Mimamsa focuses on ritual action enjoined by the Veda; a properly performed rite produces an unseen potency (apurva) that later yields its result.
A question
What is Karma?
Editorial overview
Quick answer
Editorial overview
Karma literally means action, and by extension the consequences that actions carry, often across lifetimes. Traditions agree that actions shape future experience but differ on how: through the unseen force (apurva) of ritual in Mimamsa, through intention (cetana) in Buddhism, through subtle karmic matter clinging to the soul in Jainism, and under the governance of God in theistic Vedanta. The Gita adds that the binding force lies less in action itself than in attachment to its fruit.
Concepts involved
Philosophical perspectives
Different answers, each in its own terms. None is ranked.
Vedantic schools accept karma as the law of moral consequence; Advaita holds it operates only within the realm of ignorance and ends with knowledge, while theistic schools see God as the dispenser of its fruits.
Jainism treats karma as a subtle material substance that adheres to the soul through passions and activity; liberation requires stopping its inflow and burning off what has accumulated.
The Buddha identified karma with intention (cetana): it is the volition behind body, speech and mind that shapes future experience, without any permanent self that carries it.
Patanjali describes karmic residues (samskaras, karmashaya) rooted in the afflictions (kleshas); yoga weakens the afflictions so new binding karma is not produced.
Sikh thought accepts karma and rebirth but places them under divine will and grace; remembrance of the Name and grace can free one from the cycle.
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2.47
Your right is to the action — never to its fruit
कर्ममें ही अधिकार है, फलमें कभी नहीं
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
You are free in doing your duty, never in its fruit; do not become the cause of the fruit, nor be attached to inaction.
कर्तव्य-कर्म करनेमें ही तेरा अधिकार है, फलमें कभी नहीं; तू कर्मफलका हेतु मत बन और कर्म न करनेमें भी तेरी आसक्ति न हो।
The most famous line on action: you have a right to your work, not to its fruits.
Go deeper
- 1 · Gita verseBhagavad Gita 3.5No one can remain without acting even for a moment.
- 2 · Gita verseBhagavad Gita 4.18Seeing inaction in action and action in inaction.
- 3 · Conceptनिष्काम कर्मNishkama karmaAction without craving for results — the Gita's key move.
- 4 · Traditionजैन दर्शनJain philosophyA strikingly material account of karma.
- 5 · Conceptप्रतीत्यसमुत्पादPratityasamutpada — dependent originationHow Buddhism explains consequence without a self.
Primary sources
References to the texts behind each perspective.
The Gita’s answer
Grounded in Sadhak Sanjivani.
- If I can't control the result, why work hard?Swamiji separates two departments: action is in your hands, the result is governed by prarabdha — so your right is only to the action (2.47). But Krishna also says in the same verse: do not be attached to inaction. Duty is to be done wholeheartedly, free of carelessness, laziness and indifference, and with enthusiasm (18.9). In fact, looking at the result is itself attachment to the fruit and spoils the present effort; look at your work, do it fully, and the outcome will follow on its own (5.12). Action is better than inaction (3.8).
- Why do bad things happen to good people?Swamiji explains that the situations we meet are the fruit of past actions: favourable circumstances are the 'good fruit' and unfavourable ones the 'bad fruit', and this department of results is governed by prarabdha, not by our present effort (9.28, 2.47). Such situations, pleasant and painful, come and go and do not last; Krishna asks us to bear them, not to be made happy or miserable by them (2.14). The devotee does not see adversity merely as the result of karma — he sees God's merciful dispensation in it: in pleasant times God's kindness, in painful times His grace, through which past sins are washed away (9.28). Whether the situation is understood or not, God's dispensation is for one's good (18.65, 12.18).
- What is the meaning of karma?Karma means action, and no one can stay without it even for a moment (3.5). Swamiji explains that the same outward action becomes three different things according to the inner intent: done with desire it is 'karma'; done without desire, 'mine' and attachment, purely for others' good, it becomes 'akarma' — it does not bind; done to harm someone it is 'vikarma', sin (4.17). What binds is not action but action done for oneself (3.9). Only human life is meant for doing new karma; other beings only live out the fruit of past karma (2.47).
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