Introduction
The doctrine of Karma is the ethical background of Indian social organisation. This doctrine was propounded for the first time under the Upanishads. It has become the meeting point of the Hinduism, Buddhism, and Jainism. The word Karma has been derived from its Sanskrit root “Kra” which implies all kinds of actions which can be classified into three categories: “physical”, “mental” and “Verbal”. This is the general sense of the word Karma. When Karma is performed, according to the rules (Dharma), it becomes “duty”.
Elements of Karma
According to the Upanishads and Bhagavad-Gita, Karma has five elements:
- (i). Adistana (the basis or centre from which one works; the Manas and the circumstance in which Karma works).
- (ii). Kartha (doer; one who does Karma through his activity).
- (iii). Karma (instrumentation of the doer).
- (iv). Cheshta (effort; produces inspiration for Karma).
- (v). Daiva (fate; this is the power of powers).
Kinds of Karma
Different sages and scholars have classified Karma into several types.
- Yajnavalkya classified Karma into good action (dharma karma) and bad action (adharma karma ).
- Manu classified Karma in three ways:
a) Papa karma (sinful action) and Punya Karma (meritorious action),
b) Pravritti Karma (actions done with a view to achieve some results) and Nivritti Karma (actions done with prejudice to achieve some results), and
c) Satvic Karma (that action which is prescribed by scriptures and which is done without the sense of doership, without passion or prejudice and without seeking fruits of results), Rajasic Karma (that action which involves much strains and is done by own who seeks enjoyment and is prompted by egoism), and Tamasic Karma (that action which is undertaken through ignorance, without considering the result, loss to oneself and injury to others and one’s own capacity).
- Patanjali classified Karma into four kinds: Asarasi Karma (giving too much importance to self), Raga Karma (inclination towards enjoyment of worldly things), Didhesha (hateful renunciation of painful things) and Abhinivesa (love of life and fear of death).
- According to Karma Vipak (the results of the action), there are three kinds of Karma:
- (i). Sanchita Karma (accumulated Karma) comprise the actions performed in earlier life. Such actions accumulated over the previous birth become Karma and are also called “Adrashta”.
- (ii). Prarabdha Karma (destined Karma) the accumulated actions can be either good or bad. Hence, the results of the actions, which the man has to face, comprise destined Karma.
- (iii). Aagama Karma (accumulating Karma) the actions, which are being performed in the present and those actions, which are to be performed in future are called accumulating actions.
Rewards of karma: The rewards of Karma have four major elements:
- (i). Karmaphal (results of action): The concept “karmaphal” is closely related to the concept of Karma. It indicates the results of action or the action produced by Karma. According to the Upanishads Karma generates a definite result and that is why each man is a builder of his own fate. He gets the results according to his own actions. That is to say, as we sow, so we reap. The present life of man is the result of Karmaphal of his earlier life. Similarly his future life is based on the Karmaphal of the present life. In other words, man is born alone, dies alone and has himself to undergo the results of his bad and good actions, as the case may be. Thus, every human activity entails results which may trace any of the following actions: physical, mental, verbal and ethical. It affects the person’s nature, character and tendencies. Man reaps the harvest of past life.
- (ii). Punarjanma (rebirth). Karma necessitates rebirth because man cannot reap the reward of his actions in one life. The tenets of Punarjanma are based on the theory of survival of the soul (atma) upon the death of the body. Soul (atma) is immortal and indestructible. When the body perishes, it enters another body. This is the same as transmigration of soul. The soul during the evolution of birth and rebirth accumulates Karma. Thus “It earns for all its pain, and enormous and ever increasing credit and debt accounts in the Karma bank and goes on operating upon it. Action, good or bad, brings on its trial, reward and punishment and there is no escape from it”. Thus soul is inevitably tied to the wheel of Samsara and helplessly turns over successive rebirths, reaping in fruits of past Karma and perpetually sowing more seeds of Karma and thus perpetuating itself. This is same as “Sansara” or the “cycle of births”. Thus Karma and Punarjanma are inextricably interwoven with each other.
- (iii). Poorvajanamphala (results of the action of previous births) the diversities i.e., poor or rich, happy or sorrowful, intelligent or foolish etc., are all results of the actions of previous births.
- (iv). Atmanitya (immortality of the soul): The doctrine of Karma in its pure philosophical form preaches Purusharthas and morality. Its tenet that man’s present state is due to past action and his future depends upon good actions, reveals its message to the people in terms of improving their lives by making use of natural laws or the laws of Dharma.
Ways to escape from Karma
According to Upanishads and Bhagavad-Gita:
- 1) Realization of immortality of the soul: According to the Bhagavad-Gita, the soul never dies, nor does it exist on coming into being. Therefore, knowing this as such every one shows performs his duty in accordance with Dharma. It thus inspires man towards disinterested action (selfless action).
- 2) Right to action: According to Gita your right is to work only but never to the fruit therefore, let not the fruit of action be your object, nor let your attachment to be inaction. Hence man should perform his duties, being indifferent to success or failure. Those people are poor and wretched who crave for fruit of action while those who renounce the fruit of action, attain the blissful of supreme stock.
- 3) Detachment and disinterested action: According to Gita, man does not attain freedom from action without entering upon actions; nor does he reach perfection mere by renunciation of action. It is because none can remain inactive even for a moment, every one is driven to action by nature born qualities. Means cannot maintain his body without action. He is bound by shackles of Karma. Hence man should effectively perform his duty for the sake of sacrifice alone and is contended in the self has not duty. Duty in fact implies detachment and disinterested action.
- 4) Karma and the four orders of society: The four orders of society have their own occupations, duties and qualities. A man devoting himself to his own duty attains the highest perfection. His own duty is better though devoid of merit than the duty of other well executed. Hence, he who performs the duty enjoyed by his own nature, does not incur sin (Papa Karma).
- 5) Karma and Knowledge: There are different kinds of knowledge: Satvika Jnana, Rajasika Jnana and Tamasika Jnana. The knowledge that one possesses depends upon the results of Karma in previous births and the nature of Karma in the present. A man who devotes himself to the duty according to Jnana acquires merit. But Satvika Jnana is the best knowledge. Such a knowledge alone frees oneself from Karma, even though he does Karma, through good actions alone one gets slowly across a number of Jannas (births) Satvit Jnana.
Importance of doctrine of Karma
From the social point of view, the doctrine of Karma is most important. This doctrine is most useful to the society, which faces the good and bad effects of different types of actions:
- (ii). Inspiration for good actions: Karma inspires every person to perform good actions to achieve good life conditions. It also teaches man not to become inactive.
- (iii). Inspiration to attain moral life: The doctrine of Karma given great significance to religion. What is moral from the social point of view is the religion of the persons concerned. Therefore, the disregard or violations of religion is strictly prohibited according to this doctrine. Thus, while on the one hand, the doctrine preaches man not to become inactive, it also inspires him to attain moral life by presenting before him the fear of Karmaphal or results of actions.
- (iv). Preaching self-control: The doctrine of Karma preaches man to endeavour to achieve self-control and to remove illiteracy. The doctrine says that the root cause of all bad actions is illiteracy or lack of wisdom. Where there is lack of wisdom, bad actions are bound to ensure. Where there is wisdom, there are bound to be good actions. Hence, this doctrine encourages man to understood his own self as when he acquires knowledge. For to acquire true knowledge, disinterestedness is essential.A man can be disinterested when he has control over his own self or senses.
- (v). Inspiration for welfare works: This doctrine emphasises the disinterested aspect. Disinterestedness means selfless action. In other words, actions which are performed by man according to religion without hoping for results are the disinterested actions. This conception of the doctrine of Karma inspires to renounce selfish action and to perform selfless actions. A person who performs actions disinterested and without hoping for its results is a Karma Yogi. Works of welfare for others are, in fact, performed by Karma Yogis.
Thus, importance of concept of Karma could be understood (1) Stresses individual’s responsibility for his action (2) His action leads to certain consequences and so he should be aware of this when he acts. (3) Closely linked to belief of rebirth (4) Whatever might be the past, future is new and future could be taken care of if one takes care of his present- Newer concept of Karma.
Criticism
- A. B. Keith holds that the doctrine of Karma encourages fatalism and hinders moral progress. However, critics of Keith say that Keith has distorted the doctrine and misinterpreted it.
- Mac Donell says that this doctrine minimizes the important of the present life which is determined from the point of view of social progress.
- According to many western scholars, this doctrine limits the efficiency and aptitude of individuals. On one hand higher castes establish their authority in the social organization; on the other hand, it inspires inactivity and cowardice among the lower castes. This doctrine supports the maintenance of social discrimination and adopts the basis of the feeling of religion for its justification.