Talk:Transcending Karm through mokṣa:Dhyāna Yog and Karm:Destruction of Kriyamāna Karm by Dhyāna Yog
By Vishal Agarwal
Why the karm of a Perfected Yogī Does Not Produce saṃskāra-s?
All ordinary actions being performed by us generate more saṃskāra-s and fruit, leading to rebirth, more actions, and so on, whereby the wheel of saṃsāra keeps rotating. But in the case of a perfected yogī, the wheel of saṃsāra stops rotating.
Mokṣa results when the mind is completely inactive, the ātmā is completely disconnected from the body and there is no rebirth. Vaiśeṣika Sūtra 5.2.18
Of the various types of mind, only that which is purified by samādhi is freed from all latent impressions of karm and from all cravings. Yogasūtra 4.6
The karm of the yogī is neither white nor black. The karm of others is of three kinds: white, black, or mixed. Yogasūtra 4.7
Commentary from the Yogabhāṣya on Yogasūtra 4.7
The Yogabhāṣya elaborates that there are four categories of karm:
- Black: The deeds of evil-minded people.
- Black and White: Deeds requiring implements external to oneself (e.g., plowing for crops, yajña-s). These actions cause harm to others (e.g., worms, animals) while benefiting oneself, thereby generating both positive and negative saṃskāra.
- White: Actions like tapas, study of sacred texts, and meditation, which are purely mental and do not involve or harm any external entity.
- Neither Black nor White: The karm of advanced yogī-s who are:
- Renouncers
- Free from kleśa-s
- Living their last physical existence before mokṣa
The karm-s of all other living beings belong to the first three categories. Yogabhāṣya 4.7
Why the yogī’’s kriyāmāṇa karm Produces No saṃskāra-s
Because the yogī is free from kleśa-s (afflictions), his actions produce no new saṃskāra-s. Through deep meditation, he has realized the ātmā as the source of supreme bliss. As a result, he is not attracted to external pleasures, which are trivial in comparison. Hence, even the fruits of his good actions are renounced.
When the mind comes to rest, restrained by the practice of yog, and when beholding the ātmā by the ātmā, he is content in the ātmā.' Gītā 6.20
Then he knows that infinite bliss which can be grasped by the (pure and subtle) intellect, and beyond the grasp of senses. And established in that bliss, he no longer deviates from the truth. Gītā 6.21
Having attained this, he thinks that there is no greater gain beyond it. And established in this, he is not shaken even by the greatest sorrow. Gītā 6.22
Let this dissociation from pain be known by the name of yog. This yog should be practiced with determination and with an undismayed mind. Gītā 6.23