All acts of every atma, good or bad, comprise the baggage of karma that is carried through births. The Upanishads debate extensively on this thought and make it clear that liberation is still possible from this bondage created by karma through sanyasa or renunciation, pointed out Sri K. Srinivasan in a discourse.

In the Aruni Upanishad, Prajapati explains that over and above all the concern with life in this world is the ideal of renunciation of worldly things. Karma itself is classified as ‘sanchita’ ‘prarabdha’ and ‘agami.’ Prarabdha is a part of the accumulated karma known as sanchita and is responsible for the present birth of the jivatma. Agami is the karma of the jivatma in the present birth. Prarabdha will be exhausted by experiencing and agami will be avoided by careful observance.

Theoretically speaking, only when all karmas are exhausted is liberation attainable. But the atma caught in the natural situations and circumstances of samsara is forced to act and can never remain idle. Moreover, both good and bad samskaras chain one to samsara. It is not that doing good deeds and avoiding evil ones can eliminate karma. It is not as if karma can nullify karma as a thorn is used to remove another thorn. So what is the way out?

Just as fire can be extinguished by water alone, it is ‘Brahma Jnana’ and ‘Brahma Abhyasa’ that can help the jivatma transcend the effects of karma. The jnana that the self within is immortal and is the essence of perfect bliss and pure consciousness alone can help to liberate the self. Then the atma is able to renounce its association with the world and worldly attractions even when one engages in daily acts.