Concept of Karma in Sanatsujātiya Parva

Athira S.
Research Scholar
Department of Sanskrit
University of Kerala
Kariavattom Campus.

Abstract

The epic Mahābhārata is indeed an ocean filled with knowledge. Among its many profound and celebrated portions, the Bhagavad Gītā stands out, where Bhagavān imparts to Arjuna an excellent teaching on Karma (action).

Similarly, other portions that have drawn public attention include Vidura Nīti and Yakṣa Praśna, which expound on Dharma, as well as the spiritual instructions given by Bhīṣma to Yudhiṣṭhira in the Śānti Parva. Maintaining the same level of importance, the Sanatsujātiya, the forty-second chapter, contains the spiritual instruction given by the sage Sanatsujāta to Dhṛtarāṣṭra.

This chapter primarily contemplates the significance of Karma. At a time when war had become inevitable, the sage’s counsel serves as a means to dispel the sorrow of the great king Dhṛtarāṣṭra, who was afflicted by anxiety about the future.

Introduction

In the first chapter of the Sanatsujātiya Parva, the nature of Karma, and the necessity and importance of its performance, are made clear.

The discussion begins with the king’s doubt—“What is Mṛtyu (death)?”

To explain whether Mṛtyu is Satya (truth) or Asatya (untruth), Sage Sanatsujāta expounds the Ātma-tattva (principles of the Self).

During the clarification of Dhṛtarāṣṭra’s doubts, the sage is asked a significant question:

Dhṛtarāṣṭra expresses his desire to understand the true nature of Karma, requesting the sage to remove his doubts about it. It is in this context that the Jñāna of Karma (knowledge of action) is imparted by the sage to Dhṛtarāṣṭra. Dhṛtarāṣṭra, drawing upon his own understanding, begins to speak about Karma. Before inquiring into the nature of Karma, he first speaks about Dharma, and then poses his question on Karma to Sanatsujāta.

Karma is indeed of great importance. In this discourse, the sage clearly explains several doctrines related to Karma. The significance of Karma for the purity of truth (Satya-śuddhi), the capacity of purified action (Karma-śuddhi-dvāreṇa Mokṣa-sādhanatva) as a means to liberation, the attainment of spiritual virtues such as Śamādi sādhana-sampat (the wealth of calmness and allied qualities), and the concept of Karma-bandhatva (bondage through action). Through these teachings, the sage provides Dhṛtarāṣṭra with a clear understanding of the svarūpa-jñāna—the true knowledge—of Karma.

Concept of Karma

The Sanatsujātiya Parva expounds the doctrine of Karma, teaching it systematically. Through this chapter, it is made clear who should perform Karma and how it should be performed. The sage explains that one who is satisfied with the nectar of Jñāna-amṛta and who has attained contentment (kṛta-kṛtatva) has nothing that remains to be done as an obligatory act; if anything still remains, he is not a true Tattva-jñānī.

Ignorant beings who seek śreyas (ultimate good) must perform all prescribed actions and duties, because it is only through Karma-yoga that yogins attain amṛtatva—immortality. For the sage who strives to ascend the state of yoga, Karma becomes the means; and for one who is established in yoga, Śama (tranquility) becomes the cause and support.

Thereafter, it is stated that the principle of Karma-śuddhi-dvāreṇa mokṣa-sādhanatva—“attainment of liberation through the purification of action”—is central. Because actions become the causes of bondage, those who wish to tread the path of liberation are not suited to perform actions motivated by attachment. It is said that through Karma, a being becomes bound, and through Vidya (knowledge), he becomes released.

This is true; however, when actions are performed as an Īśvarārpaṇa—offering to God—without desire for their fruits (phaleṣa-rahita), they do not become causes of bondage. For the purification of the self (ātma-śuddhi), yogins perform actions with body, mind, intellect, and senses, without any doubt or hesitation. For the wise, Yajña (sacrifice), Dāna (charity), and Tapaḥ (austerity) become purifiers. One who is detached (gata-saṅga), liberated (mukta), and whose mind is grounded in Jñāna performs Karma as an offering to Yajña; such a jñānī’s Karma, being infused with knowledge, fully attains its fruit and value.

After imparting these teachings, the sage adds that even though beings, due to Avidyā, cannot be freed from the sins accumulated in previous births and this life, one should still perform Karma throughout one’s lifetime for the purification of the ignorant self that identifies with the body (nara-abhimāna-ajñānī).

It is said that it is through the exhaustion of sinful Karma that knowledge arises in human beings—hence, continued right action is prescribed.

Next, Sanatsujāta describes the bondage-producing nature of Karma:

Karmodaye karma-phalānurāgāḥ |

Tatrānuyānti na taranti mṛtyuḥ |

Sadartha-yogān-avagamāt-samatāt |

Pravarte bhoga-yogena dehi || (9)

At the very origin of action, the souls become attached to the fruits of action (karma-phala-anurāga); thus, they follow those results but do not transcend death (mṛtyu).

Owing to the union with objects of enjoyment (bhoga-yoga) and attachment to sensory pleasures (viṣaya-rasa-buddhi), the embodied soul (dehī) continues to act within its surroundings.

Sanatsujāta also refers to the view that some hold—“amṛtyuḥ karmaṇā kecit,” that immortality is achieved through action—but he rejects this. He asserts that amṛtatva is not attained through Karma; rather, at the very rise of action, beings become attached to its fruits and follow them.

By following the fruits of action, they do not transcend death, but revolve again and again within saṃsāra, the cycle of birth and death.

He then explains how Māyā is related to Karma:

Yad etad addha bhagavān sanityaṃ |

Vikāra-yogena karoti viśvaṃ |

Tathā ca tac-chaktir iti sma manye |

Tad-artha-yoge ca bhavanti vedāḥ || (21)

Māyā is described as something unknown (ajñāta-padārtha) and exceedingly delusive (ati-mohana). Because of Māyā, the deluded person (mūḍha) perceives the non-Self (anātman) as the Self (ātman). The next verse elaborates on the knowledge of the nature of Karma (karma-svarūpa-vijñāna).

In this world, some people perform Agnihotra and other dharmic rituals; likewise, others perform both Dharma and Adharma. Sanatsujāta explains whether Dharma can be destroyed by Pāpa (sin) or whether both perish together. He answers that the ignorant (avidvān) must experience both; one does not destroy the other. Dharma does not annihilate Adharma, nor does Adharma annihilate Dharma.

The wise person (vidvān)—the knower—destroys both through Jñāna. Sanatsujāta further adds: even if one abides amid puṇya and pāpa, the vidvān annihilates both through knowledge. Otherwise, if one is devoid of wisdom (jñāna-hīna), the embodied one (dehī) experiences both merit and sin.

Thus, Bhagavān Sanatsujāta tells Dhṛtarāṣṭra that even if one performs puṇya-karma (meritorious action), the vidvān, by means of Jñāna, destroys both puṇya and apuṇya (sinful deeds) according to law.

To illustrate this, the ṛṣi gives an example:

Yathā puṣkara-palāśa āpo na śliṣyante |

Evam eva vidhi pāpaṃ karma na śliṣyate iti |

Tathā vidvān puṇya-pāpe vidhūya nirañjanaḥ |

Paramaṃ sāmyam upaiti ||

Just as water does not cling to a lotus leaf, in the same way, sinful action does not cling to the wise. The vidvān, having shaken off both puṇya and pāpa, attains the supreme state of purity and equanimity (parama-sāmya). The avidvān, after departing to the other world (paraloka) through actions, experiences the unstable fruits of both puṇya and pāpa. But the vidvān, by means of dharma-karma, destroys sin even while living in this world. The vidvān’s dharma is more powerful than sin.

In the other world, the fruits of puṇya-karma and apuṇya-karma are both enjoyed temporarily; yet, through Jñāna, the wise one attains the Ātman and realizes the Self. If, however, the vidvān desires the fruits of heaven (svarga-phala-kāṅkṣā), he experiences in the other world the full results of his puṇya-karma done here, and thereafter enters again the path of knowledge (jñāna-mārga). Thus, the vidvān who performs Karma for the sake of Īśvara (Īśvarārtha-karma) possesses a Dharma stronger than sin. But the mere karmī—the one devoted only to ritual—does not have such power; therefore, he experiences various results of both puṇya and pāpa, unable to destroy one by the other.

Next, verses 25–26 explain the relation between Karma-sādhana and Jñāna-sādhana:

Yeṣāṃ dharmeṣu vispardhā |

Bale balavatām iva |

Te brahmaṇā itaḥ pratyā |

Svargam yānti prakāśatām || (25)

Yeṣāṃ dharme na ca spardhā |

Teṣāṃ tat jñāna-sādhanam |

Te brahmaṇā ito muktāḥ |

Svargam yānti triviṣṭapam || (26)

Just as the strong contend in strength, so those among whom there is competition in Dharma attain radiance in heaven through Brahman. But those for whom there is no competition in Dharma— for them, it becomes the means to Jñāna-sādhana (attainment of knowledge). These Brahma-jñānīs, freed here itself, reach Svarga—the region of Triviṣṭapa.

Having been purified by sacrifices and possessing pure Sattva, the Brahma-jñānīs, who realize the Paramātman as their own Ātman, are liberated from the causal and effectual characteristics of this world. They attain Brahman, which is the blissful and complete happiness (pūrṇa-ānanda-svarūpa). Through these numerous doctrines, Sanatsujāta expounds the importance, distinctiveness, and practice of Karma.

Conclusion

When reflected upon from the ātyantika (ultimate or transcendental) standpoint, it can be understood that the causes and effects of Karma occur within this very world. The supreme truth (ātyantika satya) is that Karma should be performed without desire for its fruits (phalecchā).

Passing through various stages of life, one must perform the many types of Karmas that are meant to be observed in order to merge into the eternal truth (śāśvata satya) and thereby attain Mokṣa-prāpti—the realization of liberation.

This, according to the reflection of Sage Sanatsujāta, is the ultimate goal of every individual being (prāṇin). The relevance of Advaita Vedānta also holds great importance in this context. Karma is not merely the act of performing external actions; it is that which must be performed with awareness. The sage states that in order to perform Karma properly, one must pass through various upādhis (qualifications or conditions); only then does one attain the true karma-phala (fruit of action).

Through the interpretation of this chapter, we understand that the manner in which actions should be performed, along with their merits (guṇa) and defects (doṣa), has been made clear, and the path for the right performance of Karma, free from doubt, is systematically elucidated here.

References:

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