karma part three

 The topic of karma is mentioned in the Puranas.

Definitions

Everything that we have ever thought, spoken, done or caused is karma, as is also that which we think, speak or do this very moment.
 Hindu scriptures divide karma into three kinds:

Sanchita is the accumulated karma. It would be impossible to experience and endure all karma in one lifetime. From this stock of Sanchita karma, a handful is taken out to serve one lifetime and this handful of actions, which have begun to bear fruit and which will be exhausted only on their fruit being enjoyed and not otherwise, is known as Prarabdha karma.

Prarabdha is a collection of past Sanchita karmas that are selected to be experienced
through the present body.

Kriyamana is everything that we produce in our current life. All kriyamana karmas flow into Sanchita karma and consequently shape our future. Only in human life, we can change our future destiny.

 After death, we lose Kriya Shakti (ability to act) and Kriyamana (do) karma until we are born again in another human body.

Essentially  they can be categorized broadly as Fate and Free Will.

Intertwined Fate and Free Will:

The first 2 Karmas, namely Sanchita and Prarabdha are Fated and the next 2 karmas Kriyamana and Agama are free will. 

The 2 components are called Dridha and Adridha. Dridha is fixed and Adridha is non-fixed.

Fated Ones:

The Fated ones are an accumulation of all our past lives actions, for which one would experience his or her consequences in the current life and future lives. Consequences can be perceived as positive, negative and/or neutral. In simple essence, they will be experiences one has to undertake.

The Dridha aspects of Sanchita and Prarabdha Karmas will be experienced, as and when the time (Kala) arises and cannot be influenced, changed or altered.

The Free will ones are the thinking (agama Karma) and execution of actions (kriyamana Karma) that an individual can undertake freely in his or her current life,

These can help influence, change or alter, the Adridha (non-fixed) aspects of the Fated ones in this current life.

 These can/will also accumulate karmic credits into the Sanchita and Prarabdha accounts,to be experienced in the future.

To summarise
 The Hindu Sanathana Dharma shows that one with  free will, if pursuing a life of proper dharma, can alter the current life and also influence the future destiny,  and essentially attain nirvana,
 ( a state of no more births, where they essentially merge with the Universe/GOD/Almighty/Infinity.)

Some believe that only human beings who can distinguish right from wrong can do
(Kriyamana) karma.

 Therefore, animals and young children are considered incapable of creating new karma (and thus cannot affect their future destinies) as they are incapable of discriminating between right and wrong.

Tulsidas, said: "Our destiny was shaped long before the body came into being."
 As long as the stock of Sanchita Karma lasts, a part of it continues to be taken out as Prarabdha Karma for being enjoyed in one lifetime, leading to the cycle of birth and death.

 A Jiva cannot attain moksha (liberation) from the cycle of birth and death, until the
accumulated Sanchita karmas are completely exhausted.

 Unkindness yields spoiled fruits, called pāpa, and good deeds bring forth sweet fruits, called punya. As one acts, so does one become: one becomes virtuous by virtuous action, and evil by evil action.

The role of Isvara (God)

Several different views exist in Hinduism, some extant today and some historical, regarding the role of divine beings in controlling the effects of karma or the lack thereof.

Markandeya Purana

According to the Markandeya Purana, Shani (Saturn) is described as the son of the Sun god, Surya, and his wife Chhaya (shadow). Saturn is characterized as cold and dry due to its internal core structure made of ice. Internally, he is considered pure. The Purana also states
that Shani was entrusted with the role of the Lord of Karma and Justice by the Trimurti.

In Vedanta philosophy, the creator Ishvara rules over the world through the law of
karma.

The various schools of Vedanta hold that karma cannot function independently on its own. Instead they think that God (Isvara) is the dispenser of the fruit (phala) of karma.

This idea is defended in the Brahmasutras, a major scriptural source for Vedanta.

The Brahmasutras (3.2.38) state:
The fruits of action (phalam) come from Him (The Lord, Isvara), since this is reasonable (upapatteḥ).

In the non-dualistic (Advaita) school of Vedanta, the creator God (Ishvara) is not the ultimate reality, instead the formless Brahman is the supreme truth. 

As such, the teaching of karma is part of Maya, or the relative and ultimately illusory reality. Nevertheless, Advaita also shares the general concepts of karma and rebirth with other Indian religions, with some
differences.

In a commentary to Brahma Sutras (III, 2, 38, and 41), a Vedantic text, Adi Sankara, an Indian philosopher who consolidated the doctrine of Advaita Vedanta, a sub-school of Vedanta, argues that the original karmic actions themselves cannot bring about the proper results at some future time; 
neither can super sensuous, non-intelligent qualities like adrsta —an unseen force being the metaphysical link between work and its result—by themselves mediate the appropriate, justly deserved pleasure and pain. 

The fruits, according to him, then, must be administered through the action of a conscious agent, namely, a supreme being (Ishvara).[24]

Shankara (8th century) comments as follows:

Karma is insentient and short-lived, and cannot therefore be expected to bestow the fruits of actions at a future time according to one’s deserts. 
We do not see any insentient thing bestow fruits on those who worship it. 
Therefore it is only from the Lord, who is worshipped through actions, that their results proceed.

A human's karmic acts result in merits and demerits. Since unconscious things generally do not move except when caused by an agent (for example, the axe moves only when swung by an agent),

 the law of karma is an unintelligent and unconscious law,( Sankara argues ) so  there must be a conscious God who knows the merits and demerits which persons have earned by their actions, and who functions as an instrumental cause [a "judge and police-force"  working for "the law"] in helping individuals reap their appropriate fruits.

Thus, God affects the person's environment, even to its atoms, and for those souls who reincarnate, produces the appropriate rebirth body, all in order that the person might have the karmically appropriate experiences.

 Since a data-system (or computer) is needed to discern different "just" consequences for actions, there is suggested to be a sentient theistic administrator or supervisor for karma (Ishvara).

Ramanuja of the Vishishtadvaita school, another sub-school of Vedanta, addresses the problem of evil by attributing all evil things in life to the accumulation of evil karma of jivas (souls in bondage to a corporeal form) and maintains that God is "amala," or without any stain of evil.

In his Sri Bhasya, Ramanuja's interpretation of the Brahma sutras from a Vaishnavite theistic view,
 Brahman, whom he conceives as Vishnu, arranges the diversity of creation in accordance with the different karma of individual souls.

Ramanuja reiterates that inequality and diversity in the world are due to the fruits of karma of different souls and the omnipresent energy of the soul suffers pain or pleasure due to its karma.

 the Semitic religions, e.g., Abrahamic religions, believe that God created the soul and the world out of 'nothing,’ 

Ramanuja believed that creation is an eternally recurring cyclic process; hence, God is free from the responsibility of starting it and
causing the evils accruing from it.

Instead he believed that karma, the result of the actions of Jivas (souls) in previous embodiments, causes the good and evil, enjoyments and sufferings of karma which have to be necessary to be enjoyed or suffered by the Jivas
themselves who are responsible for the fruits.

 Although souls alone have the freedom and responsibility for their acts and thus reap the fruits of karma, i.e., good and evil karma, God as Vishnu, is the supreme Enforcer of karma,by acting as the Sanctioner (Anumanta) and the Overseer (Upadrasta).
 According to Ramanuja, all jivas are burdened with their load of Karma, which gives them only enjoyments and sufferings, but also desires and tendencies to act in particular ways.
although the moral responsibility accrues only to the Jiva,  he acts according to the tendencies and deserts he has acquired by his karma,

 Ramanuja believes that God wills only their fructification.

According to the foregoing concept, God is "compared to light which may be used for forging or for reading scriptures," but the merits or demerit "devolves entirely on
the persons concerned and not on the darkness."

Furthermore, Ramanuja believes that Vishnu wishing to do a favor to those who are resolved on acting so as fully to please Him, engenders in their minds a tendency towards highly virtuous actions, such as means to attain to Him

 on the other hand, in order to punish those who are resolved on lines of action altogether displeasing to Him, He engenders in their minds a delight in such actions as have a downward tendency and are obstacles in the way of the attainment of God

Madhva, the founder of the Dvaita school, another sub-school of Vedanta, on the other hand, believes that there must be a root cause for variations in karma even if karma is accepted as
having no beginning and being the cause of the problem of evil.

Since jivas have different kinds of karma, from good to bad, all must not have started with the same type of karma from the beginning of time.
 Thus, Madhva concludes that the jivas (souls) are not God's creation as in the Christian doctrine, but are rather entities co-existent with Vishnu, although under His absolute control. 
Souls are thus dependent on Him in their pristine nature and in all transformations that they may undergo.

According to Madhva, God, although He has control, does not interfere with Man's free will; although He is omnipotent, that does not mean that He engages in extraordinary feats.

 Rather, God enforces a rule of law and, in accordance with the just deserts of jivas, gives
them the freedom to follow their own nature.
Thus, God functions as the sanctioner or as the divine accountant, and accordingly Jivas are free to work according to their innate nature and their accumulated karma, good and bad.
 Since God acts as the sanctioner, the ultimate power for everything comes from God and the Jiva only utilizes that power, according to his/her innate nature. 
However, like Shankara's interpretation of the Brahma Sutras as mentioned earlier, Madhva, agrees that the rewards and punishments bestowed by God are regulated by Him in accordance with the good and sinful deeds performed by them
He does so of out of His own will to keep himself firm in justice and he cannot be controlled in His actions by karma of human beings nor can He be accused of partiality or cruelty to anyone.

 Swami Tapasyananda further explains the Madhva view by illustrating the doctrine with this analogy: the power in a factory comes from the powerhouse (God), but the various cogs (Jivas) move in a direction in which they are set. Thus he concludes that no charge of partiality and cruelty can be brought against God. 

The Jiva is the actor and also the enjoyer of the fruits of his/her own actions.

Madhva differed significantly from traditional Hindu beliefs, owing to his concept of eternal damnation. For example, he divides souls into three classes: one class of souls which qualify for liberation (Mukti-yogyas), another subject to eternal rebirth or eternal transmigration (Nitya-samsarins), and a third class that is eventually condemned to eternal hell or
Andhatamas (Tamo-yogyas).

According to Sivananda

Swami Sivananda, an Advaita scholar, reiterates the Advaita view in his commentary synthesizing Vedanta views on the Brahma Sutras. In his commentary on Chapter 3 of the Brahma Sutras, Sivananda notes that karma is insentient and short-lived, and ceases to exist as soon as a deed is executed. Hence, karma cannot bestow the fruits of actions at a future date according to one's merit. Furthermore, one cannot argue that karma generates apurva or punya, which gives fruit. Since apurva is non-sentient, it cannot act unless moved by an

intelligent being such as God. It cannot independently bestow reward or punishment.[34]

There is a passage from Swami Sivananda's translation of the Svetasvatara Upanishad (4:6) illustrating this concept:

Two birds of beautiful plumage – inseparable friends – live on the same tree. Of these two one eats the sweet fruit while the other looks on without eating.

In his commentary, the first bird represents the individual soul, while the second represents Brahman or God. The soul is essentially a reflection of Brahman. The tree represents the body. The soul identifies itself with the body, reaps the fruits of its actions, and undergoes rebirth. The Lord alone stands as an eternal witness, ever contented, and does not eat, for he is the director of both the eater and the eaten.

Swami Sivananda also notes that God is free from charges of partiality and cruelty which are brought against him because of social inequality, fate, and universal suffering in the world. According to the Brahma Sutras, individual souls are responsible for their own fate; God is merely the dispenser and witness with reference to the merit and demerit of souls.

In his commentary on Chapter 2 of the Brahma Sutras, Sivananda further notes that the position of God with respect to karma can be explained through the analogy of rain. Although rain can be said to bring about the growth of rice, barley and other plants, the differences in various species is due to the diverse potentialities lying hidden in the respective seeds. Thus,

                 

 Sivananda explains that differences between classes of beings are due to different merits belonging to individual souls. He concludes that God metes rewards and punishments only in

consideration of the specific actions of beings.[35]

In Shaivism Thirugnana Sambandar

Sambandar of the Shaiva Siddhanta school (7th century C.E.) discusses karma in his hymns on devotion and grace of Shiva. He explains the concept of karma in Hinduism by distinguishing it from that of Buddhism and Jainism, which do not require the existence of an external being like God. Sambandar explains the concept with a metaphor: just as a calf among a large number of cows can find its mother at suckling time, so also does karma find

the specific individual it needs to attach to and come to fruition.[36] However, theistic Hindus posit that karma, unlike the calf, is an

unintelligent entity.[36] Hence, karma cannot locate the appropriate person by itself. Sambantha concludes that an intelligent Supreme Being with perfect wisdom and power (Shiva, for example) is necessary to make karma attach to the appropriate

individual.[36] In such sense, God is the Divine Accountant.[36]

Appayya Dikshita

Karma as action philosophy and value theory: if we sow goodness, we will reap goodness.

              Appayya Dikshita, a Shaiva theologian and proponent of Shiva

Advaita, states that Shiva only awards happiness and misery in accordance with the law of

karma.[37] Thus persons themselves perform good or evil actions according to their own inclinations as acquired in past creations, and in accordance with those deeds, a new creation is made for the fulfilment of the law of karma. Shaivas believe that there are cycles of creations in which souls gravitate to specific bodies in accordance with karma, which as an unintelligent object depends on the will of Shiva alone.

Srikantha

Srikantha, another Saivite theologian and proponent of Shiva Advaita, believes that individual souls themselves do things which may be regarded as the cause of their particular actions, or desisting from particular actions, in accordance with the nature of the fruition of

their past deeds.[38] Srikantha further believes that Shiva only helps a person when he wishes to act in a particular way or to desist from a particular action. Regarding the view that karma produce their own effects directly, Srikantha holds that karma being without any intelligence cannot be expected to produce manifold effects through various births and various bodies; rather fruits of one's karma can be performed only by the will of God

   

 operating in consonance with man's free will, or as determined in later stages by man's own karma so the prints of all karma are distributed in the proper order by the grace of God

Shiva.[38] In this way, God is ultimately responsible on the one hand for our actions, and on the other for enjoyment and suffering in accordance with our karmas, without any prejudice to humans' moral responsibility as expressed through free will or as determined later by our

own deeds.[38]

Vaishnavism

Sacred texts Bhagavata Purana

In Chapter 1 of 10th book of the Bhagavata Purana, Vasudeva, the father of Krishna, exhorts Kamsa to refrain from killing his wife, Devaki, the mother of Krishna, by stating that death is certain for those who are born and when the body returns to the five elements, the soul leaves the body and helplessly obtains another form in accordance with the laws of karma, citing

passages from Brihadaranyaka Upanishad, IV:4:3.[39] Moreover, he adds and states that the soul materializes into an appropriate body whatever the state of the mind one remembers at the time of death; i.e., at the time of the death, the soul and its subtle body of mind, intelligence and ego, is projected into the womb of a creature, human or non-human that can provide a gross body that is most suitable for the dominant state of the mind of the particular person at the time of death; note that this passage is similar in meaning as Bhagavad Gita,

VIII, verse 6.[39]

Vishnu Sahasranama

Many names in the Vishnu Sahasranama, the thousand names of Vishnu allude to the power of God in controlling karma. For example, the 135th name of Vishnu, Dharmadhyaksha, in the Advaita philosopher Sankara's interpretation means, "One who directly sees the merits

(Dharma) and demerits (Adharma), of beings by bestowing their due rewards on them."[40]

Other names of Vishnu alluding to this nature of God are Bhavanah, the 32nd name, Vidhata, the 44th name, Apramattah, the 325th name, Sthanadah, the 387th name and Srivibhavanah,

the 609th name.[41] Bhavanah, according to Sankara's interpretation, means "One who

generates the fruits of Karmas of all Jivas (souls) for them to enjoy."[42] The Brahma Sutra (3.2.28) "Phalmatah upapatteh" speaks of the Lord's function as the bestower of the fruits of

all actions of the jivas.[42]

Other Vaishnavite thoughts

                

 Kulashekhara Alwar, a Vaishnava devotee, says in his "Mukundamala Stotra": 'yad yad bhavyam bhavatu bhagavan purva-karma-anurupam'. And purva-karma or bhaagya or daiva

is unseen adrsta by us, and is known only to God as Vidhaataa.[43] God created the law of karma, and God will not violate it. God does, however, give courage and strength if asked.

Dharmaśāstras

In Hinduism, more particularly the Dharmaśāstras, Karma is a principle in which "cause and effect are as inseparably linked in the moral sphere as assumed in the physical sphere by science. A good action has its reward and a bad action leads to retribution. If the bad actions do not yield their consequences in this life, the soul begins another existence and in the new

environment undergoes suffering for its past deeds".[44] Thus it is important to understand that karma does not go away; one must either reap the benefits or suffer t