karma / कर्मन्

Definition

In the context of Viśiṣṭādvaita Vedānta, Karma (कर्मन्) refers to action as well as the moral consequences of those actions. It is a fundamental principle that governs the cycle of birth, death, and rebirth (saṃsāra). Every action, whether physical, verbal, or mental, creates an impression, a kind of moral residue, that adheres to the individual self (ātman). This residue has a role in determining the future experiences of the self, both in this life and in subsequent lives. It is crucial to note that within the framework of Vedanta, the fruits of karma are ultimately dispensed by Brahman, the Supreme Lord.

Significance

Karma is the driving force behind the individual's journey through saṃsāra. It explains the apparent disparities and inequalities among living beings. Good actions (puṇya) lead to positive consequences, while bad actions (pāpa) lead to negative ones. These consequences can manifest as pleasure, pain, happiness, suffering, favorable or unfavorable circumstances, and even determine the type of body the self will inhabit in the next life.

Karma is beginningless. The jīva or individual self has had an endless becoming of births and deaths. Birth and detah intrinsically linked to karma and the cycle of saṃsāra. The individual ātman will always be subject to beginningless karma unless one of two things occur:

The individual wholeheartedly offers their self (self-surrender) to Brahman (prapatti)
The individual pursues the path of bhakti-yoga, loving meditation on Brahman, to its culmination

karma is not an independent, mechanical law. Rather, it operates under the control and supervision of Brahman (God). God, in His role as the inner controller (antaryāmin) of all beings, ensures that the fruits of karma are dispensed justly and in accordance with His divine will. This understanding of karma is crucial as it highlights the dependence of the individual self on Brahman, even in the context of moral responsibility.

The concept of karma is also closely linked to the concept of liberation (mokṣa). Liberation is twofold. First, it is the transcendence of the binding effects of karma, and second, it is the attainment of Brahman. This is achieved through bhakti (devotion) and prapatti (self-surrender) to God, which ultimately lead to the destruction of accumulated karma and the realization of the self's true nature as a servant of the Lord.

Key Distinctions

Karma vs. Action

While karma encompasses action, it is more than just physical, verbal, or mental deeds. It is the moral and spiritual consequence that follows from those actions and shapes the individual's destiny.

Karma vs. Fate

Karma is not deterministic fate. It's a dynamic system in which individuals have agency and their actions create their future experiences. However, the framework emphasizes that the individual's ability to act is granted by and is dependent upon the supreme Brahman.

Karma vs. Grace

While karma emphasizes the consequences of actions, Viśiṣṭādvaita also recognizes the importance of God's grace kṛpā in overcoming the effects of karma and attaining liberation.

Scriptural Support and Citations

Bṛhadāraṇyaka Upaniṣad: "As it does, so it becomes; by doing good it becomes good, and by doing evil it becomes evil." yathākārī yathācārī tathā bhavati sādhukārī sādhur bhavati pāpakārī pāpo bhavati [Bṛhadāraṇyaka Upaniṣad 4.4.5]). This verse highlights the direct relationship between action and its consequences.
Bhagavad Gītā: "Your authority is in action alone, never in its fruits." karmaṇy evādhikāras te mā phaleṣu kadācana [Bhagavad Gītā 2.47]). This emphasizes the importance of acting righteously without attachment to the results.
Bhagavad Gītā: "The Lord does not create agency or actions for people, nor the connection of actions with their fruits. It is rather their own nature that operates." na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ na karmaphalasaṁyogaṁ svabhāvas tu pravartate [Bhagavad Gītā 5.14]. This verse highlights the role of individual nature in action, but ultimately under the control of the Lord.
Brahmasūtras "But the other [is the cause] because of the designation of the purpose." parantu śrutisāmānyamātram [Brahmasūtras 3.2.38]). This sutra, as explained in the Sribhashya, indicates that while karma is a contributing factor, God's will is also essential in determining the consequences of actions.
Vedārthasaṃgraha "And the Lord, having willed, 'I will become many,' in order to make them [the individual souls] fit for experiencing the objects of enjoyment, gave them, through His own will, the group of sense-organs, the world that is an object of experience, and the great variety of objects of enjoyment and made them enter into these; and He Himself, having entered into them, being the controller of all, He set in motion the entire conscious and non-conscious world." ... īśvaro 'pi cicceṣṭānimittabhūta-karmabhir eva ... anenaiva nyāyena ... śarīrādi-saṁsṛṣṭasya ... taistaiḥ karmabhir eva ... saṁsṛjati. [173]).

Further Discussion

The concept of karma in Viśiṣṭādvaita is a complex and nuanced one. It emphasizes both individual responsibility and divine grace. While individuals are responsible for their actions, they are ultimately dependent on God for the conditions of their existence and the possibility of liberation. The doctrine of karma serves as a moral framework, encouraging righteous action and highlighting the importance of surrendering to God's will. It also provides a theological explanation for the diversity of experiences among living beings, attributing it to the consequences of their past actions.