Philosophy of Ramanuja-karma and krpa

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karma and kripa

 

Karma is the action of the individual soul and kripa is the divine grace that guides the way to salvation. Katopanishad declares that the salvation can only be obtained through Divine grace. `naayam aathmaa pravachanena labhyah na meDhyaa na bahunaa Sruthena; yamevaiSha vrnthe thena labhyaH,'(Kat.1-2-23) which means that the self cannot be realised by study, nor through intellect, nor through much hearing. It can be known only to the one whom the Supreme Self chooses to reveal itself. This may be understood in two ways. One is that there is absolutely no need for individual action as everything rests with the Lord, who will give moksha only to whom He chooses. Or it could also mean that He will choose only the one who is in earnest and this could only be proved by some effort on the part of the individual. These two views have given rise to the two segregations in vaishnavite religion namely, the vadakalai and thenkalai. We will come to it later. But these divisions came into being only after the time of Ramanuja, who advocates both views in his commentaries. He upholds the former view in explaining the nature of Brahman and of jiva but he seems to be inclined towards the latter on explaining prapatti. This could be seen in his commentary on Sribhashya and that on Bhagavat gita n respectively.

 

To Ramanuja the law of karma and the operation of divine grace are not contradictory. This can be understood better when we examine the nature of karma itself. There are three kinds of karma, namely, Sancitha, Prarabdha and Agaami. Sab nchitha karma is the accumulated karma over several lives. Prarabdha is that which has started giving result in this particular life. Agaami is the karma one does in this life which will give fruit later. Prarabdhakarma is unavoidable and the result of that has to be endured. The Divine grace can only mitigate and not abolish prarabdhakarma. That is why we see that some devotees undergo physical and mental hardships like Ghorakumbha or Meera but their devotion acts as a shield against suffering and they are not affected by their troubles. But once a devotee surrenders to the Lord his sanchitha karma is wiped off and since he is living as the instrument in the hands of the Lord he does not accumulate any karma. But the time when he would attain salvation is the will of the Lord. Like the fruit which falls down of its own accord when it is completely ripe the karma leading to bondage falls off when the time comes and it is known only to the Lord as to when and how it happens.

 

In Mundaka Upanishad there is a text, `bhidhyathe hrdhaygranThih chidhyanthe sarvasamSayaah; kheeyanthe asya karmaaNi thasmin dhrShte paravare.'(Mund.2-2-8) All knots of the heart are torn asunder, all doubts vanish and all the karma ceases to be when the Supreme self reveals itself. All the spiritual practices are only to purify the inner equipment , anthahkarana, and as at the last stroke of the hammer the iron rod breaks into two after several seemingly futile ones, the revelation comes when the last vestige of karma is destroyed and this happens only through the krpa of the Lord.

Even to follow the spiritual path requires divine grace. The krpa of the Lord is spontaneous and available to all though it requires a right attitude on the part of the individual and this is where the free will of the individual come into action. Like a ball which is first set into motion gather s velocity and travels far, the first step taken towards God sets His grace in motion which takes over and effects the culmination. The Lord demands nothing but complete self surrender,