PHILOSOPHY RESEARCH PAPER

“CONCEPT OF KARMA AS GIVEN IN THE BHAGWAD GITA”

SUBMITTED BY – VIDHISHA AGRAWAL

SAP ID - 81012100265

COURSE - BA. LLB (Hons.)

ROLL NO. - B223

SUBMITTED TO - PROFESSOR YASH AGRAWAL

DECLARATION
I declare that this is an original research paper that I wrote and that I have not submitted
anywhere else. The contributions of others have been properly identified and appreciated.

All supporting literature and resources have been properly referenced.

I certify that I wrote this research paper, that all of the work contained herein is original to me,
except where the text expressly states otherwise, and that this work has not been submitted for
any other degree or professional qualification.
 TABLE OF CONTENTS

Sr. No. TOPIC Page no.

1. Acknowledgment 4

2. Abstract 5

3. Introduction 5

3.1 Objectives of this research 5

3.2 Research questions 5

3.3 Research methodology 6

4. Philosophy of Karma 6

5. Karma Yoga as given in the Bhagvad Gita 7

6. Types of Karma 8

7. Conclusion 8

8. References 9
 1. ACKNOWLEDGMENT

My sincere appreciation to SVKM’s NMIMS School of Law Navi Mumbai, for including this
research paper in the pedagogy of our curriculum.

My gratitude to Prof. Yash Agrawal for providing the framework and guiding me during the
writing of this research paper.

I am truly grateful to our librarian for facilitating the database required while working on this
research paper.

My heartfelt thanks are due to my seniors for mentoring me whilst working on this paper.
 2. ABSTRACT

The Bhagvad Gita is regarded as one of the most timeless works of Vedic Literature. It’s
principles and messages are deemed to be unambiguous, relevant to the present period and of
paramount importance to the masses. Being one of the most fundamental principles of
philosophy it is generally accepted in all Indian schools incontestably. The Gita emphasizes not
on voiding the action but the performance of it with a disconnected mind. Consisting of several
sections, the Karma Yoga is of major relevance even today. It talks about how one’s actions,
good or bad, decides one’s destiny. The term Karma comes from the Sanskrit word ‘kri’ which
means ‘to do something’ or ‘to act’. This precisely explains how important our actions are in the
kind of life we lead. Your Karma decides the kind of person you are, how your mind works, the
kind of person you will be, and your identity. In short, whatever we do in this life, we have to
face the consequences for it.
3. INTRODUCTION

The Bhagavad Gita is India's most revered scripture, and one of its most important chapters is the
'law of karma.' The 'karma' philosophy is a notion that can be considered the cornerstone of the
entire Indian philosophical viewpoint. Karma yoga ("the way of action" or "the way of works")
is the third path. The idea behind Karma yoga is to act without attachment; that is, to act without
being overly concerned with the outcome of our actions. According to this viewpoint, we can be
more effective if we act in such a way that we do not become attached to the results of our
actions. Emotions such as fear, embarrassment, or anxiety can sometimes interfere with the
outcome of what we do. Karmayoga is centred mostly on niskam-karma, rather than simply
renunciation of Karma. In terms of action, we must let go of the attachment and the fruit. As a
result, our Svadharma is action, not fruit or result. According to the Gita, everybody must labour
since it is fundamental and intrinsic in humanity's existence. As a result, an effort is made to
evaluate the Bhagavad Gita's interpretation of the law of karma.

3.1 OBJECTIVES OF THIS RESEARCH

 To analyze Karma from a philosophical point of view.

 To comprehend the concept of Karma given in the Bhagvad Gita.

 To shed light on the various types of Karma.

3.2 RESEARCH QUESTIONS

 What is the philosophy of Karma?

 What is Karma Yoga as given in the Gita?

 What are the types of Karma?

3.3 RESEARCH METHODOLOGY

To understand the true depths of the philosophy of Karma the researcher construed the Karma
Yoga from the Bhagvad Gita. Critical analysis of the concept of Karma and the Gita along with
several scholars’ analysis and readings on it.
PHILOSOPHY OF KARMA

What exactly is Karma? This is a difficult question to answer due to the fact that various scholars
could not come to an agreement on this issue, merely due to the fact that the word Karma has
been used in different senses in various contexts. It has no definite meaning. As a result, it can be
stated that in order to understand the meaning of the word 'karma,' we must go through its
various uses as explained by various schools of philosophy. The term karma is etymologically
derived from the Sanskrit root 'kri,' which means 'to do,' and thus karma means an action, a work,
a deed, etc.

The concept karma has two different connotations: informal and moral. The informal perception,
or the use of karma, is explanatory since it exemplifies the causation personality of the act
manifestations and affirms that each and every action has a natural, cause - effect result, and that
the impact of karma is never eviscerated until it is recognised by the man of action of karma, and
that it persists in the structure of'samaskara', which our sense organ systems cannot comprehend
before it is noticed. While non-theistic ‘karmavadins’ believe that samskara resides in the soul
and that when it matures, it begins to produce results mechanically without the intervention of
any divine agency. Every one of the acts we see in the universe, all the motions in humankind, all
of the accomplishments we see out here are merely manifestations of thought, manifestations of
person's desire, and this is created by character, and character is shaped by karma. The tangible
expression of one's will is known as karma.

One of the most rudimentary elements of Indian philosophy is the Law of Karma. The concept of
karma is an overall hypothesis of ethical behaviour based on an ethical viewpoint. The Law of
Karma is primarily concerned with human behaviour in the traditional meaning of the term. The
meaning of Karma in the analysis of the Law of Karma states that actions pertains to intentional
act.

The Law of Karma is thought to depend on the principle of causation, but associated with the
human conduct. Each occurrence in the world is governed by its source, as per the principle of
causation. As a result, everything in the moral universe is predestined. Since it posits that each
and every deed has some outcome, the law of karma is indeed an enlargement of the rule of
causation to the realm of conduct. In respect of causation, acts are as valuable as non-actions.
Being an extension in the moral direction, the law takes on a unique significance.

The doer experiences the results of his deeds, such as pleasure and misery, not just as a matter of
course or even as a question of appropriateness since he owes it. Everybody's legitimate rewards
and punishment are indeed merited by him as a consequence of his conduct, for how we interpret
the terms "reward" and "punishment." Thus, as an ethical creature equipped with awareness of
ought and ought not, good and bad, right and wrong, and motivated by the notion of some
aspirations susceptible of realisation via his own attempts, man. It birthed the concept of Law of
Karma. It is this principle of belief that governs our lives and the world. As a moral being, man
cannot abandon this belief as a result of which he must enact some sort of law and thus man’s
rational mind finds itself at crossroads where it can neither abandon nor accept the law of Karma
in any definite form.

KARMA YOGA - SHRIMAD BHAGVAD GITA

Karma is defined in the Gita in “bhutabhavodbhavakora visargha karmasamjnitha” (The Gita

8.3), which means that Karma refers to the sacrifice that releases the creative forces of the
universe.

According to the Bhagavad Gita, Karma Yoga is the key to breaking free from the cycle of death
and birth that all life experiences and achieving salvation. The essence of karma yoga is
described in the Bhagavad Gita when Arjuna questions the right and wrong of fighting against
his own family in the Mahabharat War. He expresses his reluctance to fight and inquires of
Krishna, who was also his charioteer at the time, how he could wield his bow in a war in which
he must slay his family and friends.

Lord Krishna then preaches to him about his karma and dharma (moral duty) as a Kshatriya on
the battlefield of Kurukshetra.

Lord Krishna explains the role and significance of karma to Arjuna in Bhagavad Gita verses 3.4
and 3.5. He claims that everyone is bound to his or her karmic reactions or responsibility, and
that no one can truly be free simply by avoiding their duty.
No one can be in a situation where they are not taking action. Every living being on the planet is
obligated to act in accordance with their three Gunas, or qualities, namely Rajas, Tamas, and
Sattva.

Only after they have purified their thoughts and emotions through their karma will they be able
to achieve knowledge perfection and true freedom.

In this stanza, the term 'visargah' denotes 'visaryan,' which implies submerged, and many
elements such as ghee, cake, fruits, and so on are thrown in the towel for the service of God
without want of fruits. As a result, the interpreters see the choice to freely surrender commodities
like ghee, cake, fruits, and so on to God as a key cause of emancipation. His spirit proceeds to
transmigrate from one incarnation to another until he achieves emancipation.

TYPES OF KARMA

Karma is classified into three types.

1. Sanchita karma: The accumulation of men's actions in pakarma birth, the fruits of which
have yet to be reaped. It went back in time to reincarnate as a result of previous actions.

2. Agami karma – a person's recent actions or conduct. The actions inherited in the past will
determine one's luck or fortune in the present.

3. Prarabdha karma – the action taken freely in the present that will determine the future. That
is to say, the seed has begun to bear fruit, and the outcome of the action will determine the
future.

These three parts of karma are all intertwined. "As you think, so shall you be" – our current
decisions and deeds will form our eventual karma.
CONCLUSION

Acknowledging Karma has the advantage of discouraging one from embarking in unsavoury
behaviour because it would result in misery. Rather, it inspires students to do nice very kind
things in order to reap happiness as a reward.

We build our world by taking full responsibility for our ideas and actions. Everything we
think or do right now shapes the type of future we will have based on those ideas and
actions.The BG has inspired and transformed many lives who have in-turn realised the need
to spread the teachings of the BG and have devoted their lives to bring happiness and
direction to many depressed and rudderless mortals.

The Karma Yoga essentially as explained in BG is a complete analysis of human nature in its
physical realm and its transition into the spiritual realm through Karma which is devoid of
material expectations and focussed only towards the performance of acts, actions which are
pure in its intentions.The entire Karma Yoga is intended to give a detailed understanding of
the thoughts that govern human actions and how these actions governed by the thoughts,
further control our conduct and actions. It is pertinent to note that the entire narrative of the
Karma-Yoga is an intellectual dialogue of the ‘cause and effect’ phenomenon that also
governs the evolution of the behaviour of men. The Karma Yoga thus appeals to the rational
minded as well as sounds the emotional beings to watch their emotions in both its positive
(attachment to loved ones, work, food, etc) and negative shades
(ambition,lust,anger,fear,greed). It gives illustrations on various aspects and types of Karma
and thus convinces the reader to think on the cycle of birth and death as transitory in the
spiritual context and thus emphasizes on the nature of the purity of the soul which is
untouched by karma and thus remains unblemished during the journey and keeps on striving
to merge with the cosmos on completion of the balance-sheet of nishkam Karma. It provokes
the reader to understand the limitations of the rewards and punishments incurred by
intentional karma to the joy and happiness of performing dutiful karma based on values and
ethics thus carving a path of spiritual transformation that strengthens and empowers.
REFERENCES

1. Karma Yoga - Bhagavad Gita. (2018). Ecovillage. https://ecovillage.org.in/yoga/blog/karma-

yoga.php

2. A. (2020, September 15). Karmas According to Bhagavad Gita. Bhagvad Geeta.

https://gitasanjeevani.com/gita-articles/karmas-according-to-bhagavad-gita/

3. Bhattacharjee, G. (2021). A Study on Karmayoga in Bhagavad Gita. Quest Journals Journal

of Research in Humanities and Social Science Volume 9 ~ Issue 3 (2021)Pp: 10–19

ISSN(Online):2321–9467 www.Questjournals.Org

4. Jain, R.(2021).Karma Yoga- A Perspective of Bhagavad Gita. Times of India Blog.

https://timesofindia.indiatimes.com/readersblog/complicatedgirl/karma-yoga-a-perspective-

of-bhagavad-gita-32805/

5. The Bhagavadgita on Karma, the Law of Actions. (2020). The Hindu.

https://www.hinduwebsite.com/karma.asp

6. Wilson, A. (2020, October 29). Theory of Karma in Upanishads and Bhagavad-Gita. Inner

Light Publishers. https://www.inner-light-in.com/2015/03/karma-theory-in-hinduism/

7. Yoga, A. (2021, July 16). Principles of Karma Yoga. Arhanta Yoga Ashram.

https://www.arhantayoga.org/blog/four-principles-of-karma-yoga/