Karma and constructive criticism

[Guest guest]

Sir,

 

My question is based on the working of the law of karma.

 

The law of karma is generally associated with the saying "As you sow, so shall you reap".By this analogy, does it mean that if I even constructively criticize someone, I will also be criticised(albeit constructively) in future.

Also, intention is said to be very important in the context of karma.

Then, as an example, if someone unintentionally hurts someone else, will that person in future also be unintentionally hurt by someone else in some way ?

I would be grateful if someone could clear my doubts in this regard.

 

[theist]

That is my understanding. But it helps to remember this line from the Gita. "..the intricacies of action and reaction are very difficult to understand.."

 

So I have become satisfied in just trying to grasp the gist of the thing and leave the intricacies to those whose service it is to arrange such things.

 

The main thing is to move from living under such karmic entanglements and into living a life of grace with Krsna personally taking charge.

 

In such a state Krsna may hold off some karmic reactions designed to punish us and add some suffering in order to enlighten us. As He thinks best.

 

But one thing we can be sure of is if we surrender our fates to Him He will eccelerate our progress back to Him.

 

Otherwise we will just flounder in this land of endless action and reaction for eternity.

 

 

 

[theist]

Krsna speaking:

 

BG 4.16: Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.

 

BG 4.17: The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.

 

BG 4.18: One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.

 

 

[theist]

TRANSLATION 18.66

 

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

 

PURPORT by Srila Prabhupada

 

The Lord has described various kinds of knowledge and processes of religion -- knowledge of the Supreme Brahman, knowledge of the Supersoul, knowledge of the different types of orders and statuses of social life, knowledge of the renounced order of life, knowledge of nonattachment, sense and mind control, meditation, etc. He has described in so many ways different types of religion. Now, in summarizing Bhagavad-gita, the Lord says that Arjuna should give up all the processes that have been explained to him; he should simply surrender to Krishna. That surrender will save him from all kinds of sinful reactions, for the Lord personally promises to protect him.

 

In the Seventh Chapter it was said that only one who has become free from all sinful reactions can take to the worship of Lord Krishna. Thus one may think that unless he is free from all sinful reactions he cannot take to the surrendering process. To such doubts it is here said that even if one is not free from all sinful reactions, simply by the process of surrendering to Sri Krishna he is automatically freed. There is no need of strenuous effort to free oneself from sinful reactions. One should unhesitatingly accept Krishna as the supreme savior of all living entities. With faith and love, one should surrender unto Him.

 

The process of surrender to Krishna is described in the Hari-bhakti-vilasa (11.676):

 

anukulyasya sankalpah

 

pratikulyasya varjanam

 

rakshishyatiti visvaso

 

goptritve varanam tatha

 

atma-nikshepa-karpanye

 

shad-vidha saranagatih

 

According to the devotional process, one should simply accept such religious principles that will lead ultimately to the devotional service of the Lord. One may perform a particular occupational duty according to his position in the social order, but if by executing his duty one does not come to the point of Krishna consciousness, all his activities are in vain. Anything that does not lead to the perfectional stage of Krishna consciousness should be avoided. One should be confident that in all circumstances Krishna will protect him from all difficulties. There is no need of thinking how one should keep the body and soul together. Krishna will see to that. One should always think himself helpless and should consider Krishna the only basis for his progress in life. As soon as one seriously engages himself in devotional service to the Lord in full Krishna consciousness, at once he becomes freed from all contamination of material nature. There are different processes of religion and purificatory processes by cultivation of knowledge, meditation in the mystic yoga system, etc., but one who surrenders unto Krishna does not have to execute so many methods. That simple surrender unto Krishna will save him from unnecessarily wasting time. One can thus make all progress at once and be freed from all sinful reactions.

 

One should be attracted by the beautiful vision of Krishna. His name is Krishna because He is all-attractive. One who becomes attracted by the beautiful, all-powerful, omnipotent vision of Krishna is fortunate. There are different kinds of transcendentalists -- some of them are attached to the impersonal Brahman vision, some of them are attracted by the Supersoul feature, etc., but one who is attracted to the personal feature of the Supreme Personality of Godhead, and, above all, one who is attracted by the Supreme Personality of Godhead as Krishna Himself, is the most perfect transcendentalist. In other words, devotional service to Krishna, in full consciousness, is the most confidential part of knowledge, and this is the essence of the whole Bhagavad-gita. Karma-yogis, empiric philosophers, mystics and devotees are all called transcendentalists, but one who is a pure devotee is the best of all. The particular words used here, ma sucah, "Don't fear, don't hesitate, don't worry," are very significant. One may be perplexed as to how one can give up all kinds of religious forms and simply surrender unto Krishna, but such worry is useless.

 

 

[Guest guest]

By this analogy, does it mean that if I even constructively criticize someone, I will also be criticised(albeit constructively) in future.

--yes...

 

Also, intention is said to be very important in the context of karma.

--of course, but it is important in determining the gravity of the reaction, not the fact if we'll get reaction or not. The reactions are unavoidable

 

Then, as an example, if someone unintentionally hurts someone else, will that person in future also be unintentionally hurt by someone else in some way ?

--yes.. karma is a business of forces who are searching for a balance

 

such balance is impossible.. the result is to keep ourselves in the birth and death system

 

 

[Guest guest]

 

The fact is what you call the "law of karma" is all we got. The rest of the material formed around it is wild guesswork by the adventurous...

 

So any & all answers you can invent for your questions are correct! No one call tell you your answers are wrong.

 

 

[Guest guest]

"The fact is what you call the "law of karma" is all we got."

 

no..not all.. my being existent and my feeling myself different from my body is beyond karma law

 

 

[gHari]

Of course, not all activities result in karmic reactions. If a pure heart incites the activity then there is no need for a karmic reaction to correct a disease in the heart. If we please Sri Krsna, then there is no remedial action to correct the error, since there is no error. Or, if it ain't broke, don't fix it, Mr. Karma.

 

The difference between karma and akarma is highlighted in this excerpt from Srila Prabhupada's book Raja-vidhya, The King of Knowledge:<blockquote>On the battlefield of KurukSetra, Arjuna was very much afraid of being entangled in his activities by engaging in warfare. KRSNa therefore assured him that if he fought for His sake there would be no possibility of entanglement.

 

<center>kiM karma kim akarmeti

kavayo 'py atra mohitAH

tat te karma pravakSyAmi

yaj jJAtvA mokSyase 'zubhAt

</center>

"Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all sins." (Bg. 4.16)

 

People are actually confused as to what is work (karma) and what is not work (akarma). KRSNa here indicates that even great scholars (kavayaH) are bewildered about the nature of work. It is necessary to know which activities are genuine and which are not, which are bona fide and which are not, which are prohibited and which are not. If we understand the principle of work, we can become free from material bondage. It is therefore necessary to know how to conduct work so that when we leave the material body we will no longer be forced to take another but will be free to enter into the spiritual sky. The principle of proper work is clearly stated by SrI KRSNa in the last verse of the Eleventh Chapter:

 

<center>mat-karma-kRn mat-paramo

mad-bhaktaH saGga-varjitaH

nirvairaH sarva-bhUteSu

yaH sa mAm eti pANDava

</center>

"My dear Arjuna, one who is engaged in My pure devotional service, free from the contamination of previous activities and from mental speculation, who is friendly to every living entity, certainly comes to Me." (Bg. 11.55)

 

This one verse is sufficient for understanding the essence of Bhagavad-gItA. One must be engaged in "My work." And what is this work? It is indicated in the last instruction in Bhagavad-gItA in which KRSNa tells Arjuna to surrender unto Him (Bg. 18.66).

 

By the example of Arjuna we are to learn that we should only perform work which is sanctioned by KRSNa. This is the mission of human life, but we do not know it. Because of our ignorance we engage in so much work which is connected with the bodily or material conception of life. KRSNa wanted Arjuna to fight, and although Arjuna did not want to fight, he fought because KRSNa desired it. We have to learn to follow this example.

 

Of course KRSNa was present to tell Arjuna what his work was, but what about us? SrI KRSNa was personally directing Arjuna to act in such and such a way, but just because KRSNa is not personally present before us, we should not assume that there is no direction. Indeed, there is direction. In the last chapter of Bhagavad-gItA the proper work which we are to perform is given.

 

<center>ya idaM paramaM guhyaM

mad-bhakteSv abhidhAsyati

bhaktiM mayi parAM kRtvA

mAm evaiSyaty asaMzayaH

 

na ca tasmAn manuSyeSu

kazcin me priya-kRttamaH

bhavitA na ca me tasmAd

anyaH priyataro bhuvi

</center>

For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me. There is no servant in this world more dear to Me than he, nor will there ever be one more dear." (Bg. 18.68–69)

 

It is therefore incumbent upon us to preach the method of Bhagavad-gItA and make people KRSNa conscious. People are actually suffering for want of KRSNa consciousness. We should all engage in spreading the science of KRSNa for the benefit of the whole world. Lord Caitanya MahAprabhu came with this mission of teaching KRSNa consciousness, and He said that regardless of one's position, if he teaches KRSNa consciousness he is to be considered a spiritual master. Both Bhagavad-gItA and SrImad-BhAgavatam are filled with information on how to become KRSNa conscious. Lord Caitanya MahAprabhu selected these two books and requested that people in all corners of the world spread this science of KRSNa in every town and village. Lord Caitanya MahAprabhu was KRSNa Himself, and we should take this to be KRSNa's indication of our proper work. But we should be careful to present Bhagavad-gItA as it is, without personal interpretation or motivation. Some people present interpretations of Bhagavad-gItA, but we should present the words as they are spoken by SrI KRSNa.

 

One who works for KRSNa may appear to be working like anyone else in the material world, but this is not the case. Arjuna may have fought just like an ordinary military man, but because he fought in KRSNa consciousness, he was free from the entanglement of his activities. In this way, his work, although appearing material, was not material at all. Any action sanctioned by KRSNa--regardless of what it may be--has no reaction. Fighting may not be a very nice thing, but sometimes, as in the case of the Battle of KurukSetra, it is an absolute necessity. On the other hand, we may perform work which may be very altruistic or humanitarian in the opinion of the world and yet be bound to material activity. So it is not the action itself which is important but the consciousness in which the action is carried out.

 

<center>karmaNo hy api boddhavyaM

boddhavyaM ca vikarmaNaH

akarmaNaz ca boddhavyaM

gahanA karmaNo gatiH

</center>

"The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is." (Bg. 4.17)

 

The path of karma is very intricate; therefore we should understand the distinctions between karma, akarma and vikarma. If we simply engage in KRSNa consciousness, everything becomes clear. Otherwise we will have to make distinctions between what we should do and what we should not do in order not to become entangled. In the ordinary course of life we unknowingly break some law and have to suffer the consequences. Similarly, the laws of nature are very strict and stringent, and they accept no excuse. It is a law of nature that fire burns, and even if a child touches it, he will be burned despite his ignorance and innocence. Thus we have to choose our course of action very carefully lest the stringent laws of nature react to bind us to suffering. It is therefore necessary to understand what work to do and what work to avoid.

 

The word karma refers to prescribed duties. The word vikarma refers to activities which are against one's prescribed duties. And the word akarma refers to activities which have no reaction at all. In the execution of akarmic activities, there may appear to be some reactions, but in actuality there are not. When we work under the directions of KRSNa, this is actually the case--there are no reactions. If we take it upon ourselves to kill someone, we are subject to capital punishment by the state government. Our actions are then called vikarma, for they are against prescribed actions. If, however, the government drafts us into the army, and we engage in battle and kill someone, we do not suffer the reactions, and this is called akarma. In the one case we are acting according to our own whims, and in the other we are acting under the direction of the government. Similarly, when we act under the direction of KRSNa, our actions performed are called akarma, for that kind of activity has no reaction.

 

<center>karmaNy akarma yaH pazyed

akarmaNi ca karma yaH

sa buddhimAn manuSyeSu

sa yuktaH kRtsna-karma-kRt

</center>

"One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities." (Bg. 4.18)

 

One who can actually see that despite activities there are no karmic reactions, who understands the nature of akarma actually sees things as they are. The word akarmaNi refers to one who is trying to avoid the reactions of karma. By dovetailing his activities in KRSNa consciousness, although one may perform all kinds of activities, he is free. On the Battlefield of KurukSetra, Arjuna engaged in fighting, and those on the side of Duryodhana also engaged in fighting. We must understand how it is that Arjuna is free from reaction whereas Duryodhana is not. Externally we can see that both parties are engaged in fighting, but we should understand that Arjuna is not bound by reactions because he is fighting under the order of KRSNa. Thus when we see someone working in KRSNa consciousness, we should understand that his work does not carry any reaction. One who can see such work and understand it is to be considered very intelligent (sa buddhimAn). The technique is not so much in seeing what a person is doing but in understanding why he is doing it.

</blockquote>

[Guest guest]

For your second question, this is an answer. A farmer wonders why his crops were destroyed by the swarm of the locusts, but not the neighbouring ones! He caused harm to someone unintentionally, but the other party did suffer from the harm/loss. So the Karmic forces are at work again. One cannot get rid of Karma so easily.