If I thus connect with the empirical reality as it is intended (dharma, īśvara’s laws), then I create good karma (puṇya karma). Good, in Vedānta, means that the mind will become calm and quiet, and will make me grow in wisdom about what is really going on in existence. If I serve only my own interest, and I run after objects like a headless chicken, then I will only create karma (pāpa karma). So bad or unfavorable in Vedānta means: I will live a life focused on material objects, and will not find peace of mind, because my actions stoke the karmic pressure cauldron.

In general, I act out of ignorance of the fact that everything if it is already good itself. Ignorance of the fact that I myself am the bliss that I seek by accumulating objects. I am a doer in the assumption that if I enter into relationships with worldly objects, if I enter into actions by which I obtain objects, or if I enter into actions to satisfy my desires, I will be better off.

This “karmic pressure” from ignorance produces the birth of bodies (new births) in which the desiring mind can express its intentions of action. This is how saṁsāra is maintained. The karma, the fate, of every being is stored in māyā, the universal causal body, and manifests as īśvara.

There are three kinds of karma: One’s individual total supply (sañcita karma), that which bears fruit in this life (prārabdha, “already begun” karma), and future karma created by my actions in this life (āgāmi karma).

For the jñānī (the knower of himself as the true infinite self) there is only apparent prārabdha karma, which simply indulges in this life, because it has seemingly begun. But the dynamics of karma are seen through as not really real (mithyā). Therefore, no new karma (āgāmi-karma) will be created, nor will karma (sañcita karma) be born before. For there is no longer any reason, no karmic pressure, no desire for any object.

Because all action is limited, its results are always limited. Thus, action (karma) can never give the unlimited result of freedom. An effect is always in line with its cause. No amount or form of action can produce the boundlessness that is mokṣa. However, action, especially those that clear my mind, can prepare me for knowledge. Only this knowledge, which is part of complete self-knowledge, can do that. But knowledge cannot be combined with karma (jñāna karma samuccaya vādaḥ) for mokṣa. I know or I don’t. Karma itself is a product of ignorance!

This is important to realize. Initially, I have to do all kinds of things to make my mind objective and calm (qualifications for freedom). Only then can the same mind understand that and how it is the one brahman, like atmā, the self.

What is the dynamic like in the mind, the inner instrument? Hold on tight, this is all happening at lightning speed. Karma is part of a circular movement. I randomly step into something:

Something is happening in the world. Ego (ahaṅkāra) immediately takes on the role of experiencer (bhoktṛ, positive or negative). This triggers something in me. From the causal body bubbles up an urge, an impression (vāsanā), left by previous action (karma). As soon as it enters the system of the inner instrument, we call it a fear (bhaya) or desire (kāma). As soon as this becomes cognitively more concrete and more substantive in the intellect, we call it a preference or attachment (rāga) or an aversion (dveṣa).

The mind (manas) starts to weigh (vikalpa), and possibly becomes emotional. It presents something to the intellect (buddhi), which if healthy, is supposed to make a correct assessment and decision (saṅkalpa) what to do, based on knowledge and experience from memory (citta). Ego (ahaṅkāra) is brought into play as a doer (kartṛ), the mind does or does not interfere with movement (e-motion) (the difference between control and action). And the body reacts, and stops (uparama) from acting or acts (new āgami karma).

This karma leaves a modified or strengthened! Impression (vāsana) in the individual causal body (subconscious), which will later manifest as kāma desire, or bhaya fear. Thus the rattling wheel of kāma/bhaya -> karma -> vāsana -> kāma/bhaya -> karma…, and the function of the inner instrument in it.