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== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

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. The law of Karma has come to be accepted as a universal law of causation.  

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 ==

The word “karma” is derived from the verbal root “kr । कृ (डुकृञ् करणे),” meaning “act,” “bring about,” “do,” "that which is characterized by movement". Its pratipadika form Karman (कर्मन्) is also widely in usage.  

The word “karma” is derived from the verbal root “kr । कृ (डुकृञ् करणे),” meaning “act,” “bring about,” “do,” "that which is characterized by movement". Its pratipadika form Karman (कर्मन्) is also widely in usage.  

* 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) 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.  

<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.  

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.

== Karma and Bondage ==

== Karma and Bondage ==

One can never dust off the Karma done by him, it remains bound and gives far reaching consequences even across life times. According to Garuda Purana,<blockquote>न चान्तरिक्षे न समुद्रमध्ये न पर्वतानां विवरप्रवेशे । न मातृमूर्ध्नि प्रधृतस्तथाङ्के त्यक्तुं क्षमः कर्म कृतं नरो हि ॥ १,११३.२० ॥ (Garu. Pura. 1.113.20)<ref name=":10" /></blockquote>A man can never forsake the action done by him far into the sky, or deep into the ocean or high on a mountain; whether held by the mother on her head or in her lap.<ref name=":9" /> Karma neither comes to us as a hereditary possession nor does it leave us after death. It's effects can be reduced but never completely removed.<blockquote>न पितुः कर्मणा पुत्रः पिता वा पुत्रकर्मणा । स्वयं कृतेन गच्छन्ति स्वयं बद्धाः स्वकर्मणा ॥ १,११३.२७ ॥  

One can never dust off the Karma done by him, it remains bound and gives far reaching consequences even across life times as per Garuda Purana,<blockquote>न चान्तरिक्षे न समुद्रमध्ये न पर्वतानां विवरप्रवेशे । न मातृमूर्ध्नि प्रधृतस्तथाङ्के त्यक्तुं क्षमः कर्म कृतं नरो हि ॥ १,११३.२० ॥ (Garu. Pura. 1.113.20)<ref name=":10" /></blockquote>Meaning: A man can never forsake the action done by him far into the sky, or deep into the ocean or high on a mountain; whether held by the mother on her head or in her lap.<ref name=":9" /> Karma neither comes to us as a hereditary possession nor does it leave us after death. It's effects can be reduced but never completely removed.<blockquote>न पितुः कर्मणा पुत्रः पिता वा पुत्रकर्मणा । स्वयं कृतेन गच्छन्ति स्वयं बद्धाः स्वकर्मणा ॥ १,११३.२७ ॥  

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 Volition ===

=== Karma and Volition ===

Karma may be taken to mean “willed action.” Will or volition is behind all actions that produce karma. The will manifests in the form of desires prompted by the stored karma. This is what happens in all karmic action. However, the mind has the ability to direct its volition bypassing desires and without the promptings from karmāśaya. Patañjali postulates the existence of a depository for all accumulated karma in one’s life. It is called karmāśaya, the receptacle of karma, produced by past actions, which remains potent to influence future action. It is the womb where desires for future action are born. In Yoga, karmāśaya is the source that generates desires, prompts behavior, and in significant ways influences one’s life now and in future. It is rooted in [[Kleshas (क्लेशाः)|kleshas]] (Yoga-Sūtras, II.2). Kleśas are the afflictions that hinder proper functioning of the mind and obstruct one’s progress toward liberation.<ref name=":15" />

Karma may be taken to mean “willed action.” Will or volition is behind all actions that produce karma. The will manifests in the form of desires prompted by the stored karma. This is what happens in all karmic action. However, the mind has the ability to direct its volition bypassing desires and without the promptings from karmāśaya. Patañjali postulates the existence of a depository for all accumulated karma in one’s life. It is called karmāśaya, the receptacle of karma, produced by past actions, which remains potent to influence future action. It is the womb where desires for future action are born. In Yoga, karmāśaya is the source that generates desires, prompts behavior, and in significant ways influences one’s life now and in future. It is rooted in [[Kleshas (क्लेशाः)|kleshas]] (Yoga-Sūtras, II.2). Kleśas are the afflictions that hinder proper functioning of the mind and obstruct one’s progress toward liberation.<ref name=":15" />

A yogi exercises pure volition; actions caused by such pure volition are free from karmic consequences. According to Yogasutras, [[Chitta (चित्तम्)|chitta]] (one of the four elements of [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana chatushtaya]]) has the latent power shakti and can exercise volition and has the capacity to reflect and react back upon itself. Such a will or volition is pure and goes beyond actions caused by subliminal samskaras (vasanas) and even actions guided by dharma. All actions or karmas prompted by accumulated previous karma or driven by dharma are  channeled through the karmendriyas (sense organs). However, actions prompted by pure volition (Will) such as those of a yogi or a rishi bypass the motor system of the body. This is the significant difference between willed actions exercised by ordinary and realized people.<ref name=":15" />  

A yogi exercises pure volition; actions caused by such pure volition are free from karmic consequences. According to Yogasutras, [[Chitta (चित्तम्)|chitta]] (one of the four elements of [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana chatushtaya]]) has the latent power shakti and can exercise volition and has the capacity to reflect and react back upon itself. Such a will or volition is pure and goes beyond actions caused by subliminal samskaras (vasanas) and even actions guided by dharma. All actions or karmas prompted by accumulated previous karma or driven by dharma are  channeled through the karmendriyas (sense organs). However, actions prompted by pure volition (Will) such as those of a yogi or a rishi bypass the motor system of the body. This is the significant difference between willed actions exercised by ordinary and realized people.<ref name=":15" />  

=== Nishkama Karma (निष्कामकर्म) ===

=== Nishkama Karma (निष्कामकर्म) ===

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 (निष्कामकर्म)|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.

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 (निष्कामकर्म)|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.