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Line 38: − − == Karma Siddhanta == − 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> − − 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. − Line 120:
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→Karma Siddhanta
# 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>
== कर्माणि भेदाः ॥ Types of Karma ==
== कर्माणि भेदाः ॥ Types of Karma ==
=== Based on Direction of Movement ===
=== Based on Direction of Movement ===
== Karma Siddhantas ==
== Karma Siddhantas ==
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>
Shruti points that good actions alone leads to all that man aspires. However, it should not be believed that only through good actions one 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 as a result of performing karma, a kartr (a doer) is the one who attains the Highest by actually letting go of the karmaphala.
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" />
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" />
=== Brhdaranyaka Upanishad ===
=== Brhdaranyaka Upanishad ===
==== पुण्यपापाख्यं कर्म ॥ Karma decides the nature of a person (good or bad) ====
===== पुण्यपापाख्यं कर्म ॥ Karma decides the nature of a person (good or bad) =====
===== शुभाशुभकर्मक्षये एव मोक्षसम्भवः ॥ Exhausting Karma is the means to Moksha =====
===== शुभाशुभकर्मक्षये एव मोक्षसम्भवः ॥ Exhausting Karma is the means to Moksha =====