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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. 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" />
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. Hence, there does not exist agency in the Jiva.<ref name=":6" />
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. Hence, there does not exist agency in the Jiva.<ref name=":6" />
== Essential conditions to accomplish work ==
The philosophy of Karma advocates that there are five conditions necessary for the accomplishment of all mental or physical labour.<ref name=":12">Swami Abhedananda. (1947 Third Edition) ''Doctrine of Karma, A Study in the Philosophy and Practice of Work.'' Calcutta: Ramakrishna Vedanta Math. (Pages 47-49)</ref>
# A '''physical body''' for it is the energy bank on the finite physical plane. A fit body is required to perform the right work.
# '''A doer or the sense of "I"''' who feels the impulse to work and motivates the body to work.
# '''Instruments of Karma''', many are included here such as the jnana-indriyas - the eyes, ears, nose, tongue and skin; the internal instrument brain and manas along with its faculties; the Five Faculties of Action (Karmendriyas) are: वाक्पाणिपादपायूपस्थानि कर्मेन्द्रियाण्याहु: ॥ २६ ॥ (Sank. Kari. 26)
## ''vak'': speech (voice)
## ''pani'': grasping (hands)
## ''pada'': walking (feet)
## ''payu'': excretion (anus)
## ''upastha'': procreation (genitals)
# '''Desire to work''' - sankalpa or intent to perform action
# '''Environment''' for work to take place, for example presence of air is required for the sound to travel and reach the ears, so also to see there should be the environment with light.
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" />
== Karmaphala or Result of Karma ==
== Karmaphala or Result of Karma ==
===== 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.
Indeed! karma verily drives the wheels of the world. <blockquote>अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥३- १४॥ (Bhag. Gita. 3.14)
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" /> </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).
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).
# Upasanas are austerity activities chiefly aimed at the concentration of the mind along with destruction of papa.
# 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.<ref name=":2" /><blockquote>“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.”</blockquote>
The following passage from the Naishkarmya-Siddhi by Sureshvaracharya (1.52) shows how the performance of the Nitya Karma leads to the highest Knowledge.<ref name=":2" /><blockquote>“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.”</blockquote>
== Psychospiritual Significance of Karma ==
==== Character of a person ====
The character of an individual is the subject to the law of Karma, as it is an aggregate of a large number of minute activities of the mind and body. Each character or personality is the grand total result of previous mental actions, and is also the cause of future changes in the character. The law of Karma inculcates this grand truth of nature, that cause lies in the effect and effect is also latent in the cause. For instance, a seed contains the whole tree potentially and produces the tree, and the tree produces the seed again. With the help of this great truth we can easily explain why a character is good or bad, why one individual behaves in this way or why one suffers and is miserable, while another enjoys his life and is happy. We do not have to blame our parents for our misery and sufferings, nor anyone else. So also neither are the divine nor the demonic forces a reason for our pleasure and pain.<ref name=":11" />
==== Karma refutes theory of predestination and grace ====
In the face of Karma, there is no room for the hypothesis of predestination and grace which is accepted by the majority of orthodox Christians. The hypothesis of predestination and grace teaches that God, the Creator of all, set the destiny of man before his birth. The whim of the Creator makes one sinful or virtuous, before the time of one’s birth. But this hypothesis destroys humanity's moral responsibility and personal freedom. If we are all predestined by God to be sinful or virtuous, to be happy or unhappy, we can neither undo our destiny nor act against the Divine decree. It makes us absolute automata bound hand and foot by the chain of of slavery. Furthermore, it makes God partial and unjust. If God be merciful to all creatures why should he not make all equally good and virtuous, moral and spiritual? These questions remain unanswered by the theory of predestination and grace.<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>
== References ==
== References ==
[[Category:Vedanta]]
[[Category:Vedanta]]