In this world, the course of karma is not easily understood. Even the devas are not able to comprehend the wonderful effect of actions. This is Vyasa’s observation on karma when Janamejaya seeks clarification about the law of karma in the Devi Bhagavata Purana, pointed out Sri K. Srinivasan in a discourse. Sastras explain that it is through karma that everything had its origin when the universe comprising the three gunas was created. The seed of karma has always been in existence with no beginning or end. The individual embodied soul, jiva, also arose along with karma. These jivas are born again and again owing to karma, and only when the karma ceases, the jiva is free from the cycle of birth. That is, the jiva no longer will be associated with the body.
Vyasa further added that the sages of yore have said that the Karmas done by the Jivas are of three kinds, auspicious, Satvik karma, inauspicious, Tamasic karma, and the mixed, Rajasic karma. These are further subdivided into three types: Sanchita, accumulated; Bhavishya, to be experienced in the future; and Prarabdha, already commenced. These karmas are always associated with the body. All embodied beings from Brahma onwards to the smallest ant are under the influence of karma. When the jiva undergoes pain, pleasure, old age disease and death, and whenever it gives vent to feelings of anger, hatred, etc, it is all owing to the karma effects. This is also called Fate. These are also linked to one’s past likes or dislikes.
Karma is the cause of the sun’s movement across the skies and of the moon’s waxing and waning cycles. Also, this entire universe comprising the movable and the immovable appears real owing to karma and its effects. That is why sages engaged in meditation to ascertain if the universe is real or not point out the presence of Maya.
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