What is Karma ? It's Use & Importance ? What does Good and Bad Karma Lead to?

[Guest guest]

I would be highly obliged if u could enlighten me about karma. i

have heard a lot about it and i have a slight idea that our deeds

are our karma. what is the importance of karma in one's life? Where is karma

useful ? what does good and bad karma lead to?

 

Sonia Mehta

 

 

FROM THE MODERATOR

 

GITA TALK GROUP GUIDELINES:

 

The Purpose of the group is to help Sadhakas clarify their doubts

related to Gitaji shlokas. To ensure that both the questions and the

responses are focused, pointed and brief, the guidelines for Gita-

Talk discussions are being modified and are being sent to you.

 

The following are the guidelines for Gita-Talk discussions.

 

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3. Making reference of Gitaji shloka is compulsory - at least once

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5. General questions will not be considered for future posting.

e.g. " suicide " " solving world hunger " etc.

 

 

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MODERATOR

Ram Ram

[Guest guest]

Hari Om

 

Re Soniaji's Query

 

You have indeed posed many questions!

1) What is Karma?

2) It's Use and importance?

3) Where Karma is useful?

4) What does good and bad Karma lead to?

 

But from spiritual point of view you have raised a right topic.

 

WHAT IS KARMA?

 

There are two things. One - " SELF " , you , the Purusha. Two- Nature( Prakrati),

World, including your body, mind, ego, intellect and everything which changes.

 

Out of these two, the former never changes and the latter never remains

changeless!

 

In the nature (world) there are two things existing. One " Activity " (change) Two

" matter " (worldly things, bodies etc).

 

" Activity " is continuously happening in the nature, as a natural phenomena. This

" activity " takes place in the form of a constant, continuous, ceaseless change

in the " matter " (worldly things). This activity is independent of you,

unconnected basically with you and is happenning naturally.

 

When you (Purusha, self) connect yourself with the nature(world, including your

body, mind, intellect, ego etc), then the aforesaid activity of nature becomes

" Karma " for you, because you formed connection with nature!

 

When you form attachment/connection with the nature/world, you develop a sense

of " mineness " with those worldly things which you have got with you. That

mineness (mamata) from already obtained worldly things, then creates a desire

(kaamna) in you to get those worldly things which you have not got!

 

So long as these three elements viz desire, mineness and attachment (connection

of self with the world) remains, till then every change, every activity

happening in the nature in relation to subject " matter " of these three elements

is " Karma " for that Purusha (self) who has established connection / attachment

with world and worldly things.

 

Every Karma gives results invariably.

 

Balance in next edition. You may ask clarifications in the meantime on the

discussed material.

 

Jai Shree Krishna

 

Vyas N B

 

--

Dear Sadhakas, Namaste!

 

Gita Ch 3 is devoted to Karma Yoga. It starts with Arjuna's dilemna:

He asks, If knowledge is superior to actions as you say O, Krishna,

why do you ask me to engage in terrible action of war? Krishna tells

him that none can remain without doing actions so not doing actions

is not an option even for man of knowledge. He continues on

expanding Karmas meaning and importance.

 

As I understand, some of them are:

 

Actions can be devoid of feeling of Karta-doership, one of the most

important points regarding Karmas to be a Karma-Yogi and eventually

liberate from karmas!

 

The purpose in understanding karmas thoroughly is to be free from

karmas!

 

Mere physical action is not karma. When action involves personal

motive, it gives rise to a sense of personal doership, then action

becomes karma that binds the doer-karta. Other actions that happens

naturally, impersonally such as falling of leaves in autumn, or

sponteneous acts of helping someone from life threatening

situations, or like Sun by naturally shining and sustaining life on

earth. Such are not Karmas, but are Kriyas signifying the abscence

of personal motives and thereby doership-karta. These are not

binding as there is no one to be bound by them.

 

Karmas stand on the pillar of Karta and derive their nourishment

from this assumed doer and his/her motives making them personal and

stronger in ego. It is this karta that attaches to the results, not

karmas. One can see that " I did this or that " is an after-thought

that arises only after the act is performed, whereas the actual act

was done by the know-how expressing itself in the act being done. We

identify with such know-how and call it " I " as doer.

 

Anatomy of karmas: Consciousness-Atman gets identified with body-

mind organism, thus considering him/her as a separate and limited

individual. He/She lives the entire life in this mode doing karmas.

Such Karmas create impressions on thus identified Consciousness as a

result of pleasant or unpleasant reactions to perceived situations

based on personal likes and dislikes, attachments to objects,

unfulfilled desires and vaasanas. This impressions(sanskaras) ridden

consciousness is called Jivatma or soul, forming subtle-karmic body

of a person(sukshma sarir-avarana), which is carried to subsequent

physical bodies upon death resulting in cycle of birth-sansara-

death. Thus a person lives with assumed doership, and unfortunately

considers it to be real. Obviously he/she will be bound by such

doership.

 

It is important to see that Doership is not truth of ourselves.

Doership is a false sense of " me " . So karmas are performed in

ignorance of not knowing one's true nature being pure Awareful

Existence! What happens is that such a subtle body is body of

ignorance which re-incarnates over and over until it removes the

ignorance in some human birth! That is why with dawning of Self-

knowledge, impressions get burnt, so to speak, and pure Atman shines

and reins!

 

Even while ignorance lasts, good Karmas produce good results(Punyas)

and evil Karmas produce bad results(paapas) sooner or later. From a

practical point of view one does self-less actions to offer one's

body-mind-intellect instrument in the service of all who are

entrusted to one. Such a one is karma-yogi because such karmas will

help one unite with Atman or remove the ignorance that separates one

from taking one's true stand as Atman.

 

Lord says in Gita that you have right to perform only actions, but

the results are not your right. One can accept such results easily

when one knows full well one is not Karta. No karta, no separate

person either.

 

A point comes in one's sadhana where one can see that every self-

less karma is its own fruit too, making it Grace of God all the way!

 

Namaskaras.... Pratap

(Pratap Bhatt)

 

-

 

1. karma is a chain of actions and reactions which bind the living

entity when he leaves his eternal position as the associate of

supreme personality of godhead and falls down into this material

world,

 

2. good karma brings good results and bad karma bring bad results,

however, in any case both are binding upon the living entity and

prolong his sojourn in the material world

 

3. the only way to get rid of the karma is by working for the

supreme in a spirit of detachment also called akarma, in which the

living entity acts but since he is acting for the supreme, he

quickly attains liberation from the bondage of works

 

4 the easiest way in this age of kali to nullify all karma is the

method taught by lord Sri Chaitanya of constant chanting of the holy

names of god " Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare "

 

5. by chanting this mantra one regains his original affinity for

spiritual world, he lives his life which is pleasing to GOD and

attain liberation from all karma instantly.

 

i hope these answers are clear,

 

Piyush Gupta

 

-

Karma is doing what you love doing intensely, whether or not you get

paid, or get noticed or get power. Swantah Sukhay or 'dear to

yourself' is Karma. A child is playing or watching birds or a

writer/poet engaged in writing, a painter doing sketches. All are

karma provided these are action of free will, and not a reaction of

any kind. This means, work of SWA-BHAAV (own nature) is Karma.

 

Karma is not Vyavsaya. Vyavsaya is act of agreement, obligation or

compulsion, and not an act of belief. Vyavsay such as foreced

employment, or fulfilling unwanted demand of family, showmanship are

called KARMA-BANDHAN. Vyavsays is not act of freewill but a legal

or social action under influence of environment. This VYAVSAYA word

cmes from VISHAY (subjects) and it is poisonous proprty of

intellect. A wife/husband in family is in act of KARMA (DHARMA) but

a lady/man in act of prostituton are in VYAVSAYA (VAISHYA). Most of

us in profession of different kind are not in free state, and act in

a particular manner and therefore are VAISHYA (prostitute).

 

Live free and take responsibility of the freedom so that freedom is

not just for today but remains forever. This concept of life and

society is all about war of the Mahabharata.

 

Regards

Krishna Gopal

 

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> I would be highly obliged if u could enlighten me about karma. i

> have heard a lot about it and i have a slight idea that our deeds

> are our karma. what is the importance of karma in one's life?

Where is karma useful ? what does good and bad karma lead to?

>

> Sonia Mehta

>

>

> FROM THE MODERATOR

>

> GITA TALK GROUP GUIDELINES:

>

> The Purpose of the group is to help Sadhakas clarify their doubts

> related to Gitaji shlokas. To ensure that both the questions and

the

> responses are focused, pointed and brief, the guidelines for Gita-

> Talk discussions are being modified and are being sent to you.

>

> The following are the guidelines for Gita-Talk discussions.

>

> GUIDELINES FOR POSTING A QUESTION:

>

> 1. The group is focused on the Holy Gitaji and clarifying any

> doubts, therefore only questions that pertain to Gitaji will be

> posted in the future.

>

> 2. Please restrict the number of questions asked to only one at a

> time.

>

> 3. Making reference of Gitaji shloka is compulsory - at least once

> in the question.

>

> 4. Please be specific with the question, relating the practical

> difficulties being faced by the Sadhak. Specifics around, where is

> the sadhak facing obstacles in his spiritual journey, in the

> teachings of Geetaji, in principles laid down by Swamiji or other

> Mahatamas are highly recommended to be included.

>

> 5. General questions will not be considered for future posting.

> e.g. " suicide " " solving world hunger " etc.

>

>

> GUIDELINES FOR POSTING A RESPONSE:

>

> 1. The group is focused on the Holy Gitaji, therefore, only

> responses which further clarify the understanding of Gitaji, will

be

> posted.

>

> 2. Making reference of Gitaji shloka is highly encouraged - at

least

> once in the response. Wherever possible, please quote Gitaji or

> other scriptures to substantiate your response.

>

> 3. Please be as concise and to the point as possible, respecting

> sadhaka's time. Under no circustance the answer should exceed say

> one page at the most (500 words or so).

>

> 4. Kindly limit personal feelings, opinions, beliefs etc. to the

> extent that they further help in understanding the Gita shlokas

>

> 5. Kindly focus your writing to the subject at hand only.

>

> 6. Please do not include links to the other sites or other

> organizations.

>

> 7. Complete reproduction of texts from any book is strongly

> discouraged, however references may be made of the book or author

> (but not links to other sites).

>

> 8. Kindly do not include your personal information such as phone

> number, address etc.

>

> 9. Please do not address the response to a particular individual

> since the message is going to the entire group.

>

> 10. Due to the large readership, only those responses will be

posted

> which are in line with the general philosophy of taking Shrimad

> Bhagavad Gita as the reference.

>

> 11. Moderator at his discretion, may modify the posting, if content

> is unclear for distribution or not directly related to the question

> being asked.

>

> 12. Please respond taking into consideration the novices, youth,

> westerners, non-sectarian audience. Kindly limit the use of only

> Sanskrit words, rather provide the English word with Sanskrit

> bracketed wherever possible.

>

> MODERATOR

> Ram Ram

>

[Guest guest]

Hari Om

 

Re Soniaji's Query

 

Actually when a man, identifies himself with prakrati (Nature, World), in other

words he identifies himself with body, then the actions done by his body become

his actions, his karmas. Karmas bear fruits always. When one renounces this

identification, his actions (Karmas) do not bear fruit for him, and turn into

" inaction " (akarmas). When a liberated soul, realizes the actions

(Karmas)performed by the body, those actions are neutralised (Gita 4:18). In

fact, all actions (Karmas) are performed, by the modes of nature. But a man by

identifying himself with prakrati (nature) e.g. with his body thinks " I AM THE

DOER " (Gita 3:27, 13:29).

 

Karmas are of three kinds - Kriyamana(actions of the present), Sancita

(accumulated actions of the several past human lives, and also of this life till

now) and Prarabdha (some of the actions, whose fruit man has to reap, during

current life, in the form of favourable or unfavourable or mixed circumstances).

 

New actions (Kriyamana) can be performed only in human life and so are their

impressions. (Gita 4:12, 15:2). Other lives such as of birds and beasts etc ,

are only to reap the fruit of the past actions.

 

Kriyamana actions are of the two types - Good and Evil. Karmas which are

performed, in accordance with ordinance of scriptures, are called Good. Karmas

performed agaist the ordinance of scriptures, out of desire, anger, greed, and

attachment are Evil.

 

Karmas bear fruits, in two forms. Direct fruit, and fruit in the form of

impression (influence, SAMSKARA). Direct fruit is divided into two kinds - seen

and unseen. The seen fruit, can further be divided into two - immediate and

remote. As the immediate fruit of tasteful food, is that it satisfies hunger,

and its remote (future) fruit, is that it gives strength. Similarly , he who

eats chilli in excess, with food, has a burning sensation, in the tongue, mouth,

throat, ears and eyes. That is immediate fruit. It causes disease in future, and

that is its future fruit.

 

Simlilarly Unseen fruit can either be reaped here, or hereafter. Acts of

sacrifice, gifts, charities, chanting, pilgrimage etc. can bear fruits here, in

the form of riches, sons, praise and honour etc. and hereafter in the attainment

of heaven. Similarly, fruit of evil karma such as theft, robbery, and murder

etc. in the form of fine, imprisonment, execution is unseen fruit , which is

reaped here, while birth as birds, beasts, insects and creepers, and residence

in hell is fruit, which is reaped hereafter.

 

Your present actions ( Kriyamana Karmas) , leave two kinds of

impressions, pure and impure- for Good and Evil karmas respectively.

These impressions ( samskaras)result in formation of a " habit " for the man. They

form a man's nature. The nature ( habit) so formed is very strong and this

cannot be easily rooted out.It is said by saints:-

 

A tiger remains satisfied, in a dense forest, a lion likes a dense cave, a swan

likes a blooming lotus, an eagle likes a cremation ground, a gentleman wants to

live with another gentleman, and a mean fellow with mean persons. It is true

that a man does not give up his nature! ! !

 

This personal nature (habit) sways a man and he has to overpower it.

 

Balance in next edition.

 

Jai Shree Krishna

 

Vyas N B

-

 

Jai Shri Krishna,

 

There is no doubt that unless we connect ourselves with them (karmas), the

innocent Karma do not bind us.

 

A person bathes in Ganga ji in Sun's light, but Sun does not get

rewarded for (Punya Fal) this. On the other hand a person commits a

crime in Sun's light, but Sun is not penalised for the same. Because

Sun did not connect itself to these activities.

 

Our eye lids are continuously closing and opening, our normal

breathing, our digestion process, blood circulation etc are

happening on their own, but we do not take pride of doership therein.

 

If we incur loss in business or make profit, we are affected. But if

someone else suffers loss or makes profit, we dot feel sad or happy.

This is because we did not connect to his business.

 

If some one dies in a building opposite to our home, we do not

bother. But, if a person related to us dies, then we become very

sad. Similarly, birth of a new baby in an unknown house does not

make us happy. Again connection.

 

There are so many good and bad actions happening all around us and

continuously. But we are not rewarded or penalised for them.

 

We have to pay for or get rewarded for only those actions, with

which we connect.

 

Actually, we do not have to do anything for ourselves, because we

are part (Ansh) of Parmatma. Whatever we have to do is only for

world, without desiring anything. Then we will experience self

realisation.

 

Narayana Narayana

Rajendra J Bohra

 

Shri Krishnah sharanam mama.

 

I think four shlokas (verses) of Shrimad Bhagawad Gita briefly

explain the entire concept of karma, their importance, destiny for

good and bad karmas and the duty of all Jivas (individual souls).

These are - 3.5 (chapter 3, shloka 5), 9.21, 9.27 and 18.66. The

first (3.5) says that even for a fraction of a second one can not

rest without performing karma (action). It means that helplessly we

have to but do karma, good or bad, according to our prakriti

(nature). These actions, both good as well as bad, are responsible

for subjecting us to the endless cycle of birth and death.

 

Shloka 9.21 explains that even by doing good karmas, at the end we

are granted the swargaloka (heaven), but having enjoyed the swarg

and on exhaustion of the punya (merits, good deeds), we are thrown

back into the mortal world. The cycle of death and birth, cause and

effect, thus continues unendingly. Therefore Bhagwan Shri Krishna

says in shloka 9.27 that each and every action that one does,

whatever one eats, or gives away, or practices as tapasya

(austerity), etc. should be done as an offering to Him. It then does

not remain as a karma or cause that may have an effect. And finally

Bhagwan advises in shloka 18.66 that relinquishing all dharmas (that

also include adharmas or bad deeds done inadvertently, because both

cause bondage), take refuge (sharana) in Him alone, for He alone

will liberate one from all sins (adharma, which also includes dharma

or punya or good deeds, all these being liable to cause bondage, as

mentioned above). This then becomes the only duty of the Jiva

(individual soul) to get rid of that vicious cycle.

 

With regards to all Sadhakas,

 

K.N.Sharma

 

 

-

 

 

1. " karma " means any action or reaction to ones actions. No one

can remain with out acting for even a momemnt because of their

innate nature- see BG 3. 5 and BG 18. 59

 

2. Good karmas invite good reactions and vice versa. But the goal

of life being to get out of the cycle of birth and death, the way of

action is to do any work in a manner in which no " karama " attaches (

no reaction good or bad) (Yoga: karmasu kausalam " - yoga is the art

of doing works)

 

3. Thus art of doing work is doing it in the spirit of yoga. Yoga

means union (- with God). Thus if you do any work in the spirit of

dedicating to God, with out any desire for the fruit for oneself,

and with out any feeling that " I am the door " ) - with out any ego,

and keep doing the work any way ( see BG II- 47) the no Karma

attaches and there will be no rebirth either to enjoy or suffer the

consequences of one work- because in the first place you did it

with out any doorship and dedicating the fruits to God.!

 

4. So what kind of work one must do?- Niyantham karma- what is

prescribed for you - in the station of your life- as a house holder,

student, etc etc, as well as the work that is suitable to your

innate nature .

 

Gita gives details of what is Karma, Akarma, Vikarma etc.

 

Thats my five cents! Hope it has been useful. Thanks. The learned

may forgive my mistakes.

 

K.P.Sridharan

 

 

--

Dear Sadak,

 

1) What is Karma?--- Is action by body & thought. Even doing pooja (prayer) is a

good Karma. Doing Dana (charity) is Karma. For pooja (prayer / worship) one gets

grace of GOD. By working one gets money. By sensual karmas one gets pleasures.

By doing Bakthi (worship) one gets guidance from GOD. By thinking of harming

someone, i.e. Manasa Karma one gets troubles.

 

2) It's Use and importance? Doing good Karmas and each time

surrendering the fruits of karma to Sriman Narayana one gets Mukthi.

Doing enormous service one gets Indra bhoga and come back to earth.

 

3) Where Karma is useful? In Sri Ramayan-- Saint Sarabanger

surrendered his Topa Karma and Yoga Karma to Sri Rama and went to

Vaikunth. If he did not surrender He would have gone either to Brahma Lok or

Indra lok to enjoy that fruits and be born again.

 

4) What does good and bad Karma lead to? Above itself explains.

 

Namaste

 

B. Sathyanarayan

 

-

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> Hari Om

>

> Re Soniaji's Query

>

> You have indeed posed many questions!

> 1) What is Karma?

> 2) It's Use and importance?

> 3) Where Karma is useful?

> 4) What does good and bad Karma lead to?

>

> But from spiritual point of view you have raised a right topic.

>

> WHAT IS KARMA?

>

> There are two things. One - " SELF " , you , the Purusha. Two- Nature

( Prakrati), World, including your body, mind, ego, intellect and

everything which changes.

>

> Out of these two, the former never changes and the latter never

remains changeless!

>

> In the nature (world) there are two things existing.

One " Activity " (change) Two " matter " (worldly things, bodies etc).

>

> " Activity " is continuously happening in the nature, as a natural

phenomena. This " activity " takes place in the form of a constant,

continuous, ceaseless change in the " matter " (worldly things). This

activity is independent of you, unconnected basically with you and

is happenning naturally.

>

> When you (Purusha, self) connect yourself with the nature(world,

including your body, mind, intellect, ego etc), then the aforesaid

activity of nature becomes " Karma " for you, because you formed

connection with nature!

>

> When you form attachment/connection with the nature/world, you

develop a sense of " mineness " with those worldly things which you

have got with you. That mineness (mamata) from already obtained

worldly things, then creates a desire (kaamna) in you to get those

worldly things which you have not got!

>

> So long as these three elements viz desire, mineness and

attachment (connection of self with the world) remains, till then

every change, every activity happening in the nature in relation to

subject " matter " of these three elements is " Karma " for that Purusha

(self) who has established connection / attachment with world and

worldly things.

>

> Every Karma gives results invariably.

>

> Balance in next edition. You may ask clarifications in the

meantime on the discussed material.

>

> Jai Shree Krishna

>

> Vyas N B

>

> -

-

> Dear Sadhakas, Namaste!

>

> Gita Ch 3 is devoted to Karma Yoga. It starts with Arjuna's

dilemna:

> He asks, If knowledge is superior to actions as you say O, Krishna,

> why do you ask me to engage in terrible action of war? Krishna

tells

> him that none can remain without doing actions so not doing actions

> is not an option even for man of knowledge. He continues on

> expanding Karmas meaning and importance.

>

> As I understand, some of them are:

>

> Actions can be devoid of feeling of Karta-doership, one of the most

> important points regarding Karmas to be a Karma-Yogi and eventually

> liberate from karmas!

>

> The purpose in understanding karmas thoroughly is to be free from

> karmas!

>

> Mere physical action is not karma. When action involves personal

> motive, it gives rise to a sense of personal doership, then action

> becomes karma that binds the doer-karta. Other actions that happens

> naturally, impersonally such as falling of leaves in autumn, or

> sponteneous acts of helping someone from life threatening

> situations, or like Sun by naturally shining and sustaining life on

> earth. Such are not Karmas, but are Kriyas signifying the abscence

> of personal motives and thereby doership-karta. These are not

> binding as there is no one to be bound by them.

>

> Karmas stand on the pillar of Karta and derive their nourishment

> from this assumed doer and his/her motives making them personal and

> stronger in ego. It is this karta that attaches to the results, not

> karmas. One can see that " I did this or that " is an after-thought

> that arises only after the act is performed, whereas the actual act

> was done by the know-how expressing itself in the act being done.

We

> identify with such know-how and call it " I " as doer.

>

> Anatomy of karmas: Consciousness-Atman gets identified with body-

> mind organism, thus considering him/her as a separate and limited

> individual. He/She lives the entire life in this mode doing karmas.

> Such Karmas create impressions on thus identified Consciousness as

a

> result of pleasant or unpleasant reactions to perceived situations

> based on personal likes and dislikes, attachments to objects,

> unfulfilled desires and vaasanas. This impressions(sanskaras)

ridden

> consciousness is called Jivatma or soul, forming subtle-karmic body

> of a person(sukshma sarir-avarana), which is carried to subsequent

> physical bodies upon death resulting in cycle of birth-sansara-

> death. Thus a person lives with assumed doership, and unfortunately

> considers it to be real. Obviously he/she will be bound by such

> doership.

>

> It is important to see that Doership is not truth of ourselves.

> Doership is a false sense of " me " . So karmas are performed in

> ignorance of not knowing one's true nature being pure Awareful

> Existence! What happens is that such a subtle body is body of

> ignorance which re-incarnates over and over until it removes the

> ignorance in some human birth! That is why with dawning of Self-

> knowledge, impressions get burnt, so to speak, and pure Atman

shines

> and reins!

>

> Even while ignorance lasts, good Karmas produce good results

(Punyas)

> and evil Karmas produce bad results(paapas) sooner or later. From a

> practical point of view one does self-less actions to offer one's

> body-mind-intellect instrument in the service of all who are

> entrusted to one. Such a one is karma-yogi because such karmas will

> help one unite with Atman or remove the ignorance that separates

one

> from taking one's true stand as Atman.

>

> Lord says in Gita that you have right to perform only actions, but

> the results are not your right. One can accept such results easily

> when one knows full well one is not Karta. No karta, no separate

> person either.

>

> A point comes in one's sadhana where one can see that every self-

> less karma is its own fruit too, making it Grace of God all the

way!

>

> Namaskaras.... Pratap

> (Pratap Bhatt)

>

> -

>

> 1. karma is a chain of actions and reactions which bind the living

> entity when he leaves his eternal position as the associate of

> supreme personality of godhead and falls down into this material

> world,

>

> 2. good karma brings good results and bad karma bring bad results,

> however, in any case both are binding upon the living entity and

> prolong his sojourn in the material world

>

> 3. the only way to get rid of the karma is by working for the

> supreme in a spirit of detachment also called akarma, in which the

> living entity acts but since he is acting for the supreme, he

> quickly attains liberation from the bondage of works

>

> 4 the easiest way in this age of kali to nullify all karma is the

> method taught by lord Sri Chaitanya of constant chanting of the

holy

> names of god " Hare Krishna Hare Krishna Krishna Krishna Hare Hare

> Hare Rama Hare Rama Rama Rama Hare Hare "

>

> 5. by chanting this mantra one regains his original affinity for

> spiritual world, he lives his life which is pleasing to GOD and

> attain liberation from all karma instantly.

>

> i hope these answers are clear,

>

> Piyush Gupta

>

> -

> Karma is doing what you love doing intensely, whether or not you

get

> paid, or get noticed or get power. Swantah Sukhay or 'dear to

> yourself' is Karma. A child is playing or watching birds or a

> writer/poet engaged in writing, a painter doing sketches. All are

> karma provided these are action of free will, and not a reaction of

> any kind. This means, work of SWA-BHAAV (own nature) is Karma.

>

> Karma is not Vyavsaya. Vyavsaya is act of agreement, obligation or

> compulsion, and not an act of belief. Vyavsay such as foreced

> employment, or fulfilling unwanted demand of family, showmanship

are

> called KARMA-BANDHAN. Vyavsays is not act of freewill but a legal

> or social action under influence of environment. This VYAVSAYA word

> cmes from VISHAY (subjects) and it is poisonous proprty of

> intellect. A wife/husband in family is in act of KARMA (DHARMA) but

> a lady/man in act of prostituton are in VYAVSAYA (VAISHYA). Most of

> us in profession of different kind are not in free state, and act

in

> a particular manner and therefore are VAISHYA (prostitute).

>

> Live free and take responsibility of the freedom so that freedom is

> not just for today but remains forever. This concept of life and

> society is all about war of the Mahabharata.

>

> Regards

> Krishna Gopal

>

>

> , " sadhak_insight "

> <sadhak_insight@> wrote:

> >

> > I would be highly obliged if u could enlighten me about karma. i

> > have heard a lot about it and i have a slight idea that our deeds

> > are our karma. what is the importance of karma in one's life?

> Where is karma useful ? what does good and bad karma lead to?

> >

> > Sonia Mehta

> >

> >

> > FROM THE MODERATOR

> >

> > GITA TALK GROUP GUIDELINES:

> >

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> > related to Gitaji shlokas. To ensure that both the questions and

> the

> > responses are focused, pointed and brief, the guidelines for

Gita-

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> >

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> >

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> >

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> >

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> >

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> >

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is

> > the sadhak facing obstacles in his spiritual journey, in the

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> >

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> >

> > MODERATOR

> > Ram Ram

> >

>

[Guest guest]

Re Soniaji's Query

 

You had asked a question as to how Karma is important in life. Note

here that a man has to follow a cycle of birth and death , and he

is born in good and evil wombs, because of his personal NATURE, of

assuming affinity with the matter. This personal nature (habits, and

tendencies), as I explained is developed as a consequence of your

present Karmas (actions). The better your karmas (actions), the

purer your nature becomes and vice versa. Anyway let us proceed with

the unfinished agenda first.

 

SANCITA KARMA

 

Actions performed, during past lives and till now, are

called " Accumulated Karmas " (Sancita Karmas). They are two part –

fruit and impressions. These are stored in the inner sense. The

fruit portion forms " Prarabdha " (Destiny), and from the impression

portion (Samskara) there arise FLEETING THOUGHTS (sphuranas). These

sphuranas (fleeting thoughts) if not controlled inspire you to

perform new karmas. In fact, your present life accumulated karmas

(sancita) are more responsible for inspiration to action. Rarely,

however, accumulated actions of past lives also cause such

inspiration.

 

A thought (Sphurana) comes to the mind according to sancita karma

(accumulated karmas), as well as, Prarabdha (what is destined)

karma. The thought of sancita karma cannot force a man to perform an

action. But if there are attachment and aversion (raag and dvesha)

in it, then these thoughts by becoming a " SANKALPA " (Projection or

pursuit of the mind) can force you to act. But the sphurana

(fleeting thought) of Prarabdha (Destiny) forces a man to act in

order to enable him to get the fruit of past actions. But the man is

always free in applying his discrimination and in checking himself

from performing prohibited actions. He is independent in doing so.

 

Hence the Sancita Karma produces Destiny as fruit and an avalanche

of continuous fleeting thoughts as impression / samskara. These

fleeting thoughts, if you get attached to them, convert into a

Sankalpa, and from there a new karma……. And thus a chain starts of

action, reaction, action……. These thoughts certainly cast a major

impact on your MIND.

 

PRARABDHA KARMA (DESTINY)

 

Out of the accumulated actions (Sancita Karma), actions which are

inclined to bear fruits, are called " Prarabdha " (destiny). Destiny,

bears fruit, in the form of favourable, unfavourable and mixed

circumstances, through (i) self-will , (ii) the will of destiny ,

and (iii) will of others. Examples:- (i) A man buys some goods and

makes profit or sustains loss, as a fruit of his prarabdha

(destiny). But he buys goods, by his own will. (ii) A person finds a

purse full of gold coins, all of a sudden or he injures his arm when

the branch of a tree falls on him. It is the fruit of his destiny,

through the will of destiny. (iii) A boy is adopted by a rich man,

and the boy becomes owner of rich man's property. Similarly a man's

wealth is stolen by thieves, it is the fruit of one's destiny by

the will of others.

 

Destiny results in presenting before you good or bad circumstances

only. There the role of destiny ends. These circumstances do not

force you to perform forbidden actions. If a person is forced to do

forbidden actions, as the fruit of " Prarabdha Karma " , the ordinance

of scriptures, for the prescribed and prohibited actions, will be of

no avail. Secondly, if he goes on performing prohibited actions,

according to his destiny, there will be no end to his bad /evil

karmas. Further these circumstances cannot force a man, to be happy

or sad. It is his affinity, with the circumstances, that makes him

happy or sad. By applying his discrimination, a man can always

remain equanimous. In fact to " become happy or sad " - the cause is

not Destiny but the cause is a man's own STUPIDITY !

 

Balance in last and concluding last edition tomorrow.

 

Jai Shree Krishna

 

Vyas N B

 

--

 

There cannot be good or bad karma. Karma is a work of sva-bhaav

(character, dharma) of individual at a given state of self

realization. Karma is different for different individual. For

example, Arjun had to kill his family and a lot of other people. It

is not bad karma because he did not do it for a fruit of his action,

but what he believes is his duty. Kaurav and Pandav both had their

different swa-bhaav or dharma and Mahabharata was called Dharma

Yuddha. Sri Krishna has clearly explained differences in Karma and

vyavsya. What we are discussing here is about Vyavsaya or Karma

Bandhan.

 

Regards

K G

(Krishna Gopal)

 

---

, " sadhak_insight "

<sadhak_insight wrote:

>

> Hari Om

>

> Re Soniaji's Query

>

> Actually when a man, identifies himself with prakrati (Nature,

World), in other words he identifies himself with body, then the

actions done by his body become his actions, his karmas. Karmas bear

fruits always. When one renounces this identification, his actions

(Karmas) do not bear fruit for him, and turn into " inaction "

(akarmas). When a liberated soul, realizes the actions (Karmas)

performed by the body, those actions are neutralised (Gita 4:18).

In fact, all actions (Karmas) are performed, by the modes of nature.

But a man by identifying himself with prakrati (nature) e.g. with

his body thinks " I AM THE DOER " (Gita 3:27, 13:29).

>

> Karmas are of three kinds - Kriyamana(actions of the present),

Sancita (accumulated actions of the several past human lives, and

also of this life till now) and Prarabdha (some of the actions,

whose fruit man has to reap, during current life, in the form of

favourable or unfavourable or mixed circumstances).

>

> New actions (Kriyamana) can be performed only in human life and so

are their impressions. (Gita 4:12, 15:2). Other lives such as of

birds and beasts etc , are only to reap the fruit of the past

actions.

>

> Kriyamana actions are of the two types - Good and Evil. Karmas

which are performed, in accordance with ordinance of scriptures, are

called Good. Karmas performed agaist the ordinance of scriptures,

out of desire, anger, greed, and attachment are Evil.

>

> Karmas bear fruits, in two forms. Direct fruit, and fruit in the

form of impression (influence, SAMSKARA). Direct fruit is divided

into two kinds - seen and unseen. The seen fruit, can further be

divided into two - immediate and remote. As the immediate fruit of

tasteful food, is that it satisfies hunger, and its remote (future)

fruit, is that it gives strength. Similarly , he who eats chilli in

excess, with food, has a burning sensation, in the tongue, mouth,

throat, ears and eyes. That is immediate fruit. It causes disease in

future, and that is its future fruit.

>

> Simlilarly Unseen fruit can either be reaped here, or hereafter.

Acts of sacrifice, gifts, charities, chanting, pilgrimage etc. can

bear fruits here, in the form of riches, sons, praise and honour

etc. and hereafter in the attainment of heaven. Similarly, fruit of

evil karma such as theft, robbery, and murder etc. in the form of

fine, imprisonment, execution is unseen fruit , which is reaped

here, while birth as birds, beasts, insects and creepers, and

residence in hell is fruit, which is reaped hereafter.

>

> Your present actions ( Kriyamana Karmas) , leave two kinds of

> impressions, pure and impure- for Good and Evil karmas

respectively.

> These impressions ( samskaras)result in formation of a " habit " for

the man. They form a man's nature. The nature ( habit) so formed is

very strong and this cannot be easily rooted out.It is said by

saints:-

>

> A tiger remains satisfied, in a dense forest, a lion likes a dense

cave, a swan likes a blooming lotus, an eagle likes a cremation

ground, a gentleman wants to live with another gentleman, and a mean

fellow with mean persons. It is true that a man does not give up his

nature! ! !

>

> This personal nature (habit) sways a man and he has to overpower

it.

>

> Balance in next edition.

>

> Jai Shree Krishna

>

> Vyas N B

> -

>

> Jai Shri Krishna,

>

> There is no doubt that unless we connect ourselves with them

(karmas), the innocent Karma do not bind us.

>

> A person bathes in Ganga ji in Sun's light, but Sun does not get

> rewarded for (Punya Fal) this. On the other hand a person commits a

> crime in Sun's light, but Sun is not penalised for the same.

Because

> Sun did not connect itself to these activities.

>

> Our eye lids are continuously closing and opening, our normal

> breathing, our digestion process, blood circulation etc are

> happening on their own, but we do not take pride of doership

therein.

>

> If we incur loss in business or make profit, we are affected. But

if

> someone else suffers loss or makes profit, we dot feel sad or

happy.

> This is because we did not connect to his business.

>

> If some one dies in a building opposite to our home, we do not

> bother. But, if a person related to us dies, then we become very

> sad. Similarly, birth of a new baby in an unknown house does not

> make us happy. Again connection.

>

> There are so many good and bad actions happening all around us and

> continuously. But we are not rewarded or penalised for them.

>

> We have to pay for or get rewarded for only those actions, with

> which we connect.

>

> Actually, we do not have to do anything for ourselves, because we

> are part (Ansh) of Parmatma. Whatever we have to do is only for

> world, without desiring anything. Then we will experience self

> realisation.

>

> Narayana Narayana

> Rajendra J Bohra

>

> Shri Krishnah sharanam mama.

>

> I think four shlokas (verses) of Shrimad Bhagawad Gita briefly

> explain the entire concept of karma, their importance, destiny for

> good and bad karmas and the duty of all Jivas (individual souls).

> These are - 3.5 (chapter 3, shloka 5), 9.21, 9.27 and 18.66. The

> first (3.5) says that even for a fraction of a second one can not

> rest without performing karma (action). It means that helplessly we

> have to but do karma, good or bad, according to our prakriti

> (nature). These actions, both good as well as bad, are responsible

> for subjecting us to the endless cycle of birth and death.

>

> Shloka 9.21 explains that even by doing good karmas, at the end we

> are granted the swargaloka (heaven), but having enjoyed the swarg

> and on exhaustion of the punya (merits, good deeds), we are thrown

> back into the mortal world. The cycle of death and birth, cause and

> effect, thus continues unendingly. Therefore Bhagwan Shri Krishna

> says in shloka 9.27 that each and every action that one does,

> whatever one eats, or gives away, or practices as tapasya

> (austerity), etc. should be done as an offering to Him. It then

does

> not remain as a karma or cause that may have an effect. And finally

> Bhagwan advises in shloka 18.66 that relinquishing all dharmas

(that

> also include adharmas or bad deeds done inadvertently, because both

> cause bondage), take refuge (sharana) in Him alone, for He alone

> will liberate one from all sins (adharma, which also includes

dharma

> or punya or good deeds, all these being liable to cause bondage, as

> mentioned above). This then becomes the only duty of the Jiva

> (individual soul) to get rid of that vicious cycle.

>

> With regards to all Sadhakas,

>

> K.N.Sharma

>

>

> -

>

>

> 1. " karma " means any action or reaction to ones actions. No one

> can remain with out acting for even a momemnt because of their

> innate nature- see BG 3. 5 and BG 18. 59

>

> 2. Good karmas invite good reactions and vice versa. But the goal

> of life being to get out of the cycle of birth and death, the way

of

> action is to do any work in a manner in which no " karama " attaches

(

> no reaction good or bad) (Yoga: karmasu kausalam " - yoga is the art

> of doing works)

>

> 3. Thus art of doing work is doing it in the spirit of yoga. Yoga

> means union (- with God). Thus if you do any work in the spirit of

> dedicating to God, with out any desire for the fruit for oneself,

> and with out any feeling that " I am the door " ) - with out any ego,

> and keep doing the work any way ( see BG II- 47) the no Karma

> attaches and there will be no rebirth either to enjoy or suffer the

> consequences of one work- because in the first place you did it

> with out any doorship and dedicating the fruits to God.!

>

> 4. So what kind of work one must do?- Niyantham karma- what is

> prescribed for you - in the station of your life- as a house

holder,

> student, etc etc, as well as the work that is suitable to your

> innate nature .

>

> Gita gives details of what is Karma, Akarma, Vikarma etc.

>

> Thats my five cents! Hope it has been useful. Thanks. The

learned

> may forgive my mistakes.

>

> K.P.Sridharan

>

>

> -

-

> Dear Sadak,

>

> 1) What is Karma?--- Is action by body & thought. Even doing pooja

(prayer) is a good Karma. Doing Dana (charity) is Karma. For pooja

(prayer / worship) one gets grace of GOD. By working one gets

money. By sensual karmas one gets pleasures. By doing Bakthi

(worship) one gets guidance from GOD. By thinking of harming

someone, i.e. Manasa Karma one gets troubles.

>

> 2) It's Use and importance? Doing good Karmas and each time

> surrendering the fruits of karma to Sriman Narayana one gets

Mukthi.

> Doing enormous service one gets Indra bhoga and come back to earth.

>

> 3) Where Karma is useful? In Sri Ramayan-- Saint Sarabanger

> surrendered his Topa Karma and Yoga Karma to Sri Rama and went to

> Vaikunth. If he did not surrender He would have gone either to

Brahma Lok or Indra lok to enjoy that fruits and be born again.

>

> 4) What does good and bad Karma lead to? Above itself explains.

>

> Namaste

>

> B. Sathyanarayan

>

> -

>

> , " sadhak_insight "

> <sadhak_insight@> wrote:

> >

> > Hari Om

> >

> > Re Soniaji's Query

> >

> > You have indeed posed many questions!

> > 1) What is Karma?

> > 2) It's Use and importance?

> > 3) Where Karma is useful?

> > 4) What does good and bad Karma lead to?

> >

> > But from spiritual point of view you have raised a right topic.

> >

> > WHAT IS KARMA?

> >

> > There are two things. One - " SELF " , you , the Purusha. Two-

Nature

> ( Prakrati), World, including your body, mind, ego, intellect and

> everything which changes.

> >

> > Out of these two, the former never changes and the latter never

> remains changeless!

> >

> > In the nature (world) there are two things existing.

> One " Activity " (change) Two " matter " (worldly things, bodies etc).

> >

> > " Activity " is continuously happening in the nature, as a natural

> phenomena. This " activity " takes place in the form of a constant,

> continuous, ceaseless change in the " matter " (worldly things). This

> activity is independent of you, unconnected basically with you and

> is happenning naturally.

> >

> > When you (Purusha, self) connect yourself with the nature(world,

> including your body, mind, intellect, ego etc), then the aforesaid

> activity of nature becomes " Karma " for you, because you formed

> connection with nature!

> >

> > When you form attachment/connection with the nature/world, you

> develop a sense of " mineness " with those worldly things which you

> have got with you. That mineness (mamata) from already obtained

> worldly things, then creates a desire (kaamna) in you to get those

> worldly things which you have not got!

> >

> > So long as these three elements viz desire, mineness and

> attachment (connection of self with the world) remains, till then

> every change, every activity happening in the nature in relation to

> subject " matter " of these three elements is " Karma " for that

Purusha

> (self) who has established connection / attachment with world and

> worldly things.

> >

> > Every Karma gives results invariably.

> >

> > Balance in next edition. You may ask clarifications in the

> meantime on the discussed material.

> >

> > Jai Shree Krishna

> >

> > Vyas N B

> >

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

--

> -

> > Dear Sadhakas, Namaste!

> >

> > Gita Ch 3 is devoted to Karma Yoga. It starts with Arjuna's

> dilemna:

> > He asks, If knowledge is superior to actions as you say O,

Krishna,

> > why do you ask me to engage in terrible action of war? Krishna

> tells

> > him that none can remain without doing actions so not doing

actions

> > is not an option even for man of knowledge. He continues on

> > expanding Karmas meaning and importance.

> >

> > As I understand, some of them are:

> >

> > Actions can be devoid of feeling of Karta-doership, one of the

most

> > important points regarding Karmas to be a Karma-Yogi and

eventually

> > liberate from karmas!

> >

> > The purpose in understanding karmas thoroughly is to be free from

> > karmas!

> >

> > Mere physical action is not karma. When action involves personal

> > motive, it gives rise to a sense of personal doership, then

action

> > becomes karma that binds the doer-karta. Other actions that

happens

> > naturally, impersonally such as falling of leaves in autumn, or

> > sponteneous acts of helping someone from life threatening

> > situations, or like Sun by naturally shining and sustaining life

on

> > earth. Such are not Karmas, but are Kriyas signifying the

abscence

> > of personal motives and thereby doership-karta. These are not

> > binding as there is no one to be bound by them.

> >

> > Karmas stand on the pillar of Karta and derive their nourishment

> > from this assumed doer and his/her motives making them personal

and

> > stronger in ego. It is this karta that attaches to the results,

not

> > karmas. One can see that " I did this or that " is an after-thought

> > that arises only after the act is performed, whereas the actual

act

> > was done by the know-how expressing itself in the act being done.

> We

> > identify with such know-how and call it " I " as doer.

> >

> > Anatomy of karmas: Consciousness-Atman gets identified with body-

> > mind organism, thus considering him/her as a separate and limited

> > individual. He/She lives the entire life in this mode doing

karmas.

> > Such Karmas create impressions on thus identified Consciousness

as

> a

> > result of pleasant or unpleasant reactions to perceived

situations

> > based on personal likes and dislikes, attachments to objects,

> > unfulfilled desires and vaasanas. This impressions(sanskaras)

> ridden

> > consciousness is called Jivatma or soul, forming subtle-karmic

body

> > of a person(sukshma sarir-avarana), which is carried to

subsequent

> > physical bodies upon death resulting in cycle of birth-sansara-

> > death. Thus a person lives with assumed doership, and

unfortunately

> > considers it to be real. Obviously he/she will be bound by such

> > doership.

> >

> > It is important to see that Doership is not truth of ourselves.

> > Doership is a false sense of " me " . So karmas are performed in

> > ignorance of not knowing one's true nature being pure Awareful

> > Existence! What happens is that such a subtle body is body of

> > ignorance which re-incarnates over and over until it removes the

> > ignorance in some human birth! That is why with dawning of Self-

> > knowledge, impressions get burnt, so to speak, and pure Atman

> shines

> > and reins!

> >

> > Even while ignorance lasts, good Karmas produce good results

> (Punyas)

> > and evil Karmas produce bad results(paapas) sooner or later.

From a

> > practical point of view one does self-less actions to offer one's

> > body-mind-intellect instrument in the service of all who are

> > entrusted to one. Such a one is karma-yogi because such karmas

will

> > help one unite with Atman or remove the ignorance that separates

> one

> > from taking one's true stand as Atman.

> >

> > Lord says in Gita that you have right to perform only actions,

but

> > the results are not your right. One can accept such results

easily

> > when one knows full well one is not Karta. No karta, no separate

> > person either.

> >

> > A point comes in one's sadhana where one can see that every self-

> > less karma is its own fruit too, making it Grace of God all the

> way!

> >

> > Namaskaras.... Pratap

> > (Pratap Bhatt)

> >

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

--

> >

> > 1. karma is a chain of actions and reactions which bind the

living

> > entity when he leaves his eternal position as the associate of

> > supreme personality of godhead and falls down into this material

> > world,

> >

> > 2. good karma brings good results and bad karma bring bad

results,

> > however, in any case both are binding upon the living entity and

> > prolong his sojourn in the material world

> >

> > 3. the only way to get rid of the karma is by working for the

> > supreme in a spirit of detachment also called akarma, in which

the

> > living entity acts but since he is acting for the supreme, he

> > quickly attains liberation from the bondage of works

> >

> > 4 the easiest way in this age of kali to nullify all karma is the

> > method taught by lord Sri Chaitanya of constant chanting of the

> holy

> > names of god " Hare Krishna Hare Krishna Krishna Krishna Hare

Hare

> > Hare Rama Hare Rama Rama Rama Hare Hare "

> >

> > 5. by chanting this mantra one regains his original affinity for

> > spiritual world, he lives his life which is pleasing to GOD and

> > attain liberation from all karma instantly.

> >

> > i hope these answers are clear,

> >

> > Piyush Gupta

> >

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

--

> > Karma is doing what you love doing intensely, whether or not you

> get

> > paid, or get noticed or get power. Swantah Sukhay or 'dear to

> > yourself' is Karma. A child is playing or watching birds or a

> > writer/poet engaged in writing, a painter doing sketches. All are

> > karma provided these are action of free will, and not a reaction

of

> > any kind. This means, work of SWA-BHAAV (own nature) is Karma.

> >

> > Karma is not Vyavsaya. Vyavsaya is act of agreement, obligation

or

> > compulsion, and not an act of belief. Vyavsay such as foreced

> > employment, or fulfilling unwanted demand of family, showmanship

> are

> > called KARMA-BANDHAN. Vyavsays is not act of freewill but a

legal

> > or social action under influence of environment. This VYAVSAYA

word

> > cmes from VISHAY (subjects) and it is poisonous proprty of

> > intellect. A wife/husband in family is in act of KARMA (DHARMA)

but

> > a lady/man in act of prostituton are in VYAVSAYA (VAISHYA). Most

of

> > us in profession of different kind are not in free state, and act

> in

> > a particular manner and therefore are VAISHYA (prostitute).

> >

> > Live free and take responsibility of the freedom so that freedom

is

> > not just for today but remains forever. This concept of life and

> > society is all about war of the Mahabharata.

> >

> > Regards

> > Krishna Gopal

> >

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

-

> > , " sadhak_insight "

> > <sadhak_insight@> wrote:

> > >

> > > I would be highly obliged if u could enlighten me about karma.

i

> > > have heard a lot about it and i have a slight idea that our

deeds

> > > are our karma. what is the importance of karma in one's life?

> > Where is karma useful ? what does good and bad karma lead to?

> > >

> > > Sonia Mehta

> > >

> > >

> > > FROM THE MODERATOR

> > >

> > > GITA TALK GROUP GUIDELINES:

> > >

> > > The Purpose of the group is to help Sadhakas clarify their

doubts

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and

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> > >

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> > >

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> > > posted in the future.

> > >

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> is

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> > > which are in line with the general philosophy of taking Shrimad

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> > >

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> > >

> > > MODERATOR

> > > Ram Ram

> > >

> >

>

[Guest guest]

Hari Om

 

Re Soniaji's Query

 

Now that I have given you the theory related with Karma, let us

address it's importance.

 

At least in human life there can not be a more important element to

understand, than the Karma and the Law of Karma. If somebody is a

Karma Yoga then for him to know about the Karma, (actions entailing

results), Vikarma (prohibited actions) and Akarma (fruitless karmas;

process of converting Karma from fruit bearing to fruitlessness) is

essential.

 

For those who want to realize Paramatma, actions (karma) are done

without attachment to the fruit (results). As a consequence, peace

generates in the mind of the striver, by operation of law

automatically, because the striver has " renounced " attachment to the

results. (BG 6:3 read with 12:12). THAT peace is the cause of

Paramatma Realisation! That peace is not the end, that peace is

means! If a striver does not become an enjoyer in the peace so

generated, that peace leads to Paramatma Realisation!

(It is a topic in itself. I have briefly stated)

 

There is a velocity in every human being to do karmas. A common man

does Karma and so does a Karma Yogi also. But there is great

difference in the intentions and motives of both. A common man does

karma to satisfy desires, while a Karma Yogi does Karma to

relinquish his desires!!

 

A Bhogi (common man / enjoyer of sense objects) does Karma for him

self, a Yogi (spiritual aspirant, saadhak, a Karma Yogi) does Karma

for others. A striver gets established in Equanimity, if he does not

get attached with consumption of worldly pleasures and with the

Karmas. (Gita 6:4).

 

In fact, this subject - the importance of Karma is so vast that any

space will be a constraint. In fact, Karma is so important that

almost everything can be established as a consequence of Karma. Only

on the attainment of reward by much action through human effort in

this world, there arises in the heart, cool delight like that of

moon, not from another cause. There is nothing in the treasury of

the world which is not obtained by people through mere human effort

pursuing auspicious deeds. He, who longs for whichever object and

strives for it's sake, surely obtains that object in due course of

time, if he does not retreat from it half-way. People of good

intelligence easily pass over endless difficulties mainly by

dedicated effort: but not by idleness.

 

Now regarding Results of Karma -

 

AS YOU SOW, SO SHALL YOU REAP!!!

 

Remember, there is Law of Karma operating in every one's life.

Nature never makes mistake in meting out the results of our deeds.

There is of course elapse of time between the effort and reward.

Further it is very difficult to co-relate as to which result is

consequence of which Karma. But there is no doubt that good karma

gives good results and bad karma gives bad results- multiplied in

quantity however depending upon the type of seeds sown and the

ferocity and the velocity of the karma made. It is a deep subject.

If any particular question is asked I will be glad to reply.

 

Please note there is very limited knowledge available in the world

as to how Law of Karma, Destiny operates. Even Lord Krishna said in

Gita- " Gahana karmno gatih " - very deep is the subject of karma and

its results. Fortunately, in India, we had a Saint of the level of

Swamiji Shri Ramsukhdasji Maharaj. He was jewel crown of Paramatma

Himself. He has left behind so much knowledge and study on the

subject that I can confidently tell that if there is some curious

sadhak, he will get substantially satisfied of his queries on the

subject. Readers are welcome to pose queries now on the subject. I

have given theory, principles and basic data to get them going.

 

Come On, fellow Saadhaks. It is a topic which can really make every

one interested, and may be we will know that thing after knowing

which nothing remains to be known, get that thing, after getting

which nothing remains to get and do that thing, after doing which

nothing remains to be done.

 

Jai Shree Krishna

 

Vyas N B

 

--------------------------------

, " sadhak_insight "

<sadhak_insight wrote:

>

> Re Soniaji's Query

>

> You had asked a question as to how Karma is important in life.

Note

> here that a man has to follow a cycle of birth and death , and he

> is born in good and evil wombs, because of his personal NATURE, of

> assuming affinity with the matter. This personal nature (habits,

and

> tendencies), as I explained is developed as a consequence of your

> present Karmas (actions). The better your karmas (actions), the

> purer your nature becomes and vice versa. Anyway let us proceed

with

> the unfinished agenda first.

>

> SANCITA KARMA

>

> Actions performed, during past lives and till now, are

> called " Accumulated Karmas " (Sancita Karmas). They are two part –

> fruit and impressions. These are stored in the inner sense. The

> fruit portion forms " Prarabdha " (Destiny), and from the impression

> portion (Samskara) there arise FLEETING THOUGHTS (sphuranas).

These

> sphuranas (fleeting thoughts) if not controlled inspire you to

> perform new karmas. In fact, your present life accumulated karmas

> (sancita) are more responsible for inspiration to action. Rarely,

> however, accumulated actions of past lives also cause such

> inspiration.

>

> A thought (Sphurana) comes to the mind according to sancita karma

> (accumulated karmas), as well as, Prarabdha (what is destined)

> karma. The thought of sancita karma cannot force a man to perform

an

> action. But if there are attachment and aversion (raag and dvesha)

> in it, then these thoughts by becoming a " SANKALPA " (Projection

or

> pursuit of the mind) can force you to act. But the sphurana

> (fleeting thought) of Prarabdha (Destiny) forces a man to act in

> order to enable him to get the fruit of past actions. But the man

is

> always free in applying his discrimination and in checking himself

> from performing prohibited actions. He is independent in doing so.

>

> Hence the Sancita Karma produces Destiny as fruit and an

avalanche

> of continuous fleeting thoughts as impression / samskara. These

> fleeting thoughts, if you get attached to them, convert into a

> Sankalpa, and from there a new karma……. And thus a chain starts of

> action, reaction, action……. These thoughts certainly cast a major

> impact on your MIND.

>

> PRARABDHA KARMA (DESTINY)

>

> Out of the accumulated actions (Sancita Karma), actions which are

> inclined to bear fruits, are called " Prarabdha " (destiny).

Destiny,

> bears fruit, in the form of favourable, unfavourable and mixed

> circumstances, through (i) self-will , (ii) the will of destiny ,

> and (iii) will of others. Examples:- (i) A man buys some goods and

> makes profit or sustains loss, as a fruit of his prarabdha

> (destiny). But he buys goods, by his own will. (ii) A person finds

a

> purse full of gold coins, all of a sudden or he injures his arm

when

> the branch of a tree falls on him. It is the fruit of his destiny,

> through the will of destiny. (iii) A boy is adopted by a rich man,

> and the boy becomes owner of rich man's property. Similarly a

man's

> wealth is stolen by thieves, it is the fruit of one's destiny by

> the will of others.

>

> Destiny results in presenting before you good or bad circumstances

> only. There the role of destiny ends. These circumstances do not

> force you to perform forbidden actions. If a person is forced to

do

> forbidden actions, as the fruit of " Prarabdha Karma " , the

ordinance

> of scriptures, for the prescribed and prohibited actions, will be

of

> no avail. Secondly, if he goes on performing prohibited actions,

> according to his destiny, there will be no end to his bad /evil

> karmas. Further these circumstances cannot force a man, to be

happy

> or sad. It is his affinity, with the circumstances, that makes him

> happy or sad. By applying his discrimination, a man can always

> remain equanimous. In fact to " become happy or sad " - the cause is

> not Destiny but the cause is a man's own STUPIDITY !

>

> Balance in last and concluding last edition tomorrow.

>

> Jai Shree Krishna

>

> Vyas N B

>

> -

-

>

> There cannot be good or bad karma. Karma is a work of sva-bhaav

> (character, dharma) of individual at a given state of self

> realization. Karma is different for different individual. For

> example, Arjun had to kill his family and a lot of other people.

It

> is not bad karma because he did not do it for a fruit of his

action,

> but what he believes is his duty. Kaurav and Pandav both had their

> different swa-bhaav or dharma and Mahabharata was called Dharma

> Yuddha. Sri Krishna has clearly explained differences in Karma

and

> vyavsya. What we are discussing here is about Vyavsaya or Karma

> Bandhan.

>

> Regards

> K G

> (Krishna Gopal)

>

> -

--

> , " sadhak_insight "

> <sadhak_insight@> wrote:

> >

> > Hari Om

> >

> > Re Soniaji's Query

> >

> > Actually when a man, identifies himself with prakrati (Nature,

> World), in other words he identifies himself with body, then the

> actions done by his body become his actions, his karmas. Karmas

bear

> fruits always. When one renounces this identification, his actions

> (Karmas) do not bear fruit for him, and turn into " inaction "

> (akarmas). When a liberated soul, realizes the actions (Karmas)

> performed by the body, those actions are neutralised (Gita 4:18).

> In fact, all actions (Karmas) are performed, by the modes of

nature.

> But a man by identifying himself with prakrati (nature) e.g. with

> his body thinks " I AM THE DOER " (Gita 3:27, 13:29).

> >

> > Karmas are of three kinds - Kriyamana(actions of the present),

> Sancita (accumulated actions of the several past human lives, and

> also of this life till now) and Prarabdha (some of the actions,

> whose fruit man has to reap, during current life, in the form of

> favourable or unfavourable or mixed circumstances).

> >

> > New actions (Kriyamana) can be performed only in human life and

so

> are their impressions. (Gita 4:12, 15:2). Other lives such as of

> birds and beasts etc , are only to reap the fruit of the past

> actions.

> >

> > Kriyamana actions are of the two types - Good and Evil. Karmas

> which are performed, in accordance with ordinance of scriptures,

are

> called Good. Karmas performed agaist the ordinance of scriptures,

> out of desire, anger, greed, and attachment are Evil.

> >

> > Karmas bear fruits, in two forms. Direct fruit, and fruit in the

> form of impression (influence, SAMSKARA). Direct fruit is divided

> into two kinds - seen and unseen. The seen fruit, can further be

> divided into two - immediate and remote. As the immediate fruit of

> tasteful food, is that it satisfies hunger, and its remote

(future)

> fruit, is that it gives strength. Similarly , he who eats chilli

in

> excess, with food, has a burning sensation, in the tongue, mouth,

> throat, ears and eyes. That is immediate fruit. It causes disease

in

> future, and that is its future fruit.

> >

> > Simlilarly Unseen fruit can either be reaped here, or hereafter.

> Acts of sacrifice, gifts, charities, chanting, pilgrimage etc. can

> bear fruits here, in the form of riches, sons, praise and honour

> etc. and hereafter in the attainment of heaven. Similarly, fruit

of

> evil karma such as theft, robbery, and murder etc. in the form of

> fine, imprisonment, execution is unseen fruit , which is reaped

> here, while birth as birds, beasts, insects and creepers, and

> residence in hell is fruit, which is reaped hereafter.

> >

> > Your present actions ( Kriyamana Karmas) , leave two kinds of

> > impressions, pure and impure- for Good and Evil karmas

> respectively.

> > These impressions ( samskaras)result in formation of a " habit "

for

> the man. They form a man's nature. The nature ( habit) so formed

is

> very strong and this cannot be easily rooted out.It is said by

> saints:-

> >

> > A tiger remains satisfied, in a dense forest, a lion likes a

dense

> cave, a swan likes a blooming lotus, an eagle likes a cremation

> ground, a gentleman wants to live with another gentleman, and a

mean

> fellow with mean persons. It is true that a man does not give up

his

> nature! ! !

> >

> > This personal nature (habit) sways a man and he has to overpower

> it.

> >

> > Balance in next edition.

> >

> > Jai Shree Krishna

> >

> > Vyas N B

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

--

> >

> > Jai Shri Krishna,

> >

> > There is no doubt that unless we connect ourselves with them

> (karmas), the innocent Karma do not bind us.

> >

> > A person bathes in Ganga ji in Sun's light, but Sun does not get

> > rewarded for (Punya Fal) this. On the other hand a person

commits a

> > crime in Sun's light, but Sun is not penalised for the same.

> Because

> > Sun did not connect itself to these activities.

> >

> > Our eye lids are continuously closing and opening, our normal

> > breathing, our digestion process, blood circulation etc are

> > happening on their own, but we do not take pride of doership

> therein.

> >

> > If we incur loss in business or make profit, we are affected.

But

> if

> > someone else suffers loss or makes profit, we dot feel sad or

> happy.

> > This is because we did not connect to his business.

> >

> > If some one dies in a building opposite to our home, we do not

> > bother. But, if a person related to us dies, then we become very

> > sad. Similarly, birth of a new baby in an unknown house does not

> > make us happy. Again connection.

> >

> > There are so many good and bad actions happening all around us

and

> > continuously. But we are not rewarded or penalised for them.

> >

> > We have to pay for or get rewarded for only those actions, with

> > which we connect.

> >

> > Actually, we do not have to do anything for ourselves, because we

> > are part (Ansh) of Parmatma. Whatever we have to do is only for

> > world, without desiring anything. Then we will experience self

> > realisation.

> >

> > Narayana Narayana

> > Rajendra J Bohra

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

-

> > Shri Krishnah sharanam mama.

> >

> > I think four shlokas (verses) of Shrimad Bhagawad Gita briefly

> > explain the entire concept of karma, their importance, destiny

for

> > good and bad karmas and the duty of all Jivas (individual souls).

> > These are - 3.5 (chapter 3, shloka 5), 9.21, 9.27 and 18.66. The

> > first (3.5) says that even for a fraction of a second one can not

> > rest without performing karma (action). It means that helplessly

we

> > have to but do karma, good or bad, according to our prakriti

> > (nature). These actions, both good as well as bad, are

responsible

> > for subjecting us to the endless cycle of birth and death.

> >

> > Shloka 9.21 explains that even by doing good karmas, at the end

we

> > are granted the swargaloka (heaven), but having enjoyed the swarg

> > and on exhaustion of the punya (merits, good deeds), we are

thrown

> > back into the mortal world. The cycle of death and birth, cause

and

> > effect, thus continues unendingly. Therefore Bhagwan Shri Krishna

> > says in shloka 9.27 that each and every action that one does,

> > whatever one eats, or gives away, or practices as tapasya

> > (austerity), etc. should be done as an offering to Him. It then

> does

> > not remain as a karma or cause that may have an effect. And

finally

> > Bhagwan advises in shloka 18.66 that relinquishing all dharmas

> (that

> > also include adharmas or bad deeds done inadvertently, because

both

> > cause bondage), take refuge (sharana) in Him alone, for He alone

> > will liberate one from all sins (adharma, which also includes

> dharma

> > or punya or good deeds, all these being liable to cause bondage,

as

> > mentioned above). This then becomes the only duty of the Jiva

> > (individual soul) to get rid of that vicious cycle.

> >

> > With regards to all Sadhakas,

> >

> > K.N.Sharma

> >

> >

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

--

> >

> >

> > 1. " karma " means any action or reaction to ones actions. No one

> > can remain with out acting for even a momemnt because of their

> > innate nature- see BG 3. 5 and BG 18. 59

> >

> > 2. Good karmas invite good reactions and vice versa. But the

goal

> > of life being to get out of the cycle of birth and death, the

way

> of

> > action is to do any work in a manner in which no " karama "

attaches

> (

> > no reaction good or bad) (Yoga: karmasu kausalam " - yoga is the

art

> > of doing works)

> >

> > 3. Thus art of doing work is doing it in the spirit of yoga.

Yoga

> > means union (- with God). Thus if you do any work in the spirit

of

> > dedicating to God, with out any desire for the fruit for

oneself,

> > and with out any feeling that " I am the door " ) - with out any

ego,

> > and keep doing the work any way ( see BG II- 47) the no Karma

> > attaches and there will be no rebirth either to enjoy or suffer

the

> > consequences of one work- because in the first place you did it

> > with out any doorship and dedicating the fruits to God.!

> >

> > 4. So what kind of work one must do?- Niyantham karma- what is

> > prescribed for you - in the station of your life- as a house

> holder,

> > student, etc etc, as well as the work that is suitable to your

> > innate nature .

> >

> > Gita gives details of what is Karma, Akarma, Vikarma etc.

> >

> > Thats my five cents! Hope it has been useful. Thanks. The

> learned

> > may forgive my mistakes.

> >

> > K.P.Sridharan

> >

> >

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

--

> -

> > Dear Sadak,

> >

> > 1) What is Karma?--- Is action by body & thought. Even doing

pooja

> (prayer) is a good Karma. Doing Dana (charity) is Karma. For pooja

> (prayer / worship) one gets grace of GOD. By working one gets

> money. By sensual karmas one gets pleasures. By doing Bakthi

> (worship) one gets guidance from GOD. By thinking of harming

> someone, i.e. Manasa Karma one gets troubles.

> >

> > 2) It's Use and importance? Doing good Karmas and each time

> > surrendering the fruits of karma to Sriman Narayana one gets

> Mukthi.

> > Doing enormous service one gets Indra bhoga and come back to

earth.

> >

> > 3) Where Karma is useful? In Sri Ramayan-- Saint Sarabanger

> > surrendered his Topa Karma and Yoga Karma to Sri Rama and went to

> > Vaikunth. If he did not surrender He would have gone either to

> Brahma Lok or Indra lok to enjoy that fruits and be born again.

> >

> > 4) What does good and bad Karma lead to? Above itself explains.

> >

> > Namaste

> >

> > B. Sathyanarayan

> >

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

--

> >

> > , " sadhak_insight "

> > <sadhak_insight@> wrote:

> > >

> > > Hari Om

> > >

> > > Re Soniaji's Query

> > >

> > > You have indeed posed many questions!

> > > 1) What is Karma?

> > > 2) It's Use and importance?

> > > 3) Where Karma is useful?

> > > 4) What does good and bad Karma lead to?

> > >

> > > But from spiritual point of view you have raised a right topic.

> > >

> > > WHAT IS KARMA?

> > >

> > > There are two things. One - " SELF " , you , the Purusha. Two-

> Nature

> > ( Prakrati), World, including your body, mind, ego, intellect and

> > everything which changes.

> > >

> > > Out of these two, the former never changes and the latter never

> > remains changeless!

> > >

> > > In the nature (world) there are two things existing.

> > One " Activity " (change) Two " matter " (worldly things, bodies etc).

> > >

> > > " Activity " is continuously happening in the nature, as a

natural

> > phenomena. This " activity " takes place in the form of a constant,

> > continuous, ceaseless change in the " matter " (worldly things).

This

> > activity is independent of you, unconnected basically with you

and

> > is happenning naturally.

> > >

> > > When you (Purusha, self) connect yourself with the nature

(world,

> > including your body, mind, intellect, ego etc), then the

aforesaid

> > activity of nature becomes " Karma " for you, because you formed

> > connection with nature!

> > >

> > > When you form attachment/connection with the nature/world, you

> > develop a sense of " mineness " with those worldly things which you

> > have got with you. That mineness (mamata) from already obtained

> > worldly things, then creates a desire (kaamna) in you to get

those

> > worldly things which you have not got!

> > >

> > > So long as these three elements viz desire, mineness and

> > attachment (connection of self with the world) remains, till then

> > every change, every activity happening in the nature in relation

to

> > subject " matter " of these three elements is " Karma " for that

> Purusha

> > (self) who has established connection / attachment with world and

> > worldly things.

> > >

> > > Every Karma gives results invariably.

> > >

> > > Balance in next edition. You may ask clarifications in the

> > meantime on the discussed material.

> > >

> > > Jai Shree Krishna

> > >

> > > Vyas N B

> > >

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

--

> --

> > -

> > > Dear Sadhakas, Namaste!

> > >

> > > Gita Ch 3 is devoted to Karma Yoga. It starts with Arjuna's

> > dilemna:

> > > He asks, If knowledge is superior to actions as you say O,

> Krishna,

> > > why do you ask me to engage in terrible action of war? Krishna

> > tells

> > > him that none can remain without doing actions so not doing

> actions

> > > is not an option even for man of knowledge. He continues on

> > > expanding Karmas meaning and importance.

> > >

> > > As I understand, some of them are:

> > >

> > > Actions can be devoid of feeling of Karta-doership, one of the

> most

> > > important points regarding Karmas to be a Karma-Yogi and

> eventually

> > > liberate from karmas!

> > >

> > > The purpose in understanding karmas thoroughly is to be free

from

> > > karmas!

> > >

> > > Mere physical action is not karma. When action involves

personal

> > > motive, it gives rise to a sense of personal doership, then

> action

> > > becomes karma that binds the doer-karta. Other actions that

> happens

> > > naturally, impersonally such as falling of leaves in autumn, or

> > > sponteneous acts of helping someone from life threatening

> > > situations, or like Sun by naturally shining and sustaining

life

> on

> > > earth. Such are not Karmas, but are Kriyas signifying the

> abscence

> > > of personal motives and thereby doership-karta. These are not

> > > binding as there is no one to be bound by them.

> > >

> > > Karmas stand on the pillar of Karta and derive their

nourishment

> > > from this assumed doer and his/her motives making them

personal

> and

> > > stronger in ego. It is this karta that attaches to the

results,

> not

> > > karmas. One can see that " I did this or that " is an after-

thought

> > > that arises only after the act is performed, whereas the

actual

> act

> > > was done by the know-how expressing itself in the act being

done.

> > We

> > > identify with such know-how and call it " I " as doer.

> > >

> > > Anatomy of karmas: Consciousness-Atman gets identified with

body-

> > > mind organism, thus considering him/her as a separate and

limited

> > > individual. He/She lives the entire life in this mode doing

> karmas.

> > > Such Karmas create impressions on thus identified

Consciousness

> as

> > a

> > > result of pleasant or unpleasant reactions to perceived

> situations

> > > based on personal likes and dislikes, attachments to objects,

> > > unfulfilled desires and vaasanas. This impressions(sanskaras)

> > ridden

> > > consciousness is called Jivatma or soul, forming subtle-karmic

> body

> > > of a person(sukshma sarir-avarana), which is carried to

> subsequent

> > > physical bodies upon death resulting in cycle of birth-sansara-

> > > death. Thus a person lives with assumed doership, and

> unfortunately

> > > considers it to be real. Obviously he/she will be bound by such

> > > doership.

> > >

> > > It is important to see that Doership is not truth of ourselves.

> > > Doership is a false sense of " me " . So karmas are performed in

> > > ignorance of not knowing one's true nature being pure Awareful

> > > Existence! What happens is that such a subtle body is body of

> > > ignorance which re-incarnates over and over until it removes

the

> > > ignorance in some human birth! That is why with dawning of

Self-

> > > knowledge, impressions get burnt, so to speak, and pure Atman

> > shines

> > > and reins!

> > >

> > > Even while ignorance lasts, good Karmas produce good results

> > (Punyas)

> > > and evil Karmas produce bad results(paapas) sooner or later.

> From a

> > > practical point of view one does self-less actions to offer

one's

> > > body-mind-intellect instrument in the service of all who are

> > > entrusted to one. Such a one is karma-yogi because such karmas

> will

> > > help one unite with Atman or remove the ignorance that

separates

> > one

> > > from taking one's true stand as Atman.

> > >

> > > Lord says in Gita that you have right to perform only actions,

> but

> > > the results are not your right. One can accept such results

> easily

> > > when one knows full well one is not Karta. No karta, no

separate

> > > person either.

> > >

> > > A point comes in one's sadhana where one can see that every

self-

> > > less karma is its own fruit too, making it Grace of God all the

> > way!

> > >

> > > Namaskaras.... Pratap

> > > (Pratap Bhatt)

> > >

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

--

> --

> > >

> > > 1. karma is a chain of actions and reactions which bind the

> living

> > > entity when he leaves his eternal position as the associate of

> > > supreme personality of godhead and falls down into this

material

> > > world,

> > >

> > > 2. good karma brings good results and bad karma bring bad

> results,

> > > however, in any case both are binding upon the living entity

and

> > > prolong his sojourn in the material world

> > >

> > > 3. the only way to get rid of the karma is by working for the

> > > supreme in a spirit of detachment also called akarma, in which

> the

> > > living entity acts but since he is acting for the supreme, he

> > > quickly attains liberation from the bondage of works

> > >

> > > 4 the easiest way in this age of kali to nullify all karma is

the

> > > method taught by lord Sri Chaitanya of constant chanting of the

> > holy

> > > names of god " Hare Krishna Hare Krishna Krishna Krishna Hare

> Hare

> > > Hare Rama Hare Rama Rama Rama Hare Hare "

> > >

> > > 5. by chanting this mantra one regains his original affinity

for

> > > spiritual world, he lives his life which is pleasing to GOD and

> > > attain liberation from all karma instantly.

> > >

> > > i hope these answers are clear,

> > >

> > > Piyush Gupta

> > >

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

--

> --

> > > Karma is doing what you love doing intensely, whether or not

you

> > get

> > > paid, or get noticed or get power. Swantah Sukhay or 'dear to

> > > yourself' is Karma. A child is playing or watching birds or a

> > > writer/poet engaged in writing, a painter doing sketches. All

are

> > > karma provided these are action of free will, and not a

reaction

> of

> > > any kind. This means, work of SWA-BHAAV (own nature) is Karma.

> > >

> > > Karma is not Vyavsaya. Vyavsaya is act of agreement,

obligation

> or

> > > compulsion, and not an act of belief. Vyavsay such as foreced

> > > employment, or fulfilling unwanted demand of family,

showmanship

> > are

> > > called KARMA-BANDHAN. Vyavsays is not act of freewill but a

> legal

> > > or social action under influence of environment. This VYAVSAYA

> word

> > > cmes from VISHAY (subjects) and it is poisonous proprty of

> > > intellect. A wife/husband in family is in act of KARMA

(DHARMA)

> but

> > > a lady/man in act of prostituton are in VYAVSAYA (VAISHYA).

Most

> of

> > > us in profession of different kind are not in free state, and

act

> > in

> > > a particular manner and therefore are VAISHYA (prostitute).

> > >

> > > Live free and take responsibility of the freedom so that

freedom

> is

> > > not just for today but remains forever. This concept of life

and

> > > society is all about war of the Mahabharata.

> > >

> > > Regards

> > > Krishna Gopal

> > >

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

--

> -

> > > , " sadhak_insight "

> > > <sadhak_insight@> wrote:

> > > >

> > > > I would be highly obliged if u could enlighten me about

karma.

> i

> > > > have heard a lot about it and i have a slight idea that our

> deeds

> > > > are our karma. what is the importance of karma in one's life?

> > > Where is karma useful ? what does good and bad karma lead to?

> > > >

> > > > Sonia Mehta

> > > >

> > > >

> > > > FROM THE MODERATOR

> > > >

> > > > GITA TALK GROUP GUIDELINES:

> > > >

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> doubts

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> and

> > > the

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> > > >

> > > > MODERATOR

> > > > Ram Ram

> > > >

> > >

> >

>

[Guest guest]

Karma is a concept that is held as long as it is believed that one

is the doer of the actions that are being done through the form.

ALL action is impersonal as all action is an action of ONE

consciousness. What is done is done by no one so where is the

question of karma, only in the illusive idea that there is someone

responsible for the action that arise from No-thing.

Such concepts perpetuate the idea of an individual where none exists

and hence they prevent the seeing that all is One.

 

With Love Avasa

Adrian Meyers

---

 

Dear Sadhakas, Namaste!

 

We have many nice posts on implications of Karma and its importance.

I want to take another perspective which emphasize laws of

collective karmas and freedom from Karma-bondage by understanding

that persoanl karmas are as illusory as the individual doer-me is. I

don't know the references in Gita about this; there may be somewhere

or someone who knows.

 

Collective Karmas seem to operate as cosmic Laws of nature working

as causes and effects weaved in fabric of time and space appearing

as phenomenal world.

 

As I understand, in reality, Karmas cannot exist at individual

level. I don't see " my Karmas " , because to be able to say " my

karmas " , there must be pre-existent belief of " me " being a separate

and independent entity who has choice of acting and creating karmas.

 

Upon investigation, one may find no convincing evidence other than a

belief, of such a permanent sense of being " me " who can claim " my

karmas " ; since anything mine can be true only on " me " being there

first. (Ask yourself: Can there be " my house " without first

being 'me'?, see that both are not factual experience, only

practical convention)

 

Such a 'me' is illusory appearance of the belief in separation only.

This is consistent with some verses of Gita Ch 2 describing nature

of Atma, our true reality.

 

As a matter of fact, upon disecting 'me', all we see are karmas in

the forms of desires, likes-dislikes, attachments to objects, deep

rooted tendencies(vaasanas) etc etc. Such a 'me' sense makes us fool

into believing that me and my karmas are two different realities.

 

So all karmas are really collection of all accumulated thoughts-

feelings stored as knowledge, know hows, skills etc. from the

beginning of mankind and available to human consciousness as

unconscious, sub-conscious and conscious states of our beings. As

examples we have noble acts of Saints and generous people as well as

that of cruelties brought about by holocausts, acts of violence,

wars, etc since time immemorial which have left the solid

impressions-imprints on human consciousness carried across

generations. These are collective karmas being recycled.

 

Each one of us is a product of our immediate environment, which

include some good and some not so good and some bad conditioning. As

an individual, one being such a conditioned entity, cannot have

freedom to choose because all choices are dictated to such a person

by environment, and thus is bound further and further. (This is the

fact!)

 

Having said that, when one turns inward to realize directly

(aparokshaanubhuti) one is not such a individual inwardly afterall,

all karmas, or such conditioning falls apart due to the shattering

of one's foundational belief in separate " me " ! This is the quick and

direct maarg (Path) of freeing oneself from bondage of karmas. As

long as I continue to believe in " me " thinking that upon

realization, I will know the truth, I may keep feeding such a belief

more and more thinking I am getting out of karma! It is rather other

way around! Start to think, feel and act as if one is not an

individual from now on, to live the realization. It is called

breaking the vicious circle of karma!

 

So one liberates from individual karma belief to Universal Karmas as

the Maya principle or laws of nature operating impartially only, and

holds nothing personal against anyone or anything. Nature is doing

it to Itself in all its doings!

 

The other way is to go through the progressive steps of self-less

karmas, while acquiring self knowledge fostered by Devotion to

Ishwara and finally see the universality of laws of karmas as

Prarabdha and liberate!

 

Namaskras. Pratap

 

---------------------------

 

 

Dear Vyas ji, Namaste.

 

Thanks for sending this e-mail. I like only philosophical talks or e-

mails.

 

Do send me your such talks.- Shridhar

 

Acharya, PREMCHAND SHRIDHAR

 

---------------------------

 

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> Hari Om

>

> Re Soniaji's Query

>

> Now that I have given you the theory related with Karma, let us

> address it's importance.

>

> At least in human life there can not be a more important element to

> understand, than the Karma and the Law of Karma. If somebody is a

> Karma Yoga then for him to know about the Karma, (actions

entailing

> results), Vikarma (prohibited actions) and Akarma (fruitless

karmas;

> process of converting Karma from fruit bearing to fruitlessness)

is

> essential.

>

> For those who want to realize Paramatma, actions (karma) are done

> without attachment to the fruit (results). As a consequence, peace

> generates in the mind of the striver, by operation of law

> automatically, because the striver has " renounced " attachment to

the

> results. (BG 6:3 read with 12:12). THAT peace is the cause of

> Paramatma Realisation! That peace is not the end, that peace is

> means! If a striver does not become an enjoyer in the peace so

> generated, that peace leads to Paramatma Realisation!

> (It is a topic in itself. I have briefly stated)

>

> There is a velocity in every human being to do karmas. A common

man

> does Karma and so does a Karma Yogi also. But there is great

> difference in the intentions and motives of both. A common man

does

> karma to satisfy desires, while a Karma Yogi does Karma to

> relinquish his desires!!

>

> A Bhogi (common man / enjoyer of sense objects) does Karma for him

> self, a Yogi (spiritual aspirant, saadhak, a Karma Yogi) does

Karma

> for others. A striver gets established in Equanimity, if he does

not

> get attached with consumption of worldly pleasures and with the

> Karmas. (Gita 6:4).

>

> In fact, this subject - the importance of Karma is so vast that

any

> space will be a constraint. In fact, Karma is so important that

> almost everything can be established as a consequence of Karma.

Only

> on the attainment of reward by much action through human effort in

> this world, there arises in the heart, cool delight like that of

> moon, not from another cause. There is nothing in the treasury of

> the world which is not obtained by people through mere human

effort

> pursuing auspicious deeds. He, who longs for whichever object and

> strives for it's sake, surely obtains that object in due course of

> time, if he does not retreat from it half-way. People of good

> intelligence easily pass over endless difficulties mainly by

> dedicated effort: but not by idleness.

>

> Now regarding Results of Karma -

>

> AS YOU SOW, SO SHALL YOU REAP!!!

>

> Remember, there is Law of Karma operating in every one's life.

> Nature never makes mistake in meting out the results of our deeds.

> There is of course elapse of time between the effort and reward.

> Further it is very difficult to co-relate as to which result is

> consequence of which Karma. But there is no doubt that good karma

> gives good results and bad karma gives bad results- multiplied in

> quantity however depending upon the type of seeds sown and the

> ferocity and the velocity of the karma made. It is a deep

subject.

> If any particular question is asked I will be glad to reply.

>

> Please note there is very limited knowledge available in the world

> as to how Law of Karma, Destiny operates. Even Lord Krishna said

in

> Gita- " Gahana karmno gatih " - very deep is the subject of karma

and

> its results. Fortunately, in India, we had a Saint of the level of

> Swamiji Shri Ramsukhdasji Maharaj. He was jewel crown of Paramatma

> Himself. He has left behind so much knowledge and study on the

> subject that I can confidently tell that if there is some curious

> sadhak, he will get substantially satisfied of his queries on the

> subject. Readers are welcome to pose queries now on the subject. I

> have given theory, principles and basic data to get them going.

>

> Come On, fellow Saadhaks. It is a topic which can really make

every

> one interested, and may be we will know that thing after knowing

> which nothing remains to be known, get that thing, after getting

> which nothing remains to get and do that thing, after doing which

> nothing remains to be done.

>

> Jai Shree Krishna

>

> Vyas N B

>

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

> , " sadhak_insight "

> <sadhak_insight@> wrote:

> >

> > Re Soniaji's Query

> >

> > You had asked a question as to how Karma is important in life.

> Note

> > here that a man has to follow a cycle of birth and death , and

he

> > is born in good and evil wombs, because of his personal NATURE,

of

> > assuming affinity with the matter. This personal nature (habits,

> and

> > tendencies), as I explained is developed as a consequence of

your

> > present Karmas (actions). The better your karmas (actions), the

> > purer your nature becomes and vice versa. Anyway let us proceed

> with

> > the unfinished agenda first.

> >

> > SANCITA KARMA

> >

> > Actions performed, during past lives and till now, are

> > called " Accumulated Karmas " (Sancita Karmas). They are two part –

 

> > fruit and impressions. These are stored in the inner sense. The

> > fruit portion forms " Prarabdha " (Destiny), and from the

impression

> > portion (Samskara) there arise FLEETING THOUGHTS (sphuranas).

> These

> > sphuranas (fleeting thoughts) if not controlled inspire you to

> > perform new karmas. In fact, your present life accumulated

karmas

> > (sancita) are more responsible for inspiration to action.

Rarely,

> > however, accumulated actions of past lives also cause such

> > inspiration.

> >

> > A thought (Sphurana) comes to the mind according to sancita

karma

> > (accumulated karmas), as well as, Prarabdha (what is destined)

> > karma. The thought of sancita karma cannot force a man to

perform

> an

> > action. But if there are attachment and aversion (raag and

dvesha)

> > in it, then these thoughts by becoming a " SANKALPA " (Projection

> or

> > pursuit of the mind) can force you to act. But the sphurana

> > (fleeting thought) of Prarabdha (Destiny) forces a man to act in

> > order to enable him to get the fruit of past actions. But the

man

> is

> > always free in applying his discrimination and in checking

himself

> > from performing prohibited actions. He is independent in doing

so.

> >

> > Hence the Sancita Karma produces Destiny as fruit and an

> avalanche

> > of continuous fleeting thoughts as impression / samskara. These

> > fleeting thoughts, if you get attached to them, convert into a

> > Sankalpa, and from there a new karma……. And thus a chain starts

of

> > action, reaction, action……. These thoughts certainly cast a

major

> > impact on your MIND.

> >

> > PRARABDHA KARMA (DESTINY)

> >

> > Out of the accumulated actions (Sancita Karma), actions which

are

> > inclined to bear fruits, are called " Prarabdha " (destiny).

> Destiny,

> > bears fruit, in the form of favourable, unfavourable and mixed

> > circumstances, through (i) self-will , (ii) the will of

destiny ,

> > and (iii) will of others. Examples:- (i) A man buys some goods

and

> > makes profit or sustains loss, as a fruit of his prarabdha

> > (destiny). But he buys goods, by his own will. (ii) A person

finds

> a

> > purse full of gold coins, all of a sudden or he injures his arm

> when

> > the branch of a tree falls on him. It is the fruit of his

destiny,

> > through the will of destiny. (iii) A boy is adopted by a rich

man,

> > and the boy becomes owner of rich man's property. Similarly a

> man's

> > wealth is stolen by thieves, it is the fruit of one's destiny

by

> > the will of others.

> >

> > Destiny results in presenting before you good or bad

circumstances

> > only. There the role of destiny ends. These circumstances do not

> > force you to perform forbidden actions. If a person is forced to

> do

> > forbidden actions, as the fruit of " Prarabdha Karma " , the

> ordinance

> > of scriptures, for the prescribed and prohibited actions, will

be

> of

> > no avail. Secondly, if he goes on performing prohibited actions,

> > according to his destiny, there will be no end to his bad /evil

> > karmas. Further these circumstances cannot force a man, to be

> happy

> > or sad. It is his affinity, with the circumstances, that makes

him

> > happy or sad. By applying his discrimination, a man can always

> > remain equanimous. In fact to " become happy or sad " - the cause

is

> > not Destiny but the cause is a man's own STUPIDITY !

> >

> > Balance in last and concluding last edition tomorrow.

> >

> > Jai Shree Krishna

> >

> > Vyas N B

> >

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

--

> -

> >

> > There cannot be good or bad karma. Karma is a work of sva-bhaav

> > (character, dharma) of individual at a given state of self

> > realization. Karma is different for different individual. For

> > example, Arjun had to kill his family and a lot of other people.

> It

> > is not bad karma because he did not do it for a fruit of his

> action,

> > but what he believes is his duty. Kaurav and Pandav both had

their

> > different swa-bhaav or dharma and Mahabharata was called Dharma

> > Yuddha. Sri Krishna has clearly explained differences in Karma

> and

> > vyavsya. What we are discussing here is about Vyavsaya or Karma

> > Bandhan.

> >

> > Regards

> > K G

> > (Krishna Gopal)

> >

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

--

> --

> > , " sadhak_insight "

> > <sadhak_insight@> wrote:

> > >

> > > Hari Om

> > >

> > > Re Soniaji's Query

> > >

> > > Actually when a man, identifies himself with prakrati (Nature,

> > World), in other words he identifies himself with body, then the

> > actions done by his body become his actions, his karmas. Karmas

> bear

> > fruits always. When one renounces this identification, his

actions

> > (Karmas) do not bear fruit for him, and turn into " inaction "

> > (akarmas). When a liberated soul, realizes the actions (Karmas)

> > performed by the body, those actions are neutralised (Gita

4:18).

> > In fact, all actions (Karmas) are performed, by the modes of

> nature.

> > But a man by identifying himself with prakrati (nature) e.g.

with

> > his body thinks " I AM THE DOER " (Gita 3:27, 13:29).

> > >

> > > Karmas are of three kinds - Kriyamana(actions of the present),

> > Sancita (accumulated actions of the several past human lives,

and

> > also of this life till now) and Prarabdha (some of the actions,

> > whose fruit man has to reap, during current life, in the form of

> > favourable or unfavourable or mixed circumstances).

> > >

> > > New actions (Kriyamana) can be performed only in human life

and

> so

> > are their impressions. (Gita 4:12, 15:2). Other lives such as of

> > birds and beasts etc , are only to reap the fruit of the past

> > actions.

> > >

> > > Kriyamana actions are of the two types - Good and Evil. Karmas

> > which are performed, in accordance with ordinance of scriptures,

> are

> > called Good. Karmas performed agaist the ordinance of

scriptures,

> > out of desire, anger, greed, and attachment are Evil.

> > >

> > > Karmas bear fruits, in two forms. Direct fruit, and fruit in

the

> > form of impression (influence, SAMSKARA). Direct fruit is

divided

> > into two kinds - seen and unseen. The seen fruit, can further be

> > divided into two - immediate and remote. As the immediate fruit

of

> > tasteful food, is that it satisfies hunger, and its remote

> (future)

> > fruit, is that it gives strength. Similarly , he who eats chilli

> in

> > excess, with food, has a burning sensation, in the tongue,

mouth,

> > throat, ears and eyes. That is immediate fruit. It causes

disease

> in

> > future, and that is its future fruit.

> > >

> > > Simlilarly Unseen fruit can either be reaped here, or

hereafter.

> > Acts of sacrifice, gifts, charities, chanting, pilgrimage etc.

can

> > bear fruits here, in the form of riches, sons, praise and honour

> > etc. and hereafter in the attainment of heaven. Similarly, fruit

> of

> > evil karma such as theft, robbery, and murder etc. in the form

of

> > fine, imprisonment, execution is unseen fruit , which is reaped

> > here, while birth as birds, beasts, insects and creepers, and

> > residence in hell is fruit, which is reaped hereafter.

> > >

> > > Your present actions ( Kriyamana Karmas) , leave two kinds of

> > > impressions, pure and impure- for Good and Evil karmas

> > respectively.

> > > These impressions ( samskaras)result in formation of a " habit "

> for

> > the man. They form a man's nature. The nature ( habit) so formed

> is

> > very strong and this cannot be easily rooted out.It is said by

> > saints:-

> > >

> > > A tiger remains satisfied, in a dense forest, a lion likes a

> dense

> > cave, a swan likes a blooming lotus, an eagle likes a cremation

> > ground, a gentleman wants to live with another gentleman, and a

> mean

> > fellow with mean persons. It is true that a man does not give up

> his

> > nature! ! !

> > >

> > > This personal nature (habit) sways a man and he has to

overpower

> > it.

> > >

> > > Balance in next edition.

> > >

> > > Jai Shree Krishna

> > >

> > > Vyas N B

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

--

> --

> > >

> > > Jai Shri Krishna,

> > >

> > > There is no doubt that unless we connect ourselves with them

> > (karmas), the innocent Karma do not bind us.

> > >

> > > A person bathes in Ganga ji in Sun's light, but Sun does not

get

> > > rewarded for (Punya Fal) this. On the other hand a person

> commits a

> > > crime in Sun's light, but Sun is not penalised for the same.

> > Because

> > > Sun did not connect itself to these activities.

> > >

> > > Our eye lids are continuously closing and opening, our normal

> > > breathing, our digestion process, blood circulation etc are

> > > happening on their own, but we do not take pride of doership

> > therein.

> > >

> > > If we incur loss in business or make profit, we are affected.

> But

> > if

> > > someone else suffers loss or makes profit, we dot feel sad or

> > happy.

> > > This is because we did not connect to his business.

> > >

> > > If some one dies in a building opposite to our home, we do not

> > > bother. But, if a person related to us dies, then we become

very

> > > sad. Similarly, birth of a new baby in an unknown house does

not

> > > make us happy. Again connection.

> > >

> > > There are so many good and bad actions happening all around us

> and

> > > continuously. But we are not rewarded or penalised for them.

> > >

> > > We have to pay for or get rewarded for only those actions, with

> > > which we connect.

> > >

> > > Actually, we do not have to do anything for ourselves, because

we

> > > are part (Ansh) of Parmatma. Whatever we have to do is only for

> > > world, without desiring anything. Then we will experience self

> > > realisation.

> > >

> > > Narayana Narayana

> > > Rajendra J Bohra

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

--

> -

> > > Shri Krishnah sharanam mama.

> > >

> > > I think four shlokas (verses) of Shrimad Bhagawad Gita briefly

> > > explain the entire concept of karma, their importance, destiny

> for

> > > good and bad karmas and the duty of all Jivas (individual

souls).

> > > These are - 3.5 (chapter 3, shloka 5), 9.21, 9.27 and 18.66.

The

> > > first (3.5) says that even for a fraction of a second one can

not

> > > rest without performing karma (action). It means that

helplessly

> we

> > > have to but do karma, good or bad, according to our prakriti

> > > (nature). These actions, both good as well as bad, are

> responsible

> > > for subjecting us to the endless cycle of birth and death.

> > >

> > > Shloka 9.21 explains that even by doing good karmas, at the

end

> we

> > > are granted the swargaloka (heaven), but having enjoyed the

swarg

> > > and on exhaustion of the punya (merits, good deeds), we are

> thrown

> > > back into the mortal world. The cycle of death and birth,

cause

> and

> > > effect, thus continues unendingly. Therefore Bhagwan Shri

Krishna

> > > says in shloka 9.27 that each and every action that one does,

> > > whatever one eats, or gives away, or practices as tapasya

> > > (austerity), etc. should be done as an offering to Him. It

then

> > does

> > > not remain as a karma or cause that may have an effect. And

> finally

> > > Bhagwan advises in shloka 18.66 that relinquishing all dharmas

> > (that

> > > also include adharmas or bad deeds done inadvertently, because

> both

> > > cause bondage), take refuge (sharana) in Him alone, for He

alone

> > > will liberate one from all sins (adharma, which also includes

> > dharma

> > > or punya or good deeds, all these being liable to cause

bondage,

> as

> > > mentioned above). This then becomes the only duty of the Jiva

> > > (individual soul) to get rid of that vicious cycle.

> > >

> > > With regards to all Sadhakas,

> > >

> > > K.N.Sharma

> > >

> > >

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

--

> --

> > >

> > >

> > > 1. " karma " means any action or reaction to ones actions. No

one

> > > can remain with out acting for even a momemnt because of their

> > > innate nature- see BG 3. 5 and BG 18. 59

> > >

> > > 2. Good karmas invite good reactions and vice versa. But the

> goal

> > > of life being to get out of the cycle of birth and death, the

> way

> > of

> > > action is to do any work in a manner in which no " karama "

> attaches

> > (

> > > no reaction good or bad) (Yoga: karmasu kausalam " - yoga is

the

> art

> > > of doing works)

> > >

> > > 3. Thus art of doing work is doing it in the spirit of yoga.

> Yoga

> > > means union (- with God). Thus if you do any work in the

spirit

> of

> > > dedicating to God, with out any desire for the fruit for

> oneself,

> > > and with out any feeling that " I am the door " ) - with out any

> ego,

> > > and keep doing the work any way ( see BG II- 47) the no Karma

> > > attaches and there will be no rebirth either to enjoy or

suffer

> the

> > > consequences of one work- because in the first place you did

it

> > > with out any doorship and dedicating the fruits to God.!

> > >

> > > 4. So what kind of work one must do?- Niyantham karma- what

is

> > > prescribed for you - in the station of your life- as a house

> > holder,

> > > student, etc etc, as well as the work that is suitable to your

> > > innate nature .

> > >

> > > Gita gives details of what is Karma, Akarma, Vikarma etc.

> > >

> > > Thats my five cents! Hope it has been useful. Thanks. The

> > learned

> > > may forgive my mistakes.

> > >

> > > K.P.Sridharan

> > >

> > >

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

--

> --

> > -

> > > Dear Sadak,

> > >

> > > 1) What is Karma?--- Is action by body & thought. Even doing

> pooja

> > (prayer) is a good Karma. Doing Dana (charity) is Karma. For

pooja

> > (prayer / worship) one gets grace of GOD. By working one gets

> > money. By sensual karmas one gets pleasures. By doing Bakthi

> > (worship) one gets guidance from GOD. By thinking of harming

> > someone, i.e. Manasa Karma one gets troubles.

> > >

> > > 2) It's Use and importance? Doing good Karmas and each time

> > > surrendering the fruits of karma to Sriman Narayana one gets

> > Mukthi.

> > > Doing enormous service one gets Indra bhoga and come back to

> earth.

> > >

> > > 3) Where Karma is useful? In Sri Ramayan-- Saint Sarabanger

> > > surrendered his Topa Karma and Yoga Karma to Sri Rama and went

to

> > > Vaikunth. If he did not surrender He would have gone either to

> > Brahma Lok or Indra lok to enjoy that fruits and be born again.

> > >

> > > 4) What does good and bad Karma lead to? Above itself explains.

> > >

> > > Namaste

> > >

> > > B. Sathyanarayan

> > >

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

--

> --

> > >

> > > , " sadhak_insight "

> > > <sadhak_insight@> wrote:

> > > >

> > > > Hari Om

> > > >

> > > > Re Soniaji's Query

> > > >

> > > > You have indeed posed many questions!

> > > > 1) What is Karma?

> > > > 2) It's Use and importance?

> > > > 3) Where Karma is useful?

> > > > 4) What does good and bad Karma lead to?

> > > >

> > > > But from spiritual point of view you have raised a right

topic.

> > > >

> > > > WHAT IS KARMA?

> > > >

> > > > There are two things. One - " SELF " , you , the Purusha. Two-

> > Nature

> > > ( Prakrati), World, including your body, mind, ego, intellect

and

> > > everything which changes.

> > > >

> > > > Out of these two, the former never changes and the latter

never

> > > remains changeless!

> > > >

> > > > In the nature (world) there are two things existing.

> > > One " Activity " (change) Two " matter " (worldly things, bodies

etc).

> > > >

> > > > " Activity " is continuously happening in the nature, as a

> natural

> > > phenomena. This " activity " takes place in the form of a

constant,

> > > continuous, ceaseless change in the " matter " (worldly things).

> This

> > > activity is independent of you, unconnected basically with you

> and

> > > is happenning naturally.

> > > >

> > > > When you (Purusha, self) connect yourself with the nature

> (world,

> > > including your body, mind, intellect, ego etc), then the

> aforesaid

> > > activity of nature becomes " Karma " for you, because you formed

> > > connection with nature!

> > > >

> > > > When you form attachment/connection with the nature/world,

you

> > > develop a sense of " mineness " with those worldly things which

you

> > > have got with you. That mineness (mamata) from already obtained

> > > worldly things, then creates a desire (kaamna) in you to get

> those

> > > worldly things which you have not got!

> > > >

> > > > So long as these three elements viz desire, mineness and

> > > attachment (connection of self with the world) remains, till

then

> > > every change, every activity happening in the nature in

relation

> to

> > > subject " matter " of these three elements is " Karma " for that

> > Purusha

> > > (self) who has established connection / attachment with world

and

> > > worldly things.

> > > >

> > > > Every Karma gives results invariably.

> > > >

> > > > Balance in next edition. You may ask clarifications in the

> > > meantime on the discussed material.

> > > >

> > > > Jai Shree Krishna

> > > >

> > > > Vyas N B

> > > >

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

--

> --

> > --

> > > -

> > > > Dear Sadhakas, Namaste!

> > > >

> > > > Gita Ch 3 is devoted to Karma Yoga. It starts with Arjuna's

> > > dilemna:

> > > > He asks, If knowledge is superior to actions as you say O,

> > Krishna,

> > > > why do you ask me to engage in terrible action of war?

Krishna

> > > tells

> > > > him that none can remain without doing actions so not doing

> > actions

> > > > is not an option even for man of knowledge. He continues on

> > > > expanding Karmas meaning and importance.

> > > >

> > > > As I understand, some of them are:

> > > >

> > > > Actions can be devoid of feeling of Karta-doership, one of

the

> > most

> > > > important points regarding Karmas to be a Karma-Yogi and

> > eventually

> > > > liberate from karmas!

> > > >

> > > > The purpose in understanding karmas thoroughly is to be free

> from

> > > > karmas!

> > > >

> > > > Mere physical action is not karma. When action involves

> personal

> > > > motive, it gives rise to a sense of personal doership, then

> > action

> > > > becomes karma that binds the doer-karta. Other actions that

> > happens

> > > > naturally, impersonally such as falling of leaves in autumn,

or

> > > > sponteneous acts of helping someone from life threatening

> > > > situations, or like Sun by naturally shining and sustaining

> life

> > on

> > > > earth. Such are not Karmas, but are Kriyas signifying the

> > abscence

> > > > of personal motives and thereby doership-karta. These are not

> > > > binding as there is no one to be bound by them.

> > > >

> > > > Karmas stand on the pillar of Karta and derive their

> nourishment

> > > > from this assumed doer and his/her motives making them

> personal

> > and

> > > > stronger in ego. It is this karta that attaches to the

> results,

> > not

> > > > karmas. One can see that " I did this or that " is an after-

> thought

> > > > that arises only after the act is performed, whereas the

> actual

> > act

> > > > was done by the know-how expressing itself in the act being

> done.

> > > We

> > > > identify with such know-how and call it " I " as doer.

> > > >

> > > > Anatomy of karmas: Consciousness-Atman gets identified with

> body-

> > > > mind organism, thus considering him/her as a separate and

> limited

> > > > individual. He/She lives the entire life in this mode doing

> > karmas.

> > > > Such Karmas create impressions on thus identified

> Consciousness

> > as

> > > a

> > > > result of pleasant or unpleasant reactions to perceived

> > situations

> > > > based on personal likes and dislikes, attachments to objects,

> > > > unfulfilled desires and vaasanas. This impressions(sanskaras)

> > > ridden

> > > > consciousness is called Jivatma or soul, forming subtle-

karmic

> > body

> > > > of a person(sukshma sarir-avarana), which is carried to

> > subsequent

> > > > physical bodies upon death resulting in cycle of birth-

sansara-

> > > > death. Thus a person lives with assumed doership, and

> > unfortunately

> > > > considers it to be real. Obviously he/she will be bound by

such

> > > > doership.

> > > >

> > > > It is important to see that Doership is not truth of

ourselves.

> > > > Doership is a false sense of " me " . So karmas are performed in

> > > > ignorance of not knowing one's true nature being pure

Awareful

> > > > Existence! What happens is that such a subtle body is body of

> > > > ignorance which re-incarnates over and over until it removes

> the

> > > > ignorance in some human birth! That is why with dawning of

> Self-

> > > > knowledge, impressions get burnt, so to speak, and pure Atman

> > > shines

> > > > and reins!

> > > >

> > > > Even while ignorance lasts, good Karmas produce good results

> > > (Punyas)

> > > > and evil Karmas produce bad results(paapas) sooner or later.

> > From a

> > > > practical point of view one does self-less actions to offer

> one's

> > > > body-mind-intellect instrument in the service of all who are

> > > > entrusted to one. Such a one is karma-yogi because such

karmas

> > will

> > > > help one unite with Atman or remove the ignorance that

> separates

> > > one

> > > > from taking one's true stand as Atman.

> > > >

> > > > Lord says in Gita that you have right to perform only

actions,

> > but

> > > > the results are not your right. One can accept such results

> > easily

> > > > when one knows full well one is not Karta. No karta, no

> separate

> > > > person either.

> > > >

> > > > A point comes in one's sadhana where one can see that every

> self-

> > > > less karma is its own fruit too, making it Grace of God all

the

> > > way!

> > > >

> > > > Namaskaras.... Pratap

> > > > (Pratap Bhatt)

> > > >

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

--

> --

> > --

> > > >

> > > > 1. karma is a chain of actions and reactions which bind the

> > living

> > > > entity when he leaves his eternal position as the associate

of

> > > > supreme personality of godhead and falls down into this

> material

> > > > world,

> > > >

> > > > 2. good karma brings good results and bad karma bring bad

> > results,

> > > > however, in any case both are binding upon the living entity

> and

> > > > prolong his sojourn in the material world

> > > >

> > > > 3. the only way to get rid of the karma is by working for the

> > > > supreme in a spirit of detachment also called akarma, in

which

> > the

> > > > living entity acts but since he is acting for the supreme, he

> > > > quickly attains liberation from the bondage of works

> > > >

> > > > 4 the easiest way in this age of kali to nullify all karma

is

> the

> > > > method taught by lord Sri Chaitanya of constant chanting of

the

> > > holy

> > > > names of god " Hare Krishna Hare Krishna Krishna Krishna

Hare

> > Hare

> > > > Hare Rama Hare Rama Rama Rama Hare Hare "

> > > >

> > > > 5. by chanting this mantra one regains his original affinity

> for

> > > > spiritual world, he lives his life which is pleasing to GOD

and

> > > > attain liberation from all karma instantly.

> > > >

> > > > i hope these answers are clear,

> > > >

> > > > Piyush Gupta

> > > >

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

--

> --

> > --

> > > > Karma is doing what you love doing intensely, whether or not

> you

> > > get

> > > > paid, or get noticed or get power. Swantah Sukhay or 'dear to

> > > > yourself' is Karma. A child is playing or watching birds or a

> > > > writer/poet engaged in writing, a painter doing sketches.

All

> are

> > > > karma provided these are action of free will, and not a

> reaction

> > of

> > > > any kind. This means, work of SWA-BHAAV (own nature) is

Karma.

> > > >

> > > > Karma is not Vyavsaya. Vyavsaya is act of agreement,

> obligation

> > or

> > > > compulsion, and not an act of belief. Vyavsay such as foreced

> > > > employment, or fulfilling unwanted demand of family,

> showmanship

> > > are

> > > > called KARMA-BANDHAN. Vyavsays is not act of freewill but a

> > legal

> > > > or social action under influence of environment. This

VYAVSAYA

> > word

> > > > cmes from VISHAY (subjects) and it is poisonous proprty of

> > > > intellect. A wife/husband in family is in act of KARMA

> (DHARMA)

> > but

> > > > a lady/man in act of prostituton are in VYAVSAYA (VAISHYA).

> Most

> > of

> > > > us in profession of different kind are not in free state,

and

> act

> > > in

> > > > a particular manner and therefore are VAISHYA (prostitute).

> > > >

> > > > Live free and take responsibility of the freedom so that

> freedom

> > is

> > > > not just for today but remains forever. This concept of life

> and

> > > > society is all about war of the Mahabharata.

> > > >

> > > > Regards

> > > > Krishna Gopal

> > > >

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

--

> --

> > -

> > > > , " sadhak_insight "

> > > > <sadhak_insight@> wrote:

> > > > >

> > > > > I would be highly obliged if u could enlighten me about

> karma.

> > i

> > > > > have heard a lot about it and i have a slight idea that

our

> > deeds

> > > > > are our karma. what is the importance of karma in one's

life?

> > > > Where is karma useful ? what does good and bad karma lead

to?

> > > > >

> > > > > Sonia Mehta

> > > > >

> > > > >

> > > > > FROM THE MODERATOR

> > > > >

> > > > > GITA TALK GROUP GUIDELINES:

> > > > >

> > > > > The Purpose of the group is to help Sadhakas clarify their

> > doubts

> > > > > related to Gitaji shlokas. To ensure that both the

questions

> > and

> > > > the

> > > > > responses are focused, pointed and brief, the guidelines

for

> > > Gita-

> > > > > Talk discussions are being modified and are being sent to

> you.

> > > > >

> > > > > The following are the guidelines for Gita-Talk discussions.

> > > > >

> > > > > GUIDELINES FOR POSTING A QUESTION:

> > > > >

> > > > > 1. The group is focused on the Holy Gitaji and clarifying

any

> > > > > doubts, therefore only questions that pertain to Gitaji

will

> be

> > > > > posted in the future.

> > > > >

> > > > > 2. Please restrict the number of questions asked to only

one

> > at a

> > > > > time.

> > > > >

> > > > > 3. Making reference of Gitaji shloka is compulsory - at

least

> > > once

> > > > > in the question.

> > > > >

> > > > > 4. Please be specific with the question, relating the

> practical

> > > > > difficulties being faced by the Sadhak. Specifics around,

> where

> > > is

> > > > > the sadhak facing obstacles in his spiritual journey, in

the

> > > > > teachings of Geetaji, in principles laid down by Swamiji

or

> > other

> > > > > Mahatamas are highly recommended to be included.

> > > > >

> > > > > 5. General questions will not be considered for future

> posting.

> > > > > e.g. " suicide " " solving world hunger " etc.

> > > > >

> > > > >

> > > > > GUIDELINES FOR POSTING A RESPONSE:

> > > > >

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Gitaji,

> > will

> > > > be

> > > > > posted.

> > > > >

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> at

> > > > least

> > > > > once in the response. Wherever possible, please quote

> Gitaji

> > or

> > > > > other scriptures to substantiate your response.

> > > > >

> > > > > 3. Please be as concise and to the point as possible,

> > respecting

> > > > > sadhaka's time. Under no circustance the answer should

> exceed

> > say

> > > > > one page at the most (500 words or so).

> > > > >

> > > > > 4. Kindly limit personal feelings, opinions, beliefs etc.

to

> > the

> > > > > extent that they further help in understanding the Gita

> shlokas

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> > > > >

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> > > > > since the message is going to the entire group.

> > > > >

> > > > > 10. Due to the large readership, only those responses will

be

> > > > posted

> > > > > which are in line with the general philosophy of taking

> Shrimad

> > > > > Bhagavad Gita as the reference.

> > > > >

> > > > > 11. Moderator at his discretion, may modify the posting, if

> > > content

> > > > > is unclear for distribution or not directly related to the

> > > question

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> > > > >

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> > youth,

> > > > > westerners, non-sectarian audience. Kindly limit the use

of

> > only

> > > > > Sanskrit words, rather provide the English word with

Sanskrit

> > > > > bracketed wherever possible.

> > > > >

> > > > > MODERATOR

> > > > > Ram Ram

> > > > >

> > > >

> > >

> >

>

[Guest guest]

Jai Shri Krishna,

 

" Great souls like king Janaka realised truth by practicing

Karmayoga. As such from the point of view of Loksangraha also you

should definitely perform your duties. " (Gitaji 3:20). Loksangraha

means to perform selfless actions according to the scriptures and

for the good of others.

 

Our life cannot sustain without the help of others. We get body from

parents, education from teachers, the food we eat is produced by

others, the clothes we wear are made by others, the house we live in

is made by others, the road we walk on is built by others and so on

and so forth. Our life is dependent on others and hence we are

indebted to others for the same. We can free ourselves from this

debt by performing selfless actions, as per our capacity, towards

good of others.

 

One has to perform actions that ought to be done even when one is

established in the self, since there is certainly the continuance of

the body. In the physical sense also we cannot remain without

performing actions for even a second – breathing, flickering of eye

lids, digestion process, blood flow, purging activities etc. etc.

keep on happening within the body, continuously.

 

Even Parmaatma does perform actions. Krishna Himself declares in

Gitaji 3:22, that though there is no duty prescribed for Him and

though He does not need to get anything, still He keeps performing

duties for good of everyone. Parmaatma and His devotees, continue

performing their duties selflessly, for the good of everyone.

Similarly by performing selfless actions we can over come our

desires and realise Parmaatma.

 

Even if we assume, for sake of an argument here, that Karma is an

illusion (Maya), it is essential to perform them. To disregard doing

Karma by calling it an illusion does not help at all. Even Parmaatma

does Karma. By doing Karma only we can destroy the Maya and realize

Parmaatma.

 

The Karma becomes Sat-Karma (appropriate actions) or Asat-Karma

(inappropriate actions) according to the Bhava (intentions) with

which the same is performed. VASUDEVAH SARVAM (Gitaji 7:19) IS A

FACT, but this does not give us a leeway not to perform actions or

to perform inappropriate actions.

 

As per Gitaji, Karmayoga is a very old science by practicing which

many have realized Parmaatma. So even in present times, if one wants

his liberation, then he should not consider the worldly things,

which he has been granted for serving others, as his own. With such

a belief then he should serve others selflessly. Then one will be

detached from the world and realize Parmaatma.

 

Karmayoga is a very easy and independent means of realizing God –

there is ABSOLUTELY NO DOUBT about this at all.

 

To smilingly bear with all difficulties faced while performing one's

duties is called Tapa (penance). Tapa only purifies one's heart.

Without a purified heart one can not receive good things in true

spirit. That's why Krishna says in Gitaji 18:67 that we should not

share the secrets of Gitaji with one who is not Tapasvi (one who

performs penance).

 

Narayana Narayana

 

Rajendra J. Bohra

 

Hari Om

 

While it is true that Divine is one and Jeeva gets bound by Karma

only when he assumes doership. It is also true that very concept of

karma is illusory as SELF is not capable to perform any actions at

all.

 

But it is also true that the power of consciousness spreads around

like an illusion difficult to surmount. This illusion ( maya) is of

such kind that it produces delight by its destruction. Its inherent

nature is not perceived. It perishes just as it is being observed.

It covers discrimination and gives birth to worlds in large measure.

It is not also known what it is. See this wonder that is the world !

 

Since it springs up when not being perceived; but when perceived ,

it perishes. It has - as far as humanity at large is concerned -

indeed attained to fixity and IS EXISTING, having met with THAT ONE

Divine.

 

Hence let our investigation be not - " Whence did this illusion

arise " ? Let our investigation be - " How do I destroy this? " Or " How

do I help in getting this destroyed? " That in fact helps every one.

That in fact, is taken as goal by every great soul, once

individually perception has taken place.

 

Because it is only when this illusion has worn away and vanished,

one knows entirely, from whence it is, how it is and how it vanished.

 

Jai Shree Krishna

 

Vyas N B

 

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> Karma is a concept that is held as long as it is believed that

one

> is the doer of the actions that are being done through the form.

> ALL action is impersonal as all action is an action of ONE

> consciousness. What is done is done by no one so where is the

> question of karma, only in the illusive idea that there is someone

> responsible for the action that arise from No-thing.

> Such concepts perpetuate the idea of an individual where none

exists

> and hence they prevent the seeing that all is One.

>

> With Love Avasa

> Adrian Meyers

> -

--

>

> Dear Sadhakas, Namaste!

>

> We have many nice posts on implications of Karma and its

importance.

> I want to take another perspective which emphasize laws of

> collective karmas and freedom from Karma-bondage by understanding

> that persoanl karmas are as illusory as the individual doer-me is.

I

> don't know the references in Gita about this; there may be

somewhere

> or someone who knows.

>

> Collective Karmas seem to operate as cosmic Laws of nature working

> as causes and effects weaved in fabric of time and space appearing

> as phenomenal world.

>

> As I understand, in reality, Karmas cannot exist at individual

> level. I don't see " my Karmas " , because to be able to say " my

> karmas " , there must be pre-existent belief of " me " being a

separate

> and independent entity who has choice of acting and creating

karmas.

>

> Upon investigation, one may find no convincing evidence other than

a

> belief, of such a permanent sense of being " me " who can claim " my

> karmas " ; since anything mine can be true only on " me " being there

> first. (Ask yourself: Can there be " my house " without first

> being 'me'?, see that both are not factual experience, only

> practical convention)

>

> Such a 'me' is illusory appearance of the belief in separation

only.

> This is consistent with some verses of Gita Ch 2 describing nature

> of Atma, our true reality.

>

> As a matter of fact, upon disecting 'me', all we see are karmas in

> the forms of desires, likes-dislikes, attachments to objects, deep

> rooted tendencies(vaasanas) etc etc. Such a 'me' sense makes us

fool

> into believing that me and my karmas are two different realities.

>

> So all karmas are really collection of all accumulated thoughts-

> feelings stored as knowledge, know hows, skills etc. from the

> beginning of mankind and available to human consciousness as

> unconscious, sub-conscious and conscious states of our beings. As

> examples we have noble acts of Saints and generous people as well

as

> that of cruelties brought about by holocausts, acts of violence,

> wars, etc since time immemorial which have left the solid

> impressions-imprints on human consciousness carried across

> generations. These are collective karmas being recycled.

>

> Each one of us is a product of our immediate environment, which

> include some good and some not so good and some bad conditioning.

As

> an individual, one being such a conditioned entity, cannot have

> freedom to choose because all choices are dictated to such a

person

> by environment, and thus is bound further and further. (This is

the

> fact!)

>

> Having said that, when one turns inward to realize directly

> (aparokshaanubhuti) one is not such a individual inwardly

afterall,

> all karmas, or such conditioning falls apart due to the shattering

> of one's foundational belief in separate " me " ! This is the quick

and

> direct maarg (Path) of freeing oneself from bondage of karmas. As

> long as I continue to believe in " me " thinking that upon

> realization, I will know the truth, I may keep feeding such a

belief

> more and more thinking I am getting out of karma! It is rather

other

> way around! Start to think, feel and act as if one is not an

> individual from now on, to live the realization. It is called

> breaking the vicious circle of karma!

>

> So one liberates from individual karma belief to Universal Karmas

as

> the Maya principle or laws of nature operating impartially only,

and

> holds nothing personal against anyone or anything. Nature is doing

> it to Itself in all its doings!

>

> The other way is to go through the progressive steps of self-less

> karmas, while acquiring self knowledge fostered by Devotion to

> Ishwara and finally see the universality of laws of karmas as

> Prarabdha and liberate!

>

> Namaskras. Pratap

>

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

>

>

> Dear Vyas ji, Namaste.

>

> Thanks for sending this e-mail. I like only philosophical talks or

e-

> mails.

>

> Do send me your such talks.- Shridhar

>

> Acharya, PREMCHAND SHRIDHAR

>

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

>

>

> , " sadhak_insight "

> <sadhak_insight@> wrote:

> >

> > Hari Om

> >

> > Re Soniaji's Query

> >

> > Now that I have given you the theory related with Karma, let us

> > address it's importance.

> >

> > At least in human life there can not be a more important element

to

> > understand, than the Karma and the Law of Karma. If somebody is

a

> > Karma Yoga then for him to know about the Karma, (actions

> entailing

> > results), Vikarma (prohibited actions) and Akarma (fruitless

> karmas;

> > process of converting Karma from fruit bearing to fruitlessness)

> is

> > essential.

> >

> > For those who want to realize Paramatma, actions (karma) are

done

> > without attachment to the fruit (results). As a consequence,

peace

> > generates in the mind of the striver, by operation of law

> > automatically, because the striver has " renounced " attachment to

> the

> > results. (BG 6:3 read with 12:12). THAT peace is the cause of

> > Paramatma Realisation! That peace is not the end, that peace is

> > means! If a striver does not become an enjoyer in the peace so

> > generated, that peace leads to Paramatma Realisation!

> > (It is a topic in itself. I have briefly stated)

> >

> > There is a velocity in every human being to do karmas. A common

> man

> > does Karma and so does a Karma Yogi also. But there is great

> > difference in the intentions and motives of both. A common man

> does

> > karma to satisfy desires, while a Karma Yogi does Karma to

> > relinquish his desires!!

> >

> > A Bhogi (common man / enjoyer of sense objects) does Karma for

him

> > self, a Yogi (spiritual aspirant, saadhak, a Karma Yogi) does

> Karma

> > for others. A striver gets established in Equanimity, if he does

> not

> > get attached with consumption of worldly pleasures and with the

> > Karmas. (Gita 6:4).

> >

> > In fact, this subject - the importance of Karma is so vast that

> any

> > space will be a constraint. In fact, Karma is so important that

> > almost everything can be established as a consequence of Karma.

> Only

> > on the attainment of reward by much action through human effort

in

> > this world, there arises in the heart, cool delight like that of

> > moon, not from another cause. There is nothing in the treasury

of

> > the world which is not obtained by people through mere human

> effort

> > pursuing auspicious deeds. He, who longs for whichever object

and

> > strives for it's sake, surely obtains that object in due course

of

> > time, if he does not retreat from it half-way. People of good

> > intelligence easily pass over endless difficulties mainly by

> > dedicated effort: but not by idleness.

> >

> > Now regarding Results of Karma -

> >

> > AS YOU SOW, SO SHALL YOU REAP!!!

> >

> > Remember, there is Law of Karma operating in every one's life.

> > Nature never makes mistake in meting out the results of our

deeds.

> > There is of course elapse of time between the effort and reward.

> > Further it is very difficult to co-relate as to which result is

> > consequence of which Karma. But there is no doubt that good

karma

> > gives good results and bad karma gives bad results- multiplied

in

> > quantity however depending upon the type of seeds sown and the

> > ferocity and the velocity of the karma made. It is a deep

> subject.

> > If any particular question is asked I will be glad to reply.

> >

> > Please note there is very limited knowledge available in the

world

> > as to how Law of Karma, Destiny operates. Even Lord Krishna said

> in

> > Gita- " Gahana karmno gatih " - very deep is the subject of karma

> and

> > its results. Fortunately, in India, we had a Saint of the level

of

> > Swamiji Shri Ramsukhdasji Maharaj. He was jewel crown of

Paramatma

> > Himself. He has left behind so much knowledge and study on the

> > subject that I can confidently tell that if there is some

curious

> > sadhak, he will get substantially satisfied of his queries on

the

> > subject. Readers are welcome to pose queries now on the subject.

I

> > have given theory, principles and basic data to get them going.

> >

> > Come On, fellow Saadhaks. It is a topic which can really make

> every

> > one interested, and may be we will know that thing after knowing

> > which nothing remains to be known, get that thing, after getting

> > which nothing remains to get and do that thing, after doing

which

> > nothing remains to be done.

> >

> > Jai Shree Krishna

> >

> > Vyas N B

> >

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

> > , " sadhak_insight "

> > <sadhak_insight@> wrote:

> > >

> > > Re Soniaji's Query

> > >

> > > You had asked a question as to how Karma is important in

life.

> > Note

> > > here that a man has to follow a cycle of birth and death ,

and

> he

> > > is born in good and evil wombs, because of his personal

NATURE,

> of

> > > assuming affinity with the matter. This personal nature

(habits,

> > and

> > > tendencies), as I explained is developed as a consequence of

> your

> > > present Karmas (actions). The better your karmas (actions),

the

> > > purer your nature becomes and vice versa. Anyway let us

proceed

> > with

> > > the unfinished agenda first.

> > >

> > > SANCITA KARMA

> > >

> > > Actions performed, during past lives and till now, are

> > > called " Accumulated Karmas " (Sancita Karmas). They are two

part –

>

> > > fruit and impressions. These are stored in the inner sense.

The

> > > fruit portion forms " Prarabdha " (Destiny), and from the

> impression

> > > portion (Samskara) there arise FLEETING THOUGHTS (sphuranas).

> > These

> > > sphuranas (fleeting thoughts) if not controlled inspire you to

> > > perform new karmas. In fact, your present life accumulated

> karmas

> > > (sancita) are more responsible for inspiration to action.

> Rarely,

> > > however, accumulated actions of past lives also cause such

> > > inspiration.

> > >

> > > A thought (Sphurana) comes to the mind according to sancita

> karma

> > > (accumulated karmas), as well as, Prarabdha (what is destined)

> > > karma. The thought of sancita karma cannot force a man to

> perform

> > an

> > > action. But if there are attachment and aversion (raag and

> dvesha)

> > > in it, then these thoughts by becoming a " SANKALPA "

(Projection

> > or

> > > pursuit of the mind) can force you to act. But the sphurana

> > > (fleeting thought) of Prarabdha (Destiny) forces a man to act

in

> > > order to enable him to get the fruit of past actions. But the

> man

> > is

> > > always free in applying his discrimination and in checking

> himself

> > > from performing prohibited actions. He is independent in

doing

> so.

> > >

> > > Hence the Sancita Karma produces Destiny as fruit and an

> > avalanche

> > > of continuous fleeting thoughts as impression / samskara.

These

> > > fleeting thoughts, if you get attached to them, convert into a

> > > Sankalpa, and from there a new karma……. And thus a chain

starts

> of

> > > action, reaction, action……. These thoughts certainly cast a

> major

> > > impact on your MIND.

> > >

> > > PRARABDHA KARMA (DESTINY)

> > >

> > > Out of the accumulated actions (Sancita Karma), actions which

> are

> > > inclined to bear fruits, are called " Prarabdha " (destiny).

> > Destiny,

> > > bears fruit, in the form of favourable, unfavourable and mixed

> > > circumstances, through (i) self-will , (ii) the will of

> destiny ,

> > > and (iii) will of others. Examples:- (i) A man buys some goods

> and

> > > makes profit or sustains loss, as a fruit of his prarabdha

> > > (destiny). But he buys goods, by his own will. (ii) A person

> finds

> > a

> > > purse full of gold coins, all of a sudden or he injures his

arm

> > when

> > > the branch of a tree falls on him. It is the fruit of his

> destiny,

> > > through the will of destiny. (iii) A boy is adopted by a rich

> man,

> > > and the boy becomes owner of rich man's property. Similarly a

> > man's

> > > wealth is stolen by thieves, it is the fruit of one's destiny

> by

> > > the will of others.

> > >

> > > Destiny results in presenting before you good or bad

> circumstances

> > > only. There the role of destiny ends. These circumstances do

not

> > > force you to perform forbidden actions. If a person is forced

to

> > do

> > > forbidden actions, as the fruit of " Prarabdha Karma " , the

> > ordinance

> > > of scriptures, for the prescribed and prohibited actions, will

> be

> > of

> > > no avail. Secondly, if he goes on performing prohibited

actions,

> > > according to his destiny, there will be no end to his

bad /evil

> > > karmas. Further these circumstances cannot force a man, to be

> > happy

> > > or sad. It is his affinity, with the circumstances, that makes

> him

> > > happy or sad. By applying his discrimination, a man can

always

> > > remain equanimous. In fact to " become happy or sad " - the

cause

> is

> > > not Destiny but the cause is a man's own STUPIDITY !

> > >

> > > Balance in last and concluding last edition tomorrow.

> > >

> > > Jai Shree Krishna

> > >

> > > Vyas N B

> > >

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

--

> --

> > -

> > >

> > > There cannot be good or bad karma. Karma is a work of sva-

bhaav

> > > (character, dharma) of individual at a given state of self

> > > realization. Karma is different for different individual. For

> > > example, Arjun had to kill his family and a lot of other

people.

> > It

> > > is not bad karma because he did not do it for a fruit of his

> > action,

> > > but what he believes is his duty. Kaurav and Pandav both had

> their

> > > different swa-bhaav or dharma and Mahabharata was called

Dharma

> > > Yuddha. Sri Krishna has clearly explained differences in

Karma

> > and

> > > vyavsya. What we are discussing here is about Vyavsaya or

Karma

> > > Bandhan.

> > >

> > > Regards

> > > K G

> > > (Krishna Gopal)

> > >

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

--

> --

> > --

> > > , " sadhak_insight "

> > > <sadhak_insight@> wrote:

> > > >

> > > > Hari Om

> > > >

> > > > Re Soniaji's Query

> > > >

> > > > Actually when a man, identifies himself with prakrati

(Nature,

> > > World), in other words he identifies himself with body, then

the

> > > actions done by his body become his actions, his karmas.

Karmas

> > bear

> > > fruits always. When one renounces this identification, his

> actions

> > > (Karmas) do not bear fruit for him, and turn into " inaction "

> > > (akarmas). When a liberated soul, realizes the actions (Karmas)

> > > performed by the body, those actions are neutralised (Gita

> 4:18).

> > > In fact, all actions (Karmas) are performed, by the modes of

> > nature.

> > > But a man by identifying himself with prakrati (nature) e.g.

> with

> > > his body thinks " I AM THE DOER " (Gita 3:27, 13:29).

> > > >

> > > > Karmas are of three kinds - Kriyamana(actions of the

present),

> > > Sancita (accumulated actions of the several past human lives,

> and

> > > also of this life till now) and Prarabdha (some of the

actions,

> > > whose fruit man has to reap, during current life, in the form

of

> > > favourable or unfavourable or mixed circumstances).

> > > >

> > > > New actions (Kriyamana) can be performed only in human life

> and

> > so

> > > are their impressions. (Gita 4:12, 15:2). Other lives such as

of

> > > birds and beasts etc , are only to reap the fruit of the past

> > > actions.

> > > >

> > > > Kriyamana actions are of the two types - Good and Evil.

Karmas

> > > which are performed, in accordance with ordinance of

scriptures,

> > are

> > > called Good. Karmas performed agaist the ordinance of

> scriptures,

> > > out of desire, anger, greed, and attachment are Evil.

> > > >

> > > > Karmas bear fruits, in two forms. Direct fruit, and fruit in

> the

> > > form of impression (influence, SAMSKARA). Direct fruit is

> divided

> > > into two kinds - seen and unseen. The seen fruit, can further

be

> > > divided into two - immediate and remote. As the immediate

fruit

> of

> > > tasteful food, is that it satisfies hunger, and its remote

> > (future)

> > > fruit, is that it gives strength. Similarly , he who eats

chilli

> > in

> > > excess, with food, has a burning sensation, in the tongue,

> mouth,

> > > throat, ears and eyes. That is immediate fruit. It causes

> disease

> > in

> > > future, and that is its future fruit.

> > > >

> > > > Simlilarly Unseen fruit can either be reaped here, or

> hereafter.

> > > Acts of sacrifice, gifts, charities, chanting, pilgrimage etc.

> can

> > > bear fruits here, in the form of riches, sons, praise and

honour

> > > etc. and hereafter in the attainment of heaven. Similarly,

fruit

> > of

> > > evil karma such as theft, robbery, and murder etc. in the form

> of

> > > fine, imprisonment, execution is unseen fruit , which is

reaped

> > > here, while birth as birds, beasts, insects and creepers, and

> > > residence in hell is fruit, which is reaped hereafter.

> > > >

> > > > Your present actions ( Kriyamana Karmas) , leave two kinds of

> > > > impressions, pure and impure- for Good and Evil karmas

> > > respectively.

> > > > These impressions ( samskaras)result in formation of

a " habit "

> > for

> > > the man. They form a man's nature. The nature ( habit) so

formed

> > is

> > > very strong and this cannot be easily rooted out.It is said by

> > > saints:-

> > > >

> > > > A tiger remains satisfied, in a dense forest, a lion likes a

> > dense

> > > cave, a swan likes a blooming lotus, an eagle likes a

cremation

> > > ground, a gentleman wants to live with another gentleman, and

a

> > mean

> > > fellow with mean persons. It is true that a man does not give

up

> > his

> > > nature! ! !

> > > >

> > > > This personal nature (habit) sways a man and he has to

> overpower

> > > it.

> > > >

> > > > Balance in next edition.

> > > >

> > > > Jai Shree Krishna

> > > >

> > > > Vyas N B

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

--

> --

> > --

> > > >

> > > > Jai Shri Krishna,

> > > >

> > > > There is no doubt that unless we connect ourselves with them

> > > (karmas), the innocent Karma do not bind us.

> > > >

> > > > A person bathes in Ganga ji in Sun's light, but Sun does not

> get

> > > > rewarded for (Punya Fal) this. On the other hand a person

> > commits a

> > > > crime in Sun's light, but Sun is not penalised for the same.

> > > Because

> > > > Sun did not connect itself to these activities.

> > > >

> > > > Our eye lids are continuously closing and opening, our normal

> > > > breathing, our digestion process, blood circulation etc are

> > > > happening on their own, but we do not take pride of doership

> > > therein.

> > > >

> > > > If we incur loss in business or make profit, we are

affected.

> > But

> > > if

> > > > someone else suffers loss or makes profit, we dot feel sad

or

> > > happy.

> > > > This is because we did not connect to his business.

> > > >

> > > > If some one dies in a building opposite to our home, we do

not

> > > > bother. But, if a person related to us dies, then we become

> very

> > > > sad. Similarly, birth of a new baby in an unknown house does

> not

> > > > make us happy. Again connection.

> > > >

> > > > There are so many good and bad actions happening all around

us

> > and

> > > > continuously. But we are not rewarded or penalised for them.

> > > >

> > > > We have to pay for or get rewarded for only those actions,

with

> > > > which we connect.

> > > >

> > > > Actually, we do not have to do anything for ourselves,

because

> we

> > > > are part (Ansh) of Parmatma. Whatever we have to do is only

for

> > > > world, without desiring anything. Then we will experience

self

> > > > realisation.

> > > >

> > > > Narayana Narayana

> > > > Rajendra J Bohra

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

--

> --

> > -

> > > > Shri Krishnah sharanam mama.

> > > >

> > > > I think four shlokas (verses) of Shrimad Bhagawad Gita

briefly

> > > > explain the entire concept of karma, their importance,

destiny

> > for

> > > > good and bad karmas and the duty of all Jivas (individual

> souls).

> > > > These are - 3.5 (chapter 3, shloka 5), 9.21, 9.27 and 18.66.

> The

> > > > first (3.5) says that even for a fraction of a second one

can

> not

> > > > rest without performing karma (action). It means that

> helplessly

> > we

> > > > have to but do karma, good or bad, according to our prakriti

> > > > (nature). These actions, both good as well as bad, are

> > responsible

> > > > for subjecting us to the endless cycle of birth and death.

> > > >

> > > > Shloka 9.21 explains that even by doing good karmas, at the

> end

> > we

> > > > are granted the swargaloka (heaven), but having enjoyed the

> swarg

> > > > and on exhaustion of the punya (merits, good deeds), we are

> > thrown

> > > > back into the mortal world. The cycle of death and birth,

> cause

> > and

> > > > effect, thus continues unendingly. Therefore Bhagwan Shri

> Krishna

> > > > says in shloka 9.27 that each and every action that one does,

> > > > whatever one eats, or gives away, or practices as tapasya

> > > > (austerity), etc. should be done as an offering to Him. It

> then

> > > does

> > > > not remain as a karma or cause that may have an effect. And

> > finally

> > > > Bhagwan advises in shloka 18.66 that relinquishing all

dharmas

> > > (that

> > > > also include adharmas or bad deeds done inadvertently,

because

> > both

> > > > cause bondage), take refuge (sharana) in Him alone, for He

> alone

> > > > will liberate one from all sins (adharma, which also

includes

> > > dharma

> > > > or punya or good deeds, all these being liable to cause

> bondage,

> > as

> > > > mentioned above). This then becomes the only duty of the Jiva

> > > > (individual soul) to get rid of that vicious cycle.

> > > >

> > > > With regards to all Sadhakas,

> > > >

> > > > K.N.Sharma

> > > >

> > > >

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

--

> --

> > --

> > > >

> > > >

> > > > 1. " karma " means any action or reaction to ones actions.

No

> one

> > > > can remain with out acting for even a momemnt because of

their

> > > > innate nature- see BG 3. 5 and BG 18. 59

> > > >

> > > > 2. Good karmas invite good reactions and vice versa. But

the

> > goal

> > > > of life being to get out of the cycle of birth and death,

the

> > way

> > > of

> > > > action is to do any work in a manner in which no " karama "

> > attaches

> > > (

> > > > no reaction good or bad) (Yoga: karmasu kausalam " - yoga is

> the

> > art

> > > > of doing works)

> > > >

> > > > 3. Thus art of doing work is doing it in the spirit of

yoga.

> > Yoga

> > > > means union (- with God). Thus if you do any work in the

> spirit

> > of

> > > > dedicating to God, with out any desire for the fruit for

> > oneself,

> > > > and with out any feeling that " I am the door " ) - with out

any

> > ego,

> > > > and keep doing the work any way ( see BG II- 47) the no

Karma

> > > > attaches and there will be no rebirth either to enjoy or

> suffer

> > the

> > > > consequences of one work- because in the first place you

did

> it

> > > > with out any doorship and dedicating the fruits to God.!

> > > >

> > > > 4. So what kind of work one must do?- Niyantham karma-

what

> is

> > > > prescribed for you - in the station of your life- as a house

> > > holder,

> > > > student, etc etc, as well as the work that is suitable to

your

> > > > innate nature .

> > > >

> > > > Gita gives details of what is Karma, Akarma, Vikarma etc.

> > > >

> > > > Thats my five cents! Hope it has been useful. Thanks. The

> > > learned

> > > > may forgive my mistakes.

> > > >

> > > > K.P.Sridharan

> > > >

> > > >

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

--

> --

> > --

> > > -

> > > > Dear Sadak,

> > > >

> > > > 1) What is Karma?--- Is action by body & thought. Even doing

> > pooja

> > > (prayer) is a good Karma. Doing Dana (charity) is Karma. For

> pooja

> > > (prayer / worship) one gets grace of GOD. By working one gets

> > > money. By sensual karmas one gets pleasures. By doing Bakthi

> > > (worship) one gets guidance from GOD. By thinking of harming

> > > someone, i.e. Manasa Karma one gets troubles.

> > > >

> > > > 2) It's Use and importance? Doing good Karmas and each time

> > > > surrendering the fruits of karma to Sriman Narayana one gets

> > > Mukthi.

> > > > Doing enormous service one gets Indra bhoga and come back to

> > earth.

> > > >

> > > > 3) Where Karma is useful? In Sri Ramayan-- Saint Sarabanger

> > > > surrendered his Topa Karma and Yoga Karma to Sri Rama and

went

> to

> > > > Vaikunth. If he did not surrender He would have gone either

to

> > > Brahma Lok or Indra lok to enjoy that fruits and be born again.

> > > >

> > > > 4) What does good and bad Karma lead to? Above itself

explains.

> > > >

> > > > Namaste

> > > >

> > > > B. Sathyanarayan

> > > >

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

--

> --

> > --

> > > >

> > > > , " sadhak_insight "

> > > > <sadhak_insight@> wrote:

> > > > >

> > > > > Hari Om

> > > > >

> > > > > Re Soniaji's Query

> > > > >

> > > > > You have indeed posed many questions!

> > > > > 1) What is Karma?

> > > > > 2) It's Use and importance?

> > > > > 3) Where Karma is useful?

> > > > > 4) What does good and bad Karma lead to?

> > > > >

> > > > > But from spiritual point of view you have raised a right

> topic.

> > > > >

> > > > > WHAT IS KARMA?

> > > > >

> > > > > There are two things. One - " SELF " , you , the Purusha. Two-

 

> > > Nature

> > > > ( Prakrati), World, including your body, mind, ego,

intellect

> and

> > > > everything which changes.

> > > > >

> > > > > Out of these two, the former never changes and the latter

> never

> > > > remains changeless!

> > > > >

> > > > > In the nature (world) there are two things existing.

> > > > One " Activity " (change) Two " matter " (worldly things, bodies

> etc).

> > > > >

> > > > > " Activity " is continuously happening in the nature, as a

> > natural

> > > > phenomena. This " activity " takes place in the form of a

> constant,

> > > > continuous, ceaseless change in the " matter " (worldly

things).

> > This

> > > > activity is independent of you, unconnected basically with

you

> > and

> > > > is happenning naturally.

> > > > >

> > > > > When you (Purusha, self) connect yourself with the nature

> > (world,

> > > > including your body, mind, intellect, ego etc), then the

> > aforesaid

> > > > activity of nature becomes " Karma " for you, because you

formed

> > > > connection with nature!

> > > > >

> > > > > When you form attachment/connection with the nature/world,

> you

> > > > develop a sense of " mineness " with those worldly things

which

> you

> > > > have got with you. That mineness (mamata) from already

obtained

> > > > worldly things, then creates a desire (kaamna) in you to get

> > those

> > > > worldly things which you have not got!

> > > > >

> > > > > So long as these three elements viz desire, mineness and

> > > > attachment (connection of self with the world) remains, till

> then

> > > > every change, every activity happening in the nature in

> relation

> > to

> > > > subject " matter " of these three elements is " Karma " for that

> > > Purusha

> > > > (self) who has established connection / attachment with

world

> and

> > > > worldly things.

> > > > >

> > > > > Every Karma gives results invariably.

> > > > >

> > > > > Balance in next edition. You may ask clarifications in the

> > > > meantime on the discussed material.

> > > > >

> > > > > Jai Shree Krishna

> > > > >

> > > > > Vyas N B

> > > > >

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

--

> --

> > --

> > > --

> > > > -

> > > > > Dear Sadhakas, Namaste!

> > > > >

> > > > > Gita Ch 3 is devoted to Karma Yoga. It starts with Arjuna's

> > > > dilemna:

> > > > > He asks, If knowledge is superior to actions as you say O,

> > > Krishna,

> > > > > why do you ask me to engage in terrible action of war?

> Krishna

> > > > tells

> > > > > him that none can remain without doing actions so not

doing

> > > actions

> > > > > is not an option even for man of knowledge. He continues on

> > > > > expanding Karmas meaning and importance.

> > > > >

> > > > > As I understand, some of them are:

> > > > >

> > > > > Actions can be devoid of feeling of Karta-doership, one of

> the

> > > most

> > > > > important points regarding Karmas to be a Karma-Yogi and

> > > eventually

> > > > > liberate from karmas!

> > > > >

> > > > > The purpose in understanding karmas thoroughly is to be

free

> > from

> > > > > karmas!

> > > > >

> > > > > Mere physical action is not karma. When action involves

> > personal

> > > > > motive, it gives rise to a sense of personal doership,

then

> > > action

> > > > > becomes karma that binds the doer-karta. Other actions

that

> > > happens

> > > > > naturally, impersonally such as falling of leaves in

autumn,

> or

> > > > > sponteneous acts of helping someone from life threatening

> > > > > situations, or like Sun by naturally shining and

sustaining

> > life

> > > on

> > > > > earth. Such are not Karmas, but are Kriyas signifying the

> > > abscence

> > > > > of personal motives and thereby doership-karta. These are

not

> > > > > binding as there is no one to be bound by them.

> > > > >

> > > > > Karmas stand on the pillar of Karta and derive their

> > nourishment

> > > > > from this assumed doer and his/her motives making them

> > personal

> > > and

> > > > > stronger in ego. It is this karta that attaches to the

> > results,

> > > not

> > > > > karmas. One can see that " I did this or that " is an after-

> > thought

> > > > > that arises only after the act is performed, whereas the

> > actual

> > > act

> > > > > was done by the know-how expressing itself in the act

being

> > done.

> > > > We

> > > > > identify with such know-how and call it " I " as doer.

> > > > >

> > > > > Anatomy of karmas: Consciousness-Atman gets identified

with

> > body-

> > > > > mind organism, thus considering him/her as a separate and

> > limited

> > > > > individual. He/She lives the entire life in this mode

doing

> > > karmas.

> > > > > Such Karmas create impressions on thus identified

> > Consciousness

> > > as

> > > > a

> > > > > result of pleasant or unpleasant reactions to perceived

> > > situations

> > > > > based on personal likes and dislikes, attachments to

objects,

> > > > > unfulfilled desires and vaasanas. This impressions

(sanskaras)

> > > > ridden

> > > > > consciousness is called Jivatma or soul, forming subtle-

> karmic

> > > body

> > > > > of a person(sukshma sarir-avarana), which is carried to

> > > subsequent

> > > > > physical bodies upon death resulting in cycle of birth-

> sansara-

> > > > > death. Thus a person lives with assumed doership, and

> > > unfortunately

> > > > > considers it to be real. Obviously he/she will be bound by

> such

> > > > > doership.

> > > > >

> > > > > It is important to see that Doership is not truth of

> ourselves.

> > > > > Doership is a false sense of " me " . So karmas are performed

in

> > > > > ignorance of not knowing one's true nature being pure

> Awareful

> > > > > Existence! What happens is that such a subtle body is body

of

> > > > > ignorance which re-incarnates over and over until it

removes

> > the

> > > > > ignorance in some human birth! That is why with dawning

of

> > Self-

> > > > > knowledge, impressions get burnt, so to speak, and pure

Atman

> > > > shines

> > > > > and reins!

> > > > >

> > > > > Even while ignorance lasts, good Karmas produce good

results

> > > > (Punyas)

> > > > > and evil Karmas produce bad results(paapas) sooner or

later.

> > > From a

> > > > > practical point of view one does self-less actions to

offer

> > one's

> > > > > body-mind-intellect instrument in the service of all who

are

> > > > > entrusted to one. Such a one is karma-yogi because such

> karmas

> > > will

> > > > > help one unite with Atman or remove the ignorance that

> > separates

> > > > one

> > > > > from taking one's true stand as Atman.

> > > > >

> > > > > Lord says in Gita that you have right to perform only

> actions,

> > > but

> > > > > the results are not your right. One can accept such

results

> > > easily

> > > > > when one knows full well one is not Karta. No karta, no

> > separate

> > > > > person either.

> > > > >

> > > > > A point comes in one's sadhana where one can see that

every

> > self-

> > > > > less karma is its own fruit too, making it Grace of God

all

> the

> > > > way!

> > > > >

> > > > > Namaskaras.... Pratap

> > > > > (Pratap Bhatt)

> > > > >

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

--

> --

> > --

> > > --

> > > > >

> > > > > 1. karma is a chain of actions and reactions which bind

the

> > > living

> > > > > entity when he leaves his eternal position as the

associate

> of

> > > > > supreme personality of godhead and falls down into this

> > material

> > > > > world,

> > > > >

> > > > > 2. good karma brings good results and bad karma bring bad

> > > results,

> > > > > however, in any case both are binding upon the living

entity

> > and

> > > > > prolong his sojourn in the material world

> > > > >

> > > > > 3. the only way to get rid of the karma is by working for

the

> > > > > supreme in a spirit of detachment also called akarma, in

> which

> > > the

> > > > > living entity acts but since he is acting for the supreme,

he

> > > > > quickly attains liberation from the bondage of works

> > > > >

> > > > > 4 the easiest way in this age of kali to nullify all karma

> is

> > the

> > > > > method taught by lord Sri Chaitanya of constant chanting

of

> the

> > > > holy

> > > > > names of god " Hare Krishna Hare Krishna Krishna Krishna

> Hare

> > > Hare

> > > > > Hare Rama Hare Rama Rama Rama Hare Hare "

> > > > >

> > > > > 5. by chanting this mantra one regains his original

affinity

> > for

> > > > > spiritual world, he lives his life which is pleasing to

GOD

> and

> > > > > attain liberation from all karma instantly.

> > > > >

> > > > > i hope these answers are clear,

> > > > >

> > > > > Piyush Gupta

> > > > >

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

--

> --

> > --

> > > --

> > > > > Karma is doing what you love doing intensely, whether or

not

> > you

> > > > get

> > > > > paid, or get noticed or get power. Swantah Sukhay or 'dear

to

> > > > > yourself' is Karma. A child is playing or watching birds

or a

> > > > > writer/poet engaged in writing, a painter doing sketches.

> All

> > are

> > > > > karma provided these are action of free will, and not a

> > reaction

> > > of

> > > > > any kind. This means, work of SWA-BHAAV (own nature) is

> Karma.

> > > > >

> > > > > Karma is not Vyavsaya. Vyavsaya is act of agreement,

> > obligation

> > > or

> > > > > compulsion, and not an act of belief. Vyavsay such as

foreced

> > > > > employment, or fulfilling unwanted demand of family,

> > showmanship

> > > > are

> > > > > called KARMA-BANDHAN. Vyavsays is not act of freewill but

a

> > > legal

> > > > > or social action under influence of environment. This

> VYAVSAYA

> > > word

> > > > > cmes from VISHAY (subjects) and it is poisonous proprty of

> > > > > intellect. A wife/husband in family is in act of KARMA

> > (DHARMA)

> > > but

> > > > > a lady/man in act of prostituton are in VYAVSAYA

(VAISHYA).

> > Most

> > > of

> > > > > us in profession of different kind are not in free state,

> and

> > act

> > > > in

> > > > > a particular manner and therefore are VAISHYA (prostitute).

> > > > >

> > > > > Live free and take responsibility of the freedom so that

> > freedom

> > > is

> > > > > not just for today but remains forever. This concept of

life

> > and

> > > > > society is all about war of the Mahabharata.

> > > > >

> > > > > Regards

> > > > > Krishna Gopal

> > > > >

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

--

> --

> > --

> > > -

> > > > > , " sadhak_insight "

> > > > > <sadhak_insight@> wrote:

> > > > > >

> > > > > > I would be highly obliged if u could enlighten me about

> > karma.

> > > i

> > > > > > have heard a lot about it and i have a slight idea that

> our

> > > deeds

> > > > > > are our karma. what is the importance of karma in one's

> life?

> > > > > Where is karma useful ? what does good and bad karma lead

> to?

> > > > > >

> > > > > > Sonia Mehta

> > > > > >

> > > > > >

> > > > > > FROM THE MODERATOR

> > > > > >

> > > > > > GITA TALK GROUP GUIDELINES:

> > > > > >

> > > > > > The Purpose of the group is to help Sadhakas clarify

their

> > > doubts

> > > > > > related to Gitaji shlokas. To ensure that both the

> questions

> > > and

> > > > > the

> > > > > > responses are focused, pointed and brief, the guidelines

> for

> > > > Gita-

> > > > > > Talk discussions are being modified and are being sent

to

> > you.

> > > > > >

> > > > > > The following are the guidelines for Gita-Talk

discussions.

> > > > > >

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> > > > > >

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clarifying

> any

> > > > > > doubts, therefore only questions that pertain to Gitaji

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> > > > > >

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> > > at a

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> > > > > > the sadhak facing obstacles in his spiritual journey, in

> the

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> > > > > >

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>

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> > > > > >

> > > > > > 4. Kindly limit personal feelings, opinions, beliefs

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> to

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> > > > > posted

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> > Shrimad

> > > > > > Bhagavad Gita as the reference.

> > > > > >

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> > > > > > Sanskrit words, rather provide the English word with

> Sanskrit

> > > > > > bracketed wherever possible.

> > > > > >

> > > > > > MODERATOR

> > > > > > Ram Ram

> > > > > >

> > > > >

> > > >

> > >

> >

>