Talk:The Mechanics of Voluntary Karma (Puruṣhakāra Karma)

By Vishal Agarwal

Now we can summarize how Puruṣhakāra Karma is performed in a more precise manner.

The knower, knowledge and the object of knowledge – these three motivate action. Even so the doer, the organs and activity – these are the three constituents of action. Gita 18.18

There are threefold instigators of Karma. First, the mind generates the thought. Then, the intellect takes a decision (and results in the action). And finally the heart (the ātman seated in the heart) has pleasurable and non-pleasurable experiences (due to the actions taken). Mahābhārata 12.248.1

In the light of the above verses and the preceding sections Puruṣhakāra Karma (Voluntary Action) is completed in the following steps:

1. Object of Knowledge (Jneya): First, a cognition (through one of the sense organs) or a thought (new or from memory or in a dream) in the mind (manas) appears.

2. Knowledge (Jnānaṃ): This Object of Knowledge is presented to the Buddhi and is interpreted by it through the filter of five Karmayonis. This interpretation results in ‘Knowledge’ of that object and a decision on the action. The Bhagavad Gita gives a useful tripartite classification of the different kinds of knowledge to emphasize that we should choose the Sāttvik variety and we repeated these verses below-

The Jnāna by which one sees the One Imperishable Being in all beings, undivided in separate beings – know that Jnāna to be Sāttvic. Gita 18.20

The Jnāna which sees in all beings separate entities of various kinds due to their differentiation – know that Jnāna to be Rājasic. Gita 18.21

But that Jnāna which is attached to a single effect as if it were whole without concern for the (real) cause, without grasping the real truth, and trivial – that Jnāna is declared to be Tāmasic. Gita 18.22

3. Desire and Resolve (Karmayoni and Saṃkalpa): The object interpreted by the Buddhi, creates a motivation or desire (Karmayoni) about the necessity of performing the action (samkalpa). The decision of the Buddhi can influenced by Chitta (the reservoir of Vāsanā-s), Ahaṃkāra and the Senses through the Manas as follows but the overall decision lies with the Buddhi:

“The manas also collects and organizes data from ahamkara. Information from the ahamkara can be valid and useful, but its inherent bias must be taken into account……the individual consciousness of ego is born when an infant begins to view existence exclusively in terms of subject and object. This limited “I” perceives every object or relationship as either pleasant or unpleasant. Left undisciplined, the unruly ahamkara continually reinforces a human being’s alienation from the One Absolute Reality.”

“As the manas debates whether or not to take an action, information retrieved from the unconscious portion of the mind (chitta) is added to the various suggestions of the ahamkara and senses. The chitta is analogous to a computer’s hard drive – a reservoir of all your samskaras and the storehouse of information defined as useful in fulfilling your desires.”

“The buddhi is the only function of the mind that has the competence to discriminate and decide. It has the potential for great wisdom. However, without sufficient exercise and purification through sadhana, the buddhi may reflect the limited perspective of the senses, ahamkara and chitta instead of the wisdom of the superconscious mind. This is a perfect example of the “squeaky wheel” theory. Sometimes the loud insistence of the ego, senses, memories, imagination, fear, anger and selfish desires can become the sole basis upon which buddhi makes a decision.

When employed regularly, however, the purified buddhi has the reflective quality of a well-polished mirror. It is the instrument through which the conscious mind can know the will of the Divine Reality. With the regular practice of seated meditation, the buddhi increasingly reflects the intuitive library of knowledge of the superconscious mind. The purified buddhi can always discriminate between the preya [worldly, temporary happiness] and the shreya [spiritually beneficial]. When the manas presents us with the choices that echo the calls of the senses, ahamkara (ego), and chitta (unconscious mind), the purified buddhi will unerringly define and endorse the shreya – that choice will lead us for our highest and greatest good…..”

4. Knower (Pari-Jnātā): The Buddhi (organ) presents the knowledge to the ātmā, which is the true knower.

5. Doer (Karttā): The ātmā, under the influence of the ego (ahaṃkāra) thinks that it wants to act and desires the fruit of that action. The ātmā itself is devoid of the three Guṇa-s but Ahaṃkāra which is comprised of the same. Accordingly, the Karttā is classified into three categories by the Gita to emphasize that we must be of the Sāttvik variety-

The doer who is free from attachment, who free from speech of egotism, full of steadfastness and enthusiasm and who is not perturbed by success or failure – he is said to be a Sāttvic doer. Gita 18.26

The doer who is swayed by passion, who eagerly seeks the fruit of his karma, who is greedy, violent-natured, impure, who is moved by joy and sorrow – he is said to be a Rājasic doer. Gita 18.27 The doer who is undisciplined, vulgar, obstinate, wicked, deceitful, lazy, despondent and procrastinating – he is said to be a Tāmasic doer. Gita 18.28

6. Organs and Activity (Karaṇa): The samkalpa in the Buddhi then causes the mind and the prāṇas to cause the organs of action act in a particular manner (kṛti). Or if the action is mental, then the samkalpa causes the mind to construct specific thoughts or mental actions.

7. Fruit of Action (Karma): The performance of the action generates saṃskāras that reside in chitta (the subconscious mind) and will result in Karmaphala at a later time. The Gita gives a useful tripartite classification of Karma to recommend the Sāttvik variety-

That karma which is ordained and is performed without attachment, without desire or hate, with no desire for its fruit, is said to be sāttvic. Gita 18.23

But that karma which is performed by one who wants to satisfy his desires, with great effort and with ego, is declared to be rājasic. Gita 18.24

That karma which is undertaken because of delusion, disregarding the consequences, loss or injury, without regard to one’s ability, is termed as tāmasic. Gita 18.25

In the Pūrva Mīmāṃsā school of Prabhākara46, a similar sequence of steps is given regarding performance of voluntary Karma-

1. “Kāryatājnāna- It is the sense of duty which consists in the desire for the realization of the good as appropriated by the self and this tells the man that something is to be done.
2. Kṛtisādhyatājnāna – It is the cognition that it can be done by an effort of will (volition).
3. Svavisheṣhattāpratisandhāna – In this stage the self identifies itself with it.
4. Chīkīrṣhā – then the desire to execute the act takes place.
5. Cheṣhtā – the motor impulse of the body works for the execution of the act.
6. Kriyā -Here the action is executed.”

Hindu spiritual traditions lay a great emphasis on the purification of Buddhi by practicing various spiritual disciplines that restrain the Manas, Chitta, Ahaṃkāra and the Senses. A pure Buddhi is essentially Sattva Guṇa (which is why Sattva and Buddhi are used synonymously), not tainted with the Rajas at all. Such a Buddhi therefore lacks any of the five-Karmayoni-s and a person whose Buddhi is completely pure is a ‘Non-Doer’ through whom the Divine Will flows in whatever actions he performs.

“Purifying the buddhi is essential. The more you cleanse and clarify the buddhi- by the practice of seated meditation and all forms of meditation in action – the greater will be your access to the superconscious mind.”

“Yoga science recognizes a parallel in human life. The collective noise of the senses, the opinions of the ego and the power of chitta’s memories and imaginations are so loud that they often drown out the quiet but resolute signal of the buddhi. To hear the signal and to heed its message, the yoga scientist must first be able to turn down the noise of the manas (and senses), ego and chitta. Controlling and directing attention accomplishes this.”

The chariot analogy given in the Katha Upanishad 1.3.3-4 as depicted pictorially, is very useful to understand this concept.

A modern scholar uses this analogy from the Upanishads to explain-

“This image has many important implications. First, it’s the role of the buddhi to keep you headed in the best direction. The mind serves as reins to steer you for your highest and greatest good. When all the major functions of your mind are coordinated to work in harmony, the real Self makes all the decisions. The buddhi, reflecting the will of the Divine Reality, communicates this wisdom to the mind, and the senses and body obey. But when the senses are uncontrolled, they immediately take to the road of desire that promises pleasure. Then we are not determining our destiny. We are enslaved to the whim of our horses.”

“If you are ignoring your Divine Nature at the moment a thought, desire or emotion appears in your awareness, you are likely to disregard or overlook the wise and good counsel of the buddhi and fall sway to the siren call of the senses, ahamkara and chitta. You may even be fooled temporarily into believing that you are choosing the preya through your own free will, but actions chosen based on fear, anger and greed will always result in disease.”