Doctrine of Karma

In this episode, we offer an in-depth exploration of the Doctrine of Karma as taught by Vedanta. While it is true that the doctrine of Karma functions as a belief system, it is supported by reasoning and provides insight into many of the mysteries we encounter in our everyday lives. 

One of the most persistent questions people face is why misfortune sometimes befalls those who seem virtuous, while good fortune comes to those whose actions appear questionable. Addressing this dilemma is no simple matter. The Doctrine of Karma seeks to shed light on this complex issue. 

Drawing upon the wisdom of ancient scriptures, we will discuss and analyze this topic throughout the episode.

We do hope you will enjoy this episode. 

For questions or feedback please email us at

jayant@staminteractive.com

Transcript

In this episode, we offer an in-depth exploration of the Doctrine of Karma as taught by Vedanta. While it is true that the doctrine of Karma functions as a belief system, it is supported by reasoning and provides insight into many of the mysteries we encounter in our everyday lives. One of the most persistent questions people face is why misfortune sometimes befalls those who seem virtuous, while good fortune comes to those whose actions appear questionable. Addressing this dilemma is no simple matter. The Doctrine of Karma seeks to shed light on this complex issue. Drawing upon the wisdom of ancient scriptures, we will discuss and analyze this topic throughout the episode.

The term "Karma" literally means "action." The doctrine of Karma focuses on the consequences that arise from our actions. In technical terms, the outcomes or results of these actions are referred to as "Karma phala," which means the "fruits" of our actions.

Every time we take action, there are four possible types of outcomes (phalas) that may result:

1.      The outcome turns out exactly as we had anticipated.

2.      The outcome is worse than what we expected.

3.      The outcome exceeds our expectations and is better than we thought.

4.      The outcome is completely different from anything we could have imagined.

To make this concept easier to understand, my teacher used to tell a simple story. Suppose you need to cross the road to catch your office bus:

• If you cross the road and catch the bus, you get the expected result.
• If you cross the road but miss the bus, the result is worse than you hoped.
• If you cross the road and instead meet a friend who gives you a ride, the outcome is even better than you planned.
• If, while crossing, you are hit by the bus and end up in the hospital, the result is entirely unexpected.

These four possibilities are applicable to all actions we take in life. Each time we act, one of these four types of outcomes will occur. But which one? The truth is, we can't predict in advance which result will manifest. The actual outcome remains unknown until it happens, suggesting that there is a hidden factor influencing the Karma phala.

So, what is this hidden variable that determines the results of our actions? Chapter 2, Verse 47 of the Bhagavad Gita addresses this question with great clarity. This verse is among the most frequently cited from the scripture. It teaches:

You have the right to perform your actions, but you have no authority or control over the results of the action.

This is a profound and universal principle. It applies to every person and to every action we undertake. We are free to act, but we have no control over what result will come from our actions. While this may seem obvious, it is worth considering how often we act without expecting a particular outcome.

Naturally, this raises the question: Who or what determines the results? According to the Bhagavad Gita, it is Ishvara or Bhagavan (God) who is responsible for distributing the outcomes. However, this does not mean Ishvara is subjective or judgmental in the human sense, acting based on personal likes or dislikes. Instead, Ishvara's Will is expressed through the Laws of Nature. Once these laws are set into motion, Ishvara does not interfere further. The doctrine of Karma is embedded within these natural laws.

In this framework, we are the doers (Karma karta), responsible for our actions, while Ishvara is the giver of results (Karma Phala Daata), ensuring each outcome is delivered according to the cosmic laws. 

With this background, let us discuss the different aspects of the doctrine of Karma in the following four sections.

1.      Understanding Karmas

2.      Understanding Karma Phalas

3.      Understanding Pending Karma Phalas

4.      Exhausting the Sanchita Karmas

Understanding Karmas

At its core, the concept of Karma centers on the idea that the “I am,” or ego, is the initiator of all actions. To truly grasp Karma, it’s essential to understand how the ego operates and what is meant by Karma in this context. Although it may seem that actions occur in the external world, every Karma is actually rooted within the mind. This may appear contradictory at first glance, since our senses suggest that we are acting upon the world around us. However, as discussed in previous explorations, all activity originates in the subtle realm of thought and intention, which then manifests in the physical, or gross, world.

The Structure of Action: Subject and Object

For any Karma to occur, there must be a subject—the doer—and an object—the receiver of the action. In this case, the ego (the “I am”) acts as the subject, while the various vrittis (mental waveforms or impressions) in the mind represent the objects. When the ego encounters a specific vritti, it is compelled by nature to respond. This compulsion is not unique to humans; it is an inherent part of every living being, embedded in their very genetic makeup.

Consider even the simplest single-celled organism: if a drop of vinegar is placed near it, the cell instinctively moves away; if a drop of sugar is introduced, it moves toward the sweetness. The ego of the cell is reacting to the object (the vritti), expressing either attraction or repulsion. This basic duality—liking or disliking, attraction or aversion, positive or negative—drives all living beings to act. Humans, too, are subject to this principle and cannot remain inactive when confronted with any situation.

The Inevitability of Response

Whenever the ego comes into contact with a vritti (an object or situation), it cannot remain neutral; it must respond. This response manifests as either raga (liking) or dvesha (disliking). This very response is Karma. It’s not the mere interaction between ego and object that constitutes Karma, but rather the emotional or mental response—liking or disliking—that is considered Karma.

Examples Clarifying the Concept of Karma

• Many believe that the act of talking itself is Karma. However, speech is simply a natural function of the human body. Karma arises only when you speak with a positive or negative intention about someone—that is, when the ego is involved in making a judgment or causing harm or benefit.
• Walking is a natural action and does not, in itself, constitute Karma. If, while walking, you intentionally step on an insect, that intentional act is Karma. If you accidentally step on an insect without awareness, it is not Karma, since there is no involvement of the ego.
• Having ears means you naturally hear sounds around you. Simply hearing the ambient noise, such as in an airport lounge, is not Karma. However, if you become irritated by the noise, this emotional response—this irritation—involves the ego and thus becomes Karma.
• Observing the world around you is a natural process. You cannot help but see what is in front of you. But when you judge what you see—perhaps thinking someone’s shirt is ugly or someone else looks attractive—those judgments are Karmas, as they arise from the ego’s response.

For Karma to exist, the ego must be engaged in the action. We continuously perform Karmas, and it logically follows that the one who performs the Karma—the ego—must also take ownership of it. In other words, the “I am” or ego accumulates a “bank balance” of Karmas, which are tied to that individual. As will be explored further, the doer of the action (the ego) is also the one who must eventually face the consequences of those Karmas.

Understanding Karma Phalas

In Vedanta philosophy, every action you perform—whether good or bad—inevitably leads to a result. This outcome is known as Karma phala, which means "the fruit of action." The idea is similar to Newton’s Third Law of Motion in science: for every action, there is an equal and opposite reaction. In other words, whatever you do will have a corresponding effect. For example, if you rub your hand against the bark of a tree, the tree pushes back with equal force. This illustrates the natural law that every action produces a reaction.

The Nature of Good and Bad Actions

Actions that are considered good lead to positive results, which are called punya Karmas. Conversely, bad actions yield negative results, known as paapa Karmas. This can be summarized as:

• Good actions mean Good results (Punya Karmas)
• Bad actions mean Bad results (Paapa Karmas)

Determining what counts as a good or bad action isn’t always straightforward. For instance, a surgeon uses a knife to heal patients, while a criminal might use a knife to harm others. The tool is the same, but the intention and outcome are very different. So, how do we distinguish between good and bad actions?

Vedanta provides guidance with the principle: Ahimsa Paramo Dharma, meaning "Non-violence is the highest moral virtue." This concept of non-violence, or ahimsa, serves as the gold standard in evaluating actions.

Non-violence goes beyond simply refraining from physical harm. It also includes mental actions, such as harboring negative thoughts about others. Both what we do and what we think are important when considering the impact of our actions.

Yet, complete non-violence is practically impossible. Even those who choose a vegetarian lifestyle still cause harm to plants. Since it’s not feasible to live without causing any harm, the key is to minimize harm as much as possible. When faced with multiple options, the best choice is the one that results in the least harm.

The central teaching is that minimizing harm should guide all of your actions. Striving to choose the path that causes the least damage—whether through thoughts, words, or deeds—aligns with the highest moral standards in Vedanta. 

Understanding Seen and Unseen Results of Actions

According to Vedanta, the doctrine of Karma teaches that every action (Karma) produces two distinct types of outcomes: those we can observe immediately and those that manifest at a later time. This perspective helps explain the complexities of cause and effect in our lives, offering insights into why we experience both pleasant and unpleasant circumstances.

Seen Result (Drishta Phala): Every action leads to an immediate, observable consequence. For example, if you perform an act, you'll witness its direct impact right away—this might be something you can see, feel, or experience in the present moment.

Unseen Result (Adrishta Phala): Alongside the immediate result, the same action also generates an effect that unfolds in the future. This outcome is not always apparent right away—it may surface moments later, years later, or even in a future lifetime. When the unseen result matures, it brings its own consequences, regardless of when that may occur. The principle behind this is: you must eventually experience the results of what you do. This idea is rooted in logic and fairness.

The Mechanism of Karma

To understand how Karma works, consider the interaction between the ego and the mental impressions (object vrittis) in the mind. When the ego engages with these impressions, it transforms them—this transformation is the Seen Result. Importantly, these mental impressions are part of a larger cosmic pattern, referred to as the cosmic waveform, which encompasses all possible mental impressions in the world.

Whenever the ego modifies an impression, it sends ripples throughout this cosmic waveform. These ripples can be minor or major, depending on the magnitude of the action. For instance, intentionally harming a small creature may create a small ripple, while a significant event like a leader initiating a war can generate ripples that impact countless lives for years or even decades. The longer and more profound the ripple, the longer it may take for the unseen results to appear.

The ripples caused by actions can be positive (punya) or negative (paapa). The cosmic waveform retains all these changes, and eventually, the effect of a ripple returns to interact with the ego. The timing of this return is unpredictable, but it is certain to occur—this is the Unseen Result.

Illustrative Examples

1. Giving $100 to charity immediately makes you $100 poorer which Seen Result), but it also accrues positive Karma (punya), which may lead to favorable circumstances in the future (Unseen Result).

2. Getting angry and insulting a close friend may cause them to cry immediately (Seen Result), while it also results in negative Karma (paapa), potentially bringing about negative outcomes in the future (Unseen Result).

3. When you drop your reading glasses, the Seen Result is their fall, dictated by physical laws. Whether they break or remain intact is the Unseen Result, which only becomes apparent once they hit the ground—sometimes after a brief delay.

Karma as a Balance Sheet

The unseen results of your actions are akin to a bank balance, accumulating the pending outcomes of both good and bad deeds performed in this life and previous lives. Everyone has a unique balance of pending Karma that will eventually yield results.

Good deeds bring positive results (punya Karma phalas), while harmful actions lead to negative results (paapa Karma phalas). Vedanta holds that the doctrine of Karma is the means by which Ishvara dispenses the fruits of our actions. The experiences we encounter today are the consequences of past deeds, not random events. This framework helps explain why misfortune befalls good people and good fortune may come to those who seem undeserving—it is all a result of the ripening of past actions.

Understanding Pending Karma Phalas

Rebirth occurs because we have unresolved Karmas—actions whose results we have yet to experience. Every action we perform, whether good or bad, inevitably brings about consequences. If these consequences do not materialize within our current lifetime, the unresolved Karma carries forward into future lives. In essence, the universe ensures that every action finds its result, known as "phala." Thus, we are repeatedly reborn to face the outcomes of the actions we have committed in the past.

The Cycle of Exhausting Karmas

It might seem logical to assume that our ultimate goal is to completely exhaust all pending Karmas. However, this is not a realistic possibility. While we do continuously experience and exhaust Karmas, we are also simultaneously creating new ones through our ongoing actions. This means that our overall balance of pending Karmas remains relatively unchanged. Since it is impossible to experience all pending Karmas in a finite lifetime, we only exhaust a limited amount during each incarnation. 

The doctrine of Karma divides these Karmas into three distinct categories for better understanding.

1. Sanchita Karmas: "Sanchita" means "accumulated." This refers to the total stockpile of all unresolved Karmas from all previous lives. It represents the entire storage of pending Karmas, comprising both good and bad actions, all awaiting their results.
2. Prarabdha Karmas: "Prarabdha" means "that which has begun." These are the specific Karmas selected from the accumulated stockpile to bear fruit in our current lifetime. These Karmas are placed in what is referred to as our "Seed Body." As we live our lives, these Karmas gradually manifest as experiences—joy and happiness emerge from past good deeds (punya), while hardship and suffering arise from past negative actions (paapa). The proportion of good versus bad prarabdha Karmas determines the general ease or difficulty of one’s life. Once all prarabdha Karmas for a lifetime are exhausted, death ensues. However, since the total stock of sanchita Karmas remains inexhaustible, the cycle continues, leading to rebirth for the next batch of Karmas to be worked out.
3. Agami Karmas: While we are using up past Karmas, we are also generating new ones through our daily actions driven by the ego. These new Karmas again have unseen results, some of which may manifest in the same lifetime, while others are added back to the store of sanchita Karmas, continuing the cycle.

In summary, our journey through countless lives is propelled by the inexhaustible store of Karmas. Even as we experience and exhaust past Karmas, new ones are continually being created. As a result, the cycle of birth, life, death, and rebirth goes on without end, with each life offering opportunities to face the results of previous actions and to shape new ones for the future.

Exhausting the Sanchita Karmas

Sanchita Karma represents the vast accumulation of all our past actions—good, bad, or neutral—that have yet to bear fruit. The sheer magnitude of these Karmas means that, even if one were to live for eternity, it would be impossible to experience the results of every single one. This raises a troubling question: Are we trapped in an endless cycle with no hope of liberation? Fortunately, the teaching of Vedanta provides a solution. 

According to Vedanta, the ego—our sense of individual identity—is the doer of all actions and, therefore, the recipient of their results. It is the ego that claims ownership of sanchita Karmas and must bear their consequences. As long as the ego identifies with the actions performed, it remains bound to the results, perpetuating the cycle of Karma.

Solution: Disidentification from the Ego

To illustrate the futility of exhausting sanchita Karma through ordinary means, consider the analogy of a billionaire like Bill Gates, who writes a $10 check each day hoping to empty his account. Given the enormous balance, this approach is futile—his wealth would never be depleted in this way. The only effective solution would be to renounce ownership of the account altogether; if he no longer claims it, the balance is no longer his concern.

Similarly, the key to overcoming sanchita Karma lies not in trying to work through every past action, but in relinquishing the ego that claims them. Vedanta teaches that our true identity is not the ego, but the Real Self—pure, non-dual awareness known as SatChitAnanda. The Real Self is the unchanging witness, distinct from the ego and untouched by Karma.

Self-Realization: Dissolving the Ego

Ignorance of our true nature causes us to mistake ourselves for the ego, leading to attachment and the accumulation of Karma. Through devotion and self-inquiry, we can dispel this ignorance and recognize our true essence as the Real Self. When this realization dawns, the ego dissolves—like mist dissipating in sunlight or a snake vanishing when we recognize it as a rope.

With the disappearance of the ego, the ownership of sanchita Karmas is severed. There is no longer an individual entity to experience their results, just as a closed bank account has no owner. The Real Self remains unaffected, abiding as the silent witness, full and complete in itself.

What Happens to Prarabdha Karma?

One may ask: What about prarabdha Karma—the portion of sanchita Karma already manifesting in this lifetime? For the Self-Realized person, the body and mind continue to experience these effects, much like a spinning wheel continues for a while even after the potter's hand is withdrawn. However, from the standpoint of the Real Self, there is no identification with these experiences. The actions and consequences unfold, but the Self remains untouched and uninvolved, a mere observer of the play of life.

We trust that this discussion has provided a clear overview of the Doctrine of Vedanta. It is our hope that you now have a deeper understanding of the concept of Karma and its resulting consequences. These unresolved outcomes from our actions serve as the driving force behind existence in the universe. Ultimately, the highest aim is to attain self-realization, which allows one to transcend and eliminate the accumulation of outstanding Karmas.

If you’re interested in delving deeper into topics like this, we invite you to explore our blog at Vedanta and Science dot com or discover more in my book, Science Meets Vedanta., available on Amazon. Additionally, we offer a growing library of episodes covering many different topics —feel free to browse through them at your convenience.

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