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Karma as the Source of Diversity

The vedas acknowledge divine karma as the origin of all creation, preservation, and destruction. However, since God does not have desires, unlike humans, he is not constrained by them. In the first chapter of the Brihadaranyaka Upanishad (1.6.1), we discover that karma is one of the three main causes of diversity, alongside name and form. The variety in names is a result of speech, and the variety in forms is a result of the eye, while the mind and body are the sources for the variety in actions. For every action, the body serves as the source, the controller, or the lord.  Within the body, the mind, speech, breath, organs of action, and organs of perception are regarded as the primary deities who receive sustenance from the body and carry out their respective functions. Nevertheless, we cannot solely depend on them to combat the impurities and the malevolent forces that can infiltrate our body, as they are susceptible to evil and demonic influences, thoughts, desires, temptations,...
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KARMA IS A LAW?


In the previous blogs there was a message that said, you yourself are the Brahman, everything apart from that is not real. But nothing sticks to the Brahman as universe is within it, so now the question is how the Law of Karma is payable to each human being?
Let us now first understand that what is the Law of Karma?

Actions have its consequences. Ethical actions/dharma results in merit/punya and then that punya gives a result which is happiness/sukha and on the other hand unethical actions/adharma results in demerit/paapa and then that demerit results into dukha/sadness.

This act of doing certain actions affects the one who thinks that "I am the doer" which is experienced in the first state which is the waking mode. The Mandukya Upanishad does not see a human as the waker as it believes that we are the Brahman, rather it sees that we are the body who's appearing as the waker. So now the Mandukya Upanishad says that waking mode is not our real state of being it's just an appearance, and here the appearance is not real, so the Karma would also not act on it as there is no real state of being. 

So here the Mandukya Upanishad in straight words smashes the Law of Karma that it is not true, Shankaracharya's approved ultimate statement.

There is a misconception created that the Law of Karma is in the hands of god or goddess but the Law of Karma is not in the hands of any god or goddess as directly or indirectly every religion accept the Law of Karma but here the Buddhist don't believe in pursuing  any god or goddess but they also believe in the Law of Karma. This law simply states that the result of any kind of work that we do depends on the work, the doer and the intention of the doer itself.

The Vedanta is simply trying to shift us from the empirical reality into the real reality called Turiam. The Law of Karma applies to the empirical world not the Turiam.   

Twitter:@merrill_ab        
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