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INDEX

Sl. no. Topic Page no.

1. Action plan 2
2. Certificate of completion 3
3. Essay 4-6
4. Student reflections 7
5. Is karma an infinite loop? 8
6. What is Karma? 9
7. Principle of Karma 10
8. Causality 11-13
9. Ethnicization 14
10. Rebirth 15-16
11. Doctrine of Karma 17-21
12. Law of action and reaction 22
13. Delusion 23
14. Power of Karma in relation 24
to destiny
15. Rational of spiritual healing 25
16. Duty or motive of Karma 26-27
17. Bibliography 28

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ACTION PLAN

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 Certificate of completion

This project entitled " PROJECT NAME ", is the ASL project
work in ENGLISH CORE (301), successfully completed by
Master/Miss ………………………………… student of class-XIl ……
, of Indian School Darsait, Muscat, under the supervision of
………………………………….. (Subject teacher), for the partial
fulfillment of requirements for the course completion in
pursuance of AISSCE 2020-21.

……………………… .………………………
Teacher in- charge Principal

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 ESSAY

The Hindu and Buddhist religions both believe in karma. In the

Hindu religion karma influences how you are born in your next life.
You can be born in lower life forms such as an animal, plant, or
insect. It works the opposite way as well and can cause you to be
reborn in a higher form even as a demigod or superhuman.
Buddhists have a different take on karma. The Buddha rejected the
notion of a soul but accepted some notion of rebirth. Buddha says
that even though there is no soul the personalities of a being could
recombine and continue from one life time to another. He uses the
example of a flame going from one candle to another or the wind on
blades of grass.

To understand karma first it needs to be defined. Karma can be

described as a form of cause and effect. The dictionary defines karma
as sum of person’s actions in one of his successive states of existence,
viewed as deciding his fate for the next. In Sanskrit karma is defined
as volitional action that is undertaken deliberately or knowingly.
This also fits together as self-determination and a strong will power
to abstain from inactivity. Karma also separates human beings from
other creatures in the world. Karma is a notion that constantly
proves the Newton theory of every action creates an equal and
opposite reaction. Every time we do something we create a cause and
in time will produce its corresponding reaction. It is the personality
of the human that causes either negative or positive karma. Karma
could be caused by both the physical and mental aspects of the body
regardless of if it brings achievement now or in the future. “A person
is responsible for his or her own karma”(Karma and Reincarnation,
2010). In other words it is up to a person to give themselves good
karma and move to a higher form in the next life or their doing for
bad karma and devolving to a lower form.

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“Karma operates not only individually but also in ever-enlarging
circles of group karma where we participate in sum karma of
multiple souls” (Karma and Reincarnation, 2010 ). So if we
unconditionally love as individuals or groups we will be loved in
return. The individuals and groups that act maliciously toward us
create their own karmic creation. The people who affect our karma
are also living through past karmic experiences and simultaneously
creating future karma. Only when karma is wisely harnessed can the
mind become still enough to experience its own super conscious
depths. “Karma is also misunderstood as fate”(Karma in Hinduism,
2010). Something that is predetermined and unchangeable decreed
many ages ago by some external force. Karma is neither
predetermined or fate. Each soul has free will and its only limit is
karma.

Hindus believe that secretly questioning the rule of karma will put
him in a group of life minded individuals in his next life where Hindu
beliefs seem foreign to them. They also know that death must come
naturally in its own course and tat suicide only intensifies ones
karma. If they were to commit suicide then they would digress and it
would take many lifetimes to get back to evolve back to where they
were at which time the karmic entanglements must still be faced and
resolved. There is critical timing in the death transition. The dying
process can involve long suffering or be a peaceful or painful sudden
death all depending on the karma involved. “An important lesson to
learn here is that karma is conditioned by intent”(Karma and
Reincarnation, 2010).

I think this is a very good belief and most religions believe in it in one
form. “Christianity has the golden rule”(Subhamoy, 2010). Most
religions have some type of karmic belief although they may not
come right out and say it. Karma seems to really be about living your
life in a good way. Be kind to other treat people with respect and help

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them. Nothing really confused me I did a lot of research on karma,
however, I did learn a lot. I didn’t know the different types of karma
or how the belief in karma differed from the Hindu and Buddhist
religions. I found it was very logical. Everyone believes in karma in
some form. People say don’t do something bad or wrong because it
will come back around and get you in the end. I find it appealing
because everyone wants to believe that when someone hurts you in
some way that they will have something bad happen to them later on.

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 STUDENT REFLECTION

I believe that Karma is our best teacher. We spiritually learn and

grow as our actions return to us to be experienced and resolved. All
karma is neutral and useful. In the highest sense, there is no good or
bad karma. There is self-created experience that presents
opportunities for spiritual advancement. If we can't draw lessons
from our karma, if we resist and or resent it, lashing out with mental,
emotional or physical force, we merely postpone lessons to be faced
in the future.
I also think Everyone believes in karma in some form. It encourages
people to do no evil as they know that sooner or later the deed will
return to them itself. Karma is neither predetermined or fate. Simply
put you reap what you sow, i.e. you eventually have to face up to the
consequences of your actions.

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 Is Karma an infinite loop?

Everyone and everything is in the loop of “karma”, it is as constant as

“time” is. You, they and I, we all are in this forever loop, like it or not.
The more you do “karma” or don’t do “karma”, the “karma” loop is
always there.

You don’t have to be a believer in “karma” because it’s forever and ever
happening, as said - “karmically”.

I do not believe in “karma”, rather I do “karma” every moment, just

like everyone.

Right now my “karma” is to write this answer and your “karma” is to

read it and raise eyebrows. I am not a believer, I am doer just like
everyone, yes including you.

Yes, No one can escape from this loop except one who attained
Moksha.

If you are doing something, it is a karma but when you are not doing
anything then it is also a karma (i.e.) doing nothing. As good karma
gives positive gain and bad karma gives negative gain, same as no
karma gives positive or negative gain depending on the result of the no
karma.

At the end, accounting of karma is done and based on the result, you
take the next birth again to the playground of karma.

But there is a concept of MOKSHA. When you dissolve yourself

completely into supreme soul i.e. PARAMATMA. You get moksha and
now are free from the death-birth cycle. After attaining moksha, you
only can get out of this loop.

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 What is karma?

The term karma (Sanskrit: कर्म; Pali: kamma) refers to both the
executed 'deed, work, action, act' and the 'object, intent'.

Wilhelm Halbfass (2000) explains karma (karman) by contrasting

it with the Sanskrit word kriya: whereas kriya is the activity along
with the steps and effort in action, karma is (1) the executed action as
a consequence of that activity, as well as (2) the intention of the actor
behind an executed action or a planned action (described by some
scholars as metaphysical residue left in the actor). A good action
creates good karma, as does good intent. A bad action creates bad
karma, as does bad intent.

The difficulty in arriving at a definition of karma arises because of the

diversity of views among the schools of Hinduism; some, for
example, consider karma and rebirth linked and simultaneously
essential, some consider karma but not rebirth to be essential, and a
few discuss and conclude karma and rebirth to be flawed fiction.

Buddhism and Jainism have their own karma precepts. Thus,

karma has not one, but multiple definitions and different meanings. It
is a concept whose meaning, importance, and scope varies between the
various traditions that originated in India, and various schools in each
of these traditions. Wendy O'Flaherty claims that, furthermore,
there is an ongoing debate regarding whether karma is a theory, a
model, a paradigm, a metaphor, or a metaphysical stance.

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 Principle of karma

Karma also refers to a conceptual principle that originated in India,

often descriptively called the principle of karma, and sometimes the
karma-theory or the law of karma.

In the context of theory, karma is complex and difficult to define.

Different schools of Indology derive different definitions for the
concept from ancient Indian texts; their definition is some
combination of
(1) causality that may be ethical or unethical;
(2) ethnicization, i.e., good or bad actions have consequences; and
(3) rebirth.

Other Indologists include in the definition that which explains the

present circumstances of an individual with reference to his or her
actions in the past. These actions may be those in a person's current
life, or, in some schools of Indian traditions, possibly actions in their
past lives; furthermore, the consequences may result in the current
life, or a person's future lives.

The law of karma operates independent of any deity or any process of

divine judgment.

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 Causality

Karma as action and reaction: if we show goodness, we will reap

goodness.

A common theme to theories of karma is its principle of

causality.This relationship between karma and causality is a central
motif in all schools of Hindu, Buddhist, and Jain thought. One of
the earliest association of karma to causality occurs in the
Brihadaranyaka Upanishad of Hinduism. For example, at
4.4.5–6, it states:

Now as a man is like this or like that,

according as he acts and according as he behaves, so will he be;

a man of good acts will become good, a man of bad acts, bad;

he becomes pure by pure deeds, bad by bad deeds;

And here they say that a person consists of desires,

and as is his desire, so is his will;

and as is his will, so is his deed;

and whatever deed he does, that he will reap.

— Brihadaranyaka Upanishad, 7th century BCE

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The theory of karma as causation holds that:
(1) executed actions of an individual affects the individual and the life
he or she lives, and
(2) the intentions of an individual affects the individual and the life he
or she lives.

Disinterested actions, or unintentional actions do not have the same

positive or negative karmic effect, as interested and intentional
actions. In Buddhism, for example, actions that are performed, or
arise, or originate without any bad intent, such as covetousness, are
considered non-existent in karmic impact or neutral in influence to
the individual.

Another causality characteristic, shared by karmic theories, is that like

deeds lead to like effects. Thus, good karma produces good effects on
the actor, while bad karma produces bad effects. This effect may be
material, moral, or emotional – that is, one's karma affects both one's
happiness and unhappiness. The effect of karma need not be
immediate; the effect of karma can be later in one's current life, and in
some schools it extends to future lives.

The consequences or effects of one's karma can be described in two

forms: phala and samskara. A phala (lit. 'fruit' or 'result') is the
visible or invisible effect that is typically immediate or within the
current life. In contrast, a samskara (Sanskrit: संस्कार) is an invisible
effect, produced inside the actor because of the karma, transforming
the agent and affecting his or her ability to be happy or unhappy in
their current and future lives. The theory of karma is often presented
in the context of samskaras.

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Karl Potter (1964) and Harold Coward (1983) suggest that
karmic principle can also be understood as a principle of psychology
and habit. Karma seeds habits (vāsanā), and habits create the nature
of man. Karma also seeds self perception, and perception influences
how one experiences life-events. Both habits and self perception affect
the course of one's life. Breaking bad habits is not easy: it requires
conscious karmic effort. Thus, psyche and habit, according to Potter
and Coward, link karma to causality in ancient Indian literature.The
idea of karma may be compared to the notion of a person's 'character',
as both are an assessment of the person and determined by that
person's habitual thinking and acting.

Law of Retribution

- Every wrong action or crime brings its own punishment, in

accordance with the law of retribution. The law of causation, the
law of action and reaction, the law of compensation and the law
of retribution-all these operate together. Every wrong action
causes punishment first in the inner nature or soul and
externally in circumstances in the form of pain, misery, loss,
failure, misfortune, disease, etc.

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 Ethnicization

The second theme common to karma theories is ethnicization. This

begins with the premise that every action has a consequence, which
will come to fruition in either this life or a future life; thus, morally
good acts will have positive consequences, whereas bad acts will
produce negative results. An individual's present situation is thereby
explained by reference to actions in his present or in previous
lifetimes. Karma is not itself 'reward and punishment', but the law that
produces consequence. Wilhelm Halbfass (1998) notes that good
karma is considered as dharma and leads to punya ('merit'), while
bad karma is considered adharma and leads to pāp ('demerit, sin').

Reichenbach (1988) suggests that the theories of karma are an ethical

theory. This is so because the ancient scholars of India linked intent
and actual action to the merit, reward, demerit, and punishment. A
theory without an ethical premise would be a pure causal relation;
the merit or reward or demerit or punishment would be the same
regardless of the actor's intention. In ethics, one's intentions, attitudes
and desires matter in the evaluation of one's action. Where the
outcome is unintended, the moral responsibility for it is less on the
actor, even though causal responsibility may be the same regardless.

A karma theory considers not only the action, but also the actor's
intentions, attitude, and desires before and during the action. The
karma concept thus encourages each person to seek and live a moral
life, as well as avoid an immoral life. The meaning and significance of
karma is thus a building-block of an ethical theory.

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 Rebirth

The third common theme of karma theories is the concept of

reincarnation or the cycle of rebirths (saṃsāra). Rebirth is a
fundamental concept of Hinduism, Buddhism, Jainism and
Sikhism.] Rebirth, or saṃsāra, is the concept that all life forms go
through a cycle of reincarnation, that is, a series of births and rebirths.
The rebirths and consequent life may be in different realm, condition,
or form.

The karma theories suggest that the realm, condition, and form
depends on the quality and quantity of karma. In schools that believe
in rebirth, every living being's soul transmigrates (recycles) after
death, carrying the seeds of Karmic impulses from life just completed,
into another life and lifetime of karmas. This cycle continues
indefinitely, except for those who consciously break this cycle by
reaching moksha. Those who break the cycle reach the realm of gods,
those who don't continue in the cycle.

The concept has been intensely debated in ancient literature of India;

with different schools of Indian religions considering the relevance of
rebirth as either essential, or secondary, or unnecessary fiction]
Hiriyanna (1949) suggests rebirth to be a necessary corollary of karma
Yamunacharya (1966) asserts that karma is a fact, while reincarnation
is a hypothesis; and Creel (1986) suggests that karma is a basic
concept, rebirth is a derivative concept.

The theory of 'karma and rebirth' raises numerous questions – such as

how, when, and why did the cycle start in the first place, what is the
relative Karmic merit of one karma versus another and why, and what

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evidence is there that rebirth actually happens, among others. Various
schools of Hinduism realized these difficulties, debated their own
formulations – some reaching what they considered as internally
consistent theories – while other schools modified and de-emphasized
it; a few schools in Hinduism such as Charvakas (or Lokayata)
abandoned the theory of 'karma and rebirth' altogether. Schools of
Buddhism consider karma-rebirth cycle as integral to their theories of
soteriology.

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 The Doctrine of Karma

The doctrine of ‘karma’ is so deeply rooted in Hindu social set up that

it is considered the ethical background of Hindu social organization.
References about ‘karma’ theory are found in our Upanishads.
Subsequently this doctrine became so popular and so widely
acceptable that it became an integral part of Hindu culture. The origin
of the word ‘karma’ may be traced back to the Sanskrit root ‘kru’
meaning activity.

In Bhagavad-Gita this has been given a wider meaning relating to life

and death. The ‘karma’ is essential for attainment of ‘moksha’.
Therefore the basic philosophy of ‘karma’ relates to the performer of
‘karma’, the circumstances under which an action is done, the results
or reaction of karma and inspirations leading to ‘karma’.

While discussing karma, it is essential to understand the theory of

‘karmaphal’ which presupposes that every action of human beings
generates some results. These results affect and influence the course of
his future life. It leads to the logical conclusion that what we sow, so
shall we reap. Through good deeds man will get ‘moksha’ or ‘nirvana’
whereas his bad deeds will not enable him to attain ‘moksha’.

Philosophy of ‘karma’ establishes a close relationship between ‘karma’

and soul on the one hand and soul and re-birth on the other. It is
believed that the soul is immortal. One’s body perishes with death

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whereas the soul continues to live. In a body the soul accumulates all
the effects of good and bad deeds of a person.

It pains one for bad deeds, while gives pleasure for good deeds. But as
long as that accumulated effect does not lead to purification and
‘karmas’ of a person are not up to the expectations of ‘Dharma’ the
soul will continue to take pain and re-birth. Thus ‘karma’ has great
relation with soul and re-birth.

The doctrine of ‘karma’ is based on the following beliefs

and assumptions:

1. Definite Result:

The doctrine of ‘karma’ holds that every physical, mental or ethical

activity performed by human beings has a definite result. Thus every
action has some reactions in one way or the other. Every good action
will be rewarded and bad actions will never go unpunished.

2. Indestructibility:

The results of the ‘karma’ can never be destroyed. The present life is
the result of punishments and rewards of past life. They affect a
person in this life and also follow him in his next life. Therefore no one
can destroy the effects of action because these are immortal. The result
of one’s own actions or ‘karmaphala’ may even be transferred to others
like his son, grandsons or the entire group of which he is a member, so
much so that even famines and pestilences are traditionally attributed
to the evil deeds of the king.

3. Necessity of re-birth:

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Since every action is destined to produce a definite result, man cannot
make himself free from the consequences of his own actions. ‘As he
sows, so he reaps’, is the unfailing law. As such the consequences of his
past ‘karma’ do not leave him even after his death. It is these fruits of
one’s own actions that necessitates him to take birth again and again.

4. Belief in the immortality of the self:

The doctrine believes that the soul is immortal. As the individual is

destined to face the consequences of his deeds, his self or ‘Jiva’, after
death, must enter into new bodies. It is not destroyed along with the
destruction of the body.

Though the body will ultimately fall prey to death and decay and be
diminished to ashes by fire, the soul survives. If the actions of the
individual are good then a stage may come when the soul will attain
salvation. On the contrary, if his deeds are bad, then the soul will
continue to suffer from various tortures and will not be able to attain
moksha or salvation. This inevitability of reaping the fruits of one’s
own actions makes the belief in the immortality of the self of man
indispensable.

5. Determination of general condition of life:

The doctrine of karma implies that everyone in this life is rewarded or

punished for his past actions, in consideration of his deeds or his
misdeeds. The difference with respect to prosperity, poverty,
happiness, grief, intelligence, success and failure and various
amenities of people in the present life are believed to be the results of
their good or bad performances in the past.

The doctrine explains the riddles of life like why sometimes persons
who evidently deserve happiness and success in this life are met with

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failure and grief, while others, who do not deserve, meet with success
and happiness. The doctrine of ‘karma’ holds that the differences in
the general socio-economic conditions in the present life of people are
due to the differences in their past ‘karma’ i.e. ‘karmaphala.’

6. Supremacy of ‘Karma’:

The doctrine is based on the principle of supremacy of human

endeavor. It holds man and his actions responsible for the bad or good
conditions in his present life. The doctrine considers man as the maker
of his own destiny. Theory of ‘karmaphal’ basically believes that every
‘karma’ (action) has its own results (phal). Thus there is no action
which goes without its results. It has been stated in the Mahabharata
that people who are ignorant of this law of ‘karma’ severely abuse the
higher powers when they are unlucky for they do not know that their
ill luck is the result of their own evil deeds.

7. Karma vipak:

‘Karma vipak’ is another element. ‘Karma’ is unlimited. It always

moves in a circular path. Therefore it is continuous and never-ending.
It survives not only after death but even after the end of this universe.
It is believed that the whole universe will come to an end. Even then
‘karma’ will not cease to exist. It will continue to survive and will also
become the basis for the new universe.

‘Karma’ is regarded as the force behind the cycle of births and deaths.
According to Mahabharata “A creature is bound by deeds or ‘karma’,
he is liberated by knowledge”. Therefore, liberation from the cycle of
births and death or attainment of ‘moksha’ is only possible by putting
an end to ‘karma’. Since desire for sense objects is the driving force
behind action, the epics plead for the total annihilation of all desires.
This enables man to overcome ‘karma’ and get liberation.

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Therefore, Mahabharata advocates renunciation of action (Karma) as
the path of liberation. But at the same time another view holds that
practically it is not possible for man to abstain completely from all
activities of life. Therefore an individual should discharge his duties in
life assigned to his status in society i.e. he should perform his
‘swadharma’.

The Bhagavad-Gita contains a novel interpretation of ‘Karma’ as

‘Karmayoga’. It is the path towards realization of God by selfless action
and renunciation of the fruits of action. Lord Krishna told Arjuna in
the Bhagavadgita, “work alone you are entitled, not to its fruits”. This
implies that men should perform their duty for the sake of duty and
the duty must be performed in accordance with one’s own varna and
ashrama.

A rigid moral discipline and control of senses is absolutely necessary

for the practice of ‘Karmayoga’. Only when man’s actions are in
conformity with the moral principles, his actions will lead him towards
God. Otherwise he is destined to re-birth and suffering. With the
initial knowledge of self and casting off the bondage of action by
dedicating all actions to God, one can attain salvation. So man should
perform his appointed duties in life. Even ‘Jnanis’ are enjoined to do
‘karma’.

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 Law of Action and Reaction

The grand law of causation includes the law of action and reaction, the
law of compensation and the law of retribution. All these laws come
under one general, all-embracing heading Doctrine of Karma. If there
is an action, there must be a reaction. The reaction will be of equal
force and of a similar nature.

Every thought, desire, imagination and sentiment causes reaction.

Virtue brings its own reward; vice brings its own punishment. This is
the working of the law of reaction. If I radiate joy to others, if I relieve
the sufferings of others, I will doubtless get joy. This is the law of
reaction. God neither punishes the wicked nor rewards the virtuous.

It is our own Karma that brings joy, misery, pleasure, pain, gain, loss,
success and defeat. Every one of us is governed by the law of action
and reaction. The character of an individual is subject to the law of
action and reaction. Each character or personality is the total result or
collective totality of previous mental action. Thoughts change, habits
change, character also changes. Our present character is the outcome
of our past, and our future will be shaped by our present acts. Man
creates his own character and destiny. He can do and undo his
thoughts, habits, character and destiny. The law of action and reaction
operates everywhere.

- Swami Sivananda

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 Delusion

Sastras teach that by practising good deeds it is possible to lessen the

sinful effects of bad karma. Sin accrues easily in our lives, knowingly
and unknowingly, even as dust accumulates despite constant cleaning.
It does not require any conscious effort for dust to settle down on
cleaned surfaces. So practice of punya karma is advised as a step in
cleaning or ridding us of the sinful effects of our bad karma, pointed
out Sri Kesava Dikshitar in a discourse.

In the Gita, it is clearly shown that all beings are subject to the subtle
impressions or vasanas of previous experiences in past lives. These
become manifest as distinctive likes and dislikes in their successive
births. People tend to think that whatever causes the experience of joy
is good and is to be desired and that whatever causes sorrow is bad
and has to be avoided. For instance, the vasana for tasting a particular
dish or drink drives one to satisfy this desire and this becomes a habit
which is difficult to break. The vasana is strong in the mind of the
person. If properly analysed, there is no joy or merit in that dish, or for
that matter any object in the world however attractive it may appear to
us. But owing to the vasanas that are strong and can easily sway the
mind, people are instigated to go after these worldly attractions. This
leaning to the objects of the world is present right from birth and is the
cause of delusion.

Accumulation of punya karma through several births can help to

weaken the strong feelings of like and dislike and thus free them from
this fundamental delusion. One has to be wary of both likes and
dislikes that prevent one from gaining true wisdom. With the
withdrawal of sin, the delusion caused by the pairs of opposites goes
away, says Krishna in the Gita.

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 Power of Karma in relation to Destiny

Our lives are based on two important words - Destiny and Karma. In
simple words ‘destiny’ is the outcome of our own thoughts and actions
or as per common proverb, “As you sow, so shall you reap.”

Each human being, and not the Almighty, is the architect of his or her
own future. Destiny functions on the spiritual law of action that is
subtle and cannot be influenced or manipulated by humankind.

A majority of humanity believes in this spiritual law in one form or

other, irrespective of religious following or inclination. Many of us
have been taught that when we make mistakes by performing actions
outside the moral code of ethics, we can simply ask forgiveness from
God, which would surely be granted.

Therefore, we continue committing same mistakes again and again,

which has brought us into a helpless stage, as we knowingly commit
immoral actions, fully cognisant of the conse­quences.

In spite of knowing the fact that the actions we are committing are
grossly immoral, we don’t have the moral strength to stop these. This
is because our intellects have become amoral

So, one must always remember that, past is history, future is a

mystery; But, the present is an enormous legacy and a rewarding gift
for us to reshape our destiny.

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 The rational of spiritual healing

Spiritual healing can be traced as far back as the Bhagvad Geeta and
has always had its adherents. In recent years, it has gained widespread
popularity in the United States, the United Kingdom, and other
countries. Spiritual healers believe that the therapeutic effect results
from the channeling of healing “energy” from an assumed source via
the healer to the patient. The central claim of healers is that they
promote or facilitate self-healing in the patient. However, no scientific
evidence is available to support the existence of this “energy,” nor is
there a scientific rationale for the concepts underlying spiritual
healing.

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 Duty or Motive of Karma

Duty is moral or legal obligation of an individual or subject.

When you say “I am doing my duty”, it just means that you are doing
your Dharma. Duty and livelihood are different things. While work and
livelihood defines what an individual does to make ends meet, Duty is
something which the individual performs on a broader level. It is the
“subjective” cause that defines what duty is all about.

Duty is not at all related with the karma or the work performed. Duty is
subjective and attached to the subject alone. Karma is objective while
duty is subjective. Let’s take a few examples.

When a soldier patrols the border of his country, he is doing his karma.
That is his job for which he is paid a salary. When this soldier spots an
intruder and makes a decision – “Whether to shoot or not to shoot”, he is
performing his duty (a moral obligation). If he relentlessly shoots the
intruder without even thinking why he is shooting, he fails to perform his
duty. His duty is not to relentlessly fire his weapon for the job he is paid
for. His duty is to understand the responsibility that comes with power,
evaluate the situation and then use the power he has been given.

So in this example, the duty is not to fire the weapon. The duty is to
decide whether to fire or not.

An organization is struggling to make profits and could not give enough

appraisal to all employees. The organization had to let go of some

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employees since most of the employees work for money (livelihood) and
they decided to replace their employer. However, one employee decided
to stay. He took the load of other employees on his shoulders and started
stretching long hours, so that the organization can make more profits.
Onlookers called him foolish for staying with an organization that did
not do yearly appraisals. But this man knows his duty well and he is not
driven by the objective results of performing his duty.

In the Kurukshetra war, Krishna tells Arjuna to perform his duty. Arjuna
fails to recognize his duty. Arjuna focuses on the Karma alone – the
destruction of his own relatives, brothers and kingsmen. Arjuna says that
by performing this karma, he will incur a sin. Krishna tells him that Duty
is above and beyond Karma. Duty is primary, karma is secondary.

To give an objective definition to duty is nearly impossible, since duty

begins and ends with the subject and his situations.

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 BIBLIOGRAPHY

● Contributors to Wikimedia projects. “Karma - Wikipedia.” Wikipedia, the

Free Encyclopedia, Wikimedia Foundation, Inc., 21 Oct. 2001,
https://en.wikipedia.org/wiki/Karma.

● “Day Two: Karma and Delusion | Lama Yeshe Wisdom Archive.” Lama
Yeshe Wisdom Archive |, 3 May 2015,
https://www.lamayeshe.com/article/chapter/day-two-karma-and-delus
ion.

● “Duty Is Primary, Karma Is Secondary.” Lonely Philosopher, 8 Apr. 2015,

https://www.lonelyphilosopher.com/duty-karma/.

● Ltd, All Answers. “Analyzing The Concept Of Karma.” UK Essays |

UKEssays, UK Essays, 29 July 2022,
https://www.ukessays.com/essays/philosophy/understanding-and-anal
ysing-the-concept-of-karma-philosophy-essay.php.

● “The Doctrine of Karma (7 Assumption of Karma).” Your Article Library,

22 Jan. 2015,
https://www.yourarticlelibrary.com/hindu/the-doctrine-of-karma-7-ass
umption-of-karma/47369.

● “The Doctrine of Karma and the Blaming of the Victim.” Times of India
Blog, 5 May 2020,
https://timesofindia.indiatimes.com/blogs/indic-positive/the-doctrine-of
-karma-and-the-blaming-of-the-victim/.

● “The Law of Destiny and Karma | Deccan Herald.” Deccan Herald, DH

News Service, 10 Feb. 2013,
https://www.deccanherald.com/content/311251/law-destiny-karma.html
.

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