Chapter 4: Karma, Akarma and Vikarma

[Guest guest]

Karma, Akarma and Vikarma

 

While explaining Karma, Gita talks of akarma and vikarma also. One has to

clearly distinguish the action, inaction and wrong action (IV. 17). Vikarma is

wrong action while akarma is inaction. One should not indulge in either wrong

action or be inactive. Actions consist of bodily actions, verbal actions and

mental actions. All these are satvika, rajasa or tamasa. Yajna, dana, tapas

etc. are different forms of activities. There are many forms of yajnas:

dravyayajna, tapoyajna, yogayajna, svadyaya yajna, jnanayajna etc. All these

involve various kinds of activities. Thus, Gita concept of yajna is not

confined to rituals only. Cultivation of sama, dama etc. is as much an

activity as the performance of rituals. Performing one's varnasrama duties is

a part of one's activities. Service to the people at large in all possible

ways is also one's duty. Thus, Gita concept of karma consists of all such

activities that are essential for the physical, moral and spiritual progress

of an individual and society. Any slackening or abandoning of one's duty is

adharma and executing the same is svadharma. Transgressing into some one

else's duty is also adharma.

 

Philosophical Meanings of Karma, Akarma and Vikarma:

The expressions karma, akarma and vikarma apart from meaning action, inaction,

and wrong action have deeper philosophical meanings also. This philosophical

meaning is brought out in the verse `Karmani akarma yah pasyet (4-18)' etc.

When one undertakes an activity, one has to realize that it is not he who is

doing it but God is behind it. This is what is meant by `Karmani akarma'.

Similarly, when one is not doing anything, say in the dream, one has to

realize that God is active even then, this is `akarmani karma'. Thus one has

to realize that all his activities are prompted by God and even when one is

not active God is active. This is the philosophical meaning of `Karmani

akarma' etc. The expressions karma and akarma also mean Jiva and God

respectively. Karma i.e. jiva is akarma inactive in the sense that he cannot

undertake every activity independently. Similarly akarma i.e., God is karma

always active independently. The realization of these philosophical meanings

gives correct perspective in respect of one's ability. This will check our

kartrtvabhimana and enable us to subdue our raga, dvesa etc. Further, one has

to realize that all activities are sponsored by the God, designated as

Prakrti, according to the nature of the jiva concerned and given effect to

through his body, antahkarana etc. He has also to realize that it is all the

play of the attributes of prakrti. i.e., satva, rajas etc. directed and

regulated by the supreme God. Such a realization will pave the way for

nivrttakarmanuthana. The word Prakrti has both the meanings viz. God, and

Jadaprakrti. Engaging oneself in such a nivrttakarma, one has to dedicate the

results of his activity at the feet of God. This is tyaga. Gita declares it

more than once. `Mayi sarvani karmani sannyasya (3-30),' `Yat karosi yad

asnasi' etc. several statements make it clear that the fulfillment of work is

in the dedication of it to the God. Work is worship is the motto of Gita.

`Svakarmanatam abhyarchya Siddhim Vindati manavah'.

 

Sankara explanation comes from the Advaitic stand point. He contends that in

Atman (SELF) there is akarma (no action) and in the self (body/mind/intellect)

there is karma (there is no rest even while resting!)

 

Ramanuja points out that akarma is Atmajnana. The wise person visualizes jnana

in the true performance of karma. For such persons, jnana and karma always go

together and they become inseparable!

 

According Madhava, akarma is the inactivity of the self and the activity of

the MahaVishnu. Wise persons with such an attitude witnesses the activity of

the Lord without paying attention to work performed by body/mind/intellect.

 

Interestingly we don't see any contradiction if we look carefully the

interpretations of karma and akarma using advaita or dwaita or visitadwaita

points of view. Gita fundamentally focuses on the attitude of the person

performing the action and the verses 16 to 22 of chapter 4 should be studied

and comprehended fully.

 

 

Gita is more concerned with the right approach to the performance of karma

rather than running away from karma. The right approach consists of two

important aspects:

1. Sankalpa sannyasa or abdication of motives.

2. Tyaga or offering of the results at the feet of God.

This way of performing karma is known as niskamakarma or nivrttakarma. Gita

declares that one should concern oneself with the duties to be performed but

not with the results that may accrue. `Let not the result of thy activity be

the motive of thy activity' Gita retorts. The Mimamsakas define the

eligibility or adhikara for an undertaking in terms of the interest in the

results on the part of the person undertaking it. Certain undertakings are

enjoined for those who are desirous of the results of those undertakings. Gita

reverses the process. Eligibility is to be determined with reference to the

duty as prescribed by the Sastra but not in terms of the interest of an

individual in the result of that particular undertaking. This approach is

expressed in Gita by the expressions like `sangam tyaktva', `asaktah',

`kamasankalpavarjita' etc. Activity undertaken with such a frame of mind is

known as riskamakarma or nivrttakarma. Such an attitude is possible only, if

one understands his role in the activity correctly, Agent alone does not

execute an activity: Most men are under the wrong impression that it is only

the karta or the agent who is solely responsible for the activity undertaken

by him. But there are five factors underlying each activity. These are: I.

Adhisthana i.e., the place, the ground, or the object with reference to which

an activity is initiated. 2. Karta i.e., agent, the Jiva when is only a

dependent agent. 3. Karana i.e. the instruments i.e. Indriyas etc. 4. Vividha

chesta i.e. the various actions of these that are necessary for the production

of results. 5. Daiva i.e. the supreme God who is behind all these as director

and regulator. One who knows this will easily realize his limited role and

will be able to undertake niskamakarma.

[Guest guest]

Thank you Ramji. That was a very nice explanation.

 

When I look at these three words, they suggest me the following:

 

karma - Is influenced Rajas

vikarma - Is Influenced by Tamas

akarma - Is influenced by Satva

 

 

For example, let us take a simple activity called "Talking".

 

karma - A person compelled by a desire to achieve something, is talking to

someone else who is in a position to fulfill his desire. Then such an

action, driven by a desire - is influenced by Rajas, can be called "Karma"

 

vikarma - A person under the influence of anger, sprung forth from his

delusion, misunderstood the intentions of another person and talking all

sorts of abusive language. This is also talking. But his intentions are

wrong. So the karma (talking) is Viparita (excessive) which is influenced by

Tamas (ignorance)

 

Akarma - There is neither a desire which is goading, nor there is any

obsession influenced by Anger --- A person is talking just for the sake of

others who have requested him to do so. This is influenced by the Knowledge

sprung fourth of Satva. For example Ramana Maharshi did talk to people and

at times he kept quite. That is what I see as Akarma. Even when he is

talking he is not talking... (Those who see action in inaction and inaction

in action!)

 

Yours,

Madhava

 

 

 

 

 

 

 

 

 

>

> Ram Chandran [rchandran]

> Wednesday, December 13, 2000 5:43 AM

> Advaitin List

> Re: Chapter 4: Karma, Akarma and Vikarma

[Guest guest]

Harih Om Madhavaj:

 

In addition to your excellent points, akarma demonstrates spontenity

and unselfishness. In Nature we can witness Akarma when flowers bloom.

Such actions are spontaneous without any desire for appreciation or

fulfilment. Flower blooming is an act (karma) of god and the plant

serves as the agent of god. Everything that happens in the nature is

spontaneous including our actions. But we don't recognize the 'kartha

- doer' and assume the burden of doership and consequently suffer.

Jnanis such as Ramana Maharishi were able to speak spontenously

without any hidden selfish desires. Dr. Radhakrishnan quotes from

Astavakragita (18-19 and also 20-6): "He who is devoid of existence

and non-existence, who is wise, satisified, free from desire, does

nothing even if he may be acting in the eyes of the world."

 

Akarma can also denote 'action without bind.' Interestingly action by

itself does not bind. The 'selfish attitude' born of ignorance

makes us imagine that we are so many spearate individuals with our

special preferences and aversions. Gitacharya wants us to understand

that the Supreme and action offered as a sacrifice to the Supreme does

not bind. With this correct understanding and attitude, we are fully

insulated from all consequences of our actions!

 

warmest regards,

 

Ram Chandran

> Akarma - There is neither a desire which is goading, nor there is

any

> obsession influenced by Anger --- A person is talking just for the

sake of

> others who have requested him to do so. This is influenced by the

Knowledge

> sprung fourth of Satva. For example Ramana Maharshi did talk to

people and

> at times he kept quite. That is what I see as Akarma. Even when he

is

> talking he is not talking... (Those who see action in inaction and

inaction

> in action!)

>

> Yours,

> Madhava

>

>

>

>

>

>

>

>

>

>

> >

> > Ram Chandran [rchandran@c...]

> > Wednesday, December 13, 2000 5:43 AM

> > Advaitin List

> > Re: Chapter 4: Karma, Akarma and Vikarma

[Guest guest]

Namaste,

 

It is not so easy to fit this interpretation to

 

Gita 2:47:

 

......maa te san~NgaH tu akarmaNi ..

 

3:8

 

niyata.n kuru karma tva.n karma jyaayaH hi akarmaNaH .

shariira-yaatraa api cha te na prasiddhyet akarmaNaH ..

 

 

 

Regards,

 

s.

 

 

 

 

 

 

 

advaitin , "Ram Chandran" <rchandran@c...> wrote:

> Harih Om Madhavaj:

>

> In addition to your excellent points, akarma demonstrates

spontenity

> and unselfishness. In Nature we can witness Akarma when flowers

bloom.

> Such actions are spontaneous without any desire for appreciation or

> fulfilment. Flower blooming is an act (karma) of god and the plant

> serves as the agent of god. Everything that happens in the nature

is

> spontaneous including our actions. But we don't recognize

the 'kartha

> - doer' and assume the burden of doership and consequently suffer.

> Jnanis such as Ramana Maharishi were able to speak spontenously

> without any hidden selfish desires. Dr. Radhakrishnan quotes from

> Astavakragita (18-19 and also 20-6): "He who is devoid of existence

> and non-existence, who is wise, satisified, free from desire, does

> nothing even if he may be acting in the eyes of the world."

>

> Akarma can also denote 'action without bind.' Interestingly action

by

> itself does not bind. The 'selfish attitude' born of ignorance

> makes us imagine that we are so many spearate individuals with our

> special preferences and aversions. Gitacharya wants us to

understand

> that the Supreme and action offered as a sacrifice to the Supreme

does

> not bind. With this correct understanding and attitude, we are

fully

> insulated from all consequences of our actions!

>

> warmest regards,

>

> Ram Chandran

>

> > Akarma - There is neither a desire which is goading, nor there is

> any

> > obsession influenced by Anger --- A person is talking just for

the

> sake of

> > others who have requested him to do so. This is influenced by

the

> Knowledge

> > sprung fourth of Satva. For example Ramana Maharshi did talk to

> people and

> > at times he kept quite. That is what I see as Akarma. Even when

he

> is

> > talking he is not talking... (Those who see action in inaction

and

> inaction

> > in action!)

> >

> > Yours,

> > Madhava

> >

> >

> >

> >

> >

> >

> >

> >

> >

> >

> > >

> > > Ram Chandran [rchandran@c...]

> > > Wednesday, December 13, 2000 5:43 AM

> > > Advaitin List

> > > Re: Chapter 4: Karma, Akarma and Vikarma

[Guest guest]

Namaste,

 

correction:

 

... sa~NgaH astu akarmaNi .. [sa~Ngo.astvakarmaNi]

 

 

Regards,

 

s.

 

advaitin , "sunder hattangadi" <sunderh@h...> wrote:

>

> It is not so easy to fit this interpretation to

>

> Gita 2:47:

>

> .....maa te san~NgaH tu akarmaNi ..

>

[Guest guest]

Thank you Sundarji, I can see your point of discussion.

 

As I see it, any work that is done with "Attachment" (saMga) can not be

called as Akarma. The context of the sloka 2:47, has its root in Arjuna's

desire to renounce the world. It is obvious that Arjuna misunderstood the

word renouncement, he thought that it is just inaction (akarma). Lord

Krishna having understood this point --- is warning Arjuna that "Arjuna

should not have *attachment* to Inaction. Inaction is a natural state.

There is a very thin line between "Natural Inaction" and "Inaction with

Lethargy". And we as disciples of the saints often get confused to see who

is who :-)

 

Krishna is cautioning Arjuna to see the real meaning behind Inaction. He is

saying: Look don't have attachment to inaction. How could somebody get

attached towards inaction! And can such a thing be called inaction?

Certainly not. Attachment to Inaction --- in my opinion --- is nothing but

Lethargy. And that is the reason Lord Krishna clarified in the immediate

sloka 2:48 that "48. Perform action, O Dhananjaya, abandoning attachment,

being steadfast in YOGA, and balanced in success and failure. Evenness of

mind is called YOGA." We have to look carefully the words Lord Krisha

employed here, in order to make Arjuna understand! He is saying "Abandon

Attachment"!

 

Arjuna is a khatriya, goaded by his Rajas, he did chose to fight. Had he

been a pure satvic person, either he would never have even ventured to fight

--- or he would not have cried in the middle of battlefield (he could have

just went ahead and killed all). In my opinion, A person with a Satvic

predominance acts quite decisive, never such a person will behave like

Arjuna! So action "Karma" is the right medicine for Arjuna type of

personalities. Slowly that "Karma" will lead them in to "Akarma", by the

means of Yoga.

 

 

With regards to sloka 3:8 the same points have to be applied. We have to

understand Arjuna's bent of mind before understanding Lord Krishna's advise.

We should find out what is wrong with the Patient before finding out what

kind of medicine the Doctor has prescribed.

 

Sundarji: Above was just my opinion. Your comments are most welcome. I

highly appreciate the knowledge on Gita. I feel blessed to learn more. As

Always....

 

I remain yours,

Madhava

 

>

> sunder hattangadi [sunderh]

> Wednesday, December 13, 2000 6:49 PM

> advaitin

> Re: Chapter 4: Karma, Akarma and Vikarma

>

>

> Namaste,

>

> It is not so easy to fit this interpretation to

>

> Gita 2:47:

>

> .....maa te san~NgaH tu akarmaNi ..

>

> 3:8

>

> niyata.n kuru karma tva.n karma jyaayaH hi akarmaNaH .

> shariira-yaatraa api cha te na prasiddhyet akarmaNaH ..

>

>

>

> Regards,

>

> s.

>

advaitin , "Ram Chandran" <rchandran@c...> wrote:

> > Harih Om Madhavaj:

> >

> > In addition to your excellent points, akarma demonstrates

> spontenity

> > and unselfishness. In Nature we can witness Akarma when flowers

> bloom.

> > Such actions are spontaneous without any desire for appreciation or

> > fulfilment. Flower blooming is an act (karma) of god and the plant

> > serves as the agent of god. Everything that happens in the nature

> is

> > spontaneous including our actions. But we don't recognize

> the 'kartha

> > - doer' and assume the burden of doership and consequently suffer.

> > Jnanis such as Ramana Maharishi were able to speak spontenously

> > without any hidden selfish desires. Dr. Radhakrishnan quotes from

> > Astavakragita (18-19 and also 20-6): "He who is devoid of existence

> > and non-existence, who is wise, satisified, free from desire, does

> > nothing even if he may be acting in the eyes of the world."

> >

> > Akarma can also denote 'action without bind.' Interestingly action

> by

> > itself does not bind. The 'selfish attitude' born of ignorance

> > makes us imagine that we are so many spearate individuals with our

> > special preferences and aversions. Gitacharya wants us to

> understand

> > that the Supreme and action offered as a sacrifice to the Supreme

> does

> > not bind. With this correct understanding and attitude, we are

> fully

> > insulated from all consequences of our actions!

> >

> > warmest regards,

> >

> > Ram Chandran

> >

> > > Akarma - There is neither a desire which is goading, nor there is

> > any

> > > obsession influenced by Anger --- A person is talking just for

> the

> > sake of

> > > others who have requested him to do so. This is influenced by

> the

> > Knowledge

> > > sprung fourth of Satva. For example Ramana Maharshi did talk to

> > people and

> > > at times he kept quite. That is what I see as Akarma. Even when

> he

> > is

> > > talking he is not talking... (Those who see action in inaction

> and

> > inaction

> > > in action!)

> > >

> > > Yours,

> > > Madhava

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > > >

> > > > Ram Chandran [rchandran@c...]

> > > > Wednesday, December 13, 2000 5:43 AM

> > > > Advaitin List

> > > > Re: Chapter 4: Karma, Akarma and Vikarma

>

>

> -------------------------- eGroups Sponsor

> -------------------------~-~>

> eLerts

> It's Easy. It's Fun. Best of All, it's Free!

> http://click./1/9699/0/_/489436/_/976722554/

> -----------------------------

> ------>

>

> Discussion of Sankara's Advaita Vedanta Philosophy of

> nonseparablity of Atman and Brahman.

> Advaitin List Archives available at:

http://www.eScribe.com/culture/advaitin/

For Temporary stoppage of your Email, send a blank email to

<advaitin-nomail >

To resume normal delivery of Email, send a blank email to

<advaitin-normal >

To receive email digest (one per day) send a blank email to

<advaitin-digest >

To to advaitin list, send a blank email to

<advaitin->

[Guest guest]

Namaste,

 

gahanaa karmaNaH gatiH . Impenetrable [hard to understand] is

the course of action!

 

Sri Krishna did not underestimate this crux of Arjuna's

question:

"Tell me with certainty what is best for me".

"..yat shreyaH syaat nishchitaM bruuhi tat me ..."

 

This is how I have tried to understand karma, akarma, and vikarma.

They all have to relate to dharma, and svadharma in particular.

When Krishna says "karmaNi eva adhikaaraH te", he refers to action

based on dharma, and Arjuna's level of competence or qualifications.

akarma is the polar opposite, or adharma, whether it is Arjuna's or

Krishna's viewpoint is not at issue.

Arjuna's question is that he will incur sin by killing in war,

therefore he would not fight.

Krishna's reply is that fighting a righteous war will not impose sin,

but withdrawing from the fight will.

There will be a double sin in fact: act of omission, by not fighting;

and act of commission, by recourse to adharma [based on attachment to

false values].

In later chapters, Krishna repeatedly hammers on this point, though

he never repeats the word akarma : eg

na hi deha-bhR^itaa shakya.n tyaktu.n karmaaNi asheshhataH .

 

svabhaava-niyata.n karma kurvan na aapnoti kilbishham.h .

 

sahaja.n karma kaunteya sadoshham api na tyajet.h .

 

sve sve karmaNi abhirataH sa.nsiddhi.n labhate naraH .

 

What the lives of Krishna and Janaka exemplified was 'naishhkarmya-

siddhi', not 'akarma-siddhi'.

 

In reference to the verse,

 

karmani akarma yaH pashyet akarmaNi cha karma yaH ....

saH buddhimaan manushhyeshhu saH yuktaH kR^itsna-karma-kR^it.h ..

 

yaH would refer to the 'naishhkarmya-siddha', one who has transcended

the duality of dharma and adharma, or karma and akarma.

 

I am sure there are other interpretations readers may have, or may

have read about, and would like to modify or correct what I have

written above.

 

 

Regards,

 

s.

 

 

 

 

 

 

 

 

 

advaitin , "Madhava K. Turumella" <madhava@m...>

wrote:

>

> As I see it, any work that is done with "Attachment" (saMga) can

not be

> called as Akarma. The context of the sloka 2:47, has its root in

Arjuna's

> desire to renounce the world. It is obvious that Arjuna

misunderstood the

> word renouncement, he thought that it is just inaction (akarma).

Lord

> Krishna having understood this point --- is warning Arjuna

that "Arjuna

> should not have *attachment* to Inaction. Inaction is a natural

state.

> There is a very thin line between "Natural Inaction" and "Inaction

with

> Lethargy". And we as disciples of the saints often get confused to

see who

> is who :-)

>

> Krishna is cautioning Arjuna to see the real meaning behind

Inaction. He is

> saying: Look don't have attachment to inaction. How could somebody

get

> attached towards inaction! And can such a thing be called inaction?

> Certainly not. Attachment to Inaction --- in my opinion --- is

nothing but

> Lethargy. And that is the reason Lord Krishna clarified in the

immediate

> sloka 2:48 that "48. Perform action, O Dhananjaya, abandoning

attachment,

> being steadfast in YOGA, and balanced in success and failure.

Evenness of

> mind is called YOGA." We have to look carefully the words Lord

Krisha

> employed here, in order to make Arjuna understand! He is

saying "Abandon

> Attachment"!

>