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The results of actions performed under these five conditions are of three kinds; those that are desirable because they help us to fulfil our aims in life, and bring us comfort and pleasure; second, those which are not desirable; and third, those which are partly desirable and partly undesirable.<ref name=":12" />

The results of actions performed under these five conditions are of three kinds; those that are desirable because they help us to fulfil our aims in life, and bring us comfort and pleasure; second, those which are not desirable; and third, those which are partly desirable and partly undesirable.<ref name=":12" />

It is not possible to escape some one of these results at every moment of our existence; since, as has already been said, the activity of our organism never ceases.<ref name=":12" />

It is not possible to escape some one of these results at every moment of our existence; since, as has already been said, the activity of our organism never ceases. Nowhere is there rest. One thing, however, moves not; is at rest, and does not perform any karma. That something which is beyond all activity is the ''[[Atman (आत्मन्)|'''Atman''']]'', the Knower in all of us. It is that consciousness which experiences all the childhood activities as well as of what we do now. That which knows the object of sight or the object of the sound are same; it does not change, does not have desire nor passion.<ref name=":12" />

== Karmaphala or Result of Karma ==

== Karmaphala or Result of Karma ==

* Karma transcends time - gives its karmaphala irrespective of the time and age

* Karma transcends time - gives its karmaphala irrespective of the time and age

<blockquote>बालो युवा च वृद्धश्च यः करोति शुभाशुभम् । तस्यान्तस्यामवस्थायां भुङ्क्ते जन्मनिजन्मनि ॥ १,११३.३० ॥ (Garu. Pura. 1.113.30)

<blockquote>बालो युवा च वृद्धश्च यः करोति शुभाशुभम् । तस्यान्तस्यामवस्थायां भुङ्क्ते जन्मनिजन्मनि ॥ १,११३.३० ॥ (Garu. Pura. 1.113.30) स्वकालं नातिवर्तन्ते तथा कर्म पुराकृतम् ॥ १,११३.५१ ॥ (Garu. Pura. 1.113.51)</blockquote>Birth after birth, a man reaps (eats) the fruits of his deeds, whether auspicious or inauspicious, in the respective ages of infancy, youth or old age at which the actions had been performed.  

 

स्वकालं नातिवर्तन्ते तथा कर्म पुराकृतम् ॥ १,११३.५१ ॥ (Garu. Pura. 1.113.51)</blockquote>Birth after birth, a man reaps (eats) the fruits of his deeds, whether auspicious or inauspicious, in the respective ages of infancy, youth or old age at which the actions had been performed.  

Just as flowers and fruits do not transgress their stipulated time (they do not come out earlier or later), so also is the case with karma of the previous births.

Just as flowers and fruits do not transgress their stipulated time (they do not come out earlier or later), so also is the case with karma of the previous births.

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<blockquote>

लब्धव्यान्येव लभते गन्तव्यान्येव गच्छति । प्राप्तव्यान्येव प्राप्नाति दुः खानि च सुखानि च ॥ १,११३.५० ॥ तत्तत्प्राप्नोति पुरुषः कि प्रलापैः करिष्यति । (Garu. Pura. 1.113.50).</blockquote>

लब्धव्यान्येव लभते गन्तव्यान्येव गच्छति । प्राप्तव्यान्येव प्राप्नाति दुः खानि च सुखानि च ॥ १,११३.५० ॥ तत्तत्प्राप्नोति पुरुषः कि प्रलापैः करिष्यति । (Garu. Pura. 1.113.50).</blockquote>

One gets only those things he is supposed to get, he goes only to those places where he has to go (driven by Karma) and whether misery or pleasure he gets only what he deserves. A man attains only those things from his karma, why lament?The results of the various causes of nature can be classified as good, evil and mixed. That which fulfils our interest and is beneficial to us under certain conditions is called '''good or Punya (पुण्यम्)'''; and that which injures us in any way, is called '''evil or Papa (पापम्)'''. The mixed results are those which are partly beneficial or helpful and partly injurious. These three kinds of results determine the nature of actions or causes. “ If the result is good or, in other words, if we see any action producing an effect which is either beneficial to oneself or to one’s neighbour's physically, morally  spiritually without injuring any living creature mentally or physically or in any other manner, it is called good; while that action is evil which destroys the interest of oneself or of one’s neighbours and brings suffering, sorrow,' misery, to the individual worker or to other members of the society.<ref name=":11">Swami Abhedananda. (1947 Third Edition) ''Doctrine of Karma, A Study in the Philosophy and Practice of Work.'' Calcutta: Ramakrishna Vedanta Math. (Pages 7-11)</ref>

One gets only those things he is supposed to get, he goes only to those places where he has to go (driven by Karma) and whether misery or pleasure he gets only what he deserves. A man attains only those things from his karma, why lament? The results of the various causes of nature can be classified as good, evil and mixed. That which fulfils our interest and is beneficial to us under certain conditions is called '''good or Punya (पुण्यम्)'''; and that which injures us in any way, is called '''evil or Papa (पापम्)'''. The mixed results are those which are partly beneficial or helpful and partly injurious. These three kinds of results determine the nature of actions or causes. “ If the result is good or, in other words, if we see any action producing an effect which is either beneficial to oneself or to one’s neighbour's physically, morally  spiritually without injuring any living creature mentally or physically or in any other manner, it is called good; while that action is evil which destroys the interest of oneself or of one’s neighbours and brings suffering, sorrow,' misery, to the individual worker or to other members of the society.<ref name=":11">Swami Abhedananda. (1947 Third Edition) ''Doctrine of Karma, A Study in the Philosophy and Practice of Work.'' Calcutta: Ramakrishna Vedanta Math. (Pages 7-11)</ref>

The '''mixed results''' are those which serve the interest of some, bringing happiness to one or many, but at the same time they produce evil in some other quarters. In short, action which produce good at the expense of the interest or rights of others, are called the causes of mixed results.<ref name=":11" />

The '''mixed results''' are those which serve the interest of some, bringing happiness to one or many, but at the same time they produce evil in some other quarters. In short, action which produce good at the expense of the interest or rights of others, are called the causes of mixed results.<ref name=":11" />

कर्मजन्यशरीरेषु रोगाः शरीरमानसाः । शरा इव पतन्तीह विमुक्ता दृढधन्विभिः ॥ १,११३.२८ ॥ (Garu. Pura. 1.113.27-28)<ref name=":10" /></blockquote>Meaning: Neither the son (through Shraddha and other rites) nor the father with various rites for the welfare of the son, can ward off the effects of Karma. It's consequences invariably follow one who performs the deeds and one is bound by his own karma (not by other's). In the physical body born as a result of Karma, different kinds of illnesses, physical or mental fall in quick succession like the arrows discharged by a skillful archer.<ref name=":9" />

कर्मजन्यशरीरेषु रोगाः शरीरमानसाः । शरा इव पतन्तीह विमुक्ता दृढधन्विभिः ॥ १,११३.२८ ॥ (Garu. Pura. 1.113.27-28)<ref name=":10" /></blockquote>Meaning: Neither the son (through Shraddha and other rites) nor the father with various rites for the welfare of the son, can ward off the effects of Karma. It's consequences invariably follow one who performs the deeds and one is bound by his own karma (not by other's). In the physical body born as a result of Karma, different kinds of illnesses, physical or mental fall in quick succession like the arrows discharged by a skillful archer.<ref name=":9" />

== Karma and Punarjanma ==

== Karma and Punarjanma ==

===== Kinds of karmas are explained =====

===== 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 ===

===== Perform karma without attachment to karmaphala =====

===== 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.    

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. The constituent Gunas of Prakriti, - Sattva, Rajas and Tamas. necessarily give rise to actions.   

 

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" /> 

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).   

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन | मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || 47 ||  (Bhag. Gita. 2.47)  </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). To perform work alone you have the right, and not to the fruits. Do not be impelled by the fruits of work. Nor have attachment to inaction.   

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.     

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.