{"id":130,"date":"2019-08-23T05:48:41","date_gmt":"2019-08-23T05:48:41","guid":{"rendered":"http:\/\/icp03.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=130"},"modified":"2019-08-23T05:55:52","modified_gmt":"2019-08-23T05:55:52","slug":"the-law-of-karma-and-moksa","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/chapter\/the-law-of-karma-and-moksa\/","title":{"rendered":"The Law of Karma and Mok\u015fa"},"content":{"raw":"
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Introduction<\/strong><\/p>\r\n \r\n

Karma <\/em>and mok\u015fa <\/em>are two very important concepts in the classical Indian ethics. In a way the entire classical Indian ethics is centred around these two concepts. Karma<\/em> is action and every action has a moral agent. In fact, action, rebirth and liberation are interrelated. This is more so with action and rebirth. The accumulation of karma<\/em> in the account of moral agent necessarily gives rise to rebirth. Karma<\/em> is the principle which determines the future life of an individual. The quest for liberation (mok\u015fa)<\/em> is invariably linked up with the law of karma. Karma<\/em> literally means \u2018action\u2019. But as a principle of interconnectedness of actions and events, it goes deep, ensuring that every action, physical, mental, or moral, good or bad, macroscopic or microscopic will have its effect. Nothing other than the effects of previous actions have determined the present state of affairs. Similarly, nothing other than the present actions will determine the future state of affairs. In so far as the law of karma<\/em> is concerned even the divine will has no role to play in it. Everything is inexorably determined by the law of karma.<\/em><\/p>\r\n \r\n

2. Law of Karma<\/em><\/strong><\/p>\r\n \r\n

It is stated in the B\u0157had\u0101ra\u0146yaka Upani\u015fad<\/em> that by performing good actions one becomes good and by performing bad actions one is branded as bad. As a principle of moral determinism karma <\/em>makes us realise that \u2018what you sow, that you reap\u2019. But karma <\/em>cannot be reduced to\u00a0fatalism. It is a principle of freedom, although it is conditioned by previous actions. Every human individual is free to act at present as to determine his or her future life. Perhaps it is in the history of classical Indian tradition we come across only two schools, namely, Aj\u012bvakas and C\u0101rv\u0101kas who interpreted <\/span>karma<\/em> in terms of fatalism. They envisaged that the entire life of human individuals is predetermined therefore there is nothing one could do or attempt to do in one\u2019s life. But all other schools of thought rejected this conception and held that every moral agent has freedom to act by deliberate choice of action(s) and thoughts (knowledge) to influence one\u2019s own course of life.\u00a0<\/span><\/p>\r\n \r\n

Of course, one may find a paradox here. The paradox is that the law of <\/span>karma<\/em> vacillates between freedom and determinism. Freedom has no meaning unless the free actions performed by the individual have power to determine future events. If my regular exercise and diet intake do not have any determinate state of my health then there is no point talking about the freedom of one\u2019s action. In Indian ethics there is no dispute in accepting the conditional existence of individuals in terms of circumstances, situations, and past actions. However, this condition is not complete in itself. The freedom of individuals in the form of choices may bring in new determining factors or conditions into situation. This clearly shows that there is an element of freedom of will to control over the conditions of existence.<\/span><\/p>\r\n \r\n

Although we admit that our birth was conditioned by the law of karma there is every possibility for individuals to affect the course of action of the present life through freedom of will to transform the conditions of future birth in the next life. Excepting Ajivakas and C\u0101rv\u0101kas, all others accepted that good conduct and right knowledge would be effective in transforming one\u2019s condition from bondage to liberated state.<\/span><\/p>\r\n \r\n

3. Kinds of Karma<\/em><\/strong><\/p>\r\n \r\n

In all there are three kinds of <\/span>karma<\/em>, according to Hindu ethics. They are: <\/span>san\u00e7ita, pr\u0101rabdha<\/em> and <\/span>\u0101gami.<\/em> The <\/span>karma<\/em>s which got accumulated in the past lives and could not get exhausted accrue in the account of the moral agent who is responsible for those <\/span>karmas<\/em>. The accumulation of such <\/span>karmas<\/em> of the past are technically called <\/span>san\u00e7ita-karma.<\/em> The karmas that are in operation in the present life are called <\/span>pr\u0101rabdha-karmas.<\/em> The <\/span>karmas<\/em> that are going to be accumulated are called <\/span>\u0101gami-karmas<\/em> or the <\/span>karmas<\/em> in store. An individual has to exhaust all these three forms of <\/span>karmas<\/em> to be a liberated person. The way to get liberated from these three forms of karma leading to <\/span>mok\u015fa<\/em> is something very precious and the ultimate goal of human life.<\/span><\/p>\r\n \r\n

4.\u00a0 Mok\u015fa <\/em>as a Puru\u015f\u0101rtha<\/em><\/strong><\/p>\r\n \r\n

We have stated that the Hindu social philosophy is developed on the firm foundation of the four-fold goals of humans \u2013 <\/span>dharma, artha, k\u0101ma and mok\u015fa<\/em>. Though all the four are referred to as fundamental human goals, the secular values of <\/span>artha<\/em> and <\/span>k\u0101ma<\/em> are considered to be so for the reason that man is naturally prone to seek them, whereas dharma and <\/span>mok\u015fa<\/em> are termed fundamental since anyone who is capable of reasoning out and philosophizing cannot but feel that his uniqueness consists in seeking these. Thus, the reason for referring to both the \u2018sets of values\u2019 as fundamental goals of human life is not the same. But, the ancient Hindu philosophers\u2019 considering both the types of values fundamental points to their careful analysis of human nature and to their attempts at synthesizing the different types of values the human mind cherishes and aspires for.<\/span><\/p>\r\n \r\n

It has already been shown how the aspirations of <\/span>artha<\/em> and <\/span>k\u0101ma<\/em> have been given their due importance in the Hindu scheme. While understanding these two as being born out of the acquisitive and the instinctive aspects of human nature, and while appreciating the fact that for an all-round development of human personality, indulgence in these is not to be prohibited, they do not concede that an unregulated indulgence in them is inevitable. Hence they have made it incumbent on the individual to orient his life towards the goal of <\/span>mok\u015fa<\/em> through the regulating rod of dharma. <\/span>Mok\u015fa<\/em> is the ultimate goal in life according to the Hindu philosophers. It is not simply the negation of life but a reorientation of man\u2019s pursuit of values.<\/span><\/p>\r\n \r\n

5. The Hindu Concept of Mok\u015fa<\/em><\/strong><\/p>\r\n \r\n

The Hindu concept of <\/span>mok\u015fa<\/em> is put forward as an ideal for it is a worthwhile goal to be realized in the life of every individual. The concept of <\/span>mok\u015fa<\/em> by its very nature points to the cultivation of the tendencies of detachment from the worldly objects. If individuals exhibit a sense of detachment which, when properly cultivated, results in the ultimate human goal called liberation (<\/span>mok\u015fa)<\/em>. Since the concept of <\/span>mok\u015fa<\/em> understood in this sense necessarily involves the attitude of withdrawing oneself from the worldly objects, many think that the Hindu ethics is pessimistic for it encourages world-negating tendency.<\/span><\/p>\r\n \r\n

But one must note that the presence of other-worldly or world-negating tendency is not against any form of social philosophy. The sense of detachment as a negating principle only serves as a background of detachment from the immediate world of the senses which is necessary for any charitable deed or social welfare. As long as man is content with the immediate and is not concerned with what might be beyond his immediate perceptions and requirements, he may not\u00a0<\/span>be motivated by any other consideration than his self goal. This may itself be responsible for purely egoistic and self-regarding tendencies and activities. To get out of oneself, to become other regarding, is nothing but a kind of sense of detachment. This sense of detachment is possible only when we have a metaphysical world-view.<\/span><\/p>\r\n \r\n

We can understand this fact by our analysis of human nature. No human being is completely individualistic or solely social. One finds a mixture of both these tendencies in human beings. The individual and the social elements are so inextricably woven together in the texture of human nature that the individual cannot escape from looking inward, keeping himself aloof from society, and analyzing himself, his own thoughts and feelings. At the same time, he cannot be so continuously or always because of the other elements in his nature which do make him outward-looking or socially inclined. Hindu social philosophy is no exception to this rule. We often find other-worldly tendencies, we do find ideals put forward solely for the individuals. With all this, there is a harmonious social ethics in Hindu thought.<\/span><\/p>\r\n \r\n

However, the social and the subjective aspects of human nature cannot be separated completely. The subjective goals like <\/span>mok\u015fa<\/em> are not without their social implications or some influence on society. On the whole, the concept of <\/span>mok\u015fa<\/em> refers to this subjective aspect of human nature. The realization of this ideal by the individual is considered to be a consequence of his controlling the various elements in him. Though, as an ideal, it is pursued by the individual, as a personal value, once self-realisation takes place he cannot but be useful to the others. In this sense, the concept of <\/span>mok\u015fa<\/em> connotes the concept of spiritual perfection. When the individual aims at perfecting himself spiritually, he has to shed off all his egoistic and selfish tendencies. When perfection is attained by the individual, he does not cease to work for the welfare of the others.<\/span><\/p>\r\n \r\n

6. Mok\u015fa<\/em> as an Ultimate Goal<\/strong><\/p>\r\n \r\n

Hindu philosophy does not merely indulge in speculating over the problems of life, it also introduces us to the right way of living. It is in the concept of <\/span>mok\u015fa<\/em> in which correlation between theory and practice finds its completeness. Thus it is set as the goal of all Hindu ethics. The aim of <\/span>mok\u015fa<\/em> is not merely acquisition of knowledge or mere self-discipline but a certain amount of immediate experience resulting from both. It is this experience typified in <\/span>J\u012bvanmukti<\/em> or the resulting attitude of mind towards life and the world that should be understood when we speak of <\/span>mok\u015fa<\/em> as the ideal or the ultimate goal of the Hindu.<\/span><\/p>\r\n \r\n

This takes us on to a consideration of the concept from two different perspectives. They are the negative and the positive views concerning <\/span>mok\u015fa.<\/em> The aim of both negative and the positive views is the cultivation of absolute and unqualified detachment from worldly objects. The other view aims at detachment from the mere particular and, in effect, to equal attachment to all. Though thus differing essentially, the influence of both the teachings alike is ascetic in nature, so far as their bearing upon the disciple himself is concerned. But, the manner in which that result is brought about is somewhat different as the view is monistic or dualistic.<\/span><\/p>\r\n \r\n

The monistic conception whose typical representative was \u015aankara, believes that knowledge or <\/span>j\u0148\u0101na <\/em>alone is the means of attaining<\/span> mok\u015fa <\/em>or release from the cycle of births and deaths. According to this school, the universal soul (\u0100tman) or Brahman and the individual soul or \u0101tman are essentially one and the same but, due to ignorance we (\u201cindividual souls\u201d) consider ourselves as separate from Brahman. The knowledge of the Brahman\/\u0100tman identity will deliver us from bondage. It is due to the metaphysical error that we see variety where there is also the unity of Brahman. It is because each one of us regards himself as distinct from the others that we strive to guard and delimit ourselves from the others. In other words, all evil is traceable to the affirmation of the finite self (<\/span>ahamk\u0101ra<\/em>) and the consequent tendency to live not in harmony with the rest of the world but in opposition to it.<\/span><\/p>\r\n \r\n

The instinct to live or strive to be which is what <\/span>ahamk\u0101ra<\/em> signifies, is a common feature of all animate existence and it need not be wholly suppressed, since it is an indirect manifestation of the individual\u2019s desire for self-realization. It is hence to be properly channelized \u2013 channelized in such a way that the individual replaces merely the individual self by the wider self. This is the significance of the Advaitic concept of Aham Brahmasmi (\u201cI am Brahman\u201d) which represents the realization of the universal self in one\u2019s own self as the highest ideal of life.<\/span><\/p>\r\n \r\n

A man can attain liberation even during life and when he becomes liberated, he is known as <\/span>j\u012bvanmukta. <\/em>A<\/span> j\u012bvanmukta <\/em>experiences pain and pleasure but neither really matters to him. He does not necessarily give up all activity as is illustrated by the strenuous life which \u015aankara himself led, but it does not proceed from any selfish impulse or even a sense of obligation to others. The identity-feeling that the liberated man gets is described in the G\u012bt\u0101: \u201cWho sees all beings in himself and himself in all beings \u2013 he will dislike none.\u201d<\/span><\/p>\r\n \r\n

Though there are differences between the monistic and the pluralistic systems, both agree in holding that ultimately the individual is to get rid of egoism is indicated by the insistence, on the part of the \u2018devotees\u2019, on voluntary self-surrender (to God), by the pluralistic systems. The\u00a0<\/span>scope of \u2018activity\u2019 is also greatly extended since surrendering oneself to God implies also the obligation (felt) towards all that is and not merely towards fellowmen. The dualistic and the pluralistic systems insist that this is accomplished by the <\/span>bhaktim\u0101rga<\/em> or the path of devotion to God.<\/span><\/p>\r\n \r\n

Starting from the position that man is not non-different from God, these systems hold that by cultivating certain virtues, the individual can realize God. \u015ar\u012b R\u0101m\u0101nuja, the typical representative of the <\/span>bhakti<\/em> cult, specifies certain qualities for one to deserve the name of devotee of God (<\/span>bhakta)<\/em>: (1) discrimination (<\/span>viveka<\/em>) (2) freedom from desires (<\/span>amuka<\/em>) (3) practice (<\/span>abhy\u0101sa<\/em>) (4) doing good to others <\/span>(kriy\u0101<\/em>) (5) purity <\/span>(kaly\u0101na<\/em>) consisting of truthfulness (<\/span>satyam<\/em>), straightforwardness <\/span>(\u0101rjaram<\/em>), kindness (<\/span>daya<\/em>), non-violence (ahims\u0101), charity (<\/span>d\u0101na)<\/em>,\u00a0<\/span>(6)\u00a0\u00a0 cheerfulness <\/span>(anavasadam<\/em>) and (7) absence of excessive hilariousness <\/span>(anyd\u0157har\u015fa<\/em>). From this it is evident that <\/span>bhakti<\/em> is not sentimental attachment (merely) to God and that true <\/span>bhakti <\/em>transforms the entire outlook of the individual and makes him more ethical and moral.<\/span><\/p>\r\n \r\n

Bhakthi <\/em>is of the nature of supreme love of God. Supremacy of love consists of three things. First, it should be free from egoism and must be untainted by any base ulterior motive. Secondly, it should prevent any other worldly love (understood as narrow love of things of the world) in the mind of the devotee. Thirdly, there should be complete self-forgetfulness on the part of the lover. Paradoxically, the meaning of the Supreme love of God can best be understood by analyzing love in the realm of inter-personal situations in our ordinary lives.<\/span><\/p>\r\n \r\n

The various types of <\/span>bhaktas<\/em> differ mainly in varying degrees of spiritual perfection attained by them and that the basic attitude of the devotee towards life and the world is analogous to that of the <\/span>j\u012bvanmukta.<\/em> In its most intensive sense the term <\/span>bhakti<\/em> points also to human experience which is but a culmination of all spiritual practices. This transforms the attitude of the individual so much that the individual considers all as God\u2019s creatures and hence as fellow-creatures; so he begins doing selfless service, in the spirit of worship of God.<\/span><\/p>\r\n \r\n

Mok\u015fa <\/em>cannot be reached by bypassing or ignoring morality for the good life is indispensable and absolutely necessary for attaining spiritual perfection and that there is no jumping from an unregenerate life of impulses and instincts to <\/span>mok\u015fa.<\/em><\/p>\r\n \r\n

7. Summary<\/strong><\/p>\r\n \r\n

As stated above <\/span>karma<\/em> and <\/span>mok\u015fa<\/em> are diametrically opposed to each other. Where there is <\/span>karma <\/em>there is no<\/span> mok\u015fa. <\/em>This does not mean the Hindu ethics suggests the individuals to shun\u00a0<\/span>all their actions as moral agents to attain <\/span>mok\u015fa.<\/em> This is a misconception. Every individual as a moral agent has to perform one\u2019s actions in this world of object for each individual has to fulfil his or her obligations towards the other. After performing one\u2019s obligations towards others one can aspire for liberation (<\/span>mok\u015fa<\/em>). Even to attain liberation one has to perform certain actions. The ways of liberation are the way of knowledge, the way of action, and the way of devotion. All these three paths are equally important at one level or the other.<\/span><\/p>\r\n\r\n<\/div>\r\n\r\n\r\n\r\n
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