Karma

The concept of Karma originated around 1500 BCE with the Vedas and Upanishads.

Vedas and Upanishads say; "When a person dies he becomes one with Prana –the inner consciousness.  The outer consciousness -the speech with all names, the eyes with all forms, ears with all sounds, and mind with all thoughts is absorbed in Prana.  There is complete absorption of all senses and mind in Prana.  Ahangkar -the Ego, the 'I' too gets dissolved in Prana. 

When Prana departs from the body on its way back to Siva –the universal self, it departs with all these and carrying nothing but the Karma -the merit accrued while in the body. 

When a person is born again, the Prana enters the body, and the cycle continues."

Karma is neutral rebound, the natural law of cause and effect that perpetuates physical, mental and supramental system inherent in existence.  

Karma, as law of the phenomenal cosmos, is immutable to living beings within the dimensions of time, space and causation.  

Karma is not an instrument of inscrutable God, but the spiritual property of the phenomenal existence. 

Karma is the natural law of existence.  It is an active principle and determines that for every action there is a corresponding influence on the individual’s state of being, which affects the entire chain of present and future life.

Karma is comparable to the Golden Rule but denies arbitrariness, fate or destiny due to absolute reason independently assigned by the cosmos.

Karma drives phenomenal existence and it stretches all the way back to the origin of the universe.

Karma encompass both physical and subtle actions including self-awareness, thoughts, desires and intentions and their corresponding effects which have inextricable relationship, and they are inseparable.

Karma binds us Samsara -the cycle of life characterized by suffering through recurring cause and effect of involuntary and voluntary actions. 

The cosmic root of Karma is Siva -the universal self.  Siva is Brahmn -the absolute, supreme and primeval.  Everything emerges from Siva and to Siva everything dissolves.

We come from Siva and we go back to Siva.  Everything belongs to this journey of coming and going which forms the cosmic cycle.

It is possible to escape the repeated suffering of birth and death by transcending Karma.

Karma can be transcended by exhausting the accumulated Karma and by not letting further creation of Karma. 

When the accumulated Karma is exhausted and further creation of Karma is ceased, one realizes the true Self, the oneness among all beings, the Brahman.

By realizing the true Self, the individual soul is liberated from Samsara, the cycle of birth and death characterized by unsatisfactoriness and suffering. 

Karma creates an impression around us and in ever aware inner consciousness which may be positive or negative depending on the corresponding results and tendencies it creates.

Karma affects our wellbeing in this present life and creates an impression on our inner consciousness.  When we die, the inner consciousness carries the impression, which determines our state of being in our next life.

In Bhagvad Gita (3.4), Krishna says; "By virtue of the nature of our existence, we cannot refrain from Karma nor can it be renounced.  Inaction is sinful just as doing sinful action.  Being capricious also produces negative Karma."

With our action we remain in Samsara and suffer.  By our action we are liberated from Samsara.

Bhagvad Gita has the exclusive teaching on Karma Yoga which says; by our action we are either liberated or remain in Samsara.

With our action doing rightful duty with complete devotion, being free from attachment, ill-will and Ego, and with even mind in pleasure and pain, we are liberated from Samsara. 

Do your rightful duty selflessly.  Do not attach yourself to the fruits of your action.  Any action attached to its fruit is not right (Bhagvad Gita 2.47).

One who has given up desires for sense gratification and all sense of proprietorship, and is devoid of false Ego, he alone can attain supreme state of being.  Even if a man gives up at the moment of death, he enters into the Kingdom of God (Bhagvad Gita 2.71-72).

The message of Bhagvad Gita is that in life we should be selflessly doing rightful duty with right attitude, having fixed our thought firmly on Krishna -the pure consciousness, abandoning all kinds of attachments, without expecting the fruit of our action, and with even mind in both success and failure.

The teaching on Karma tells us; “My motivation and action will have their effect on me, and my social and natural environment in which I live.  I cannot overlook these effects, therefore I have the responsibility to see that my conduct creates conducive effect on me as well as on my social and natural environment.” 

We are born with our Karma.  We perpetuate life with our Karma and at death we go with a balance sheet of lifetime Karma to continue life with it in next birth.  How long we wonder in Samsara and suffer life after life or attain eternal bliss having attained Moktsa –freedom, depends upon our Karma.

Nothing forces man to born in a particular way except the accumulated stock of his Karma. 

Our Karma, whether mental or physical, or both, determines either we perpetuate in the inexorable cycle of rebirth or attain Moktsa -freedom. 

The teachings on Karma say; We are responsible for what we are; and whatever we wish ourselves to be, we have the power to realize it.

What we are now is the result of our past Karma, but we have the power to change, right here and now, in this life.  It means whatever we wish to be in future can be realized by our present action. 

In Bhagvad Gita (3.16) Krishna says; “If one does not perform one’s rightful duty detaching from the result of action; lives in vain producing negative Karma.  One should not give up the occupational duties and suddenly become a Yogi.  One should be in one’s own position and try to realize divinity within.

Action should be guided by intelligence and the feeling of universal oneness, and not by self interest.  One should fix his thought on the divine consciousness and act with right motivation, not with selfish motif.

He who controls the senses by mind and mind by intellect, and engages in action with right attitude, fortitude, non-attachment and devotion, attains the highest state of being.”

With our intelligence we should study our mind and understand our material mode of existence governed by Ego -the Kama-Rupa.  With spiritual intelligence we acquire spiritual strength with which we know our real identity.  With spiritual strength, we conquer the Kama-Rupa, our enemy; the worldly desire (Bhagvad Gita 3.43).”

Our mind becomes pure when we give up desire for sense gratification and we are free from attachment when we completely destroy Ego.  When we perform our duty being free from desire and attachment we become an awakened person. 

Karma is not simply the action but the intent behind the action that counts.  The intent of the Karma must be right and it has both, the continuative and retributive principle. 

Whatever we ought to do we should do it selflessly benefiting everyone without discrimination.  Even to become a Sanyasi –an ascetic, the purification of the mind and heart is prerequisite.  A Sadhu –an ascetic; who has clandestine motif is a nuisance to the society.

In material mode of existence the evils are situated in our Indriya -senses, our Manha -mind, and our Buddhee –intelligence, in the form of attraction, attachment and aversion, craving and clinging, anger, lust, hatred, jealousy, pride and multitude evil nature.  These evils are the primary symbols of ignorance that binds us to the material mode of existence.  They are our enemies within.

While in material mode of existence, we enjoy sense gratification with a feeling of happiness but that happiness is ephemeral and not true happiness.  That so-called happiness is our ultimate enemy. 

We must not be sense enjoyer.

In this human life we have the chance to destroy the evils that are within that binds us to Samsara and makes us suffer.  No one should let this opportunity go waste.  Everyone should strive to get out of the entanglement in material mode of existence destroying the evils that are within. 

This human life of ours is precious. 

We desire result of our action and it is this desire, in the form of attachment and craving, binds us to the material mode of existence, and such desire is characterised by suffering. 

In Bhagvad Gita (5.10) Krishna says; “One who perform his rightful duty without attachment, surrendering the results of it to the divine personality –the universal self, is unaffected by the results of one’s action.”  He does not accrue Karma.

In Hindu theology, Krishna is the embodiment of universal consciousness, the Param Atma –the pure consciousness.  Krishna is Brahmn –the absolute, unchangeable eternal transcendental truth.  Krishna is the cause of all creation and of annihilation.  As Parma Atma, Krishna resides in the heart of every one of us. 

Action done with pure transcendental consciousness does not produce the cause that binds us Samsara.  Instead it enables us to proceed on the path of Moktsa -freedom (Bhagvad Gita 5.17). 

A person who has embodied pure consciousness devotes everything in his possession to divine activities, goodness of others, happiness of all, elimination of evils and evil doers.  Such a person sees all beings with equal vision (Bhagvad Gita 5.18). 

Every faith reminds us for doing right action.  The inspirational sayings such as; “What you do not want to be done to yourself, do not do to others. What you expect others to do unto you, do so unto to them” can be found in the scriptures of every faith.

Lord Buddha embraced the philosophy on Karma deeply rooted in the Vedas and Upanishads. 

Lord Buddha took the philosophy of Karma further with much more clarity and simplicity, and re-defined the very concept of Karma in a more pragmatic sense. 

Lord Buddha says; “The Law of Karma naturally applies to phenomenal existence.  The origination of every phenomenon and its dissolution depends on cause and condition obeying the Law of Karma.

The law of Karma is infallible. 

In Anguttara Nikaya V.57-Upajjhathana Sutta, Lord Buddha says:

I am the owner of my Karma.

I inherit my Karma.

I am born of my Karma.

I am related to my Karma.

I am supported by my Karma.

Whatever Karma I create, whether good or evil, that I shall inherit.

No being or force can influence or control the operation of Karma.  Karma itself yields the result of every action, as the natural operation of the universal law of cause and effect. 

The Karma in simple term means action.  Our mental and /or physical actions have inescapable consequence.  They are governed by the Law of Karma –the natural law of cause and effect.

What we are is the result of what we were; and what we will be shall be the result of what we are.  This is the universal law of Karma. 

What we are is determined by what we thought, said and did in the past, and what we are thinking, saying, and doing now will form our future.  The actions of the past, present and future events are connected by the universal and infallible law of Karma.

Past Karma conditions the present birth; and present Karma, in combination with past Karma, conditions the future. 

The present is the offspring of the past, and becomes, in turn, the parent of the future. 

The law of Karma tells that there is continuity between past and present, and that the present accords with the past. 

If you want to know your past life; look at your present condition.  If you want to know your future life; look at your present action.

Bound by the law of Karma; the life-stream flows ad-infinitum.  The birth precedes death, and death precedes birth.  The ultimate beginning of this life stream is beyond scope of time and space and difficult to determine.  Inconceivable is the beginning of this Samsara.  In this ad-infinitum the life stream of birth and death, Dukha emanates from ignorance.

Dukkha -the suffering and unsatisfactoriness that sentient beings undergo in every successive life is due to ignorance and ignorantly engaging in doing evil Karmas. 

Ignorance results in evil Karmas which in turn result in Dukha.  When a person comes out of ignorance, the worldly desire dies, the illusion ends, and the divine light of enlightenment shines on him. 

From ignorance arise defilements: attachment, aversion, anger, lust, greed and jealousy.  As long as the defilements are present, they singularly or collectively bring down our ability to distinguish between good and bad, and we continue to generate negative Karma which gets accumulated and expresses in the next life. 

When all accumulated negative Karma are annulled by positive Karma, we enter into the path of Nirvana, the ultimate happiness and bliss. 

To be liberated from Dukkha, one should move upward aspiring for Buddhahood and accord with it, and move downward to help every sentient being with compassionate heart to liberate them from Dukkha. 

One who devotes in getting others liberated from Dukha, without any condition whatsoever or any return gets oneself liberated.

The sorrow and happiness one experiences are the natural outcome of one’s own good and bad actions, and not because of any external entity who rules his subjects with reward and punishment.”

The most eminent distinction Lord Buddha made on the philosophy of Karma is that he defied that the present is destined by past and nothing can be done. 

Lord Buddha redefined and said; "One can annul the results of negative Karma of past lives with positive wholesome Karma now in this life and change the course otherwise determined by past Karma, and put oneself on the path of liberation.

This life, in human form, is precious because in this life we can annul all the negative Karmas thus far accumulated and free ourselves from suffering and attain Nirvana –liberation."

Lord Buddha placed greater emphasis on moral and ethical action, and he established relationship between morality, volitional action, and the resulting state of being. 

Lord Buddha declared; “The morality and ethics are not extraneous to the realm of cause and effect.  Being mindful of ethics and morality is central to living a divine way of life.”

The teaching on Karma gives us hope, self-reliance and moral courage.  It energizes our efforts, kindles our enthusiasm, and makes us ever kind, tolerant and considerate.  It convinces us to do good, be good, and be free from all forms of defilements and attachments, and prompts us to refrain from evil. 

Lord Buddha says:

“Do not think a small sin will not return in your future lives.

Just as falling drops of water will fill a large container,

The little sins that accumulate will completely overwhelm you.

Do not think a small virtue will not return in your future lives. 

Just as falling drops of water will fill a large container,

The little virtues that accumulate will completely overwhelm you.”

The teaching on Karma explains the mystery of so-called fate and the inequality among mankind for everyone has his own Karma, which differentiates into low and high states. 

Our present mental, intellectual, moral and temperamental differences are due to our own actions and tendencies of both past and present.

If one believes in the present and in the future, it is quite logical to believe in the past.  The present is the offspring of the past, and acts in turn as the parent of the future.  

Lord Buddha says; “Everything that we now experience is the result of how we thought and acted in the past.  In the same way, our future depends on how we act now.  

We have the power to shape our lives now and in future lives in the way we want.  This power lies in the present moment.”

Lord Buddha, having placed emphasis on the intention with which the action is done, says:

“Watch your intents, for they become words.

Watch your words, for they become actions.

Watch your actions, for they become habits.

Watch your habits, for they become character.

Watch your character, for it becomes your destiny.”

In Anguttara Nikaya (3:415) Lord Buddha says; “It is the volition that I call Karma; for having willed, one acts by body, speech and mind.” 

Our intention is the most important of all mental events because it gives direction to our mind, determining whether we engage in virtuous or non-virtuous action, or remain neutral.

Remaining neutral and apathetic or indifference in life could be as big sin as those resulted from non-virtuous action. 

The intention of our action must be right.  But what sets our intention is motivation. 

Engaging on action with right motivation, right intention, and complete devotion ignites cosmic intelligence with cosmic energy, which enables us to know the truth and live a divine life.

Intent and action, both positive and negative, are the seed of Karma and they are inherently present in us. 

The seed of negative Karma resulting in negative intention and intended action exists until they are completely purified.  When we destroy the negative mental intent and action by taking refuge in higher ideal and regret on negative action with a firm resolve not to repeat again, we come out of suffering. 

Directing all our volitions towards wholesome action and helping others to refrain from negative action is the cornerstone of Buddha Dharma. 

Buddha Dharma tells us to cultivate all-embracing compassion and loving kindness, and engage in enabling sentient beings to stop doing evil Karma resulting from ignorance.

Lord Buddha says; “If you want to understand the causes that existed in the past, look at the results as they are manifested in the present.  If you want to understand what results will be manifested in the future, look at the causes that exist in the present.

Our state of being is a result of our own inherited past action and our present action.  We ourselves are responsible for our happiness and suffering.  We build our hell, we create our heaven.  We are the architect of our state of being.”

As we make progress in spiritual path, the karmic force enables us to renounce worldly pleasures. 

It is not true that a divine way of life can be lived by a monk only.  A lay person living a moral and ethical life can attain Nirvana.  What is inevitable is the pure intent, wholesome action and being free from attachment.

Attachment to the fruit of our action, whether wholesome or unwholesome, results in suffering.  The action may be right and wholesome but if it is done with the intent of getting something, the result will still be suffering.  

When we are free from attachment, all our volitions are directed towards wholesome action only.

The teaching on Karma gives us moral courage and resilience, and the spiritual fortitudes, in the event of misfortunes and disasters. 

When we confront misfortunes or disasters, the faith on Karma gives us the strength accept as it is and relentlessly continue to make effort for the betterment in the present and future. 

The faith on Karma gives us confidence on ourselves for our own emancipation.  

Lord Buddha inspires us to make the following commitment aspiring for noble state of being:

“My future is better than my present. 

My future is in my present. 

I determine my future; it is in my hand.”

The right understanding of the Law of Karma kindles our willpower.  It gives us moral courage and makes us aware of our moral responsibility.  It tells us to rely on our own will power, and work incessantly for the well-being and happiness of self and others. 

By virtue of our nature of existence, our material mode of nature is always dominant in us.  Our materialistic want and desire drag us away from living a just life in harmony with others and nature. 

Unless we transcend our material mode of nature and transform our inner consciousness into wisdom, we cannot be free from the influence of the modes of material nature. 

It is not possible to get out of the mode of material nature by having the theoretical knowledge only. 

Knowing is not enough. 

We need to experience living a divine life.  Only upon experiencing the realisation of divinity in us, we can severe our bondage to the mode of material nature. 

It is not only ideas, concepts and philosophies, but it is practicing and experiencing the purity in thought and action benefiting others that matters. 

Only when the purity of thought is translated into action and the same is confirmed with deep awareness within, we will be able to cross over the Samsara and attain Nirvana, where true happiness and bliss is eternally cherished. 

Lord Buddha says; “Do good deed, the Kusala Karma, so that the humanity benefit from a good moral order.  Do not do bad deed, the Akusala Karma, for humanity will suffer.

Many of us know the way, but few only actually walk on it.

By practicing mental discipline we remain aware and mindful.  The mental discipline enables us to cultivate and nurture our mind such that it generates only positive intent and positive thought that leads us to positive action.

In every action, good or bad, its result is built in.  It remains latent till appropriate time or circumstances.  The result of action, which is yet to be expressed, can be altered with the action being performed at present."

Karma must not be understood as destiny. 

Every one of us is borne carrying the dividend of Karma of our past lives.  But it all begins to change as soon as we are born and our senses begin to influence our consciousness.  The change could be in any form or direction.  It depends on the nature of our upbringing.

The environment in which we grow influences our consciousness that is construed of both positive and negative forces.  Both have equal inertia to fully influence and regulate our state of being. 

The fight between the positive and negative forces goes on throughout our life and through ad-infinitum.  The two rival forces, the positive and negative forces, we live with, have common source -our consciousness and it is continuously influenced by the social and spiritual environment.

Consciously generated thoughts have positive intent, while unconsciously generated thought may have negative intent.  The negative intents are invariably generated unconsciously.  

Remaining aware and mindful is the crux of generating positive Karma and thereby living a noble life.  

Lord Buddha says; “No one can do anything to another for salvation.  Buddha can tell you what to do but he cannot do the work for you. 

Purity and impurity of your mind depends on you.  No one can pollute or purify your mind.

We are born with a sense of wonder which is mediated by our upbringing, surrounding, and education. 

As we grow, our sense of wonder begins to be clouded as it begins to accumulate the experiences of our senses, which could be positive, negative or mixed.  With our own conscious effort, we should endeavour to clear the negative forces. 

The present moment is the key to moral progress and change.  The psychological now contains all the potential for ethical action.

Being born in this material world, purification of materialistic propensities and engaging fully in the transcendental loving services is the only way to end the suffering.”