The Jaina Doctrine of Karma And The Science Of Genetics: ▪ Interpretation of Karma in Gītā

In the words of Tilaka, the term karma is used in the Gītā not only in the narrow sense of yajña karma, yāga karma (sacrifice) and smārta karmas.^[18] All the physical and mental acts whatever man does are karmas according to Bhagwata Gītā.^[19] There are signs of the theory of time, nature, naturalism, God and deities in Gītā. The author of Gītā accepts all these theories as and when required. He assigns the status of casual factor sometimes to time, then to nature, then to disposition and sometimes to Puruṣa or God.^[20]

Three types of karmas are mentioned in Gītā:

1. Karma
2. Non-karma (akarma)
3. Bad karma (vikarma)

1. Karma
   All the good and auspicious actions performed with the desire of good results are karmas.
   
2. Bad karmas
   All the bad/inauspicious actions that are performed to fulfill mere lust are called bad karmas. In addition to this, actions done with the desire of fruits and with malice, are called bad karmas too. According to Gītā the penance one undergoes with stupid stubbornness, with physical, vocal and mental pain and with a desire to harm others, is called a malignant penance.^[21] Generally, physical, mental and vocal violence, falsehood, stealing, etc. are considered to be bad karmas.
   
3. Non-karma
   The actions performed with detachment. With a sense of duty, are termed as non-karmas. Gītā says that the actions performed by man becoming indifferent with God, without arrogance in his present condition, does not produce any other result but salvation, therefore, it is non-karma.^[22]
   Taking Manusmṛti as the base Tilaka describes the following ten kinds of sinful conduct in Gītarahasya ^[23]

• Physical
  1. violence,
  2. stealing,
  3. fornication.
     
     
• Vocal
  1. falsehood,
  2. taunting,
  3. harsh words,
  4. improper betting.
     
     
• Mental
  1. wishing to appropriate other's wealth,
  2. malice,
     
  3. wrong insistence.

The Gītāstates that "He, who is equipoise towards all the creatures both in pleasure and pain, is a supreme yogī.^[24] The author of Gītā hints that for salvation it is essential to get freedom from both auspicious as well as inauspicious karmas. Śṛī Kṛṣṇā says, O Arjun! whatever actions you indulge in, whatever you eat, whatever sacrificial fire you do, whatever charity you give or whatever chanting you perform, entrust all the auspicious/inauspicious karmas to me, that is, relinquish any attachment or ownship towards them. Thus, having the feelings of renunciation, you will be free from bondage of karmas producing good or bad results and will get me. ^[25]

The author in Gītā explains that both auspicious and inauspicious karmas are bondage and for salvation it is essential to rise above them. A wise man relinquishes both good and bad or virtue and sin. ^[26] Stating the characteristics of a true devotee he says that, he who has relinquished both good and bad, i.e. who has risen beyond them both, that devotee is dear to me. ^[27]

The great Philosopher of his time Dr. Radhākṛṣṇa puts forward the same idea in his introductory essay to Gītā. Whether we are bound by good desires or by bad desires. We are ultimately bound, what difference does it make whether we are in iron chains or in golden chains? We are, after all, in chains. ^[28]

Like Jaina Philosophy Gītā also states that when sinful actions are reduced to nothing through virtues then the man is free from dualism of love-hatred and devotes himself to me with a firm determination. ^[29]

Thus, Gītā guides man from bad to good actions and from good to pure or desireless action for a moral spiritual life.

The ultimate goal of Gītā is to build up a desireless vision of life rising above good and bad.