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karmaThe
word ‘karma’ is used in two different senses in Vedaanta---(1) the
results of actions performed, in the form of merit and demerit (puNya and paapa), which
produce their effects later on, usually in another birth, and (2) the
action itself, whether secular or religious. We shall deal with the
first category here. The second will be dealt with subsequently. Karma,
in the sense of results of actions performed, is divided into three
categories . (1) sanchita karma—the
accumulated results of actions performed in past births, (2) praarabdha karma-- those results of past actions which have given
rise to the present body and (3) aagaami
karma—the results of actions performed in the present birth. On
the dawn of Self-knowledge the first category is completely destroyed
along with the third category acquired upto the time of attainment of
knowledge. After the dawn of Self-knowledge any action performed does
not produce any result in the form of merit or demerit. The second
category is not destroyed on the attainment of Self-knowledge, but has
to be exhausted only by being actually experienced. On the exhaustion of
this category of karma the body of the enlightened person falls and the jiivanmukta
becomes a videhamukta. Br.up.1.4.7.S.B—s’ariiraarambhakasya
karmaNaH niyataphalatvaat--------- anyaarthaasambhavaat.
The
past actions that gave rise to the present body must necessarily produce
their results and so the body, mind and organs will continue to function
even after the attainment of Self-knowledge, just as an arrow that has
already been discharged must continue to move forward until its force is
exhausted. The operation of Self-knowledge, which is weaker than the praarabdha karma, is liable to be affected by the latter. There is
therefore need to keep up the train of remembrance of the knowledge of
the Self by means of renunciation of action and detachment. Br.up.1.4.10.S.B—yena
karmaNaa s’ariiram aarabdham----
itarat. The
residue of praarabdha karma is
the cause of the body continuing even after the attainment of knowledge.
Knowledge cannot prevent the
results of this category of Karma from producing their effect, since the
two are not contradictory to each other. Ch.up.6.14.2.S.B---
yaani pravr.ttaphalaani--- Those
actions which have started yielding results and by which the body of the
man of knowledge was brought into existence get exhausted only by their
results being actually experienced, just as an arrow that has gathered
momentum after having been discharged stops only when the momentum is
exhausted. Br.up.4.4.22.S.B---
s’ariiraarambhakayostu
upabhogenaiva kshayaH Actions
that caused the present body are exhausted only by the results being
experienced. B.G.4.37.S.B---
Since the karma because of which the present body came into existence
has already taken effect, it gets exhausted only by being experienced.
Self-knowledge destroys only those actions performed in past lives and
in the present life prior to the dawn of knowledge which have not yet
taken effect. Actions performed after the dawn of knowledge do not
produce any effect in the form of merit or demerit. Karma in the sense of the actual action, both religious and secular. Br.up.1.3.1.S.B---
yathaa svargakaamaadidoshavataH
----------------------- karmaavasaraH
asti As
the rites with material ends (kaamya
karma), such as the new and full moon sacrifices, are enjoined on
one who desires to attain heaven,etc, so are the regular and obligatory
rites (nitya and naimittika karma) on one who has the root of all evils, namely
ignorance, and the consequent defects of attachment and aversion,
manifesting themselves as the quest for what is pleasant and avoidance
of the unpleasant. Rites such as agnihotra,
chaaturmaasya, pas’ubandha and somayaaga
are not intrinsically either rites with material ends (kaamya) or obligatory rites (nitya).They
come under the former category only when they are performed with desire
for results such as heaven. (The same rites can also be performed
without desire for the result, in which case they become nishkaama
karma and have the effect of purifying the mind and making it fit
for Self-knowledge). No rites are enjoined in the scriptures for one who
has realized the true nature of the Self. Self-knowledge arises only on
the obliteration of the very cause of rites. One who has realized that
he is Brahman has no obligation to perform even the obligatory rites.
(They are not applicable to him, though he may still perform them to set
an example to others or for the general welfare, as stated by the Lord
in the Bhagavad-gita). The
aspirant for liberation must worship the gods by means of the rites
prescribed for him---- Br.up.1.4.10.S.B--- tasmaat
mumukshuH— Therefore the mumukshu
should be devoted to the worship of the gods. (Here is another
instance where S’rii S’ankara
stresses the
need for devotion even for an aspirant for liberation. This disproves
the contention of some that there is no place for devotion in Advaita). Br.up.3.3.1.S.B--- tasmaat saabhisandhiinaam--- ------- phalaani Therefore
the obligatory rites and rites like sarvamedha
and as’vamedha performed
with desire for the fruit lead to the attainment of oneness with hiraNyagarbha,
etc. yeshaam
punaH nityaani nirabhisandhiini------------ But
in the case of those who perform the obligatory rites without desire for
the fruit, merely for the purification of the mind, the rites help
towards the attainment of Self-knowledge.
B.G.18.9.S.B---
nityaanaam karmaNaam------ phalam
cha iti--- We
said that the Lord’s utterance is proof of the fact that nitya and naimittika karma also
yield fruit. Or, even if these are considered to be devoid of any fruit
on the ground that no fruit is mentioned in the s’ruti,
still the ordinary, unenlightened man does certainly think that
these produce a result in the form of purification of the mind or
avoidance of evil. The Lord indicates by the words ‘giving up the
fruit’ that even this thought should be given up. See
also the commentary of Aanandagiri on Br.up.1.3.1. Br.up.3.5.1.S.B---
na hi paramaarthaavadhaaraNa---------- We
do not postulate the existence of things different from Brahman in the
state when one is established in the highest truth. See ‘one only
without a second’ (2.5.19) and ‘without interior or exterior’
(3.8.8). Nor do we deny the validity, for the unenlightened, of actions
with their factors and results as long as the relative world of name and
form is accepted as existent. Br.up.4.4.22.S.B---
vedaanuvachana-yajna-
daana-tapaH-s’abdena--------
ekavaakyataavagatiH. The
words ‘study of the Vedas, sacrifices, charity and austerity’ refer
to all obligatory rites (nitya
karma). Thus all the obligatory rites (that is all those other than kaamya karma) serve as means to liberation through the attainment of
Self-knowledge. Hence we see that the ultimate purpose of the two parts
of the Vedas, that dealing with rites and that dealing with
Self-knowledge, is the same, (namely liberation). Br.up.4.4.22.S.B---
Commentary of Aanandagiri--- aatmalokam
ichchhataam mumukshuuNaam----- vaktavyam ityarthaH. When the Vedas speak of
renunciation of action even for the mumukshu,
is it necessary to point out that there is no action to be performed
by one who has already realized the Self? (It must be mentioned here
that one becomes fit to called a mumukshu
only when one has attained total detachment. In his Bhaashya on
B.G.4.11, S’rii S’ankara
says that a person cannot be a mumukshu
and have desire for other fruits also at the same time. Thus only a yogaaruuDha,
one who has attained total detachment, is a mumukshu). taitt.up.1.1.S.B---
nityaanaam cha akaraNam-------- The
mere non-performance of the obligatory duties cannot give rise to a
positive demerit (paapa), because something positive cannot arise from a mere
negation (abhaava). The
failure on the part of a person to perform obligatory duties (laid down
in the scriptures) is merely an indication that he has accumulated sins
resulting from past actions. (The performance of the obligatory duties
eradicates such accumulated sins, while, by their non-performance, the
sins continue. Thus the view of Advaita
Vedaanta in this matter is opposed to that of the Miimaamsakas who hold
that non-performance produces a new sin). (A future sorrow is called a pratyavaaya, which, being a positive entity, cannot have a non-entity as its cause. For, according to Br.up.4.4.5, ‘Sin arises from sin’, sorrow is caused by the performance of prohibited actions—Aanandagiri). taitt.up.1.11.S.B—puurvopachitaduritakshaya-------
karmaaNi The Vedic rites help in the attainment of Self-knowledge by eradicating the accumulated sins. taitt.up.1.11.S.B----
svaatmalaabhe
tu puurvopachita----- nityaaniiti. For
the attainment of Self-knowledge, the nitya
karma becomes the means only by eradicating the obstruction in the
form of accumulated sins. (karma cannot by itself lead to knowledge or
liberation, because liberation is not something produced). The fruit of karma is given by GodBr.up.3.8.9.S.B---
tat cha karmaphalena-----
phalena samyojayitaa. Awarding of the fruits of karma would be impossible if there were no ruler who, knowing the results of the various actions, unites the performer of action with its result. (The theory of apuurva of the Miimaamsakas is rejected. See also B.S.3.2.38&39.S.B under the head “iis’vara’). Br.up.4.4.5.S.B---
tatra
kaamakrodhaadipuurvaka----- samsaarasya
kaaraNam. Doing
good and bad deeds under the impulse of desire, anger, etc, is the cause
of bondage and passing from one body to another. atho
api anye ----- kaamamaya
eva iti. Others,
however, say:-- It is under the influence of desire that man performs
good and bad deeds. When desire is gone, any action performed does not
lead to the accumulation of merit or demerit. Therefore desire is the
root cause of transmigratory existence. As the MuND. Up. says--- He who
longs for objects of sense, thinking highly of them, is born along with
those desires, in circumstances in which he can realize them. (3.2.2).
Therefore the Self is identified with desire alone. kaamya
karma also
produces some purity Br.up.Bhaashya
Vaartika, Sambandhabhaashya-verse 1130 says--- purification does occur
through kaamya karma also. But
that is useful only for the enjoyment of the fruit of the karma (and not
for liberation). Surely, one cannot enjoy the pleasures befitting Indra
with the body of a hog (which is impure). Br.up.4.5.15.S.B--
karmaNaam cha
avidvatvishayatvam---- vividishanti iti. We
have said that rites are for the unenlightened. As long as there is
ignorance of the Self, there is need for the performance of rites which
are intended to produce, attain, modify or
purify. (These are the four kinds of results produced by action). Rites
are the means to Self-knowledge through the purification of the mind. Br.up.6.2.1.S.B---
kevalena
karmaNaa pitr.lokah---- -- devalokah. Mere rites lead to the world of the manes and meditation combined with rites leads to heaven. Ch.up.S.B.
Introduction-- samastam
karmaadhigatam ----- Rites performed along with meditation on various deities lead to the attainment of Brahmaloka through the path of light (devayaana maarga). Rites alone (without meditation) lead to the world of the moon through the path of smoke, etc (pitr.yaana). Rites performed
with knowledge of the meaning of the mantras are
more effective. Ch.up.1.1.10.S.B---
tasmaat yadeva vidyayaa vijnaanena--- --- bhavati iti abhipraayaH. Therefore that rite which is performed with knowledge (of the meaning of the mantras), faith and meditation is more effective than the rites performed by a man who does not know the meaning. By declaring that a rite performed with knowledge of the meaning is more effective it is implied that a rite performed by an ignorant man also produces results, though it is less effective. Ch.up.1.1.10.S.B--- na cha avidushaH------- It is not as if an ignorant man is not competent to perform rites, because in the story about Ushasta (Ch.up.1.10.1) it is seen that even a man ignorant of the meaning can be a priest in the performance of rites. But Bhaskararaya says in his Varivasyaarahasyam,ch.2, verses 54 to 56 – The utterance of sound without a knowledge of the true import bears no fruit, and is only like an oblation poured into ashes. Those who merely recite various mantras without knowing their meaning may be compared to a donkey carrying a load of sandalwood. The three debts
(to the r.shis or sages, the manes and the gods) are only for
householders. B.S.1.1.1.Bhaamatii---
ata eva na brahmachaariNaH------- Therefore for a brahmachaarii there are no debts (to sages, manes and gods), for the discharge of which rites would have to be performed. Accordingly, the statement “A BraahmaNa is born with three debts” should be explained as applicable only to householders. Otherwise the statement of the Veda “Or, let him renounce from the stage of brahmacharya itself “ would be contradicted. Even for the householder the discharge of these three debts is only for the purpose of purification of the mind. The same is stated also in the Introduction to Ait. Up. Bhashya. B.S.1.1.1. Bhaamatii---
tathaa hi- nityakarmaanushThaanaat----- karmaNaam yuktam. From the performance
of the obligatory rites merit (puNya)
is generated; as a result, demerit (paapa)
is attenuated; it is that demerit that made the mind impure through
wrongly looking upon what is transient, impure and miserable as eternal,
pure and pleasant. On the cessation of paapa
the world is recognized as impermanent, impure and the cause of
misery. Thus the obligatory rites are the remote means for the
attainment of Self-knowledge. Back
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