Talk:The Mechanics of Voluntary Karm (Puruṣhakāra Karm)

By Vishal Agarwal

How puruṣakāra karm (voluntary action) be performed in a more precise manner?

The knower (jñātā), knowledge (jñāna), and the object of knowledge (jñeya), these three motivate action. Likewise, the doer (kartā), the organs (karaṇa), and activity (karm), these are the three constituents of action. Bhagavad Gītā 18.18

There are threefold instigators of karm. First, the manas generates the thought. Then, the buddhi takes a decision and results in action. Finally, the heart (the ātmā seated in the heart) experiences pleasurable and non-pleasurable consequences arising from the actions performed. Mahābhārata 12.248.1

In light of the above verses and the preceding sections, puruṣakāra karm (voluntary action) is completed in the following steps:

1. Object of Knowledge (jñeya)

First, a cognition through one of the sense organs, or a thought that is new, recalled from memory, or arising in a dream, appears in the manas (mind).

2. Knowledge (jñāna)

This object of knowledge is presented to the buddhi and is interpreted through the filter of the five karmayoni-s. This interpretation results in the formation of knowledge and leads to a decision regarding action. The Bhagavad Gītā provides a threefold classification of jñāna to emphasize the importance of cultivating the sāttvika variety:

The jñāna by which one sees the One Imperishable Being in all beings, undivided in separate beings, know that jñāna to be sāttvika. Bhagavad Gītā 18.20

The jñāna which sees in all beings separate entities of various kinds due to their differentiation, know that jñāna to be rājasa. Bhagavad Gītā 18.21

That jñāna which is attached to a single effect as though it were whole, without concern for the real cause, without grasping the real truth, and trivial, that jñāna is declared to be tāmasa. Bhagavad Gītā 18.22

3. Desire and Resolve (karmayoni and saṃkalpa)

The object, interpreted by the buddhi, creates a motivation or desire (karmayoni) concerning the necessity of performing an action (saṃkalpa). The decision of the buddhi may be influenced by the citta (reservoir of vāsanā-s), ahaṃkāra, and the senses (indriya-s) through the manas, but the final resolution (niścaya) belongs to the buddhi.

As described:

“The manas also collects and organizes data from ahaṃkāra. Information from the ahaṃkāra can be valid and useful, but its inherent bias must be taken into account. The individual consciousness of ego is born when an infant begins to view existence exclusively in terms of subject and object. This limited ‘I’ perceives every object or relationship as either pleasant or unpleasant. Left undisciplined, the unruly ahaṃkāra continually reinforces a human being’s alienation from the One Absolute Reality.”

“As the manas debates whether or not to take an action, information retrieved from the unconscious portion of the mind (citta) is added to the various suggestions of the ahaṃkāra and senses. The citta is analogous to a computer’s hard drive, a reservoir of all your saṃskāra-s and the storehouse of information defined as useful in fulfilling your desires.”

“The buddhi is the only function of the mind that has the competence to discriminate and decide. It has the potential for great wisdom. However, without sufficient exercise and purification through sādhanā, the buddhi may reflect the limited perspective of the senses, ahaṃkāra, and citta instead of the wisdom of the superconscious mind. This is a perfect example of the ‘squeaky wheel’ theory. Sometimes the loud insistence of the ego, senses, memories, imagination, fear, anger, and selfish desires can become the sole basis upon which buddhi makes a decision.

When employed regularly, however, the purified buddhi has the reflective quality of a well-polished mirror. It is the instrument through which the conscious mind can know the will of the Divine Reality. With the regular practice of seated meditation, the buddhi increasingly reflects the intuitive library of knowledge of the superconscious mind. The purified buddhi can always discriminate between the preya [worldly, temporary happiness] and the śreya [spiritually beneficial]. When the manas presents us with the choices that echo the calls of the senses, ahaṃkāra (ego), and citta (unconscious mind), the purified buddhi will unerringly define and endorse the śreya. That choice will lead us to our highest and greatest good.”

4. Knower (Parijñātā)

The buddhi (intellectual organ) presents the knowledge to the ātmā, which is the true knower. The ātmā is the witness-consciousness (sākṣī) and the substratum of all cognition, while the buddhi merely reflects and channels the knowledge gathered.

5. Doer (Kartā)

The ātmā, when influenced by the ego (ahaṃkāra), identifies with the body-mind complex and thinks, “I am the doer,” and desires the fruits of action. While the ātmā itself is nirguṇa (beyond the three guṇa-s), the ahaṃkāra is saguṇa (composed of the guṇa-s), and therefore the perceived doer (kartā) is classified into three types in the Bhagavad Gītā:

The doer who is free from attachment, free from the speech of egotism, full of steadfastness and enthusiasm, and who is not perturbed by success or failure, he is said to be a Sāttvika doer. Bhagavad Gītā 18.26

The doer who is swayed by passion, who eagerly seeks the fruit of his karm, who is greedy, violent-natured, impure, and who is moved by joy and sorrow, he is said to be a Rājasa doer. Bhagavad Gītā 18.27

The doer who is undisciplined, vulgar, obstinate, wicked, deceitful, lazy, despondent, and procrastinating, he is said to be a Tāmasa doer. Bhagavad Gītā 18.28

Thus, while the ātmā is the ultimate source of consciousness, the guṇa-laden ahaṃkāra attributes agency and thereby distorts the perception of doership unless purified through viveka and sādhanā.

6. Organs and Activity (Karaṇa)

Once the saṃkalpa (resolve) is formed in the buddhi, it initiates action through the manas and the prāṇa-s, which animate the karmendriya-s (organs of action). The action (kṛti) may be physical, verbal, or mental. If the action is purely mental, such as contemplation, memory, or meditation, then the manas alone acts under the directive of the buddhi. In physical or verbal actions, the respective sensory and motor faculties are employed.

7. Fruit of Action (Karm) and Its Impressions (Saṃskāra)

Once an action is performed, it creates a dual effect:

External result (karmaphala): the tangible or intangible outcome experienced as pleasure or pain, success or failure, and similar consequences.

Internal imprint (saṃskāra): the subtle impression stored in the citta (subconscious mind), which shapes future tendencies, desires, and even rebirth.

The Bhagavad Gītā classifies action (karm) according to the quality of intent, detachment, and wisdom behind it:

That karm which is ordained and is performed without attachment, without desire or hate, and with no desire for its fruit, is said to be Sāttvika. Bhagavad Gītā 18.23

That karm which is performed by one who wants to satisfy his desires, with great effort and with ego, is declared to be Rājasa. Bhagavad Gītā 18.24

That karm which is undertaken because of delusion, disregarding the consequences, loss or injury, and without regard to one’s ability, is termed Tāmasa. Bhagavad Gītā 18.25

Prābhākara Mīmāṃsā Model of Karm

The Prābhākara school offers a parallel and highly analytical model describing how puruṣakāra (human initiative) unfolds:

1. Kāryatājñāna (Knowledge of Duty): The initial cognition that “something ought to be done” arises from a sense of duty or recognition of a śāstrīya niyama (scriptural mandate) or an internal moral imperative.
2. Kṛtisādhyatājñāna (Knowledge of Doability): This is followed by the realization that the intended act is capable of being accomplished through one's own effort (kṛti).
3. Svaviśeṣattāpratisandhāna (Self-Identification with the Action): The self appropriates the action by relating it to its own identity or interest, namely, “I must do this.”
4. Cikīrṣā (Will to Act): The intention or resolve to undertake the action arises, expressed as “I want to do this.”
5. Ceṣṭā (Effort): Volitional effort begins through the body-mind complex in the form of planning, movement, speech, and related activities.
6. Kriyā (Execution): The action is finally performed externally, completing the chain of volitional activity.

Purification of the buddhi is emphasized through the practice of spiritual disciplines that restrain the manas (mind), citta (the repository of memories and impressions), ahaṃkāra (ego), and the senses (indriya-s). A pure buddhi is essentially of the nature of sattva guṇa, being clear, reflective, and luminous. Consequently, sattva and buddhi are frequently used in closely related senses within scriptural literature. When the buddhi becomes tainted by rajas (desire and agitation) or tamas (inertia and ignorance), it becomes clouded and gives rise to erroneous decisions and binding actions.

When the buddhi becomes free from these impurities, it no longer generates saṃkalpa (will or desire to act) rooted in ego or attachment. Instead, it becomes a transparent instrument through which the Divine Will (Īśvara-icchā) operates without obstruction. Such a person, established in śuddha sattva, is referred to as an akartā (Non-Doer), because actions are no longer self-driven but flow from higher wisdom, like a flute played by the Bhagavān.

“Purifying the buddhi is essential. The more you cleanse and clarify the buddhi, by the practice of seated meditation and all forms of meditation in action, the greater will be your access to the superconscious mind.”

Perlmutter further explains:

“Yog science recognizes a parallel in human life. The collective noise of the senses (indriya-s), the opinions and projections of the ahaṃkāra (ego), and the persistent power of the citta’s stored memories and imaginations often become so loud and overpowering that they drown out the quiet, resolute signal of the buddhi (intellect).

To hear that signal, and more importantly, to heed its guidance, the seeker must learn the art of inner silence.

This begins by consciously reducing the volume of the chatter of the manas (restless mind), the cravings of the senses, the distortions of the ego, and the unconscious pull of memory.

This ‘noise reduction’ is accomplished through the practice of attention control, which is the very foundation of Yog. Directing awareness inward, again and again, is how the luminous voice of the buddhi becomes audible. Once heard, it becomes the inner compass guiding one toward clarity, purpose, and liberation.”

File:Chariot analogy.png

The chariot analogy presented in Kaṭha Upaniṣad 1.3.3–4 is particularly useful for understanding this concept.

A modern scholar employs this Upaniṣadic analogy to explain:

“This image has many important implications. First, it is the role of the buddhi to keep you headed in the best direction. The manas serves as reins to steer you for your highest and greatest good. When all the major functions of the mind are coordinated to work in harmony, the real Ātman makes all the decisions. The buddhi, reflecting the will of the Divine Reality, communicates this wisdom to the manas, and the senses and body obey. But when the senses are uncontrolled, they immediately take to the road of desire that promises pleasure. Then we are not determining our destiny. We are enslaved to the whim of our horses.”

“If you are ignoring your Divine Nature at the moment a thought, desire, or emotion appears in your awareness, you are likely to disregard or overlook the wise and good counsel of the buddhi and fall sway to the siren call of the senses, ahaṅkāra, and citta. You may even be fooled temporarily into believing that you are choosing the preya through your own free will, but actions chosen based on fear, anger, and greed will always result in disease.”