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Karma

© Kalyani Subramanyan

The Doctrine of Karma forms an integral part of Vedanta. Perhaps the most important idea developed in the Upanishads is the concept of karma; no other idea so universally pervades all aspects of Hinduism and the philosophies and religions that react against or develop out of Hinduism.

At the most basic level, karma means "action," that is, anything that you do. "Action," of course, implies an "actor," someone performing the action. As the notion of karma developed (as early as the Brahmanas) into a larger-scale device for explaining the world and its changes, it never lost this focus on the individual actor; ultimately, karma and its consequences remain solely the responsibility of the individual. Every human being gets what he or she deserves, no more, no less..

The early seers who brought through the Vedas were practitioners, mystics and divine oracles who put into practice the knowledge of karma. To them, Karma -- from the root kri, "to do" -- was a power by which they could influence the Gods, nature, weather, harvests and enemies through right intent and rites righteously performed. Thus by their actions they could determine their destiny. Through the ages, other realized souls explained the workings of karma, revealing details of this cosmic law and, when the tradition of writing came into vogue, recording it for future generations. In this way they established karma as perhaps the fundamental principle of Hindu consciousness and culture then and now.

Karma is a Sanskrit term. Any physical or mental action is Karma. Thinking is mental Karma. Karma is the sum total of our acts, both in the present life and in the preceding births.

Karma means not only action, but also the result of an action. There is a hidden power in Karma or action termed 'Adrishta' which brings in fruits of Karmas for the individual. The consequence of an action is really not a separate thing. It is a part of the action and cannot be divided from it.

To the rishi seers, karma appeared with such fundamental force and substantive reality that they perceived it as one of the thirty-six primary evolutes of form, called tattvas, which range from Parashakti, pure consciousness, to prithivi tattva, earth. Karma is number eight, called niyati tattva, a spiritual-magnetic energy form. This identification of its magnetic quality is a crucial clue to understanding how karma "comes back," rather than just "goes out." Each karma, or action, generates a vibration, a distinct oscillation of force, a vasana, or subliminal inclination that continues to vibrate in the mind. These vasanas are magnetic conglomerates of subconscious impressions. Like attracts like. Acts of love attract loving acts, malice attracts malice. And each action, karma, continues to attract until demagnetized. This is accomplished through re-experiencing it, or resolving it with understanding -- rather than compounding it with reaction -- or through other subtler spiritual means and practices

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