarily discussed in many texts. The four karmas
Bhavi or Aagami Karma ()
# '''सञ्चित-कर्म ॥ Sanchita Karma (Accumulated unripe actions)'''- It is the unripe karma accumulated in all previous lives along with that accumulated in the present life. These are yet to be resolved, dormant and include both the good and bad karmas of a person. These karmas are used along with Kriyamana karma in the present life. Liked to the arrows in a quiver.
# '''प्रारब्ध-कर्म ॥ Prarabdha Karma (Manifesting ripe actions)'''- A few actions from the past (sanchita) that have become ripe and are manifesting in the present life, ready to yield results. Karma-phala of such karmas have taken a decided course and give pleasure or pain. Liked to an arrow that has left the bow and is ready to hit the target.
# '''क्रियमाण--कर्म ॥ Kriyamana Karma (Present unripe actions)'''- A few actions from the past (sanchita) that have just started to manifest in the present life. It is still in the unripe stage liked to an arrow that is ready for discharging. Once ripe these karmas will be converted into prarabdha karmas. Karma-phala of such karmas are not yet visible but will be visible in the present life. They serve five additional purposes - (anusangika purposes/inadvertently obtained in some cases)
## sankalpa purti - fulfills past sankalpas (desire to do something, desire to obtain some karmaphala)
## avasara-purti fulfilling needs such as hunger etc
## kamana-purti fulfilling desires such as when Kaarireshti is performed the desired karmaphala is to obtain good rains.
## karma with bhavishyat prayojanam - such karma is performed with hope that it gives results in near future as in the example where we eat food to obtain strength in the future days
## when sanchita karma is also joined it gives immediate desired results, for example - medicine is consumed (kriyamana karma) for mitigating the malefic health problems but when sanchita karma is added to this present action, health is restored due to punya sanchita karma or deteriorates due to papa sanchita karma which is invoked in this case.
# '''भावि- or आगामि-कर्म ॥ Bhavi or Agami Karma (Future actions)-''' These are unripe actions which will fructify future time of either present or next lifetimes. For example - jyotishtoma yajna is performed with a desire to attain svarga loka. The fruit of this karma will only be seen after the lifetime of the yajamana.
== Karma Siddhantas ==
== Karma Siddhantas ==