Karma (कर्म)

Karma (कर्म) also mentioned as Karman (कर्मन्) refers to the correct performance of an activity and is a universally admitted doctrine embedded in the principles of Sanatana Dharma. It generally refers to a series of actions which could be ethical or unethical leading to an apparently single, however, encapsulating a plethora of events, occurring as a consequence. Originally, “karman” referred to correct performance of ritualistic activity with a view to receiving the desired results. It was believed that if a ritual is duly performed, nobody, not even divinities, could stop the desired results. On the other hand, any mistake in the performance of rituals, say, word mispronounced, will give rise to undesired results. Thus, a correct action was a right action and no moral value was attached to such an action. Eventually karma acquired larger meaning and came to signify any correct action having ethical implications.

Central to the civilization of Sanatana Dharma encompassing almost all Indian traditions, including the Non-Vedic Buddhist, Jain and Sikh traditions, is the concept of Karma.

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.

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 (time) is cyclical as per the laws of the cosmos according to Bharatiya 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

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.

According to Shabdakalpadhruma Karma is defined as कर्त्तुः क्रियया यद्व्याप्यते तद्वा क्रियाव्याप्यं कर्म्मेति । (Shabdakalpadhruma) that when the karta (subject who does the karma) by his actions permeates or the spread of the action itself.

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)

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.

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.

कर्मलक्षणम् ॥ Karma Lakshanam

Vaiseshika Darshana

Unlike the usages of “karma” in other systems, karma in this school is taken to signify movement of a thing from one place to another. Karma, is motion according to the Maharshi Kanada who gave us the Vaiseshika Darshana. Karma is simply displacement of positions in space and it is with the help of karma that one thing reaches another place. But it is a deeper concept than mere physical displacement with respect to time.

एकद्रव्यमगुणं संयोगविभागेष्वनपेक्ष कारणमिति कर्मलक्षणम् । वैशेषिक-१,१.१७ । संयोगविभागवेगानां कर्म समानम् । वैशेषिक-१,१.२० । (Vais. Sutr. 1.1.17 and 20)

The characteristics of motion are

1. एकद्रव्यम् । being dependent or pertinent to one single material entity (or substance)
2. अगुणं । not possessing any guna (quality)
3. संयोगविभागेष्वनपेक्ष कारण। independent cause (essential cause) for both conjunction and disjunction

Motion is the common cause of conjunction, disjunction and speed. Another lakshana of Karma is as follows

कर्म कर्मसाध्यं न विद्यते। (Vais. Sutr. 1.1.11)

Motion does not exist (which) can be caused by (another) motion.

One motion cannot be caused by another motion without the material entity (substance) and its qualities. Motion requires a cause such as some substance along with its gunas.

Thus the characteristics of Karma or Activity can be summarized as

1. Activity/Motion depends on substance
2. By itself, Activity does not possess any guna. It is one of the two important features possessed by matter or substance.
3. It is said to be active when the substance moves from one position to another. In this process motion (Karma) is the common cause for any disjunction (Vibhaga or separation) of the substance (whole or part) from its previous position and conjunction (Samyoga or joining) with a new position. Motion is common cause of conjunction, disjunction and speed (or impetus) with which the substance moves.
4. Karma is not instantaneous. Vyomashiva clearly explains that motion is not instantaneous instead it is incremental. This is true even in a process like cooking the food where the food is neither cooked instantaneously nor does a change occur in its state until a minimum energy is expended. Such a minimum energy can be seen as similar to the threshold energy concept of today. The incremental nature of change in substances explained by Vyomashiva is what follows from today’s relativistic physics about no action being instantaneous.

कर्माणि भेदाः ॥ Types of Karma

Based on Direction of Movement

सप्तपदार्थान्तर्गततृतीयपदार्थः । तत्तु पञ्चविधम् ।

Interpreted as motion, Karma can be classified into five categories based on the direction of movement as explained by the Vaiseshika sutra below.

उत्क्षेपणमवक्षेपणं आकुञ्चनं प्रसारणं गमनमिति कर्माणि । वैशेषिक-१,१.७ । (Vais. Sutr. 1.1.7)

They are

1. उत्क्षेपणम् ॥ Ut-kṣepaṇa (Upward movement): movement causing conjunction with a spot above the present spot
2. अवक्षेपणम् ॥ Ava-kṣepaṇa (Downward movement): movement causing conjunction with a spot below the present spot
3. आकुञ्चनम् ॥ Ākuñcana (Contraction or flexion): movement causing conjunction with a nearer spot
4. प्रसारणम् ॥ Prasāraṇa (Expansion or extension): movement causing conjunction with a spot farther from the body
5. गमनम् ॥ Gamana (Other general movements): movement in general with flexibility to permit any type of motion. As per Maharshi Kanada and Prashastapada, the following additional categories of movements universally observable are special types of motion.
   1. Rotation or circular motion (भ्रमणम् - Bhramaṇa)
   2. Evacuation, gushing out or expulsion (रेचन - Recana)
   3. Harmonic motion, flowing (स्यन्दनम् - Syandana)
   4. Horizontal movement (तिर्यग्गमनम् - tiryag-gamana)
   5. Bending forward (नमनम् - namana)
   6. Rising upward (उन्नमनम् - un-namana)

It is interesting that गमनम्। motion can mean, in general, just about any type of motion as mentioned above.

Based on the Agent of Action

Karma is of two types based on the causal agency of action

1. सत्-प्रयत्न कर्म ॥ Sat-prayatna Karma - Action is caused due to the Prayatna (effort) by a person or an external agent which sets about the action on a thing. Thus the cause of action of a thing is due to the Prayatna of another thing or being, thus is called Prayatna-purvaka karma. Example - A person moves a table, the movement of the table is due to the Prayatna or effort of a person.
2. असत्-प्रयत्न कर्म ॥ Asat-prayatna Karma - An action is not directly caused by effort, but happens due to the impulse sustained by the initial action. Example - Rebounding activity. A ball is thrown on a wall - this is the initial action, it rebounds due to the impulse of the retained from the initial action.

Based on the Nature of Activity

Karma is again of many kinds apart from general activities and includes many dharmik (or spiritual) rites or rituals described in scriptural texts. Shabdakalpadhruma states the five kinds of Karmas as follows

नित्यनैमित्त्यकाम्य-प्रायश्चित्तनिषिद्धभेदात् । तत्र आद्यानि चत्वारि

धर्म्म्याणि । अन्त्यं अधर्म्म्यम् ।

They are Nitya, Naimittika, Kamya, Prayaschitta and Nishiddha karmas. Of these the first four follow the principles of dharma, while the Nishiddha karmas are adharmik.

1. लौकिक-कर्म ॥ Laukika Karma - These include the daily activities such as walking, running, reading etc.
2. नित्य-कर्म ॥ Nitya Karma (Regular rituals) नित्यानि - अकरणे प्रत्यवाय सधानानी संध्यावन्दनादीनी । (Veda. Sara. 1.9) Include the daily dharmik activities such as devata puja, sandhyavandana. According to Mimamsakas these rituals are obligatory and therefore not performing them produces pratyavaya in the sense of harm or papa (पापम्) to those who are supposed to perform them. Panchamahayajnas are included in this category. Nityakarma does not include daily duties, it also includes regular/periodic scheduled karmas such as Amavasya tarpana, and Grahana karmas. Some nitya karmas include:
   • Snana (bathing)
   • Sandhyavandana
   • Samidadhana
   • Devata-archana
   • Aupasana
   • Agnihotra
3. नैमित्तिक-कर्म ॥ Naimittika Karma (Occasional rituals) नैमित्तिकानि - पुत्रजन्माद्यनुबन्धानि जातेष्टादीनि । (Veda. Sara. 1.10) Jaateshti (Ishti a kind of yajna) etc., performed subsequent to birth of a son are called Naimittika Karmas to be observed on special occasions. The performance of these is obligatory for a grhastha.
4. काम्य-कर्म ॥ Kamya Karma (Intentional rituals) काम्यानि - स्वर्गादीष्टसाधनानि ज्योतिष्टोमादीनि । (Veda. Sara. 1.7) Yajnas such as Jyotishtoma etc., are perform to enable their performers to get the desired fruits such as living in heaven etc., are known as Kamya karmas. These ceremonies are performed with a definite motive or desire.
5. प्रायश्चित्त-कर्म ॥ Prayaschitta Karma (expiatory rituals) प्रायश्चित्तानि - पापक्षयसाधनानि चान्द्रयाणादीनि । (Veda. Sara. 1.11) Rituals such as Chaandrayana vrata etc., which are instrumental in the expiation of papa (पापम्) are called Prayaschitta karmas.
6. निषिद्ध-कर्म॥Nishiddha Karma (forbidden actions) निषिद्धनिषिद्धानि - नरकाद्यनिष्टसाधनानि ब्राह्मणहननादीनि । (Veda. Sara. 1.8) Actions such as the slaying of a Brahmin etc., which bring about undesired results as going to Naraka (for punishments) are forbidden acts.
7. उपासना ॥ Upasana Karma (Mental activities) उपासनानि - सगुणब्रह्मविषयमानसव्यापार-रूपाणि शाण्डिल्यविद्यादीनि । (Veda. Sara. 1.12) Mental activities relating to Saguna Brahma - such as are described in the Shandilya Vidya are termed Upasanas or devotional activities.

Further in Shrimad Bhagavad Gita, we find the following divisions of karma based on the nature of karma.

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥४-१७॥ (Bhag. Gita. 4.17)

One has to understand about Karma as well as about Vikarma and also about Akarma for whatever it is, Karma is a deep mystery. Here

1. कर्म ॥ Karma is to be understood as action as prescribed in shastras (शास्त्रविहितस्य कर्म)
2. विकर्म ॥ Vikarma include forbidden actions (प्रतिषिद्ध कर्म)
3. अकर्म ॥ Akarma is inaction (तूष्णींभाव)

Based on when Karmas fructify

Karma of a every person born in this earth is of four kinds according to Vedanta. They are based on the concept of Punarjanma and Kala (time).

तच्च जन्मभेदात् चतुर्व्विधम् सञ्चितं प्रारब्धं क्रियमाणं भावि च । इति वेदान्तमतम् ॥ * ॥ Shabdakalpadhruma

According to Vedanta, by birth there are four karmas that fructify in every person's life based on when the Karma-phala is revealed. Some karmas do not fulfill themselves immediately while some others are in store. While there is a mention of four karmas in this classification, three are primarily discussed in many texts. The four karmas

1. सञ्चित-कर्म ॥ Sanchita Karma (Accumulated unripe actions)- It is the unripe karma accumulated in all previous lives along with that accumulated in the present life. These are yet to be resolved, dormant and include both the good and bad karmas of a person. These karmas are used along with Kriyamana karma in the present life. Liked to the arrows in a quiver.
2. प्रारब्ध-कर्म ॥ Prarabdha Karma (Manifesting ripe actions)- A few actions from the past (sanchita) that have become ripe and are manifesting in the present life, ready to yield results. Karma-phala of such karmas have taken a decided course and give pleasure or pain. Liked to an arrow that has left the bow and is ready to hit the target.
3. क्रियमाण--कर्म ॥ Kriyamana Karma (Present unripe actions)- A few actions from the past (sanchita) that have just started to manifest in the present life. It is still in the unripe stage liked to an arrow that is ready for discharging. Once ripe these karmas will be converted into prarabdha karmas. Karma-phala of such karmas are not yet visible but will be visible in the present life. They serve five additional purposes - (anusangika purposes/inadvertently obtained in some cases)
   1. संकल्पपूर्तिः ॥ sankalpa purti - fulfills past sankalpas (desire to do something, desire to obtain some karmaphala)
   2. नित्यावासरपूर्तिः ॥ avasara-purti fulfilling needs such as hunger etc
   3. कामनापूर्तिः ॥ kamana-purti fulfilling desires such as when Kaarireshti is performed the desired karmaphala is to obtain good rains.
   4. भविष्यत् प्रयोजनं bhavishyat prayojanam - such karma is performed with the expectation that it gives results in the near future as in the example where we eat food to obtain strength in the future.
   5. When sanchita karma is joins the kriyamana karma it gives immediate desired results, for example - medicine is consumed (kriyamana karma) for mitigating the malefic health problems but when sanchita karma is added to this present action, health is restored due to punya sanchita karma or deteriorates due to papa sanchita karma which is invoked in this case.
4. भावि- or आगामि-कर्म ॥ Bhavi or Agami Karma (Future actions)- These are unripe actions which will fructify future time of either present or next lifetimes. For example - jyotishtoma yajna is performed with a desire to attain svarga loka. The fruit of this karma will only be seen after the lifetime of the yajamana.

Agent 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.

Karma and Punarjanma

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.

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.

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. 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.

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.

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

Shvetashvatara Upanishad

Karma Chakra and Embodiment of Atma

The karma chakra or the giant wheel of karma and their consequences are described in the Shvetashvara Upanishad. According to this text, it is to be known that the through "karma of creation" various forms of Panchamahabhutas (prthvi, aapas, tejas, vayu, akasha) originate by the command of the all-pervading, all-knowing entity, who is the master of the Gunas, and the creator of time. After setting the creation in motion and withdrawing Himself from it (विनिवर्त्य), he unites the Atman with the Panchamahabhutas and other tattvas.

येनावृतं नित्यमिदं हि सर्वं ज्ञः कालकारो गुणी सर्वविद्यः । तेनेशितं कर्म विवर्तते ह पृथिव्यप्तेजोनिलखानि चिन्त्यम् ॥ २ ॥ तत्कर्म कृत्वा विनिवर्त्य भूयस्तत्त्वस्य तत्त्वेन समेत्य योगम् । एकेन द्वाभ्यां त्रिभिरष्टभिर्वा कालेन चैवात्मगुणैश्च सूक्ष्मैः ॥ ३ ॥ (Shvet. Upan. 6.2-3)

We may note here that Karma or action started with the act of creation of the universe. Regarding why do Jivas take a form, why does Atma become embodied the Shvetashvatara Upanishad explains as follows

सङ्कल्पनस्पर्शनदृष्टिमोहैर्ग्रासांबुवृष्ट्यात्मविवृद्धिजन्म । कर्मानुगान्यनुक्रमेण देही स्थानेषु रूपाण्यभिसम्प्रपद्यते ॥ ११ ॥ (Shve. Upan. 5.11)

According to his karma, the embodied Atman (Jiva) successively assumes different forms in different places in accordance with actions through thought, touch, vision and delusion.

First comes sankalpa (thought); from that follows sparsha (touch), the action of the organ of touch; from that follows the application of drsthi (vision); from that arises moha (delusion). Through these processes सङ्कल्पन-स्पर्शन-दृष्टि-मोहै, thought, touch, vision and delusion are undertaken actions good or bad. From that, in accordance with the actions, the embodied mortal assumes different forms (upadhis, male, female etc) in succession in various places (among devatas, animals, men etc).

Brhdaranyaka Upanishad

अविद्यायाश्च न कर्मणा नाश ॥ Ignorance is not destroyed by Karma

Yajnavalkya's answers to different questions in the court of Janaka form the essence of Brhdaranyaka Upanishad. Shankaracharyas commentary for the Bhujya Brahmana explains the scope and role of Karma in attaining Moksha.

तत्‌ कर्म इत्यवधारितं विचारणापूर्वकम् । तत्क्षये च नामावशेषेण सर्वोत्सादो मोक्षः । (Comm. on Brhad. Upan. 3.1.1)

After karma is exhausted everything is destroyed save only the name and Moksha.

Karma is either virtuous or evil in category. It has no scope in Moksha which is not an effect, is eternal, unmanifested, beyond name and form and devoid of the characteristics of Karma with its factors and results. It is well known that bondage to samsara is due to Avidya or ignorance. Destruction of ignorance is not the function of Karma because if functions only in the visible realm. Production, attainment, modification and purification are the functions of karma as stated below.

अविद्यायाश्च न कर्मणा नाश उपपद्यते दृष्ट विषयत्वाच्च कर्मसामर्थ्यस्य। उत्पत्त्याप्तिविकारसंस्कारा हि कर्मसामर्थ्यस्य विषयाः । (Comm. on Brhad. Upan. 3.1.1)

In other words, karma can produce, or bring within reach, or modify, or purify something in the visible world, it has no other functions other than these and Moksha is not one of these functions.

In various ways we find an explanation of the concept that the destiny of a being wholly depends upon the deeds done by him as stated below

...कर्म हैव तत्प्रशशंसतुः । पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति । (Brhd. Upan. 3.2.13)

While answering to Arthabhaga's question, Yajnavalkya replies that a person becomes virtuous by his virtuous deeds (punya) and an evil one by his evil deeds (papa). Evil deeds subjects a man to sufferings through repeated births and deaths, both in the bodies of Sthavara (stationary bodies) and Jangamas (moving bodies), including those of lower animals, bhuta and pisachas. Indeed! one becomes good through good karma and evil through evil karma. Relative existence and contrasting natures are developed from their karmas. Association with karmaphala creates bondage with samsara. Dissociation from Karmaphala leads to breaking of the cycle of births and deaths and escaping the samsara.

Mimamsa Darshana

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.

Vedanta Darshana

Karma does not destroy Avidya

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.

According to Ramanujacharya, Karma (in the form of Yajnas and rites), Jnana and Bhakti are essential to get freedom from Avidya, Karma (actions of a Jiva) and even the embodied existence. Yajnas, the different rites and rituals prescribed in the Vedas i.e., karmakanda must be performed without any desire for the fruits. Such a performance destroys the accumulative effects of actions. The study of the Mimamsa texts (texts that explain how the rites and ceremonies should be performed) is necessary to ensure the right performance of duties. Accordingly, Acharya makes the study of Mimamsa a necessary prerequisite to the study of Vedanta.

According to Ramana Maharshi, Karma is inert (jadam) by itself. It becomes active only through the involvement of a Karta. According to Purva Mimamsa karma gives the yajamana some results based on the type of activity. For example, performing yajnas will result in reaching the svargaloka. However, Ramana Maharshi mentions in his Upadesha Saram as follows.

कर्तुराज्ञया प्राप्यते फलम् | कर्म किं परं कर्म तज्जडम् || १ || (Upad. Sara. 1)

Only with the conscious invocation does a karta obtain the fruits of karma. Without that karma by itself cannot give any results as karma is inert.

Shrimad Bhagavad Gita

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. 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.

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥३- ५॥ (Bhag. Gita. 3.5)

No one can ever remain absolutely inactive even for a moment. Compelled by the gunas of nature, every one is forced to work. Indeed! karma verily drives the wheels of the world.

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)

Therefore, always remaining unattached, perform the obligatory duty, for such actions a person attains the paramam or Highest (through the purification of the mind).

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.

Purpose of Karmas

Based on the context different Karmas have various perspectives. In Vedanta, the subject of Karma has some special implications and they deal with the purpose of karma as follows.

1. Nitya and other (Naimittika and Prayaschitta) works mainly serve the primary purpose of purifying the mind; they destroy the papa of a person.
2. The secondary purpose of the Nitya, Naimittika and Upasana karmas are the attainment of the Pitrloka and Satyaloka respectively. कर्मणा पितृलोको विद्यया देवलोकः। (Brhd. Upan. 1.5.16) By performing karmas the world of Pitrs is to be gained and by meditation the world of Devas is to be attained. Vidya here means knowledge gained through Upasana.
3. Upasanas are austerity activities chiefly aimed at the concentration of the mind along with destruction of papa.

The following passage from the Naishkarmya-Siddhi by Sureshvaracharya (1.52) shows how the performance of the Nitya Karma leads to the highest Knowledge.

“The performance of the daily obligatory rites leads to the acquisition of virtue ; this leads to the destruction of papa, which in turn results in the purification of the mind. This purification of the mind leads to the comprehension of the true nature of Samsara or relative existence ; from this results Vairagyam (renunciation), which arouses a desire for liberation; from this desire results a search for its means; from it comes the renunciation of all actions ; thence the practice of Yoga, which leads to an habitual tendency of the mind to settle in the Self, and this results in the knowledge of the meaning of such Sruti passages as "तत् त्वमसि" which destroys ignorance, thus leading to the establishment in one’s own Self.”