Karma theory is a dualistic theory based on birth, life, death, and the world. When Sage Sankara declares the world is an illusion then whatever karma performed within the illusory world is bound to be an illusion.
When the ‘Self’ is not you but ‘Self’ is the Soul then the karma performed by you has no value because you are the false self within the false experience (waking).
Thus, it is very much necessary to realize the ‘Self is not you but the ‘Self is the Soul to unfold the mystery of your true existence.
By accepting Karma Theory one is accepting the false ‘‘Self’’, as the real ‘‘Self’’, and the unreal world as a reality. Therefore, there is no need for ‘‘Self’’-inquiry “Who am ‘I’? “, because one has accepted the present physical identity and his experience of the world as a reality.
Self-inquiry makes one realize the fact that the ‘‘Self’’ is not the form but the ‘‘Self’’ is formless. After knowing the fact that, the ‘‘Self’’ is not the form (waking entity), then it is erroneous to think again as the form (ego) as the ‘‘Self’’, and holding the egocentric theories as a reality. Thus, karma theory becomes the biggest obstacle in the path of inquiry and truth, because it does not allow the seeker to cross the threshold of duality.
Karma theory is based on ignorance. The karma theory is built on the birth entity. Karma theory is meant for the ignorant populace. Karma theory is a religious fable.
How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all?
Karma theory is a great hindrance to Self-realization.
Sage Sankara: ~ “Action (karma) cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness. -Atma Bodha
Ish Upanishad: ~ Avidya is Karma and therefore a hindrance. (MANTRA 10)
By accepting karma theory one is accepting the false ‘‘Self’’, as the real ‘‘Self’’, and the unreal world as a reality. Therefore, there is no need for ‘‘Self’’-inquiry “Who am ‘I’? “, because one has accepted the present physical identity and his experience of the world as a reality.
The world in which you exist is a reality only in waking experience. From the standpoint of the Soul, the innermost ‘Self’ the waking experience is merely an illusion.
The Soul which is the formless substance and witness of the duality is permanent. Therefore, whatever is seen known believed, and experienced as real within the waking also is as real as a dream. Thus, the karma theory which is based on the birth entity is a false theory because the Soul, the Self is birthless and deathless.
No theory can be based on the Soul because it is an ever-formless, timeless, and spaceless existence.
Sage Sankara says in Aparoksh Anubhuti: ~ 88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?
89. O enlightened one; pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it will cause you to feel distressed.
90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.
91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.
92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).
93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all?
94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as the earth is of a jar. That (ignorance) being destroyed, where can the universe subsist?
95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality?
96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.
97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.
98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.
99. If the ignorant still arbitrarily maintain this, they will not only involve themselves in two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.
The above proves that the Karma theory is a reality only on the base of a false self, where one thinks body and the universe as reality. When one becomes aware that, the true Self’ is a formless Soul, then the karma becomes part and parcel of illusion.
My point is that, if one accepts the karma theory as reality, he will never be able to come out of ignorance. And ignorance makes him believe the cycle of birth, life, and death as a reality. Thus, the freedom that one is seeking will remain a distant dream. For the one who accepts birth life and death as a reality, ‘‘Self’’-knowledge is impossible. : ~ Santthosh Kumaar
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