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== Agent of Karma ==

== Agent of Karma ==

Different darshanas have propounded various agents of Karma.

Most schools of Indian thought agree with the perspective that the agent of Karma is Jiva or the embodied Atma. As per Advaita Vedanta, Jiva or the individual Atma along with the Buddhi (mind) are the agents of Karma.  

Sankhya school, however, states that Jiva is only the enjoyer (bhokta), agency lies with buddhi present in the Jiva. Owing to non-discrimination between Jiva and intellect, Jiva is mistaken to be the agent. However, there does not exist agency in the Jiva.

# Sankhya view - Jiva is only the enjoyer (bhokta), agency lies with buddhi present in the Jiva. Owing to non-discrimination between Jiva and intellect, Jiva is mistaken to be the agent. However, there does not exist agency in the Jiva.

 

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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.

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" />

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 explained 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.   

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.   

In this section we will observe how karma is treated in various texts.   

=== Shvetashvatara Upanishad ===

=== Shvetashvatara Upanishad ===

=== Vedanta Darshana ===

=== Vedanta Darshana ===

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>