I found another topic of discussion on various karmas and aspects of karma.
I started off to get all the scholarly oldies to come up with some interesting stuff and that has proved really fruitful and good . Especially this particular mail in the link below with all the details of the last question and a wonderful answer given by the gentleman. Read and enjoy.
Thank you for the interesting Question.
I am grateful to Dr. Srinivasa Rao Garu for considering a reference to one of my articles as useful in this debate. (Incidentally the article is also available online at: http://www.advaita.org.uk/discourses/teachers/karma_ramesam.htm).
The long discussion that apparently led you to ask your question must have been going on for quite some time. Because of time restrictions, I may not be able to go through the whole discussion. So without the benefit of the wisdom already expressed therein by the others, I am trying here to answer your question directly.
Q1: "........... if you can clarify purpose of Human birth. Is it to clear
karma? Or is every human being is born to complete or execute a role assigned to
him or her?"
Ramesam: At the outset, the answer will depend on whom you are asking -- Dvaita, Visishtadvaita, Advaita, Charvaka etc. etc. teachers. Each person will answer depending on the system he/she follows/advocates. Every one of the explanations requires certain unverifiable assumptions to be made upfront, particularly the monotheistic concept (a God as the Creator).
Within Advaita too, there are minor differences amongst different schools. The most logical one that does not invoke "faith" at one point or other or ask you to just believe is the "Ajati vada" of Gaudapada Acharya (about 7th C.E.). It is based out and out on incisive logic and unbiased Self-inquiry (i.e. you have to examine your own mind and belief systems in order to arrive at the final answer). Ajati vada is spelt out in his Karika on Mandukya Upanishad. The subtle and the Ultimate kernel of all Upanishadic teachings is this Ajativada only. This is the final message of Sage Vasishta in the 32,000 sloka strong Yogavaasishta also. Ramana Maharshi, Nisargasdatta Maharaj, J Krishanmurti, Atmananda Krishna Menon, Jillellamudi Amma, Mata Amritananda Mayi, a host of other teachers of Non-duality speak of Ajativada only.
My response here is also based on Ajati vada.
Ajati vada means "Nothing is ever born!!!"
When it becomes clear that no "thing", including Space, Time, human beings, is ever born, where is the question of asking the purpose of birth or talk about karma or roles to be fulfilled?
Obviously, then, the question needs to be re-formulated to "What is all this that we see -- the world, the multiple creatures, diverse actions etc etc.?" This will then becomes a question on our perception, experience, cognition etc.
The answer is too involved. To save time and space, I shall quickly give here a few links:
I happened to make three part posting – “Excerpts taken from Yogavaasishta" at my Blog ( http://beyond-advaita.blogspot.in/ ) in the months of April, May and June 2012 that give the Essence of Advaita. Please have a look at them or the article "Prajnapti's Questions.” If these appear too dense, please have a look at the YouTube Video link given at the Blog about a Talk of mine on Non-duality.
If you like to pursue further on “causation, purpose etc” as per Advaita, please take a look at:
When a young Seeker asked me once the question on what was the "reason" assigned in our scriptures to explain the creation, I could list more than 17 or 18 viewpoints that emerged from our scriptural texts. Mind you, all these end up saying finally that these are all "merely explanatory artifacts" invented just for appeasing a curious mind – the explanations have no inherent real value. I can send that list if you want me to.
Q2: What is the view of the Gita?
R: Bhagavad-Gita can be called, in one sense, a "Life Strategy Manual" -- it contains, philosophy, Vedanta, Psychology, Psychiatry, pep-up talk, social engineering, conflict resolution etc. etc. It is not, strictly speaking, a primary text - it is referred to as a 'smriti.' It has got in its way of narration, a lot of flexibility built into it. So different schools of experts (Dualists, Qualified Non-dualists, and Advaitins) interpret it to suit their own respective opinions.
Sorry, this is a bit longish answer. But you can appreciate the subject is also a tricky one.
The best "metaphor" provided by Advaita is that of dream to explain the world of objects that you see. Your dream is your own. You, as your mind, are the creator of your dream and also surprisingly, the material of the objects in the dream world. Your dream world comprises you as the dreamer, the various objects in the dream, the scary things in the dream, dream enemies/friends etc, and all their actions. All these are made up of you only as your mind !!). And what is the reality of the dream creation and where are all the objects seen in the dream when viewed from your awakened state?