As per Bhagavadgita ch 4, Karma means the outward actions done in the pursuit of swadharma.

Vikarma means total involvement of the mind therein.

We may bow to somebody, but that outward action is meaningless without inner humility in the mind.

There should be unity between the inner and the outer.

I may worship the image of the Lord; but that act is worthless if it is not accompanied with devotion.

In the absence of devotion, the idol will just be a piece of stone and so shall I; and the worship will only mean that a stone is facing a stone!

Desireless, selfless karmayoga is attained only when outward actions are complemented with the inward action of the purification of mind.

When vikarma is united with karma, karma attains a divine radiance.

Vikarma, combined with karma, results in a powerful explosion of energy, and then akarma is produced.

A big log of wood, when burnt, turns into just a handful of harmless ash.

In the same way karma, ignited by vikarma, ends up in producing akarma.




KARMA means work, profession, duty.

It means, action which binds one to samsaara.

It can be accomplished by body, speech or by mind.(kaayika, vaachika and maanasa).

It can also be classified as Sanchita (accumulated), prarabda  (bearing fruits in this life) and aagaami (being performed now).

The effect of karmas of one life cannot be exhausted in that life only. Hence punarjanma.

Jnaana or realisation of one’s nature as the immortal soul destroys sanchita karma and make aagaami incapable of producing results.

However, praarabda karma has to be exhausted only by experiencing it.

Karma is of two kinds- nishiddha karma (prohibited) and vihita karma (duty to be performed).

The vihita karma could be either Kaamya karma, nitya karma and naimitthika karma- desire motivated, daily duties, and occasional.

Karmas may also be classified according to their nature.-good or bad.

Actions without being tainted by selfish motives are called saatvika.

If they are mixed with likes and dislikes, they could be raajasika.

If motivated by evil designs, they are taamasika.

As long as we identify ourselves with the body-mind complex we undergo constantly the transmigration brought out by the Karmas.

  • SOOTHASAMHITHA describes four kinds of Moksha:
  • SAALOKYA – living in the same world as God.
  • SAAROOPYA- having a similar form as God.
  • SAAMEEPYA- living near God.
  • SAAYUJYA- getting identified with God.

Thaittareeya samhitha, Eithareya brahmana, Brihadaaranyaka and Chaandogya Upanishads also contain these ideas.

Destruction of Ignorance through Knowledge of the self is the sure way to MokSha.

But there are others who advocate nishkaama karma or Bhakti as the means to attain moksha.


The karmas which have already started giving their results are the praarabda karmas.

It is these which have caused the present birth.

Praarabda karmas also decide on the duration of space as well as various experiences – good or bad.

Like an arrow once released cannot be taken back, even jeevanmuktas are seen to suffer these effects.

Bhagavadgita third chapter:-

After goading Arjuna  for action, the Lord puts it to him to convert bondage creating karma to bondage breaking karma yoga.

He also emphasizes on the supremacy of JNANA – the spiritual illumination.

Both the paths-karma and Jnana-are conducive to the knowledge of the Self.

Sree Ramakrishna says that we should make a knot of the fact that the goal of life is to merge in Godhood (in a corner of your angavastra) and then plunge in the discharge of our duties.

The three gunas-satva, raja and tama –are always in a flux.

While entangled in prakriti, it is impossible to renounce karma.

As long as we are suffering from the disease of ignorance, we cannot go out of the hospital of Prakriti.

The treatment is Karma and the moment we are cured with the knowledge of the Self, we are discharged from the hospital of Prakriti.

Karma by itself is neither good nor bad.

It is the motive behind it that makes it bad or good.

When the ego gets obliterated, the action becomes sacred.

Ego can be compared to an onion.

If we go on peeling the skin of the onion one by one, nothing is left in the end!!

Thoughts, words and deeds have to be directed towards the good of the world and to the glory of the Lord.

All creatures are to be respected as various manifestations of the Lord Narayana.

When any work is performed with the right frame of mind, it becomes a Yagnya.



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