Odisha State Board CHSE Odisha Class 12 Logic Solutions Chapter 9 Doctrine of Karma Questions and Answers.
CHSE Odisha 12th Class Logic Chapter 9 Question Answer Doctrine of Karma
Group – A
Short type Questions with Answers
I. Answer with in Two/Three sentence.
Question 1.
Name the classification of Karma according to its nature.
Answer:
From the standpoint of nature, Karma may be classified into four types. These are
(a) Arjita Karma,
(b) Sancita Karma,
(c) Prarabdha Karma,
(d) Kriyamana Karma.
Question 2.
What is called Sancita Karma?
Answer:
Sancita Karma refers to all those accumulated good and bad karmas in the past or present life that are due for reward or punishment respectively. In ever moment of our lives, there is an addition or subtraction of these karmas depending on the nature of our actions.
Question 3.
What is karma of Bhagavad Gita?
Answer:
Ordinarily, the word Karma means deliberate action. But according to Gita, Karma means action prescribed by the scriptures. The performance of Yagana, tapa, dana etc. in accordance with the vedic scriptures constitute right actions.
Question 4.
What is Akarma?
Answer:
Akarma means inaction. But it should not be taken in the negative sense as that which is opposed to action. In this action the agent performs his action without expecting for any fruits of his action. This type of action may be called as Yajhakarma, or Niskama Karma.
Question 5.
What is called Sakama Karma?
Answer:
Sakama Karma means attached action or desireful action. It is an action in which the agent desires or seeks for the fruits of his action. This action binds man to enjoy the objects of the world as a result of which man suffers in this world.
Question 6.
What is Vikarma?
Answer:
Vikarma means wrong action from the standpoint of scriptures. An action that violates the norms as enjoyed in the scriptures is called Vikarma. Here the agent intends to attain his own objectives.
Question 7.
Wha is Sattvika Karma of Bhagavad Gita?
Answer:
In the Chapter XVIII, verse-23 of the Bhagavad Gita it has been said about the Sattvika Karma. Sattvika karma is that karma which is performed freely without attachment, without love or hatred and without any desire for the fruits of action.
Question 8.
What is Rajasika Karma of the Bhagavad Gita?
Answer:
In Chapter XVIII -verse-24 of the Bhagavad Gita it has been said about the Rajasika Karma. Rajasika Karma is that Karma which is done with certain desires in mind to be fulfilled or the action done with much effort due to the craving for the fruits of action or the action done egoistically for meeting one’s own ends.
II. Answer with in Five/Six sentence :
Question 1.
Niskama Karam:
Answer:
Niskama Karma is a selfless desireless action without a thirst for the result. It is otherwise known as detached action. Niskama Karma does not mean Naisakarma or renunciation of action but performance of action in a detached spirit. It teaches us to live in the midst of storm and social life. It advocates that an action has to be performed for the purposes of self-purification.
Question 2.
Distinguish between Prarabdha karma and Kriyamana Karma.
Answer:
Prarabdha Karma means the Karma of the past action whose result or consequence is to be enjoyed or suffered in this life or in the next life or in the next life after death. But Kriyamana Karma means the Karma refers to the present actions whose fruit is to be enjoyed or suffered in the future.
Question 3.
Distinguish between Arjita Karma and Sancita Karma.
Answer:
Arjita Karma refers to all those actions whose impressions are stored in the chitta or mind. But Sancita Karma refers to all those accumulated an bad karmas in the past or present life that are due for reward or punishment respectively. In every moment of our lives, there is an addition or subtraction of these Karmas depending on the nature of our actions.
Question 4.
Distinguish between Karma and Vikarma.
Answer:
According to the Gita, Karma means action which is performed by the holy text or scriptutres. The performance of Yajna, tapa, dana etc. in accordance with the vedic scriptures constitute right actions. But vikarma means wrong action from the standpoint of scriptures. An action that violates the norms as enjoyed in the scriptures is called vikarma.
Question 5.
What is Sakama Karina?
Answer:
Sakama Karma means desirous action. It is an action in which the agent desires or seeks for the fruits of his action. It has certain ends to attain. It also considered as ordinary action. The Sakama Karma always binds us to enjoy the material objects of the world.
Group – C
Long Type Questions With Answers
Question 1.
Discuss in detail the ideal of Niskama karma of in the Bhagavad Gita.
Answer:
Niskama Karma is the central teaching of Bhagavad Gita. Lord Krishna Putsforth Niskama Karma as the ideal path for the realisation of truth. It is the middle path between an action appropriate to one’s own Svadharma on the one hand and the attitude of withdrawal from the wordly activities on the other.
According to the Gita man canot live even for a single moment without action. But that action must be detached or Niskama. The people belonging to each of the four vamas have specific duties to perform. The Brahmanas have the duties of teaching, learning, performing yagnas, showing the path of God-realisation etc. Power, courage, bravery, rulership etc. are the duties of Kshatriyas, cultivation, rearing of cattle trade and commerce etc. are the duties of Vaishayas. The sudras remain at the service of the upper three vemas. But without one’s specific duty, man cannot attain God realisation.
Everybody is under a moral obligation to perform his duties. But the duties should be performed without any sort of attachment. The ideal of Niskama Karma is detached and distinterested action It means the action without attachment or without any consideration for rewards or fruits is the moral ideal of Niskama Karma of the Bhagavad Gita.
In the Gita, we find two important ideas of pravrti and Nivrtii, Pravrtii means involvement and nivritii means renunciation. Pravritii makes the agent to performs his duties through vedic or ritual ways. But Nivritti calls the agent to withdraw from the wordly life. But however, may be Bhagavad Gita makes the golden means between two contradictory views Pravritii and Nivritii. This golden mean teaches that one has right over his action but not to its fruits. This is beautifully in the activities of the great hero Arjuna in the warfield in the context of Gita.
In Mahabharat when Arjuna was not interested to fight against his relatives at that time Lord Krishna advised him that you are a Kshatriya and your duty is to fight others that may be your relatives or enemies. After realising his duties Arjuna fighted with his relatives. So the Karma of Arjuna was merely the means but not an end. So Gita states that the concern is-solely with action but never with its fruits. In this context a sloka has given in the Gita- “Karmanye Vadhikaraste ma phalesu Kadachana, ma karma phala heturbhuma tat sangastva karmani” According to Gita, the main aim of human being is God realisation and it is possible only by performing of duties. So it is said that duty is God.
Criticism: The doctrine of Niskama has been criticised from the various grounds :
- The view of Niskama Karma may be a theory but it cannot be put in practice.
- This view may develop the personality of a man but there is no binding that each one will follow it.
- It seems that the ideal of Niskama Karma is ambigous in character. It leads to paradoxical conclusion, because without desiring the performance of the action canot be implied.
Question 2.
Explain the different kinds of Karma.
Answer:
The word ‘Karma’ is derived from the Sanskrit word ‘Kri’ which means action. This action may be of the past, present or future. In the Bhagvad Gita, Karma may mean conscious action or thought speech, and action or sacrifice or duty or self-surrender. The Chapter III, verse – V of the Bhagavad Gita makes it clear that nobody can ever remain actionless even for a single moment. But inaction implies death. It means when the body dies, the action ceases. But as long as there is a living body, there is some or the other action, good or bad.
Kinds of Karma: According to its nature karma may be of four kinds. These are –
(1) Arjita Karma
(2) Sancita Karma
(3) Prarabdha Karma
(4) Kriyamana Karma
- Arjita Karma : Arjita Karma refers to all those actions whose impressions are stored in the chitta or mind.
- Sancita Karma : It refers to all those accumulated good or bad karma in the past or present life. For these karmas man gets reward or punishment respectively.
- Prarabdha Karma : It refers to all the past actions whose results or consequences are to be enjoyed or suffered in this life or in the next life after death.
- Kriyamana Karma : It refers to all those present actions, whose fruits are to be enjoyed or suffered in the future.
From the standpoint of the nature of trigunas, karma is classified into three types, such as –
(1) Sattvika karma
(2) Rajasika Karma
(3) Tamasika Karma
- Sattvika Karma : In the Chapter XVIII, verse-23 of the Bhagavad Gita, it has been said that Sattvika Karma is that action which is performed freely without attachment, without love or hatred and without any desire for the fruits of action.
- Rajasika Karma : In the Chapter XVIII, verse-24 of the Bhagavad Gita it has been said that action is that Rajasik action which is done with certain desires in mind to be fulfilled or the action done egoistically for meeting one’s own ends.
- Tamasika Karma : In the Chapter XVIII, verse-25 of the Bhagavad Gita, it has been said that Tamasika Karma is that karma which is carries on in delusion without thinking of the loss, injury, suffering or the consequences that follow from the action.
Again ‘Karma’ is divided into three types in the Gita, such as (1) Karma, (2) Vikarma and (3) Akarma.
- Karma : Ordinarily, the word ‘karma’ is understood in the sense of deliberate action. But in the Bhagavad Gita it means an action which is performed by the rules prescribed in the scriptures. The performance of Yajna, tapa, dana etc.
- Vikarma : Vikarma means wrong action violating the rules of scriptures. It means the action which is done by the violation of the rulees of scripture is called vikarma.
- Akarma : Akarma means inaction. But inaction is also kind of action. Hence akarma is of a negative concept.
Lastly ‘karma’ is of two types in the Bhagavad Gita, such as (1) Sakama Karma and (2) Niskama Karma.
(1) Sakama Karma : Sakama Karma means desirous action. It is an action in which the agent desires aor seeks for the fruits of his action. It has certain ends to attain. This action is sometimes considered as ordinary action. This action binds us to enjoy the material world of objects as a reslult of which we suffers in our life.
(2) Niskama Karma : The action which is performed with sincerity and devotion without desiring for the fruits of our actions is called Niskama Karma.
Question 3.
Discuss the doctrine of Karma.
Answer:
The word ‘Karma’ is derived from the Sanskrit word ‘Kri’ which means action. The action may be of the past, present or future. In the context of the Bhagavad Gita, Karma may mean conscious action or thought, speech and action, or sacrifice or duty or self-surrender. In the Gita it has been that man performs his action by the trigunas of prakriti.lt means man cannot live even for a moment without action.
In Hindu mythology it is believed that we lived a number of lives before this present life. Our present life is the consequence of our past life. We have homed in this life due to the actions’of our past lives. It means our entire life is operated by the law of Karma which states. As you sow, so shall you reap, As the soul is immortal, so it moves from one body to the other from life to life to enjoy or suffer the consequences of Karma.
Man alone is, responsible for his actions and the consequences that follow from his actions. He cannot make anybody other responsible for his action and consequences. He creates his own destiny and he makes his character and conduct. The doctrine of Karma has two aspects, such as retrospective and prospective aspects. Retrospectively it says that our prospectively it says that our future life will be determined by our present actions. It means man becomes good by his good deeds and becomes bad by his bad deeds.
The Hindus, the Jainas and the Buddhists believe in the doctrine of Karma. The doctrine of karma does not deny human freedom, rather it presupposes the freedom of will. For Jainism, Buddhisim, Samkhya and mimasa schools of India philosophy. The doctrine of Karma is an autonomous law operating independently of the control of God. The vedas speak of God as the master of all karmas. According to vedas good actions lead to Liberation. According to Buddha, the law of Karma is based on the law of dependent origination.
Question 4.
Explain the doctrine of Niskama karma of the Bhagavad Gita.
Answer:
The Bhagavad Gita, a revered scripture in Hindu philosophy, contains profound teachings on various aspects of life,-duty, and spirituality. One of the key doctrihes expounded in the Bhagavad Gita is the concept of Nishkama Karma, which addresses the idea of selfless or desireless action. Nishkama Karma is a central theme in the Gita and holds significant implications for ethical conduct, personal growth, and the path to spiritual realization.
Nishkama Karma in the Bhagavad Gita :
1. Definition : Nishkama Karma can be translated as “selfless action” or “action without attachment to the fruits.” It advocates performing one’s duties and responsibilities without being driven by personal desires, cravings, or expectations of specific outcomes.
2. Teaching Context : The Bhagavad Gita is set in the form of a dialogue between Lord Krishna and the warrior Arjuna on the battlefield ofKurukshetra. Arjuna is facing a moral dilemma about participating in the battle, and Lord Krishna imparts spiritual wisdom to guide him through this challenging situation.
3. Key Verses on Nishkama Karma : The teachings on Nishkama Karma are prominently found in Chapter 2, Verse 47 of the Bhagavad Gita, where Lord Krishna states, “Your right is to perform your prescribed duties only, but you are not entitled to the fruits of your actions.”
4. Detachment from Results : Nishkama Karma emphasizes the detachment of the doer from the fruits of their actions. It encourages individuals to focus on performing their duties diligently and with dedication but without being overly attached to the outcomes or results.
5. Freedom from Desires : The doctrine advocates freedom from desires as a means to attain inner peace and spiritual liberation. By relinquishing attachment to the fruits of actions, individuals can break free from the cycle of desire and aversion, leading to a more balanced and harmonious life.
6. Duty and Dharma : Nishkama Karma does not imply inactivity or renunciation of one’s duties. On the contrary, it emphasizes the fulfillment of one’s responsibilities ami duties in accordance with Dharma (righteousness) while maintaining an attitude of selflessness.
7. Overcoming Selfish Motives : The doctrine addresses the challenge of overcoming selfish motives and ego-driven actions. By performing actions without personal desires, individuals can purify their minds and cultivate a sense of selflessness, humility, and service.
8. Equanimity in Success and Failure : Nishkama Karma encourages individuals to maintain equanimity in the face of success and failure. When actions are performed without attachment to outcomes, both success and failure are accepted with a balanced and composed mind.
Significance of Nishkama Karma:
1. Path to Spiritual Liberation : Nishkama Karma is considered a key element in the path to spiritual liberation (Moksha). By performing selfless actions and detaching from the results, individuals can overcome the bondage of karma (action) and attain a state of inner freedom.
2. Reduction of Ego and Selfishness : The doctrine addresses the human tendency towards egoism and selfishness. Nishkama Karma guides individuals to act with a sense of duty and service, reducing the ego’s donimance and fostering a spirit of selflessness.
3. Stress Reduction and Mental Peace : By releasing attachment to the outcomes of actions, individuals practicing Nishkama Karma experience a reduction in stress and mental agitation. The focus shifts from anxiety about success or failure to the joy of performing one’s duties with dedication.
4. Harmonizing Personal and Social Life : Nishkama Karma harmonizes personal and social life by emphasizing the importance of fulfilling one’s responsibilities while maintaining an altruistic and selfless attitude. This integration promotes a sense of interconnectedness and communal well-being.
5. Ethical Conduct: The doctrine contributes to ethical conduct by encouraging individuals to act in alignment with righteousness and moral principles. Nishkama Karma promotes actions that are beneficial for oneself and society without the pursuit of personal gain at the expense of others.
6. Applicability to Various Walks of Life: Nishkama Karma is not limited to any particular occupation or social role. It can be practiced by individuals in various walks of life, whether as professionals, householders, or ascetics. The emphasis is on the quality of selflessness in action.
Practical Application :
1. Work with Dedication : Individuals can apply the principle of Nishkama Karma in their professional and personal lives by working with dedication and commitment, irrespective of personal desires for recognition or reward.
2. Service-oriented Attitude : Adopting a service-oriented attitude in daily interactions and responsibilities fosters selflessness. By contributing to the well-being of others without expectation of personal gain, individuals embody the spirit of Nishkama Karma.
3. Mindfulness in Actions : Practicing mindfulness in actions involves being fully present and engaged in the current moment without preoccupation with future outcomes. This enhances the quality of actions and aligns with the essence of Nishkama Karma.
4. Philanthropy and Volunteering : Engaging in philanthropy and volunteering with a genuine desire to contribute to the welfare of others exemplifies Nishkama Karma. Such activities are performed for the greater good rather than personal recognition.
5. Cultivation of Detachment : Cultivating a sense of detachment from the results of one’s efforts requires introspection and self-awareness. By consciously relinquishing attachment, individuals can experience a sense of inner freedom and peace.
Conclusion :
The doctrine of Nishkama Karma in the Bhagavad Gita stands as a timeless and universal teaching that addresses the complexities of human actions, desires, and the pursuit of spiritual realization. By advocating selfless action and detachment from the fruits of one’s efforts, Nishkama Karma provides a practical and. transformative approach to harmonizing duty, personal growth, and spiritual evolution. This profound teaching continues to inspire individuals on their journey towards ethical conduct, mental peace, and the realization of higher spiritual truths.
Group -C
Objective type Questions with Answers
I. Multiple Choice Questions with Answers :
Question 1.
In the Bhagavad Gita, Karma may mean :
(i) Consciousness action
(ii) Duty
(iii) Self surrender to God Aits,
(iv) All of these
Question 2.
As one sows, so he reaps is the law of:
(i) Karma
(ii) Dharma
(iii) Kama
(iv) All of these
Answer:
(i) Karma
Question 3.
The consequences of one’s action are to be enjoyed or suffered :
(i) In this life
(ii) In the next life
(iii) Either (a) or (b)
(iv) Neither (a) or (b)
Answer:
(iii) Either (a) or (b)
Question 4.
Man is responsible for:
(i) His actions
(ii) Consequences of his actions
(iii) His actions and the consequences
(iv) Either his actions or the consequences
Answer:
(iii) His actions and the consequences
Question 5.
What type of action should be done in man’s life?
(i) Prarabdha Karina
(ii) Detached action
(iii) Attached action
(iv) Niskama Karma
Answer:
(ii) Detached action
Question 6.
On which law the theory of Karma is based?
(i) Newton’s first Law
(ii) Law of causation
(iii) Law of Pratityasamutpada
(iv) None of these
Answer:
(ii) Law of causation
Question 7.
How many type of karmas are there in the Gita?
(i) One
(ii) Two
(iii) Three
(iv) Five
Answer:
(iii) Three
Question 8.
In which chapter the ‘Karma Yoga’ has been mentioned?
(i) First
(ii) Second
(iii) Seven
Answer:
(ii) Second
Question 9.
Which of the following is the main aim of human being recording to Gandhi?
(i) Truth
(ii) Hindu Religion
(iii) lsbmic Religion
(iv) None of these
Answer:
(i) Truth
Question 10.
If truth is the end then what is the means of it?
(i) Prayer
(ii) Non-violence
(iii) Power
(iv) All of these
Answer:
(ii) Non-violence
Question 11.
How many types of truth are there according to Gandhi?
(i) One
(ii) Two
(iii) Three
(iv) Four
Answer:
(i) One
Question 12.
Picktheoddoneout:
(i) Arjita Karma
(ii) Sanchita Karma
(iii) Prarabdha Karma
(iv) Sattvika Karma
Answer:
(iv) Sattvika Karma
Question 13.
Which of the following is it a Karma from the standpoint of the rturC of trigunas?
(i) Arjita Karma
(ii) Sattvika karma
(iii) Rajasika Karma
(iv) Tamasika Kaîn*
Answer:
(i) Arjita Karma
Question 14.
Vikarma means:
(i) Wrong action
(ii) Right action
(iii) Conscious action
(iv) Inaction
Answer:
(i) Wrong action
Question 15.
Akarma means:
(i) Wrong action
(ii) Right action
(iii) Conscious action
(iv) Inaction
Answer:
(iv) Inaction
Question 16.
Sakarma Karma means:
(i) Conscious action
(ii) Desirous action
(iii) Desireless action
(iv) Right action
Answer:
(ii) Desrious action
Question 17.
Niskama Karma mea us:
(i) Renunciation of action
(ii) Renunciation in action
(iii) Both (a) and (b)
(iv) None of these
Answer:
(ii) Renunciation in action.
Question 18.
Niakarma means:
(i) Inaction
(ii) I)esirous action
(iii) Disinterested action
(iv) None of these
Answer:
(i) Distinterested action
Question 19.
Niskarma Karma advocates the right action:
(i) Produces good results
(ii) Is a means to good end
(iii) Is an end in itself
(iv) None of these
Answer:
(iii) is an end in itself.
Question 20.
The central teaching of the Bhagavad Gita is:
(i) Dharma
(ii) Karma
(iii) Niakama Karma
(iv) All of these
Answer:
(iii) Niakama Karma
Question 21.
Who among the following believe in the doctrine of Karma?
(i) Hindus
(ii) Jamas
(iii) Buddhists
(iv) All of these
Answer:
(iv) All of these
II. Fill in the blanks :
Question 1.
Inaction implies _______ .
Answer:
Death
Question 2.
Nobody can ever remain _______ .
Answer:
Actionless.
Question 3.
As one sows, so he _______ .
Answer:
Reaps
Question 4.
The law of Karma has bearing on past _______ and _______ lives.
Answer:
Present, Future.
Question 5.
_______ alone is responsible for his actions and the consequences.
Answer:
Man
Question 6.
We have some _______ to care our future.
Answer:
Freedom
Question 7.
Good actions yeild _______ results.
Answer:
Good.
Question 8.
_______ actions liberate.
Answer:
Unselfishness
Question 9.
_______ Karma leave impressions on the mind.
Answer:
Arjita
Question 10.
_______ Karma is action done egoistically to meet one’s own ends..
Answer:
Rajasika
Question 11.
Inaction is also a kind of _______ .
Answer:
Action
Question 12.
Niskarma Karma is _______ Yoga.
Answer:
Karma
Question 13.
Pravrti means _______ .
Answer:
Involvement .
Question 14.
Nivriti means _______ .
Answer:
Renunciation
Question 15.
_______ is the middle path between pravrti and nivrti.
Answer:
Niskama Karma
Question 16.
_______ is often compared with Kants categorical imperative.
Answer:
Niskama Karma
Question 17.
The _______ doctrine of karma is based on the law of dependent origination. .
Answer:
Buddhist.
Question 18.
Karma with a thirst for the result is called _______ .
Answer:
Sakama karma
Question 19.
Karma wich has already begun to bear fruits is called _______ .
Answer:
Prarabdha
Question 20.
An action supported by sastras is called _______ .
Answer:
Karma
Question 21.
An action which is not supported by scriptures is called _______ .
Answer:
Vikarma
Question 22.
An action performed without any desire for the result is called _______ .
Answer:
Niskama Karma
III. Correct the Sentences :
Question 1.
The doctrine of Karma applies to the present life.
Answer:
The doctrine of Karma applies to the past, present and future life.
Question 2.
Good actions may produce good result.
Answer:
Good actions may produce good result sooner or later.
Question 3.
Nobody is responsible for his actions.
Answer:
One is responsible for his actions.
Question 4.
Ararma is wrong action.
Answer:
Ararma is inaction.
Question 5.
Vikarma is inaction
Answer:
Vikarma is wrong action
Question 6.
Sakama karma is detached action.
Answer:
Samaka karma is attached action.
Question 7.
Niskama Karma is attached action.
Answer:
Niskama Karma is detached action.
Question 8.
Niskama Karma preaches renuciation of action.
Answer:
Niskama Karma preaches renunciation in action.
IV. Answer the following questions in one word :
Question 1.
Can anybody remain actionless?
Answer:
No
Question 2.
The doctrine of Karma has two aspects, one is retrospective and other is what?
Answer:
Prospective.
Question 3.
Can we change our past-actions?
Answer:
No
Question 4.
Does the doctrine of Karma accept past and future lives?
Answer:
Yes
Question 5.
Can good actions yeild bad results?
Answer:
No
Question 6.
Can we shape the course of the future?
Answer:
Yes
Question 7.
What are accumulated actions of the past and present life called?
Answer:
Sanchita Karma
Question 8.
What is the action that goes against the scriptures called?
Answer:
Vikarma
Question 9.
Whether Bhagavad Gita is a treatise on karma or Bhakti or Jhana?
Answer:
Karma
Question 10.
What is the stock of merits and demerits occurring from our actions for Nyaya called?
Answer:
Adrsta
Question 11.
Name any one school that believe, law of karma as autonomous?
Answer:
Jainism
Question 12.
The action which is supported by shastras is called what?
Answer:
Karma
Question 13.
The action which is not performed by shastras is called what?
Answer:
Vikarma
Question 14.
The action which is performed without any desire is called what?
Answer:
Niskamakarma