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Line 40: − + − 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" />+ − + Line 71:
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Line 96: + + + + + + + + + − + − * 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 + + − # '''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 ==+ − As seen in the previous sections, Karma according to the Vaiseshika darshana can be categorized as activities governed by physical laws of nature. Primarily described as "motion" or "movement", characteristics about Karma in Vaiseshika differ from those proposed in other Darshana shastras. According to general notion, the word ‘Karma’ generally refers to deeds done by a man, the actions he has taken. The word ‘Kriti’ in the spiritual context with its various connotations refers to, righteous deeds and actions involving self restraint, observance of strict codes of conduct and morality, and the ability to focus and concentrate the mind upon the supreme Truth and absolute Reality or Brahman while doing all the deeds or taking all the worldly action in a detached and dispassionate manner. In this section we will observe how karma is treated in various texts. − 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 ॥ − + + + + + + + + + + − Regarding why do Jivas take a form, '''why does Atma become embodied''' the Shvetashvatara Upanishad explains as follows<blockquote>सङ्कल्पनस्पर्शनदृष्टिमोहैर्ग्रासांबुवृष्ट्यात्मविवृद्धिजन्म । कर्मानुगान्यनुक्रमेण देही स्थानेषु रूपाण्यभिसम्प्रपद्यते ॥ ११ ॥ (Shve. Upan. 5.11)<ref name=":5" /></blockquote>According to his karma, the embodied Atman (Jiva) successively assumes different forms in different places in accordance with actions through thought, touch, vision and delusion.<ref name=":6">Swami Gambhirananda (1986 First Edition) ''Svetasvatara Upanishad, With the Commentary of Sankaracharya''. Kolkata: Advaita Ashrama. (Page 175-176)</ref>+ + + + − First comes sankalpa (thought); from that follows sparsha (touch), the action of the organ of touch; from that follows the application of drsthi (vision); from that arises moha (delusion). Through these processes सङ्कल्पन-स्पर्शन-दृष्टि-मोहै, thought, touch, vision and delusion are undertaken actions good or bad. From that, in accordance with the actions, the embodied mortal assumes different forms (upadhis, male, female etc) in succession in various places (among devatas, animals, men etc).<ref name=":6" />+ + + + + + + − 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. + + + − + + + + + + + + + + + + + Line 147:
Line 184: − − == Vedantic Perspective of Karma == − − === Karma and Punarjanma === − 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.<ref name=":0" /> − − 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. 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.
→Karma Siddhantas: added content
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" />
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.
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. The law of Karma has come to be accepted as a universal law of causation.
=== व्युतपत्तिः ॥ Etymology ===
=== व्युतपत्तिः ॥ Etymology ===
== Karma Siddhanta ==
== 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>
All Bharatiya siddhantas (except Charvaka) advocate a belief in Karma unquestionably.
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>
There is no Moksha from karma, a kartr (a doer)
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">Swami Madhavananda. (1950 Third Edition) ''The Brhadaranyaka Upanishad, With the Commentary of Sankaracharya''. Almora: Advaita Ashrama (Pages 447-449)</ref> There is no Moksha from karma, a kartr (a doer) is the one who attains the Highest by actually letting go of the karmaphala.
== कर्माणि भेदाः ॥ Types of Karma ==
== कर्माणि भेदाः ॥ Types of Karma ==
Karma is of two types based on the causal agency of action
Karma is of two types based on the causal agency of action
# '''सत्-प्रयत्न कर्म ॥ Sat-prayatna Karma''' - Action is caused due to the Prayatna (effort) by a person or an external agent which sets about the action on a thing. Thus the cause of action of a thing is due to the Prayatna of another thing or being, thus is called Prayatna-purvaka karma. Example - A person moves a table, the movement of the table is due to the Prayatna or effort of a person.
#'''सत्-प्रयत्न कर्म ॥ Sat-prayatna Karma''' - Action is caused due to the Prayatna (effort) by a person or an external agent which sets about the action on a thing. Thus the cause of action of a thing is due to the Prayatna of another thing or being, thus is called Prayatna-purvaka karma. Example - A person moves a table, the movement of the table is due to the Prayatna or effort of a person.
# '''असत्-प्रयत्न कर्म ॥ Asat-prayatna Karma''' - An action is not directly caused by effort, but happens due to the impulse sustained by the initial action. Example - Rebounding activity. A ball is thrown on a wall - this is the initial action, it rebounds due to the impulse of the retained from the initial action.
#'''असत्-प्रयत्न कर्म ॥ Asat-prayatna Karma''' - An action is not directly caused by effort, but happens due to the impulse sustained by the initial action. Example - Rebounding activity. A ball is thrown on a wall - this is the initial action, it rebounds due to the impulse of the retained from the initial action.
#
#
=== Based on the Nature of Activity ===
=== Based on the Nature of Activity ===
They are Nitya, Naimittika, Kamya, Prayaschitta and Nishiddha karmas. Of these the first four follow the principles of dharma, while the Nishiddha karmas are adharmik.
They are Nitya, Naimittika, Kamya, Prayaschitta and Nishiddha karmas. Of these the first four follow the principles of dharma, while the Nishiddha karmas are adharmik.
# '''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:
#*Snana (bathing)
#*Snana (bathing)
#'''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.
Further in Shrimad Bhagavad Gita, we find the following divisions of karma based on the nature of karma.
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥४-१७॥ (Bhag. Gita. 4.17)<ref name=":8">Shrimad Bhagavad Gita ([https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 3] and [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 4])</ref>
One has to understand about Karma as well as about Vikarma and also about Akarma for whatever it is, Karma is a deep mystery. Here
# '''कर्म ॥ Karma''' is to be understood as action as prescribed in shastras (शास्त्रविहितस्य कर्म)
# '''विकर्म ॥ Vikarma''' include forbidden actions (प्रतिषिद्ध कर्म)
# '''अकर्म ॥ Akarma''' is inaction (तूष्णींभाव)
=== Based on when Karmas fructify ===
=== 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 (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.
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. 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
#'''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)
## संकल्पपूर्तिः '''॥''' sankalpa purti - fulfills past sankalpas (desire to do something, desire to obtain some karmaphala)
## नित्यावासरपूर्तिः '''॥''' avasara-purti fulfilling needs such as hunger etc
## कामनापूर्तिः '''॥''' kamana-purti fulfilling desires such as when Kaarireshti is performed the desired karmaphala is to obtain good rains.
## भविष्यत् प्रयोजनं bhavishyat prayojanam - such karma is performed with the expectation that it gives results in the near future as in the example where we eat food to obtain strength in the future.
## When sanchita karma is joins the kriyamana karma 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 ==
As seen in the previous sections, Karma according to the Vaiseshika darshana can be categorized as activities governed by physical laws of nature. Primarily described as "motion" or "movement", characteristics about Karma in Vaiseshika differ from those proposed in other Darshana shastras. According to general notion, the word ‘Karma’ refers to deeds done by a man, the actions he has taken. The word ‘Kriti’ in the spiritual context with its various connotations refers to, righteous deeds and actions involving self restraint, observance of strict codes of conduct and morality, and the ability to focus and concentrate the mind upon the supreme Truth and absolute Reality or Brahman while doing all the deeds or taking all the worldly action in a detached and dispassionate manner. 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.<ref name=":0" />
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.<ref name=":0" />
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. Karma travels through lifetimes in the form of vasanas (samskaras or impressions) that make a person good or bad. In this section we will observe how karma is treated in various texts.
=== Shvetashvatara Upanishad ===
=== Shvetashvatara Upanishad ===
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.
===== Karma Chakra and Embodiment of Atma =====
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 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. Regarding why do Jivas take a form, '''why does Atma become embodied''' the Shvetashvatara Upanishad explains as follows<blockquote>सङ्कल्पनस्पर्शनदृष्टिमोहैर्ग्रासांबुवृष्ट्यात्मविवृद्धिजन्म । कर्मानुगान्यनुक्रमेण देही स्थानेषु रूपाण्यभिसम्प्रपद्यते ॥ ११ ॥ (Shve. Upan. 5.11)<ref name=":5" /></blockquote>According to his karma, the embodied Atman (Jiva) successively assumes different forms in different places in accordance with actions through thought, touch, vision and delusion.<ref name=":6">Swami Gambhirananda (1986 First Edition) ''Svetasvatara Upanishad, With the Commentary of Sankaracharya''. Kolkata: Advaita Ashrama. (Page 175-176)</ref>
First comes sankalpa (thought); from that follows sparsha (touch), the action of the organ of touch; from that follows the application of drsthi (vision); from that arises moha (delusion). Through these processes सङ्कल्पन-स्पर्शन-दृष्टि-मोहै, thought, touch, vision and delusion are undertaken actions good or bad. From that, in accordance with the actions, the embodied mortal assumes different forms (upadhis, male, female etc) in succession in various places (among devatas, animals, men etc).<ref name=":6" />
=== Brhdaranyaka Upanishad ===
==== पुण्यपापाख्यं कर्म ॥ Karma decides the nature of a person (good or bad) ====
===== शुभाशुभकर्मक्षये एव मोक्षसम्भवः ॥ Exhausting Karma is the means to Moksha =====
===== अविद्यायाश्च न कर्मणा नाश ॥ Ignorance is not destroyed by Karma =====
Yajnavalkya's answers to different questions in the court of Janaka form the essence of Brhdaranyaka Upanishad. Shankaracharyas commentary for the Bhujya Brahmana explains the scope and role of Karma in attaining Moksha.<blockquote>
तत् कर्म इत्यवधारितं विचारणापूर्वकम् । तत्क्षये च नामावशेषेण सर्वोत्सादो मोक्षः । (Comm. on Brhad. Upan. 3.1.1)</blockquote>
After karma is exhausted everything is destroyed save only the name and Moksha.<ref name=":7" />
Karma is either virtuous or evil in category. It has no scope in Moksha which is not an effect, is eternal, unmanifested, beyond name and form and devoid of the characteristics of Karma with its factors and results. It is well known that bondage to samsara is due to Avidya or ignorance. Destruction of ignorance is not the function of Karma because if functions only in the visible realm. Production, attainment, modification and purification are the functions of karma as stated below. <blockquote>
अविद्यायाश्च न कर्मणा नाश उपपद्यते दृष्ट विषयत्वाच्च कर्मसामर्थ्यस्य। उत्पत्त्याप्तिविकारसंस्कारा हि कर्मसामर्थ्यस्य विषयाः । (Comm. on Brhad. Upan. 3.1.1)</blockquote>
In other words, karma can produce, or bring within reach, or modify, or purify something in the visible world, it has no other functions other than these and Moksha is not one of these functions.<ref name=":7" />
In various ways we find an explanation of the concept that the destiny of a being wholly depends upon the deeds done by him as stated below<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. Indeed! one becomes good through good karma and evil through evil karma. Relative existence and contrasting natures are developed from their karmas.<ref name=":7" /> Association with karmaphala creates bondage with samsara. Dissociation from Karmaphala leads to breaking of the cycle of births and deaths and escaping the samsara.
=== Mimamsa Darshana ===
=== Mimamsa Darshana ===
===== Kinds of karmas are explained =====
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.
=== Vedanta Darshana ===
=== Vedanta Darshana ===
Karma does not destroy Avidya
Karma (action) and bhakti (devotion), at most can “bring about” the purification of the mind, but cannot “bring about” final Moksha jnana. Thus, devotion, leading an ethical life, or surrendering one’s actions to deities, while no doubt useful, cannot lead to the realization of the brahman, the ultimate goal of human endeavors. For Shankaracharya, the study of the Vedantic texts is necessary to destroy ignorance. However, prior to pursuing such a study, one should prepare one’s mind in order to comprehend the deeper meaning of these texts.<ref>Gupta, Bina (2012) ''An Introduction to Indian Philosophy, Perspectives on Reality, Knowledge and Freedom.'' New York: Routledge. (Pages 237)</ref>
Karma (action) and bhakti (devotion), at most can “bring about” the purification of the mind, but cannot “bring about” final Moksha jnana. Thus, devotion, leading an ethical life, or surrendering one’s actions to deities, while no doubt useful, cannot lead to the realization of the brahman, the ultimate goal of human endeavors. For Shankaracharya, the study of the Vedantic texts is necessary to destroy ignorance. However, prior to pursuing such a study, one should prepare one’s mind in order to comprehend the deeper meaning of these texts.<ref>Gupta, Bina (2012) ''An Introduction to Indian Philosophy, Perspectives on Reality, Knowledge and Freedom.'' New York: Routledge. (Pages 237)</ref>
According to Ramanujacharya, Karma (in the form of Yajnas and rites), Jnana and Bhakti are essential to get freedom from Avidya, Karma (actions of a Jiva) and even the embodied existence. Yajnas, the different rites and rituals prescribed in the Vedas i.e., karmakanda must be performed without any desire for the fruits. Such a performance destroys the accumulative effects of actions. The study of the Mimamsa texts (texts that explain how the rites and ceremonies should be performed) is necessary to ensure the right performance of duties. Accordingly, Acharya makes the study of Mimamsa a necessary prerequisite to the study of Vedanta.
According to Ramanujacharya, Karma (in the form of Yajnas and rites), Jnana and Bhakti are essential to get freedom from Avidya, Karma (actions of a Jiva) and even the embodied existence. Yajnas, the different rites and rituals prescribed in the Vedas i.e., karmakanda must be performed without any desire for the fruits. Such a performance destroys the accumulative effects of actions. The study of the Mimamsa texts (texts that explain how the rites and ceremonies should be performed) is necessary to ensure the right performance of duties. Accordingly, Acharya makes the study of Mimamsa a necessary prerequisite to the study of Vedanta.
According to Ramana Maharshi, Karma is inert (jadam) by itself. It becomes active only through the involvement of a Karta. According to Purva Mimamsa karma gives the yajamana some results based on the type of activity. For example, performing yajnas will result in reaching the svargaloka. However, Ramana Maharshi mentions in his Upadesha Saram as follows. <blockquote>कर्तुराज्ञया प्राप्यते फलम् | कर्म किं परं कर्म तज्जडम् || १ || (Upad. Sara. 1) </blockquote>Only with the conscious invocation does a karta obtain the fruits of karma. Without that karma by itself cannot give any results as karma is inert.
=== Shrimad Bhagavad Gita ===
=== Shrimad Bhagavad Gita ===
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.
===== Karma is the cause of the movement of the wheel of world =====
===== No one can remain inactive without doing karma =====
===== Perform karma without attachment to karmaphala =====
In Bhagavadgita, we find the karmashatkam or the six adhyayas mentioning various aspects about Karma specifically the [[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. <blockquote>न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥३- ५॥ (Bhag. Gita. 3.5)<ref name=":8" /> </blockquote>No one can ever remain absolutely inactive even for a moment. Compelled by the gunas of nature, every one is forced to work.
Indeed! karma verily drives the wheels of the world. <blockquote>अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥३- १४॥ (Bhag. Gita. 3.14)
तस्मादसक्तः सततं कार्यं कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥३- १९॥ (Bhag. Gita. 3.19)<ref name=":8" /> </blockquote>Therefore, always remaining unattached, perform the obligatory duty, for such actions a person attains the paramam or Highest (through the purification of the mind).
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.
== Purpose of Karmas ==
== Purpose of Karmas ==
# Upasanas are austerity activities chiefly aimed at the concentration of the mind along with destruction of papa.
# Upasanas are austerity activities chiefly aimed at the concentration of the mind along with destruction of papa.
The following passage from the Naishkarmya-Siddhi by Sureshvaracharya (1.52) shows how the performance of the Nitya Karma leads to the highest Knowledge.<ref name=":2" /><blockquote>“The performance of the daily obligatory rites leads to the acquisition of virtue ; this leads to the destruction of papa, which in turn results in the purification of the mind. This purification of the mind leads to the comprehension of the true nature of Samsara or relative existence ; from this results Vairagyam (renunciation), which arouses a desire for liberation; from this desire results a search for its means; from it comes the renunciation of all actions ; thence the practice of Yoga, which leads to an habitual tendency of the mind to settle in the Self, and this results in the knowledge of the meaning of such Sruti passages as "तत् त्वमसि" which destroys ignorance, thus leading to the establishment in one’s own Self.”</blockquote>
The following passage from the Naishkarmya-Siddhi by Sureshvaracharya (1.52) shows how the performance of the Nitya Karma leads to the highest Knowledge.<ref name=":2" /><blockquote>“The performance of the daily obligatory rites leads to the acquisition of virtue ; this leads to the destruction of papa, which in turn results in the purification of the mind. This purification of the mind leads to the comprehension of the true nature of Samsara or relative existence ; from this results Vairagyam (renunciation), which arouses a desire for liberation; from this desire results a search for its means; from it comes the renunciation of all actions ; thence the practice of Yoga, which leads to an habitual tendency of the mind to settle in the Self, and this results in the knowledge of the meaning of such Sruti passages as "तत् त्वमसि" which destroys ignorance, thus leading to the establishment in one’s own Self.”</blockquote>
== References ==
== References ==
[[Category:Vedanta]]
[[Category:Vedanta]]