Karma
Why Understand Karma?
Karma is an enigmatic concept- Krishna declares in the Bhagavad Gita (4.17) that even the wise find it difficult to comprehend its path.
One can conveniently take an ignorant stance, believing that everything is random, or one can make an effort to investigate whether randomness truly governs life. This understanding is essential because it shapes our beliefs, actions, and personality. When one observes karma at play in everyday life, a clear order emerges in the way events unfold, reinforcing the idea that we do have control over our destiny. Conversely, viewing life as random makes us feel like a small boat in the middle of an ocean, drifting wherever the wind takes it.
Interestingly, some people are selective in their acceptance of karma. When it comes to dharma (righteousness) and moksha (liberation), they dismiss the principle of cause and effect. Yet, for artha (material success) and kama (pleasures), they firmly believe in exerting effort to achieve results. There is no absolute right or wrong in this approach, but we should at least be aware of our biases to avoid delusion.
A belief in karma places us in a position of accountability for our own actions. This is not easy. It is natural to take credit for the ‘good’ in life, yet when faced with adversity, we tend to blame external factors. It is comforting to do so. For instance, when one succeeds in a career, it is attributed to hard work, but when one fails, innumerable outside forces are held responsible.
Given that our understanding of karma profoundly impacts our lives, it is wise to go beyond our inherent biases in order to trulty understand this phenomenon.
Means to Acquire Valid Knowledge
pratyaksha anumana agamah pramanani - Patanjali Yoga Sutras 1.7
The sutra above outlines the three means to acquire valid knowledge: Pratyaksha, Anumana, and Agama.
1. Pratyaksha (Direct Perception): Knowledge gained through direct sensory experience. For example, if you travel to the Himalayas and experience freezing cold firsthand, you acquire direct knowledge that the Himalayas are unbearably cold.
2. Anumana (Inference): Knowledge derived through reasoning based on prior experience. For example, if someone tells you that Mount Kailasa is in the Himalayas, you infer that it must be very cold there, based on your previous experience of Himalayan weather.
3. Agama (Authoritative Testimony): Knowledge acquired through trustworthy sources, such as authoritative scriptures or enlightened teachers. For example, if a genuine yogi tells you that Mount Kailasa has great spiritual significance, you accept this as valid knowledge, even though you have never been there or experienced its spiritual essence yourself. This acceptance is based on trust in the yogi’s authority and wisdom.
While these three means can be used to acquire any kind of knowledge, their highest purpose lies in guiding us toward valid knowledge—that which leads us on the path to liberation (moksha).
Pratyaksha in the context of Karma: The Cause and Effect Relationship
In simple terms, the doctrine of karma is fundamentally a cause-and-effect relationship, known as karya-karana sambandha.
If there is a cause (karana), there will be an effect (karya).
If we observe an effect (karya), there must be an underlying cause (karana).
We witness this principle in our daily lives all the time:
Drinking water quenches thirst.
Touching fire results in a burn.
Following a healthy diet leads to good health.
Practicing yoga enhances leads to good mental health
Hard and smart work contribute to career success.
A desire for wealth drives one to focus on money-making endeavors.
Affection toward someone prompts us to express love and generosity.
Dislike for someone may lead to indifference or even harm.
In these examples, the results may be immediate or take time to manifest, but the cause-and-effect relationship remains undeniable. This understanding of karma reinforces our awareness that every action we take has consequences, shaping our lives accordingly.
Anumana in the context of Karma: Unseen Cause and Effect
Although we are fairly convinced of the karya-karana sambandha (cause-and-effect relationship), there are situations in life where either the cause (karana) seems missing or the effect (karya) does not manifest as expected.
For instance:
We put in all our effort to earn money, yet success eludes us, while others win a lottery and become rich overnight.
Despite working tirelessly for career success, we struggle, while someone else attains fame with seemingly little effort.
We dedicate ourselves to making a loved one happy, yet they do not reciprocate our feelings.
Some remain deeply attached to material things even at the age of 70, while someone like Adi Shankaracharya renounced the world effortlessly as a child.
We strive to live virtuously and do good, yet we face hardships, whereas many dishonest people seem to thrive.
We often encounter such paradoxes in life, which appear to contradict our belief in the karya-karana sambandha.
Does This Mean the Cause-and-Effect Relationship Is Invalid?
No, the validity of cause and effect is undeniable, as we observe it clearly in our daily lives. However, in some cases, the cause or effect may simply be imperceptible to us.
The cause might lie far back in the past, beyond our immediate awareness.
The effect may unfold in the distant future, beyond our present comprehension.
This is why, as mentioned earlier, Krishna states that even the wise find the path of karma difficult to comprehend.
The natural question is: if causes and effects are not always perceptible, how can we recognize the missing cause? How can we ascertain the future outcome?
Agama in the context of Karma: Seeking a Valid Source of Knowledge
Since our perception and reasoning have limitations, we need a reliable source to bridge the gaps in our understanding. However, this presents another challenge—there are numerous traditions, countless scriptures, and a multitude of teachers. Some complement each other, while others seem to contradict.
This raises important questions:
Whom should we trust?
What if we choose the wrong scripture or a false teacher?
What if we are misled?
This apprehension is valid. We would rather have unanswered questions than accept misleading answers. Is there a way to navigate this uncertainty?
Samartham Sarva Sastrani Vihitani Manisibhih — Mahabharata
The Mahabharata offers valuable guidance: All knowledge is meant for peace. Only a tranquil mind can become truly wise or yogic. This means the answers we seek should contribute to our mental well-being. True wisdom should bring peace—not anxiety, hatred, jealousy, or feelings of superiority or inferiority. Any scripture, teaching, or community that fosters division, hatred, or a sense of superiority should be avoided. While such beliefs may bring personal comfort, they often do so at the expense of others.
There is another wise saying about truth in Mahabharata: “That which is for the welfare of all beings is truth; everything else is false.”
This principle serves as a filter—any teaching or doctrine that promotes universal well-being is valid, while anything that causes harm, discrimination, or discord should be discarded. By applying this wisdom, we can identify genuine sources of knowledge with confidence.