Amrita Values Programme I

ARTICLE: KARMA

FROM

SANTHOSH KUMAR M S
MY.SC.U3BCA18049
BCA ‘C’ III sem
TO

DR. VIGNESHWAR BHAT

ASST. PROFESSOR
 INDEX

 Karma
 Positive and Negative Karma
 Classification of Karma
 Concept of Reincarnation
 Reasons for Reincarnation
 Laws of Karma
 Karma Yoga
 The Vedantic View
 Mahabharata
 Causality
 Releasing your Karma
 KARMA

Karma is the Sanskrit word for ‘action’. Any physical or mental

action is considered as Karma. The results of actions are called ‘Karma
Pahala’ (fruit of Karma).

The law of Karma states that: “As you sow, so shall you reap.”
The Law of Karma is also called the Law of Cause of Effect or the Law
of Action and Reaction.

There are three ways by which an individual performs Karma:

1. Manasa – by thought
2. Vaachaa – by word
3. Karmana – by deed

All these actions produce results (Karma Phala) in accordance with the
Law of Karma.

Positive and Negative Karma

Actions that are motivated by kindness and compassion, that are

helpful to others are positive Karma. Actions such as acquiring a good
education that will enable one to contribute to society and family are
also positive Karma.
 Actions that are motivated by negative emotions such as jealousy,
hatred, anger etc are negative Karma. Actions cause hurt and pain to
others are negative Karma.

Both positive and negative Karma eventually return to the doer,

like an echo.

Classification of Karma

1. Based on Individual’s Role:

1) Nishida Karma

These are actions which are prohibited because they severe negative
consequences. For example, theft, murder, rape etc.

2) Kamya Karma
These are desire-prompted actions. Such actions are not wrong or
immoral, and provide some temporary happiness. For example,
enjoying an ice-cream, playing cricket etc.

3) Kartavya Karma

These actions are duties. These are obligatory actions that need to
be performed in accordance with one’s role in life. For example, to
defend the nation is the Kartavya Karma of a soldier.
 2. Based on Time

1) Sanchita Karma

All actions do not produce their results all at once. The

accumulated result of all actions from all past lifetimes that are yet to
be experienced is called Sanchita Karma. This is the total Karmic
account.

2) Prarabdha Karma

All of the results in the Karmic account cannot be experienced in a

single lifetime. Only some portions of this can be experienced in the
present lifetime. The portion of the result of past actions allocated to the
present lifetime is called Prarabdha Karma.

3) Agami Karma

The actions that are being done in the present lifetime which will
give their results in the future are called Agami Karma. Some of these
actions will bear fruit in the current life; others are stored for future
births by adding to Sanchita Karma.
 Concept of Reincarnation

‘Never was there a time when I did not exist, nor you, nor all these
kings, nor in the future shall any of us cease to be. As one continuously
passes, in this body, from childhood to youth to old age, one similarly
passes into another body at death. A wise person is not disturbed by such
a change.’

- Bhagavad Gita 2:12-13

When one discards an old body to take up a new one is called as

Reincarnation or Rebirth. The principle of reincarnation is stated not
only by Sanatana Dharma but also by Buddhism, Jainism, Sikhism and
Taoism. Greek philosophers such as Plato and Socrates also supported
the theory of reincarnation.

Reasons for Reincarnation

1. To satisfy one’s desires and experience the fruits of

one’s Karma

When a person indulges in material pleasures, he or she subsequently

develops the mental tendencies to enjoy more of such pleasures
(vasanas). The carving to satisfy one’s desires causes the jiva to assume
new physical bodies. Also, the results of past actions are experienced by
the process of reincarnation.
 2. To continue one’s unfinished spiritual efforts

When an aspirant making spiritual efforts for liberation dies without

attaining his or her goal, the jiva gets another human body to continue its
spiritual efforts towards the goal of moksha.

3. To attain Moksha

By the grace and compassion of God or a God-realized guru, a jiva

uses a human body to attain Moksha, the ultimate purpose of life. With
rare expectations, attainment of Moksha is possible only for a human
being. The cycle of birth and death, called samsara, ends when the jiva
attains moksha (liberation), the ultimate goal of merging with the divine.

Death is a part of the natural cycle of an individual, which includes

birth, childhood, youth, middle-age, old age, death and rebirth. Even at
the moment of death, there is no extinction of the individual. The mental
tendencies (vasanas) and karmic account are carried forward. After the
death of the body, the jiva goes to heaven/hell to reap some of the results
of past actions. However, heaven and hell are only temporary states. The
rebirth of the jiva is based on the mental tendencies (vasanas) and
Karma of past lives. An individual with noble vasanas and positive
Karma generally takes birth in family with good culture and prosperity.
 Laws of Karma

1. Law of Karma is Universal

Science has proved beyond doubt that everything is the manifested,

material universe happens in accordance with definite and precise laws.
These laws always existed; they were not created by scientists, but only
discovered by them. The law of cause and effect is a universal law
which governs all phenomena. The Law of Karma, like the law of
gravitation, works regardless of one’s belief in this law.

2. Law of Karma is Rational

The law of Karma states that every action must be followed by a

reaction of similar nature which is directed back to the doer. Motives,
desires, thoughts and other mental functions being subject to the same
law, produce results according to the nature of these mental activities. It
is our own Karma that produces its results in the form of joy, sorrow,
pleasure or pain, happiness or happiness.

3. Law of Karma is Fair

A cause must always produce an effect of similar nature both in

quality and quantity. What we wish to get, we have to pay for it first, in
thought, word and deed. The result of Karma is not punishment or
reward but simply the consequences of our own actions, and is meant for
our learning.
 4. Law of Karma is Impartial

The Law of Karma operates impartially on all regardless of

differences of nationality, religion, caste, gender, language, educational
qualifications and economic status. Law of Karma is perfectly fair.

5. Law of Karma is not Fatalism

The idea of Karma and ‘fate’ are not to be misunderstood. If we

correctly understand the Law of Karma, we will gain the strength to
accept difficult situations, and deal with them appropriately. We will
learn from difficult experiences, and convert them into opportunities for
our growth.

The Path of Action: Karma Yoga

Sri Krishna reveals the principle of Karma Yoga to Arjuna:

Karmanyeva adhikaaraste maa phaleshu kadaachana;

Maa karmaphalahetur bhoor ma ate sangostvakarmani || 2:47

Thy right to work only, but never to its fruits;

Let not the fruits of actions be thy motive, nor let thy motive, nor let thy
attachment be to inaction.
Yogastah kuru karmani samgam tyaktva dhananjaya
Siddhyasuddhayoh samo bhutva samatvam yogaucyate || 2:48
O Dhananjaya, perform actions in the spirit of (Karma) Yoga,
abandoning attachment, remaining the same to gain and loss alike!

This equanimity of mind is called yoga. This is the fundamental

law of action- that we have control over our actions but not over their
results. Results are dependent upon a vast network of factors, of which
our own actions but one. Accepting this reality, the karma yogi puts his
focus on action and accepts with equanimity, whatever results come.

One of the main practices that Krishna advises Arjuna to apply in

his life is that of karma yoga. Karma yoga means ’the yoga of action’,
but it does not indicate the performance of any particular action. Any
action can be done as karma yoga- even studying, playing football,
doing a technical project and writing an exam. This is because karma
yoga is not a particular action but rather a specific mental attitude that
can be applied when performing an action.

When we focus on our action and we are detached from its

outcome, we are not anxious about end product, and we enjoy the
process of getting there. When we focus on the action without being
consumed by anxiety over the results, the outcome is excellence in
action.
 The Vedantic View

It’s not necessary to believe reincarnation to know fate however,

from the Vedantic perspective, you have got lived for several previous
lives and also the things and circumstances of your current life are the
result of the actions performed during all lives. Believing in fate and
reincarnation makes it easier to know why dangerous things happen to
smart individuals or why a young innocent kid develops a serious
unwellness. Vedanta would say that everything in your life is that the
results of the energy created by actions in previous births. Every
situation that happens to you and everyone you meet has a Karmic
significance. Everything happens for a reason.

Whatever your belief, fate implies that you simply have produced
and still create your life. Many people enable themselves to stay unfree
therein Karmic software system, conditioned by their reminiscences and
needs, performing arts an equivalent habit over and over and questioning
why their lives aren’t taking them anywhere. Many are just like the
gnawer, running on its tread-wheel, thinking it’s obtaining somewhere
whereas in reality it’s simply going spherical and round!

However, as you grow and evolve spiritually, you can break out of
those cycles and consciously choose the life you want to lead. The
Karmic curse causes you to forget who you actually are, Of course, the
fate doesn’t mean you lose all of your reminiscences and desires; it
means that you lose your attachment to them and aren't any longer
control beneath their influence. As the great seer Adi Shankara said, “I
use memories but I don’t allow them to use me.”

The Mahabharata

“As a person himself sows, thus he himself reaps; no man inherits the
nice or evil act of another man. The fruit is of an equivalent quality
because the action.”
- Mahabharata, xii.291.22

In the thirteenth chapter of the Mahabharata, additionally known as

the Teaching Book (Anushasana Parva), sixth chapter opens with
Yudhishthira asking Bhishma: "Is the course of an individual's life
already destined, or can human effort shape one's life?" The future,
replies Bhishma, is both a function of current human effort derived from
free will and past human actions that set the circumstances. Over and
another time, the chapters of Mahabharata recite the key postulates of
karma theory. That is: intent and action (karma) has consequences; fate
lingers and does not disappear; and, all positive or negative experiences
in life require effort and intent. For example:
“Happiness comes because of smart actions, suffering results from evil
actions, by actions, all things are obtained, by inaction, nothing
whatsoever is enjoyed.
If one's action bore no fruit, then everything would be of no avail,if the
globe worked from fate alone, it would be neutralized.”
- Mahabharata, xiii.6.10 & 19
 Causality

A common theme to theories of fate is its principle of relation. One

of the earliest associations of karma to causality occurs in the
Brihadaranyaka Upanishad of Hinduism. For example, at 4.4.5-6, it
states:
‘Now as a person is like this or like that, according as he acts and
according as he behaves, thus can he be;
a man {of smart|of excellent|of fine} acts can become good, a person of
dangerous acts, bad; he becomes pure by pure deeds, bad by bad deeds;
And here they are saying that someone consists of needs, and as is his
need, thus is his will;
and as is his can, thus is his deed; and no matter deed he will, that he can
reap.’
- Brihadaranyaka Upanishad, 7th Century BCE

The relationship of fate to relation could be a central motif all told

faculties of Hindu, Jainist and Buddhist thought. The theory of fate as
relation holds that dead actions of a private affects the individual and
also the life he or she lives, and the intentions of an individual affects the
individual and also the life he or she lives. Disinterested actions, or
unintentional actions don't have an equivalent positive or negative
karmic result, as interested and intentional actions. In Buddhism, for
example, actions that are performed, or arise, or originate without any
bad intent such as covetousness, are considered non-existent in karmic
impact or neutral in influence to the individual.
 Releasing Your Karma

Karma cannot be avoided. For most people, Karmic energy is

returned with the same intensity with which it was generated. Depending
on your previous actions, this might produce happiness or suffering.
Whatever happens, is that the results of fate being discharged, which, no
matter how you view the situation, is a good thing and an opportunity
for future growth. Vedanta say, “Nothing happens to you, it happens for
you!”

1. Make Conscious Choices

The choices you create influence your fate in 2 ways in which.
Making quality selections will soften the intensity or magnitude of
things ensuing from returning fate. The energy of the Karma has to be
returned, but it can be transmuted. For example, instead of falling down
and breaking your leg, maybe you just stub a toe. The fate was came
back however the standard of your life selections lessened its result.

2. Forgive
This an important aspect of your spiritual growth. First, accept that
what has happened has happened. Then, see if you'll, without judgment
or evaluation, understand why it happened. Finally, try to forgive
whoever you feel may have harmed you; it’s always possible to forgive
the person even if you cannot forgive the act. From the Vedantic
perspective, every hurt you encounter is the return of some Karma. If the
postman fills your mailbox with bills, don’t spend the whole day hating
the postman. Forgive and move forward!

3. Cultivate Gratitude

Forgiveness is hard for most people, and gratitude can also be

challenging. However, if you think that everything that happens to you is
past fate being discharged, then when you unleash fate, it is gone.

4. Look for Growth Opportunities

Any challenging situation gives you two choices. You can see the
situation as a problem and waste your life complaining about it, or you
can recognize that it happened and ask, “How can I learn and grow from
this?” If you see it as a drag, you can get drawn into lower energy, which
recreates the same Karmic energy, and you make no progress. Looking
for growth opportunities permits you to unharness the destiny and stay
unengaged to move ahead on your religious journey.

5. Discover Your Dharma

Vedanta says that if you perceive Hindu deity and destiny, you'll
apprehend everything. Dharma is usually defined as purpose or truth.
When you notice your true purpose in life and sleep in total alignment
thereupon, your actions can become ad libitum correct and you'll ne'er
produce destiny.
 6. Meditate

The most powerful tool you have got on your religious path is
meditation, especially a practice that includes mantras. Meditation is a
journey from activity into silence. In Primordial Sound Meditation,
mantras or sounds are used with no particular meaning. The which
means of an idea holds the memory and need and therefore the destiny.
A mantra with no meaning has no Karma. When you suppose your
mantra in meditation, you are taken beyond the range of Karma; you
transcend all memories and desires and slip into the field of infinite
possibilities.

With regular apply, you start to measure from that level of infinite
prospects rather than the restricted prospects created by destiny.
Meditation realigns you with your true self, leads you back to your true
purpose (Dharma) and allows you to “wash” away Karma on all levels.

Commitment to your spiritual path is the key to escaping from the

Karmic prison you have created for yourself—and to enjoy unbounded
freedom in every moment.
 References

1. Cultural Education I, II
2. Science of Karma
3. Wikipedia: https://en.wikipedia.org/wiki/Karma
4. https://chopra.com/articles/how-does-karma-affect-
your-life