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→Volition or Willed Action
The notion of karma as willed action—whether the will is controlled by the accumulated karma or driven by dharma - has wide implications on a person's psyche. Although one’s mental states are resultants of one’s karma, karma itself is produced by apperceptual (having specific own context) acts that are free. Man’s behavior is doubtless controlled and conditioned by all kinds of circumstances that include past karma. However, he is still free to exercise his volition to act differently. This is where the karmic consequences can be overcome from what is ordained and how they can be changed by the same volition or will. Volition in the sense of willed action means action with ego-reference. Volition without ego-involvement is what we called earlier pure volition, available in meditative and pure states of consciousness. Volition is thus the source for causing karma and a resource to overcome karma.<ref name=":0" />
The notion of karma as willed action—whether the will is controlled by the accumulated karma or driven by dharma - has wide implications on a person's psyche. Although one’s mental states are resultants of one’s karma, karma itself is produced by apperceptual (having specific own context) acts that are free. Man’s behavior is doubtless controlled and conditioned by all kinds of circumstances that include past karma. However, he is still free to exercise his volition to act differently. This is where the karmic consequences can be overcome from what is ordained and how they can be changed by the same volition or will. Volition in the sense of willed action means action with ego-reference. Volition without ego-involvement is what we called earlier pure volition, available in meditative and pure states of consciousness. Volition is thus the source for causing karma and a resource to overcome karma.<ref name=":0" />
In Yoga, Avidya is described as the root cause of all troubles. Avidya is the mistaking of the ego for the true self, the root cause of kleśas, which is behind karmic actions, i.e., actions that produce karma. It is what biases one’s actions and stands as hurdle in the path of liberation. Volition as a function of ahaṁkāra is that aspect of the mind which has the karmic consequences. Therefore, control of the ego becomes a necessary state for moksha. Bhagavadgita also describes the path of Karma Yoga as a way of molding volition to render actions free of karma.<ref name=":0" />
In Yoga, Avidya is described as the root cause of all troubles. Avidya is the mistaking of the ego for the true self, the root cause of kleśas, which is behind karmic actions, i.e., actions that produce karma. It is what biases one’s actions and stands as hurdle in the path of liberation. Volition as a function of ahaṁkāra is that aspect of the mind which has the karmic consequences. Therefore, control of the ego becomes a necessary state for moksha. Bhagavadgita also describes the path of Karma Yoga as a way of molding volition to render actions free of karma.<ref name=":0" />
Karma Yoga refers to action without hankering for gains. The Bhagavad Gītā is commonly regarded as one of the basic sources for the understanding of the principles and practice of karma yoga.
== Upanishadic Learnings ==
Several philosophical thoughts about Karma found scattered in the Upanishads are pivotal for the evolution of Karma Yoga siddhanta. The relationship between sakama karma and incarnations is seen in the Brhdaranyaka Upanishad, which says<blockquote>तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य । प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययम् । स्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मणे ॥ इति नु कामयमानः; अथाकामयमानः—योऽकामो निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्ति, ब्रह्मैव सन्ब्रह्माप्येति ॥ (Brhd. Upan. 4.4.6)</blockquote>Meaning: Being attached, he, together with the work, attains that result to which his subtle body or mind is attached. Exhausting the results of whatever work he did in this life; he returns from that world to this for (fresh) work.’ Thus does the man who desires (transmigrate). But the man who does not desire (never transmigrates). Of him who is without desires (akama), who is free from desires (desire for the fruits of karma - nishkama), the objects of whose desire have been attained (aptakama), and to whom all objects of desire are but the Self (atmakama) — the Prana (body or organs) do not depart. Being but Brahman, he is merged in Brahman.<ref>Swami Madhavananda (1950) ''The Brhdaranyaka Upanisad, With the Commentry of Śaṅkarācārya''. Almora: Advaita Ashrama. (Page 717)</ref>
According to the ancient seers, the path of nishkama karma (desireless duty) ends this karmic cycle and leads a person to moksha. Shvetashvatara Upanishad declares that moksha can be attained through offering actions to Brahman.
आरभ्य कर्माणि गुणान्वितानि भावांश्च सर्वान् विनियोजयेद्यः । तेषामभावे कृतकर्मनाशः कर्मक्षये याति स तत्त्वतोऽन्यः ॥ ४ ॥ (Shve. Upan. 6.4)
It emphasizes that the karmaphala of nishkama karma is chittasuddhi.
== References ==
== References ==
[[Category:Vedanta]]
[[Category:Vedanta]]
[[Category:Yoga]]
[[Category:Yoga]]