The word `karma' is used in two different senses in Vedaanta---(1) the results of
actions performed, in the form of merit and demerit (puNya and paapa), which produce their effects later on, usually in another birth, and (2) the action itself, whether secular
or religious. We shall deal with the first category here. The second will be dealt with subsequently. Karma, in the sense of results of actions performed, is divided into three categories . (1) sanchita karma-the accumulated results of actions performed in past
births, (2) praarabdha karma-- those results of past actions which have given rise to
the present body and (3) aagaami karma-the results of actions performed in the present birth.

    On the dawn of Self-knowledge the first category is completely destroyed along
with the third category acquired upto the time of attainment of knowledge. After the
dawn of Self-knowledge any action performed does not produce any result in the form
of merit or demerit. The second category is not destroyed on the attainment of Self-knowledge, but has to be exhausted only by being actually experienced. On the exhaustion of this category of karma the body of the enlightened person falls and the jiivanmukta becomes a videhamukta. Br.up.1.4.7.S.B-s'ariiraarambhakasya
karmaNaH niyataphalatvaat-- ------- anyaarthaasambhavaat. The past actions that
gave rise to the present body must necessarily produce their results and so the body,
mind and organs will continue to function even after the attainment of Self-knowledge,
just as an arrow that has already been discharged must continue to move forward
until its force is exhausted. The operation of Self-knowledge, which is weaker than
the praarabdha karma, is liable to be affected by the latter. There is therefore
need to keep up the train of remembrance of the knowledge of the Self by means
of renunciation of action and detachment.

    Br.up.1.4.10.S.B-yena karmaNaa s'ariiram aarabdham---- itarat. The residue of praarabdha karma is the cause of the body continuing even after the attainment of knowledge. Knowledge cannot prevent the results of this category of Karma from producing their effect, since the two are not contradictory to each other.

    Ch.up.6.14.2.S.B--- yaani pravr.ttaphalaani--- Those actions which have started yielding results and by which the body of the man of knowledge was brought into existence get exhausted only by their results being actually experienced, just as an arrow that has gathered momentum after having been discharged stops only when the momentum is exhausted. Br.up.4.4.22.S.B--- s'ariiraarambhakayostu upabhogenaiva kshayaH Actions that caused the present body are exhausted only by the results being experienced. B.G.4.37.S.B--- Since the karma because of which the present body came into existence has already taken effect, it gets exhausted only by being experienced. Self-knowledge destroys only those actions performed in past lives and in the present life prior to the
dawn of knowledge which have not yet taken effect.

    Actions performed after the dawn of knowledge do not produce any effect in the form
of merit or demerit. Karma in the sense of the actual action, both religious and secular. Br.up.1.3.1.S.B--- yathaa svargakaamaadidoshavataH --------- ---- karmaavasaraH asti
As the rites with material ends (kaamya karma), such as the new and full moon sacrifices, are enjoined on one who desires to attain heaven,etc, so are the regular and obligatory
rites (nitya and naimittika karma) on one who has the root of all evils, namely
ignorance, and the consequent defects of attachment and aversion, manifesting
themselves as the quest for what is pleasant and avoidance of the unpleasant. Rites
such as agnihotra, chaaturmaasya, pas'ubandha and somayaaga are not intrinsically
either rites with material ends (kaamya) or obligatory rites (nitya).They come under
the former category only when they are performed with desire for results such as
heaven. (The same rites can also be performed without desire for the result, in which
case they become nishkaama karma and have the effect of purifying the mind and
making it fit for Self-knowledge).

    No rites are enjoined in the scriptures for one who has realized the true nature of the Self. Self- knowledge arises only on the obliteration of the very cause of rites. One who
has realized that he is Brahman has no obligation to perform even the obligatory rites. (They are not applicable to him, though he may still perform them to set an example to others or for the general welfare, as stated by the Lord in the Bhagavad-gita). The
aspirant for liberation must worship the gods by means of the rites prescribed for him---- Br.up.1.4.10.S.B--- tasmaat mumukshuH- Therefore the mumukshu should be devoted
to the worship of the gods. (Here is another instance where S'rii S'ankara stresses the need for devotion even for an aspirant for liberation. This disproves the contention of
some that there is no place for devotion in Advaita). Br.up.3.3.1.S.B- tasmaat saabhisandhiinaam--- -- phalaani Therefore the obligatory rites and rites like
sarvamedha and as'vamedha performed with desire for the fruit lead to the attainment
of oneness with hiraNyagarbha, etc. yeshaam punaH nityaani nirabhisandhiini---- But
in the case of those who perform the obligatory rites without desire for the fruit, merely
for the purification of the mind, the rites help towards the attainment of Self-knowledge.

    B.G.18.9.S.B--- nityaanaam karmaNaam------ phalam cha iti--- We said that the Lord's utterance is proof of the fact that nitya and naimittika karma also yield fruit. Or, even if these are considered to be devoid of any fruit on the ground that no fruit is mentioned in
the s'ruti, still the ordinary, unenlightened man does certainly think that these produce a result in the form of purification of the mind or avoidance of evil. The Lord indicates by the words `giving up the fruit' that even this thought should be given up. See also the commentary of Aanandagiri on Br.up.1.3.1. Br.up.3.5.1.S.B--- na hi paramaarthaavadhaaraNa---------- We do not postulate the existence of things different from Brahman in the state when one is established in the highest truth. See
`one only without a second' (2.5.19) and `without interior or exterior' (3.8.8). Nor do
we deny the validity, for the unenlightened, of actions with their factors and results
as long as the relative world of name and form is accepted as existent.

    Br.up.4.4.22.S.B--- vedaanuvachana-yajna- daana-tapaH-s'abdena--- ----- ekavaakyataavagatiH. The words 'study of the Vedas, sacrifices, charity and
austerity' refer to all obligatory rites (nitya karma). Thus all the obligatory rites
(that is all those other than kaamya karma) serve as means to liberation through
the attainment of Self-knowledge. Hence we see that the ultimate purpose of the
two parts of the Vedas, that dealing with rites and that dealing with Self-knowledge,
is the same, (namely liberation).

    Br.up.4.4.22.S.B--- Commentary of Aanandagiri--- aatmalokam ichchhataam mumukshuuNaam----- vaktavyam ityarthaH. When the Vedas speak of renunciation
of action even for the mumukshu, is it necessary to point out that there is no action
to be performed by one who has already realized the Self? (It must be mentioned here
that one becomes fit to called a mumukshu only when one has attained total detachment.
In his Bhaashya on B.G.4.11, S'rii S'ankara says that a person cannot be a mumukshu
and have desire for other fruits also at the same time. Thus only a yogaaruuDha, one
who has attained total detachment, is a mumukshu). taitt.up.1.1.S.B--- nityaanaam cha akaraNam-------- The mere non- performance of the obligatory duties cannot give rise
to a positive demerit (paapa), because something positive cannot arise from a mere negation (abhaava). The failure on the part of a person to perform obligatory duties
(laid down in the scriptures) is merely an indication that he has accumulated sins
resulting from past actions. (The performance of the obligatory duties eradicates
such accumulated sins, while, by their non-performance, the sins continue.

    Thus the view of Advaita Vedaanta in this matter is opposed to that of the Miimaamsakas who hold that non-performance produces a new sin). (A future sorrow is called a pratyavaaya, which, being a positive entity, cannot have a non-entity as its cause.
For, according to Br.up.4.4.5, `Sin arises from sin', sorrow is caused by the performance
of prohibited actions-Aanandagiri). taitt.up.1.11.S.B-puurvopachitaduritakshaya------- karmaaNi The Vedic rites help in the attainment of Self-knowledge by eradicating the accumulated sins. taitt.up.1.11.S.B---- svaatmalaabhe tu puurvopachita----- nityaaniiti.
For the attainment of Self-knowledge, the nitya karma becomes the means only by
eradicating the obstruction in the form of accumulated sins. (karma cannot by
itself lead to knowledge or liberation, because liberation is not something produced).
The fruit of karma is given by God Br.up.3.8.9.S.B--- tat cha karmaphalena-----
phalena samyojayitaa. Awarding of the fruits of karma would be impossible if there
were no ruler who, knowing the results of the various actions, unites the performer
of action with its result. (The theory of apuurva of the Miimaamsakas is rejected.
See also B.S.3.2.38&39.S.B under the head "iis'vara'). Br.up.4.4.5.S.B--- tatra kaamakrodhaadipuurvaka----- samsaarasya kaaraNam. Doing good and bad deeds
under the impulse of desire, anger, etc, is the cause of bondage and passing from one
body to another. atho api anye ----- kaamamaya eva iti.

    Others, however, say:-- It is under the influence of desire that man performs good and bad deeds. When desire is gone, any action performed does not lead to the accumulation of merit or demerit. Therefore desire is the root cause of transmigratory existence. As the MuND. Up. says--- He who longs for objects of sense, thinking highly of them, is born along with those desires, in circumstances in which he can realize them. (3.2.2). Therefore the Self is identified with desire alone. kaamya karma also produces some purity Br.up.Bhaashya Vaartika, Sambandhabhaashya-verse 1130 says--- purification does
occur through kaamya karma also. But that is useful only for the enjoyment of the
fruit of the karma (and not for liberation). Surely, one cannot enjoy the pleasures
befitting Indra with the body of a hog (which is impure). Br.up.4.5.15.S.B-- karmaNaam
cha avidvatvishayatvam---- vividishanti iti.

    We have said that rites are for the unenlightened. As long as there is ignorance of the Self, there is need for the performance of rites which are intended to produce, attain, modify or purify. (These are the four kinds of results produced by action). Rites are the means to Self- knowledge through the purification of the mind. Br.up.6.2.1.S.B---
kevalena karmaNaa pitr.lokah---- -- devalokah. Mere rites lead to the world of the
manes and meditation combined with rites leads to heaven. Ch.up.S.B. Introduction
-- samastam karmaadhigatam ----- Rites performed along with meditation on
various deities lead to the attainment of Brahmaloka through the path of light
(devayaana maarga). Rites alone (without meditation) lead to the world of the
moon through the path of smoke, etc (pitr.yaana). Rites performed with knowledge
of the meaning of the mantras are more effective. Ch.up.1.1.10.S.B--- tasmaat
yadeva vidyayaa vijnaanena--- --- bhavati iti abhipraayaH. Therefore that rite
which is performed with knowledge (of the meaning of the mantras), faith and
meditation is more effective than the rites performed by a man who does not
know the meaning.

    By declaring that a rite performed with knowledge of the meaning is more effective it is implied that a rite performed by an ignorant man also produces results, though it is less effective. Ch.up.1.1.10.S.B--- na cha avidushaH------- It is not as if an ignorant man is not competent to perform rites, because in the story about Ushasta (Ch.up.1.10.1) it is seen that even a man ignorant of the meaning can be a priest in the performance of rites. But
Bhaskararaya says in his Varivasyaarahasyam,ch.2, verses 54 to 56 - The utterance of sound without a knowledge of the true import bears no fruit, and is only like an oblation poured into ashes. Those who merely recite various mantras without knowing their meaning may be compared to a donkey carrying a load of sandalwood. The three debts
(to the r.shis or sages, the manes and the gods) are only for householders. B.S.1.1.1.Bhaamatii--- ata eva na brahmachaariNaH---- Therefore for a brahmachaarii there are no debts (to sages, manes and gods), for the discharge of which rites would
have to be performed. Accordingly, the statement "A BraahmaNa is born with three debts" should be explained as applicable only to householders. Otherwise the statement
of the Veda "Or, let him renounce from the stage of brahmacharya itself " would be contradicted. Even for the householder the discharge of these three debts is only for the purpose of purification of the mind.

    B.S.1.1.1. Bhaamatii--- tathaa hi- nityakarmaanushThaanaat----- karmaNaam
yuktam. From the performance of the obligatory rites merit (puNya) is generated;
as a result, demerit (paapa) is attenuated; it is that demerit that made the mind
impure through wrongly looking upon what is transient, impure and miserable as
eternal, pure and pleasant. On the cessation of paapa the world is recognized as impermanent, impure and the cause of misery. Thus the obligatory rites are the
remote means for the attainment of Self-knowledge.