1 whether an activity is symbiotic with nature or whether it promotes
antibiosis? YMji asked.
KR In my opinion neither. B G based on Ri8cs of the Rig vedam,
followed by other Vedas and many Upanishads speak only ABOUT THE ACTION
ALWAYS EVEN IG HE IS A GOD. And it affirms that it shall be in the nature
od public service without any expectations of the rewards of any equity.
And only such nishkamya karma achieves the prize of living as a human.
*2 Life must be the art of living and not technology of living.*
Again, neither art nor technology are independent of the other. Art is
running the life adopting dextrously the technology; and technology has to
be woven like an art. Action in inaction and inaction in action are art and
technology, interdependent to survive and progress. The entire space where
so many materials with so many different names are swirling in speed are in
principle the great technology by the brahmam while the visual spectrum is
an art of beauty with a rhythm.
3 Karma (कर्म, “action”):—One of the six *padārtha *(or ‘basic
categories’) which should be known to every Physician if he wants to
understand the science of life. Karma (कर्म) is defined as the cause of
conjunction and disjunction and residing in *dravya*. It begins with effort
and appears in movements of living tissues and organs.
4 Karma is centrally placed to the explanation of the universe by
the culture. It is proposed as the cause of the activity in the entire
world and thereby a fundamental percept being the cause of everything
(Padma Purāṇa 2.94). Karma as an unseen magical virtue or as a merit of
ritualistic actions fructifying at some later point of time is repeatedly
expressed in the literature. Its manifestation after bodily death is also
mentioned (Atharvaveda XVIII.2.57). In the later phase the daiva aspect of
Karma considering birth as an expiation for the actions of previous lives
also retained the unseen angle of Karma. In its literal sense it is termed
as ‘adṛṣṭa’ or ‘apūrva’. Its connectivity with the parts of time as
fruition of past actions or fructification in a distant future beyond
bodily existence, makes ‘time’ a function of karma.Karma possessed a
tendency of gathering. Every action once performed was believed to
fructify, and those which do not fructify instantly were bound to be
stored. Whether meritorious or non-meritorious every action being
consequential and resulting in fruition after a certain lapse of time
attributed Karman the property of accumulation until they being fructified
or exhausted. Samkhya make it a part of the primordial matter (Prakṛti).
5 Karma is equated with motion. (technology) The idea subsists itself
in its literary expression and in its basic concept that every action is
inevitably subjected to fruition. It is also frequently expressed in the
notion of transference or exchange of Karma. It is said to possess downward
gravity (adhogurutva) in opposition to or relatively with the soul
possessing an upward movement. (ūrdhvagurutva). This thought in sense of
being tied down (due to immoral actions) is expressed very early in the
concept of the fetters of Varuṇa, whereas the idea continues in later
period where a man with true insight is not restrained by his actions in
opposition to those without insight who are tied down to repeated births
and deaths. (Manusmrithi 6.74) Karma (human action) is determinative of a
man’s gati is an important concept in relation with the doctrine. In the
initial literature, the soul was supposed to move by its inherent power
(svadhā) ( Rig Vedam 1 164) and later because of the accumulated Karmas. Or
it was the complex of dharmādharma (adṛṣṭa) which decided the future course
of the soul. The possible courses (gati) or destinies depended upon the
nature of the acts. The state between two material or gross bodies defined
as vigraha-gati also finds mention in the literature. The Epics believed
Karma as a causative force, the past actions surface in the present life
was a belief thus daiva takes a prominent position in this period Equally
the importance of human effort is expressed in the Yājñavalkya Smṛti.
6 Karma (action) is the third category, in the Nyāya-Vaiśeṣika
(technology) philosophy. After the root ‘kṛ’ the suffix ‘man’ is added and
the resulting form is karma which meaning is kriyā. Karma means physical
movement. Like guṇa, karma also inheres in substance. Though it inheres in
dravya, it is neither dravya nor guṇa; it is an independent category. A
guṇa is a permanent and tolerable feature of dravya, while a karma is
transitory feature of it. Kaṇāda ( the rishi scoientist and the
technologist who anlysed the science) gives the definition of karma thus:
Eka dravyam aguṇaṃ saṃyoga-vibhāge ṣvana pekṣakāra ṇamiti karma lakṣaṇam. It
means that karma exists in one substance at a time; it is not a quality and
it is the immediate cause of conjunction and disjunction. For example, a
ball is a substance, the movement of the ball remains in the ball but it is
not a guna. When a ball is thrown to a house-top from the earth, there is
the disjunction of the ball with the earth and conjunction with the
housetop. Here the movement of the ball is the cause of the conjunction of
the ball with the housetop and the disjunction of the ball with earth. *So
also, each life*. Annaṃbhaṭṭa gives the second definition of karma with the
help of its generic attribute (jāti). Karma is the substratum of the genus
karmatva. According to the Nyāya-Vaiśeṣikas, the generic attribute karmatva
(actionhood) is proved by perception.
7 Law of Karma refers to the principle of causality where intent and
actions of individual influence the future of that individual. It is the
principle of causality applied in the moral field. Every action must
produce some effects. We cannot make any act without effect or result. An
action once performed will bring some result. Man, once performs an action,
has no control over the effect. Krishna says exactly this when he says to
Arjuna that one’s right is only to the action, never to the fruits there
of. So the fruit should not be an incentive to action, or rather the motive
for its performance. We find Krishna here pointing out that, as effects of
causes and results of actions cannot be stopped, one is to disconnect
oneself from the fruit of action. In other words, we should not desire for
any fruit, as it is out of our control and performed our duties without any
attachment to the fruit.
karmany eva'dhikaras te ma phalesu kadacana
ma karmaphalahetur bhur ma te sango ‘stv akarmani (ii,47)
“To action alone hast thou a right and never at all to its fruits; let not
the fruits of action be thy motive; neither let there be in thee any
attachment to inaction”
8 But at the same time, the Gita seems to giving us a religion by which
the rule of karma, the natural order of deed and consequences, can be
transcended. The Gita is a book that does not advocate inaction. However,
if every action makes one bound to enjoy or suffer the fruit of action, the
Gita cannot talk about moksa or liberation. We will always be stuck to the
cycle of birth and death to get the fruit of action we performed. The Gita
has to recognize a realm of reality where karma does not operate. The Gita
says that causality does not work where one establishes one’s relations
with action without attachment; here one is free in his deepest being. The
chain of karma can be broken here and now, within the flux of the empirical
world. We become master of karma by developing detachment which helps us to
attain the ultimate goal of human life, that is, liberation (moksa).
Niskama Karma is action without desire for fruit or result.
9 Niskama Karma is the way to avoid creating new karma and also
resolve earlier karma. Niskama Karma is the means for the realization of
the true knowledge which is the final goal of all living beings. Niskama
Karma is the ideal path to realize truth. Allocated work done without
expectations, motives, or thinking about its outcomes tends to purify one’s
mind and gradually makes an individual fit to see the value of reason and
benefits of renouncing the work itself. Krishna points that with regard to
Niskama Karma, there is no relation between action and the result. Niskama
karma says if we execute action without attachment the natural order of
karma can be transcended. Binding is as long as motives are there. What
binds us to the chain of birth and death is not action as but actions
performed with desire for their fruits. But according to the Gita all
action are not binding. Only those actions which are motivated by the
spirit of self-interest, desire and attachment are binding, Actions which
are done in the spirit of niskama are not binding. The doctrine of niskama
karma of the Gita does not teach us renunciation of karma (action).
10 तत्त्ववित् तु महा-बाहो गुण-कर्म-विभागयोः ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८ ॥
tattvavit tu mahā-bāho guṇa-karma-vibhāgayoḥ |
guṇā guṇeṣu vartanta iti matvā na sajjate || 28 ||3
O mighty-armed Arjuna, a person who knows that the soul is aloof from the
three binding forces of material nature, as well as from the laws of karma,
does not falsely identify himself as the doer. This is because he
understands that the senses are engaged in their respective sense objects
and is aloof from them. So, I think we may have to equate the equation of
life in many ways to gain control over so many factors.
K Rajaram IRS 27224
On Mon, 26 Feb 2024 at 21:28, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Activity
>
>
>
> Activity is the basic feature of life. At the ultimate basic, fundamental
> and foundational level, every activity of everything in the universe is the
> struggle to return to the speed of light and join the electromagnetic
> waves. Whatever classifications you confront, atoms, quarks, leptons etc,
> at the ultimate bedrock level they are just manifestations of
> electromagnetic waves. Vacuum is the home of electromagnetic waves, whose
> speed as the speed of light is the ultimate or maximum. The speed of light
> is the maximum limit to energy. And we are all the manifestations of
> electromagnetism, basically armed with photons, the units of maximum
> energy. The most determined symbiotic attempt gets filled and propelled by
> photons, the ultimate units of consciousness. Enlightenment as the ultimate
> understanding becomes rapture, the experience of being part of the
> electromagnetic waves, the ultimate destination or home.
>
> All art forms are forms of rapture, of the vacuum. Every symbiotic work or
> activity is a form of art. All of us are trying to be happy, to feel
> rapture or experience the ultimate vacuum of the universe. Rapture and
> vacuum are abstract and not the 3D of the visible spectrum.
>
> Correct seeing is seeing with feeling. Otherwise it becomes scientific or
> mechanical and feelings-less, the ultimately dry or barren, or
> technological. When you employ a machine, you automatically withdraw your
> feelings and emotions, stop your own internal hormonal communication, and
> end the Biospheric symbiosis, the counterfeiting of life.
>
> It is time to question economics and economic activity. Today all economic
> activity is anti nature, anti-ecological and destruction as routine.
>
> On the other hand when your work is interaction with nature, automatically
> you interact with many other life forms and the internal hormonal
> communications of all of them fuse symbiotically. When you use a machine,
> you are defeating the basic purpose of your limbs, your life.
>
> Justice and morality must get answer only to one question, whether an
> activity is symbiotic with nature or whether it promotes antibiosis.
> Unfortunately antibiosis has developed many branches of economic activity,
> all of which destroy nature. Marketing is the devising of human’s surrender
> to technology in many new and new ways.
>
> Life must be the art of living and not technology of living.
>
> YM
>
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