Anādi-karma

tat sasarja tadā brahmā bhagavān ādi-kṛt prabhuḥ

tat sasarja tadā brahmā bhagavān ādi-kṛt prabhuḥ |
teṣāṃ ye yāni karmāṇi prāk-sṛṣṭyāṁ pratipedire |
tāny eva te prapadyante sṛjyamānāḥ punaḥ punaḥ ||
hiṁsrāhiṁsre mṛdu-krūre dharmadharmāv ṛtānṛte |
tad-bhāvitāḥ prapadyante tasmāt tat tasya rocate ||
(Viṣṇu Purāṇa: 1.5.60–61)

“Then Lord Bramā, the original maker and master, emanated them [i.e., all the living beings throughout the universe]. Being emanated again and again [in this way in each cyclic emanation of the universe], they acquired [in this present cyclic emanation] only those karmas of theirs which were acquired [by them] in the previous emanation [of the universe]. They acquired [dispositions and actions constituted of combinations of] violence and non-violence, gentleness and cruelty, dharma and adharma, truthfulness and untruthfulness, being steeped in [various combinations of] these [in accord with their previous karmas]. Thus, they liked them [i.e., thus they felt affinity for the dispositions and actions they adopted because they naturally gravitated to them as a result of their previous karmas, meaning, as a result of the vāsanās they were beset with in accord with their previous karmas].”

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prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api

prakṛtiṁ puruṣaṁ caiva viddhy anādī ubhāv api |
vikārāṁś ca guṇāṁś caiva viddhi prakṛti-saṁbhavān ||
kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate |
puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate ||
puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān |
kāraṇaṁ guṇa-saṅgo’sya sad-asad-yoni-janmasu ||
(Śrīmad Bhagavad-gītā: 13.19–21)

“Prakṛti and the puruṣa—for certain know both to be verily beginningless (anādi), and know the transformations (vikāras) and functions (guṇas) [thereof] to be born of prakṛti. Prakṛti is said to be the cause in regard to being the producer of effects and instruments. The puruṣa is said to be the cause in regard to being the experiencer of happinesses and sufferings. The puruṣa situated in prakṛti experiences the functions (guṇas) born of prakṛti amid births in high and low wombs, and his attachment to [these] functions (guṇas) is the cause [thereof].”

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na karmāvibhāgād iti cen nānāditvāt

na karmāvibhāgād iti cen nānāditvāt |
(Vedānta-sūtra: 2.1.35)

“‘No, [Brahman cannot be said to be free from partiality or cruelty just by making reference to karma] because of the non-distinction of karma [from Brahman prior to the emanation of the universe].’ If this [objection is raised], [then to that it is said] no, [karma is not simply undivided prior to the emanation of the universe] because of [karma’s] being beginningless [i.e., because of karma’s becoming recurrently distinguished from Brahman in each successive emanation of the universe in accord with its state at the end of each previous emanation of the universe in a perpetual cycle without beginning].”

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