8,237
edits
Changes
Jump to navigation
Jump to search
Line 15:
Line 15: − + Line 114:
Line 114: − + − + + + + + Line 156:
Line 160: − + Line 167:
Line 171: − + + + + + + + + + Line 178:
Line 190: − + Line 261:
Line 273: − + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + +
→Psychospiritual Significance of Karma: added content
According to '''Vyakarana shastra''', Karma is defined as that which is earnestly desired by the Karta as a fruit of his action. व्याकरणपरिभाषिते कर्त्त्रा क्रियाफलाश्रयतयाप्तुमिष्टतमे पदार्थे “कर्त्तुरीप्सिततमं कर्म” (Vachaspatyam<ref>Vachaspatyam (See under [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A5%80 कर्म्मन्]''')'''</ref>)
According to '''Vyakarana shastra''', Karma is defined as that which is earnestly desired by the Karta as a fruit of his action. व्याकरणपरिभाषिते कर्त्त्रा क्रियाफलाश्रयतयाप्तुमिष्टतमे पदार्थे “कर्त्तुरीप्सिततमं कर्म” (Vachaspatyam<ref>Vachaspatyam (See under [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A5%80 कर्म्मन्]''')'''</ref>)
The words ‘Karma and Kriti’ refer to the deeds done by a man and the actions taken by him. While the word ‘Kriti’ refers to the act of doing, accomplishments, making an effort, performing an act, the word ‘Karma’ refers to the work done or the deeds that are undertaken by a man. Both these terms are closely linked with each other and cannot be separated and understood correctly. If one does any deed, he is naturally taking some action. Whereas the term ‘action’ applies to the physical activity, the process of doing anything, the activity itself, the term ‘deed’ would apply to something someone has done, a notable achievement. An action is taken to accomplish success in one’s endeavour, while the deed would describe in general terms the category under which one’s actions can be classified—i.e. whether the action was good or bad.<ref>Chhawchharia, Ajai Kumar. </ref>
The words ‘Karma and Kriti’ refer to the deeds done by a man and the actions taken by him. While the word ‘Kriti’ refers to the act of doing, accomplishments, making an effort, performing an act, the word ‘Karma’ refers to the work done or the deeds that are undertaken by a man. Both these terms are closely linked with each other and cannot be separated and understood correctly. If one does any deed, he is naturally taking some action. Whereas the term ‘action’ applies to the physical activity, the process of doing anything, the activity itself, the term ‘deed’ would apply to something someone has done, a notable achievement. An action is taken to accomplish success in one’s endeavour, while the deed would describe in general terms the category under which one’s actions can be classified—i.e. whether the action was good or bad.<ref name=":13">Chhawchharia, Ajai Kumar. ''Metaphysical and Spiritual Concepts of the Upanishads Explained.'' </ref>
The doctrine of karma forms the basis of a plethora of ethical, metaphysical, psychological, and theological siddhantas given by ancient maharshis, and is one of the core civilizational principles given to the world by Sanatana Dharma.
The doctrine of karma forms the basis of a plethora of ethical, metaphysical, psychological, and theological siddhantas given by ancient maharshis, and is one of the core civilizational principles given to the world by Sanatana Dharma.
No one can escape Karma, not even the Trimurtis, as expressed in the Garuda Purana shloka <blockquote>ब्रह्मा येन कुलालवन्नियमितो ब्रह्माण्डभाण्डोदरे विष्णुर्येन दशावतारगहने क्षिप्तो महासङ्कटे ।
No one can escape Karma, not even the Trimurtis, as expressed in the Garuda Purana shloka <blockquote>ब्रह्मा येन कुलालवन्नियमितो ब्रह्माण्डभाण्डोदरे विष्णुर्येन दशावतारगहने क्षिप्तो महासङ्कटे ।
रुद्रोयेन कपालपाणिपुटके भिक्षाटनं कारितः सूर्यो भ्राम्यति नित्यमेव गगने तरमै नमः कर्मणे ॥ १,११३.१५ ॥</blockquote>Meaning: Salutations to that Karma, which forces Brahma to work like a potter in the bowls of the cosmos, by which Vishnu was thrown into distress in the depths of the ten avataras, which made Rudra beg for alms with a skull in his hand, and which makes the sun ever go round and round in the sky.<ref name=":9">''Garuda Purana, Part 1.'' (1957 First Edition) Delhi: Motilal Banarsidass Publishers. (Pages 346-350)</ref>
रुद्रोयेन कपालपाणिपुटके भिक्षाटनं कारितः सूर्यो भ्राम्यति नित्यमेव गगने तरमै नमः कर्मणे ॥ १,११३.१५ ॥</blockquote>Meaning: Salutations to that Karma, which forces Brahma to work like a potter in the bowls of the cosmos, by which Vishnu was thrown into distress in the depths of the ten avataras, which made Rudra beg for alms with a skull in his hand, and which makes the sun ever go round and round in the sky.<ref name=":9">''Garuda Purana, Part 1.'' (1957 First Edition) Delhi: Motilal Banarsidass Publishers. (Pages 346-350)</ref>
Karma is vested with the Karta, as explained in Vyakarana sutras. The famous quote from Garuda Purana explains that all the past karmas are associated with the Karta, the doer. <blockquote>भूतपूर्वं कृतं कर्म कर्तारमनुतिष्ठति । यथा धेनुसहस्रेषु वत्सो विन्दन्ति मातरम् ॥ १,११३.५४ ॥ (Garu. Pura. 1.113.54)<ref name=":10">Garuda Purana (Acharakand, [https://sa.wikisource.org/wiki/%E0%A4%97%E0%A4%B0%E0%A5%81%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7%E0%A5%A9 Adhyaya 113])</ref></blockquote>Deeds performed in the past always follow the karta (doer) just like a calf can recognize its mother in the midst of a thousand cows.<ref name=":9" />
Karma is vested with the Karta, as explained in Vyakarana sutras. Niralamba Upanishad describes the concept of karma in these words - <blockquote>कर्मेति च क्रियमाणेन्द्रियैः कर्माण्यहं करोमीत्यध्यात्मनिष्ठतया कृतं कर्मैव कर्म । (Nira. Upan. 11-12)<ref>Niralamba Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A4%BE%E0%A4%B2%E0%A4%AE%E0%A5%8D%E0%A4%AC%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D See Text])</ref> </blockquote>All deeds/actions performed by the organs of action of the body, with a sense of "I am the doer of this act", where the "I" is applied to the Atman (incorrectly) is termed as "Karma".<ref name=":13" />
This Atma does not actually and physically do anything, but for all practical purposes it is deemed to be morally responsible and accountable for all the deeds done by the body because it is the leader of the whole setup.<ref name=":13" />
The famous quote from Garuda Purana explains that all the past karmas are associated with the Karta, the doer. <blockquote>भूतपूर्वं कृतं कर्म कर्तारमनुतिष्ठति । यथा धेनुसहस्रेषु वत्सो विन्दन्ति मातरम् ॥ १,११३.५४ ॥ (Garu. Pura. 1.113.54)<ref name=":10">Garuda Purana (Acharakand, [https://sa.wikisource.org/wiki/%E0%A4%97%E0%A4%B0%E0%A5%81%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%86%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A7%E0%A5%A9 Adhyaya 113])</ref></blockquote>Deeds performed in the past always follow the karta (doer) just like a calf can recognize its mother in the midst of a thousand cows.<ref name=":9" />
Most schools of Indian thought agree with the perspective that the agent of Karma is Jiva or the embodied Atma (the Karta). As per Advaita Vedanta, Jiva or the individual Atma along with the Buddhi (mind) are the agents of Karma.
Most schools of Indian thought agree with the perspective that the agent of Karma is Jiva or the embodied Atma (the Karta). As per Advaita Vedanta, Jiva or the individual Atma along with the Buddhi (mind) are the agents of Karma.
<blockquote>
<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. </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" />
In such a case a man should act in such a way that action does not become binding and he has to undergo cycles of birth and death. As Prof. Hiriyanna says:<blockquote>"The Gita-teaching stands not for renunciation ''of'' action, but for renunciation ''in'' action."</blockquote>It is emphatically stated that Sanyasa does not mean the renunciation of action itself, but of interest, desire and attachment; it means giving up of the fruit of all work. Bhagavan Shrikrishna says,<blockquote>काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥१८- २॥ (Bhag. Gita. 18.2)</blockquote>They continue to do the ''nitya karma'' (daily works for the maintenance of the body), but they renounce ''kāmya karma'' (works related to acquisition of wealth, progeny, prestige, status, power, etc). Giving up actions cannot be possible. But internally giving up the attachment to the action is called Tyaga. This implies not relinquishing the prescribed Vedic duties, rather renouncing the desires for enjoying their fruits (''nishkama karma''). Therefore, the attitude of giving up attachment to the rewards of actions is ''Tyaga'', while the attitude of giving up works is sanyasa.<blockquote>यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।। (Bhag. Gita. 3.9)<ref name=":8" /></blockquote>The world is bound by actions other than those performed for as Yajnas; therefore, O son of Kunti (Arjuna), perform action free from attachment.
In such a case a man should act in such a way that action does not become binding and he has to undergo cycles of birth and death. As Prof. Hiriyanna says:<blockquote>"The Gita-teaching stands not for renunciation ''of'' action, but for renunciation ''in'' action."</blockquote>It is emphatically stated that Sanyasa does not mean the renunciation of action itself, but of interest, desire and attachment; it means giving up of the fruit of all work. Bhagavan Shrikrishna says,<blockquote>काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥१८- २॥ (Bhag. Gita. 18.2)</blockquote>They continue to do the ''nitya karma'' (daily works for the maintenance of the body), but they renounce ''kāmya karma'' (works related to acquisition of wealth, progeny, prestige, status, power, etc). Giving up actions cannot be possible. But internally giving up the attachment to the action is called Tyaga. This implies not relinquishing the prescribed Vedic duties, rather renouncing the desires for enjoying their fruits (''nishkama karma''). Therefore, the attitude of giving up attachment to the rewards of actions is ''Tyaga'', while the attitude of giving up works is sanyasa.<blockquote>यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।। (Bhag. Gita. 3.9)<ref name=":8" /></blockquote>In the world one is bound by actions other than those performed for Yajnas; therefore, O son of Kunti (Arjuna), perform actions free from attachment.
'''How to stop this wheel of Karma even while living in this world?'''
This can be achieved through obtaining Jnana and performing Nishkama karma. Atman is the true Self which is independent of the body which actually and physically performs the deeds. Once a sadhaka understands the required tenets and doctrines of karma, he endeavors to distance himself from the deeds done by the mind and body. Once freed from the fetters of ignorance while he is alive, he realizes that it is the body that is doing a deed, not his Atma. Annihilating the chitta, they go about the worldly affairs and conduct deeds without any attachment to the karmaphala. He goes through the prarabdha karma observing the body suffering the consequences of past deeds, and since the wise man has understood that the body is not ‘he’, he remains stoic and calm and watches the sufferance like a neutral observer, setting him free from bondage to samsara. Such a person is said to have obtained '''"Jivan Mukti"''' , i.e., the state of spiritual mukti (freedom) even while he is alive in the world and has a physical body. The chitta is tamed and controlled but has a Saarupa or form, and does not have to take repeated births anymore as the vasanas are totally eliminated.<ref name=":13" /> In the next step, when a person is freed from his body upon death, his Atma is liberated from the boundaries that are imposed upon it by the body. The Atma sets itself free and merges with the vast cosmos which is present outside the body, totally freeing itself from the gross body. It is a neutral and inert state of existence. There is neither light nor darkness in it. It has a mysterious element of truth in it that cannot be described, and which has no name or attributes, qualifications or qualities that can define or delineate it. It is called "'''Videha Mukti"''' and is higher than Jivan Mukti. The best example of a person having both these forms of Muktis simultaneously is the legendary Janaka Maharaja (father of Sita and father-in-law of Shri Rama) because although he was a Maharaja taking care of the mundane work as a ruler, internally he was completely detached from the world and is considered the most enlightened and wise king that ever existed. That is why he is also called ‘Videha’ and his Sita Devi was called Vaidehi.<ref name=":13" />
'''What Happens to the Jivanmukta’s Karma?'''
Because of prarabdhakarma, a Jivanmukta continues to have this body, because this is Ishvara-srshti. A jivanmukta is liberated from doer-ship and with the Jnana his sanchita karma is wiped out. But there is a result for this new karma that was done by the Jnani, - Jnanina kritam karma. And that result cannot go to him because he has no sense of agency, kartritva. If this jnani has done some good karma, like teaching, which is considered to be a punya-karma, to whom will that punya go? Whoever worships that jnani, to that person it will go. And if there is any papa-karma, like inadvertently stepping on an insect, which according to the law of karma is himsa and creates papa, it will not touch him. He has no punya or papa; neither are there for him. Therefore where will that papa go? There is always somebody who is going to say something against that jnani, and he will get the papa. Someone will get the papa, and someone will get the punya, so the jnani is free.<ref>Swami Dayananda Sarasvati. ''Tattvabodha by Sankaracharya.'' Arsha Vidya Research and Publication Trust (Page 461-462)</ref>
== Karma and Punarjanma ==
== Karma and Punarjanma ==
== 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>
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>Swami Dayananda Sarasvati. ''Tattvabodha by Sankaracharya.'' Arsha Vidya Research and Publication Trust (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.
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.
But they do not rise in the doctrine of Karma. If we can once understand that each individual soul reaps the results of its previous acts and deeds then we can never advocate the theory of predestination and grace. Every effect is measured by its cause.<ref name=":11" />
But they do not rise in the doctrine of Karma. If we can once understand that each individual soul reaps the results of its previous acts and deeds then we can never advocate the theory of predestination and grace. Every effect is measured by its cause.<ref name=":11" />
A believer in the law of Karma is a free agent and is responsible for all the good and bad results of his own actions that attend to his life. He never blames another for the suffering and misery which come to him. Experience teaches him to distinguish between good and bad. He who obeys the law of Karma is more moral and virtuous than the one who obeys the Ten Commandments. He has strong reasoning and rational ground than one who fears the punishment of God. What we call reward or punishments of God are nothing but the reactions of our own mental and physical actions. The doctrine of Karma denies the arbitrary Ruler and teaches that God never rewards the virtuous nor punishes the wicked. <blockquote>नादत्ते कस्यचित् पापं न चैव सुकृतं विभुः । (Bhag. Gita. 5.15)</blockquote>
A believer in the law of Karma is a free agent and is responsible for all the good and bad results of his own actions that attend to his life. He never blames another for the suffering and misery which come to him. Experience teaches him to distinguish between good and bad. He who obeys the law of Karma is more moral and virtuous than the one who obeys the Ten Commandments. He has strong reasoning and rational ground than one who fears the punishment of God. What we call reward or punishments of God are nothing but the reactions of our own mental and physical actions. The doctrine of Karma denies the arbitrary Ruler and teaches that God never rewards the virtuous nor punishes the wicked.<ref name=":11" />
नादत्ते कस्यचित् पापं न चैव सुकृतं विभुः । (Bhag. Gita. 5.15)
==== Karma and the Law of Compensation ====
We see people suffer although they might not (appear to) have done any wrong in this life, although they apparently seem not to deserve any kind of suffering.
So long as we look upon our individual lives as isolated events beginning with the birth, of the body and ending with its death, we shall not find correct explanation of anything but will see injustice and wrong at every step. But when we connect our present lives with our past, and our future, if we look at our present from this broad platform, we shall see justice and compensation at every step.<ref name=":11" />
Earthly life when compared with the eternal existence of Atma will appear to be a mere fragment as small as a life ending in twenty-four hours. The compensation for the apparent physical suffering and misery of a good and virtuous man or woman during his or her earthly career is to be found in the state of Jivatman. The blows on the body will by the law of compensation raise the jivatma of a truly spiritual person above the level of the ordinary mortals and as such will eventually command respect and honour of all nations in times to come. Conversely, the wicked and dishonest who apparently enjoy prosperity does so at the expense of their spiritual life and compensation will be given accordingly to the Jivatma. Reckoning from these standpoints we shall find satisfactory solution of all perplexing problems and most complicated affairs of human life.
==== Karma and the Law of Retribution ====
Those who believe in this noble doctrine are never disturbed in their minds at the sight of the inequalities of birth and fortune or of intellect and capacities around them. The knowledge of this universal truth prevents them from cursing life or human beings or from blaming their supposed Creator when they see fools and profligates are honoured in society, when they find their neighbours possessing neither intellect nor any of the noble virtues are prosperous and enjoying all the comforts and pleasures of life on account of their births in wealthy families.
The poor and suffering classes will find no consolation anywhere but in this one doctrine of Karma. It is for this reason, there is so much of contentment among the poverty-stricken people of India who can hardly earn enough to keep their body and soul together. If this noble doctrine be preached among the innumerable discontented and wretched people in Christendom, they would find a ray of hope for their future, they would try to live better lives, they would be more moral, more virtuous and more spiritual than they are today. They would be able to bear the burden of misery upon their shoulders with more calmness, with more patience, contentment and peace.<ref name=":11" />
==== Kama drives Karma ====
We have seen that all the causes of our actions are the motives or desires which lie within ourselves. So long as these desires are there, we are forced to work and reap the fruit of our labours. In everyday life each individual is constantly performing some kind of work from some motive. Some work for money, some for name and fame; some work in the hope of attaining heavens, and others as a penance. Yet when their treasure houses are full, they still reach out for the peace and happiness which their wealth cannot bring them.<ref name=":11" />
All work done through selfish motives binds the Atma to the fruits of Karma generated thereof, and is in consequence a cause of bondage. By working for work’s sake and not to fulfil selfish desires the law of karma will be broken and we become limitless. A few who work without personal motive, without desire for return, and they are the salt of the earth. They work as if they were paying of a debt which they owe to society, to parents, to humanity. If we can labour with this idea, that we do is merely to cancel our debt to the universe, then we can work for work's sake. When we pay off a debt, do we think of getting something in return? No; we do our work, cancel our obligation, and think no more about it. Every individual, on account of his birth, owes something to state and country, to family and neighbours; to his spiritual teachers, and to his higher Self. By being a good member of society, by doing what he can to help all other members, and by making every effort to fulfil his obligation to the community and to mankind, he can repay his debt.<ref name=":11" />
==== Duty or Motive in Karma ====
Activity of mind and body is the condition of life; absolute inactivity means death. This activity finds expression variously in the ordinary work of our everyday existence; and this work can be divided into three classes according to the motive which inspires it.
* The first class includes ail that we do for the preservation of the body and for the gratification of the senses.
* The second embraces all actions done from a sense of duty
* The third, all that is done freely and with love.
The actions of the first class, performed to satisfy the cravings of the animal nature, are mainly guided by two motives—hunger and propagation of species.
The feeling which binds us to the special acts of body and mind is the sense of duty. Duty creates a kind of bondage between the individual and his environment. The mere fulfilment of duty in itself cannot be productive of permanently good results. The Bible declares: ‘Fear God and keep His commandments, for this is the whole duty of man.' The Quran says: 'Follow the teachings of Mohammed; this is the whole duty of man'. The answer comes ; 'Because if we do not, He will punish us.’ But why does He command in one way for one nation and in a different way for another? How, when the scriptures all vary, can each lay claim to supreme authority? Variation, indeed, is a salient feature of so called divine commands, and when a man has read all the scriptures of the world, he does not know which to follow. Those who do not follow the God's commands, do not fear His wrath and therefore such persons will have no duty.<ref name=":11" />
Any action that leads one from selfishness to unselfishness, that broadens and elevates the character, that brings freedom to the being and directs it towards the divine, is good, and therefore becomes the highest duty of every individual. On the other hand, that which shuts one within the narrow walls of one's limited lower nature is selfish and should be avoided. When a man has realized this, his idea of duty will no longer be confined to the sayings of any book or of any person, but will be founded upon the universal law of unselfishness.
The realization of unity of Atman is the highest ideal of life. It is the climax of unselfishness, and becomes identical with Divine love. This love, indeed, shines alike upon all, as does the light of the sun upon man and beast without distinction of kind. When this love or feeling of oneness awakens in the soul, we rise above all duty, and work, not through a sense of obligation, but through love. Duty puts us in bondage, makes us slaves; while love brings freedom and emancipation at the inner level. Divine love means expression of the feeling of oneness. He who has understood the one supreme duty and fulfilled that, has reached freedom and gained Divine love and Divine wisdom on this earth.<ref name=":11" />
== References ==
== References ==
[[Category:Vedanta]]
[[Category:Vedanta]]