Weekly Definitions - Karma

[Guest guest]

Weekly Definitions – Karma July 1, 2007

 

Perhaps no word captures the mystery of human existence as

suggestively as the word Karma. It is a word that evokes such a host

of associated ideas – ethical-moral, psychological, metaphysical, and

mystical - that one can easily lose one's bearings in trying to

understand it. Krishna himself declares in Gita (4:17) – gahanA

karmaNo gatiH – " hard to understand is the true nature of

action " [`viShamA durj~neyA…yAthAtmyaM tattvam']. It may be compared

to exploring the Himalayan ranges to reach the peak of Kailasa,

Shiva's abode.

 

Simply defined, it means action. The stem word, karman, is derived

etymologically from the root verb (dhAtu) kRRi, to do, which also

generates a multitude of other cognate words that are inextricably

related to Karma – e.g. kartA (doer), kartavya/kArya (duty), kAraNa

(cause), karaNa (instrument), and so on.

 

The Bhagavad-Gita, which Shankara has called `samasta-vedArtha-sAra-

sa~Ngraha' or the `epitomee of the essentials of the whole Vedic

teaching' (or Spiritual Knowledge), is the incomparable vade mecum in

explaining all the implications of the word Karma. It is a triune

synthesis of dharma-shAstra, (karma-)yoga-shAstra, and mokSha-

shAstra. Any reader has a wide choice of verses to select in

understanding this unique word. The present article is only one such

selection, by no means exhaustive, and is only to serve as a pointer

to other treasures.

 

The classical definition of karma is given in Gita 8:3:

bhUtabhAvodbhavakaro visargaH karmasaj~nitaH – " The offering which

causes the origin of physical beings is called action (Karma) " .

Shankara Bhashya on this is: " The sacrificial act which consists in

offering cooked rice, cakes and the like to the Gods (Devatas) and

which causes the origin of all creatures, is known by the term Karma;

for it forms the seed as it were of all beings; it is in virtue of

this act that all beings, animate and inanimate, come into existence,

after passing through rain and other regions of life. "

 

[Jaimini's Karma Mimamsa codifies in aphorisms (3,454 in 16 chapters)

the Karma Kanda (`dharma-jij~nAsA') of the Veda-s, just as

Badarayana's Brahma Sutra-s (555 in 4 chapters) formulate the

Upanishadic `brahma-jij~nAsA' (Jnana Kanda).

 

This leads us back to Gita Gita 3:14-15 – " From food creatures come

forth; the production of food is from rain; rain comes forth from

sacrifice; sacrifice is born of action; know thou that action comes

from Brahman ; and Brahman comes from the Imperishable. Therefore the

all-pervading Brahman ever rests in sacrifice. "

Shankara Bhashya : " …Yajna or sacrifice spoken of refers to what is

called `apUrva'; and this is the result of the activities of the

sacrificer and his priests (ritviks) engaged in a sacrifice. These

activities are enjoined in the Veda (Brahman) , and the Veda comes

from the Imperishable, the Paramatman, the Highest Self. Because the

Veda has arisen from the Highest Self, the Akshara, the Imperishable,

as the breath comes out of a man, therefore, the Veda, though all-

comprehending as revealing all things, ever rests in sacrifice, i.e.

it treats mainly of sacrifices and the mode of their performance. "

The Bhashya on 3:16 states: ` ….till one attains the qualifications

for Devotion to the knowledge of the Self, one who knows not the Self

and is therefore qualified (for action only) should resort to

Devotion to action as a means of attaining Devotion to knowledge. "

 

In Gita 4:25-32, Krishna defines the manifold yajna-s which are born

of action (Bhashya: " in deed, speech and thought " , the not-Self, for

the Self is actionless. If you realize that these are not my actions,

I am actionless, I am unconcerned, you will be released by this right

knowledge, from evil, from the bond of samsara " ).

 

In Gita, 5:8-9, are described other actions ( " seeing, hearing,

touching, smelling, eating, going, sleeping, breathing, speaking,

letting go, seizing, opening and closing the eyes " ,) which are

expressed by a truth-knower as " I do nothing at all, the senses move

among the sense-objects. "

 

Actions, or the flux of events or changes in phenomena, happen in

Prakriti (Gita 7:4) or in Kshetra (13:5-6) when applied to an

individual.

3:27 – " Actions are wrought in all cases by the energies of Nature

(Prakriti). One whose mind is deluded by egoism thinks `I am the

doer'. "

 

The word `karma' yields over 300 words when associated with other

prefixes and words to form compound words. The frequency of the word

is relatively small in the Vedas & Upanishads, though the major

portions of the Vedas (saMhita-s, brAhmaNa-s) are known

as Karma-Kanda, i.e. dealing with rituals of worship. They, and

the `dharma-shAstra'-s (scriptures on conduct), deal with the do's

and don't-s for the effective functioning of individuals, families,

and society. The word has been repeated over a hundred times in the

Gita.

 

Brihadaranyaka Upanishad, 1:6:1, states: " This Universe is formed of

three entities: name, form, and action. "

Taittiriya Upanishad, 1:11:2-4, gives the guidelines – " ……should you

have any doubt with regard to duties or customs, you should behave in

those matters just as the Brahmana-s do, who may happen to be there

and who are able deliberators, who are adept in those duties and

customs,who are not directed by others, who are not cruel, and who

are desirous of merit….. "

 

The definitions of Karma are modified by the prefixes, or adjectives,

or compound words that are added to it, for example:

Karmas may be described as sAtvika, rAjasika or tAmasika; nitya,

naimittika; sa~nchita, kriyamANa (Agami), and prArabdha; kAmya,

niShkAma; nyAyya, viparIta; shAstra-vidhanokta or avidhipUrvaka;

akarma, vikarma, naiShkarmya; svabhAvaja/sahaja.

 

The whole pursuit of Reality, the abode of Immortality (13:13) and

Imperishable Bliss (5:21), is the effort to transcend the bondage or

limitations caused by action. Every ego-centric action leaves an

impression (vAsanA) on the mind (or chitta – the memory store-house)

serving as a seed to germinate into further action, and results in

consequences (karma-phala), that have to be experienced (enjoyed or

suffered) in the present or subsequent life. These tendencies (vAsanA-

s) can be countered by proper discipline of unselfish actions which

leave impressions (saMskara-s). This wiping out of vAsanA-s (vAsanA-

kShaya) itself is known as liberation (mukti).

 

The goal of action is to attain `actionlessness', (naiShkarmya -

Gita 3:4, 18:49).

Immortality, freedom from delusion and sorrow and sin, peace, bliss,

freedom from desire and anger, are the fruits of this pursuit, as

attested in the following verses.

 

Gita 18:5, yaj~na-dAna-tapaH-karma pAvanAni manIShiNAm – purifiers of

the wise.

5:11: " yogins perform action, without attachment for the purification

of self. "

4:24 – " Brahman verily shall be reached by one who always sees Brahma

in action. "

4:33 – " All action is comprehended in wisdom " .

4:37 – " Wisdom-fire reduces all actions to ashes. "

 

How does Vedanta view Karma?

Gita 18:13 – (also 2:46, 4:33) Bhashya – " all action ceases when the

knowledge of the Self arises, so that Vedanta, which imparts Self-

knowledge, is the `end of action'; (sA~Nkhye kRRitAnte) " .

 

 

References:

 

http://www.sankara.iitk.ac.in/gitaindex.htm [Complete Works of

Shankara]

 

http://www.gitasupersite.iitk.ac.in/ [various commentaries on

Gita]

 

http://is1.mum.edu/vedicreserve/darshanas/karma_mimansa.pdf [Jaimini

Sutra-s on Karma Mimamsa]

 

http://www.archive.org/details/thekarmamaimaacm00keituoft

 

http://www.mimamsa.org/articles/brief_introduction.html

 

http://www.geocities.com/profvk/gohitvip/contentsbeach11.html (waves

9 & 11)

[by Prof.V.Krishnamurty]

 

http://www.hinduismtoday.com/archives/1994/2/1994-2-09.shtml

 

http://www.advaitin.net/Ananda/WaysToTruth.pdf [by Ananda Word]

 

Back To The Truth – Dennis Waite ; 2007 Ch 2; O Books, UK

[Guest guest]

Is It a coincidence or what ?

 

Our beloved Sunderji has the fortune of defining three most popular

terms in Hinduism - Dharma , Moksha and now Karma . Yes - he is

most qualified to do so - Yes! Righteous ( dharmic) ,Selfless ( not

attached to the fruits of his actions) and certainly , Liberated (

moksha) in more than one sense of the word ... our moderator

Sunderji !

 

Sunderji , in your entire post ,i am delighted to point out that you

quoted my most favorite verse from Srimad Bhagavad Gita ...

 

In Gita, 5:8-9, are described other actions ( " seeing, hearing,

touching, smelling, eating, going, sleeping, breathing, speaking,

letting go, seizing, opening and closing the eyes " ,) which are

expressed by a truth-knower as " I do nothing at all, the senses

move among the sense-objects.

 

Yes! pl read the Sanskrit slokas - how beautiful it sounds !

 

naiva kincit karomiti

yukto manyeta tattva-vit

pasyan srnvan sprsan jighrann

asnan gacchan svapan svasan (verse 8, chapter 5)

 

pralapan visrjan grhnann

unmisan nimisann api

indriyanindriyarthesu

vartanta iti dharayan ( verse 9, chapter 5)

 

Wow! abandon all sense of doership - very advaitic , is not it ?

 

In fact , our beloved Ramana bhagwan goes one step further and

says " Sri Ramana Maharshi accepted the validity of the laws of

Karma but said that they were only applicable as long as a person

imagined that he was *separate from the Self.* At this level (the

level of the ajnani or the ignorant), he said that individuals will

pass through a series of pre-ordained activities and experiences,

all of which are the consequences of previous acts and thoughts. He

occasionally even said that every act and experience in a person's

life is determined at birth and that the only freedom one has is to

realise that there is no one acting and no one experiencing.

However, once one realises the Self there is no one left to

experience the consequences of actions and so the whole structure of

Karmic laws then becomes redundant. "

 

To read Bhagwan's views on all types of Karma ( prarabhda ,

sanchita , agaami karma etc) go to

 

http:://www.hinduism.co.za/karma & .htm

 

on this note , i would like to take leave of you all for a long ,

long 'indepencence' day weekend - i will be attending a four day

wedding celebration in Dallas Texas - my nephew decided to lose his

independence 'after being the most eliogible bachelor for thirty

long years!

 

Well, my most favorite quote on Karma yoga is from our beloved

Father of the nation , Mahatma Gandhiji

 

" The biggest of karmayogis never gives up devotional songs or

worship. "

 

love and regards

 

with love to all

 

 

 

 

 

 

 

 

 

 

 

 

 

 

In advaitin , " Sunder Hattangadi " <sunderh wrote:

>

> Weekly Definitions – Karma July 1, 2007

>

> Perhaps no word captures the mystery of human existence as

> suggestively as the word Karma. It is a word that evokes such a

host

> of associated ideas – ethical-moral, psychological, metaphysical,

and

> mystical - that one can easily lose one's bearings in trying to

> understand it.

[Guest guest]

Pranams to all,

This is the only thing that is in our control. However, it is

influenced by the genetic trait we inherit and the environment in

which we live and are brought up. Our karma determines our future. We

are bound by our karma unless we have come to that level where we have

transcended body and mind to spirit. Body is finite and spirit is

infinite and mind is in-between. The spirit is the ultimate

consciousness, the ultimate truth, the ultimate link of prakriti and

purush- The Brahman.

Arupkumar

 

 

In advaitin , " dhyanasaraswati " <dhyanasaraswati

wrote:

>

> Is It a coincidence or what ?

>

> Our beloved Sunderji has the fortune of defining three most popular

> terms in Hinduism - Dharma , Moksha and now Karma . Yes - he is

> most qualified to do so - Yes! Righteous ( dharmic) ,Selfless ( not

> attached to the fruits of his actions) and certainly , Liberated (

> moksha) in more than one sense of the word ... our moderator

> Sunderji !

>

> Sunderji , in your entire post ,i am delighted to point out that you

> quoted my most favorite verse from Srimad Bhagavad Gita ...

>

> In Gita, 5:8-9, are described other actions ( " seeing, hearing,

> touching, smelling, eating, going, sleeping, breathing, speaking,

> letting go, seizing, opening and closing the eyes " ,) which are

> expressed by a truth-knower as " I do nothing at all, the senses

> move among the sense-objects.

>

> Yes! pl read the Sanskrit slokas - how beautiful it sounds !

>

> naiva kincit karomiti

> yukto manyeta tattva-vit

> pasyan srnvan sprsan jighrann

> asnan gacchan svapan svasan (verse 8, chapter 5)

>

> pralapan visrjan grhnann

> unmisan nimisann api

> indriyanindriyarthesu

> vartanta iti dharayan ( verse 9, chapter 5)

>

> Wow! abandon all sense of doership - very advaitic , is not it ?

>

> In fact , our beloved Ramana bhagwan goes one step further and

> says " Sri Ramana Maharshi accepted the validity of the laws of

> Karma but said that they were only applicable as long as a person

> imagined that he was *separate from the Self.* At this level (the

> level of the ajnani or the ignorant), he said that individuals will

> pass through a series of pre-ordained activities and experiences,

> all of which are the consequences of previous acts and thoughts. He

> occasionally even said that every act and experience in a person's

> life is determined at birth and that the only freedom one has is to

> realise that there is no one acting and no one experiencing.

> However, once one realises the Self there is no one left to

> experience the consequences of actions and so the whole structure of

> Karmic laws then becomes redundant. "

>

> To read Bhagwan's views on all types of Karma ( prarabhda ,

> sanchita , agaami karma etc) go to

>

> http:://www.hinduism.co.za/karma & .htm

>

> on this note , i would like to take leave of you all for a long ,

> long 'indepencence' day weekend - i will be attending a four day

> wedding celebration in Dallas Texas - my nephew decided to lose his

> independence 'after being the most eliogible bachelor for thirty

> long years!

>

> Well, my most favorite quote on Karma yoga is from our beloved

> Father of the nation , Mahatma Gandhiji

>

> " The biggest of karmayogis never gives up devotional songs or

> worship. "

>

> love and regards

>

> with love to all

>

>

>

>

>

>

>

>

In advaitin , " Sunder Hattangadi " <sunderh@> wrote:

> >

> > Weekly Definitions – Karma July 1, 2007

> >

> > Perhaps no word captures the mystery of human existence as

> > suggestively as the word Karma. It is a word that evokes such a

> host

> > of associated ideas – ethical-moral, psychological, metaphysical,

> and

> > mystical - that one can easily lose one's bearings in trying to

> > understand it.

>

[Guest guest]

Pranams to all,

Karma is the only thing that is in our control. By this karma we are

affecting the creation and creating our future. Here we are acting as

purush and affecting the prakriti- our surroundings. However, it is

all programmed and predetermined. We are all bound by our Karma unless

we have come to the level where we have transcended from our body and

mind to spirit. The body is finite and the spirit is infinite- the

ultimate

consciousness, the ultimate reality, the unified plane of prakriti and

purush -The Brahman.

Arupkumar