Karma wrt the destiny
Karma and destiny are interconnected, and some believe that karma is the
driving force behind destiny:
Karma
The actions, thoughts, and speech that a person performs, and the intent
behind those actions. The law of karma states that every action has an
equal reaction.
Destiny
The outcome of a person's actions and thoughts, and the pending karma that
has not yet been experienced. Destiny can be broken down into current and
future destiny:
Current destiny: The consequences of a person's past karma that they are
experiencing in the present
Future destiny: The actions a person takes today that will contribute to
their karma bank
Relationship between karma and destiny
Some believe that a person's destiny is determined by their karma, and that
people can change their destiny by changing their karma. Others believe
that karma and free will can coexist.
So, what is the truth?
The Bhagavad Gita, a sacred Hindu scripture, explores the power of karma
through the concept of Nishkama Karma and the philosophy of living a life
free from attachment:
Nishkama Karma
A central tenet of the Karma Yoga path to liberation, Nishkama Karma is the
idea of performing actions without expectation of results or fruits.
Philosophy of Karma
In the 47th verse of the Bhagavad Gita, Krishna teaches Arjuna that one
should perform their duties without attachment to the results of those
actions. This verse marks the beginning of an in-depth explanation of how
to live a life free from attachment.
Non-attachment
The Gita teaches that if one does not attach themselves to the work they
do, it will not have any binding effect on their soul.
Karma as the manifestation of will
The Bhagavad Gita teaches that karma is the manifestation of will, and that
all actions in the world are the result of character, which is manufactured
by karma.
The Law of Karma is the idea that what a person does comes back to them.
Hindus regard it as a mechanistic process that must be acknowledged, but it
is complicated because there is no clear-cut measure of what actions are
right and which are wrong.
IF SO HOW IT IS EXPLAINED:
*jyayasi chet karmanas te mata buddhir janardana 3 1&2* : Arjuna asks IF
BUDDHI LNOWLEDGE IS SUPERIOR TO ACTION KARMA; so karma is not from root
word, KRU to do; all the reactions are an outcome of the actions; action
were carried out of the freewill; so deployment of free will is the
resultant of the earlier or later actions termed as KARMA-carried down
resultant so effective.
(ii) sarganam adir antas ca
madhyam caivaham arjuna
adhyatma-vidya vidyanam
vadah pravadatam aham 10 32
Of all creations I am the beginning and the end and also the middle, O
Arjuna. Of all sciences I am the spiritual science of the Self, and among
logicians I am the conclusive truth. (Thus, all actions are also HIM only)
Then reactions are also HIM. Every move of an atom is HIS. / Then how or
why sufferings or pleasure out of Karma; because out of free will that is
HIM, Independent ego decisions were rendered which reacts in rebirths.
(iii) Karmanye vadhikaraste Ma Phaleshu Kadachana,
Ma Karmaphalaheturbhurma Te Sangostvakarmani
We have noticed, sometimes people use two words for कर्मण्येवाधिकारस्ते or
Karmanyevadhikaraste and write it “Karmanye Vadhikaraste”, that is also
fine, but I feel it is better to use it as one word, as in the original
sloka (verse), it is a joined word (sandhi). (Karmaya+eva+adhikarah+te)
The meaning of the verse is—
You have the right to work only but never to its fruits.
Let not the fruits of action be your motive, nor let your attachment be to
inaction.
Now, here is the word to word meaning of the verse—
First line:First part
कर्मण्येवाधिकारस्ते/Karmanye vadhikaraste
कर्मण्य/Karmanya = In the work
एव/Eva = Only
अधिकार/Adhikar = Right
ते/Te = Your
Second part
मा फलेषु कदाचन/Ma Phaleshu Kadachana
मा/Ma = No/Not
फलेषु/Phaleshu = In the fruit/result (the root word is “फल”/”Phal” here,
means, “fruit of work”)
कदाचन/Kadachana = Ever (in some web articles, this word has been translated
as “never”, actually कदाचन/Kadacana means “ever” or “at any time”. Note the
word मा/Ma, now मा/Ma + कदाचन/Kadacana = No + ever = Never, that’s how it
becomes “Never”)
Second line:First part
मा कर्मफलहेतुर्भूर्मा/Ma Karmaphalaheturbhurma
मा/Ma = No/Not
कर्मफल/Karmaphala = Two words, Karma+Phala, कर्म/Karma = work and फल/phala
= result or fruit of the work.
हेतु /हेतु = Here it means “motive” (the word “hetu” may mean “reason” too)
भु /bhu = be
मा/Ma = No/Not
Second part
ते सङ्गोऽस्त्वकर्मणि/Te Sangostvakarmani
ते/Te = Your
संग /Sang =attachment (this word may mean “companion too”, like “satsang”)
अस्तु /Astu = Let there be
अकर्मणि /Akarmani = In inaction
Swami Vivekananda’s commentaries on the Verse :” Bhagavad Gita Chapter 2,
Verse 47; Karmanye Vadhikaraste Ma Phaleshu Kadachana
Be beyond the common worldly motives. “To work you have the right, but not
to the fruits thereof.” Man can train himself to know and to practice that,
says the Karma-Yogi. When the idea of doing good becomes a part of his very
being, then he will not seek for any motive outside. Let us do good because
it is good to do good; he who does good work even in order to get to heaven
binds himself down, says the Karma-Yogi. Any work that is done with any the
least selfish motive, instead of making us free, forges one more chain for
our feet.[Source]
Bring all light into the world. Light, bring light! Let light come unto
every one; the task will not be finished till everyone has reached the
Lord. Bring light to the poor and bring more light to the rich, for they
require it more than the poor. Bring light to the ignorant, and more light
to the educated, for the vanities of the education of our time are
tremendous! Thus bring light to all and leave the rest unto the Lord, for
in the words of the same Lord “To work you have the right and not to the
fruits thereof.” “Let not your work produce results for you, and at the
same time may you never be without work.”
By the by, I have made a discovery as to the mental method of really
practicing what the Gita teaches, of working without an eye to results. I
have seen much light on concentration and attention and control of
concentration, which if practiced will take us out of all anxiety and
worry. It is really the science of bottling up our minds whenever we like.
Despair not; remember the Lord says in the Gita, “To work you have the
right, but not to the result.” Gird up your loins, my boy. I am called by
the Lord for this. I have been dragged through a whole life full of crosses
and tortures, I have seen the nearest and dearest die, almost of
starvation; I have been ridiculed, distrusted, and have suffered for my
sympathy for the very men who scoff and scorn. Well, my boy, this is the
school of misery, which is also the school for great souls and prophets for
the cultivation of sympathy, of patience, and, above all, of an indomitable
iron will which quakes not even if the universe be pulverised at our feet.
How hard it is to arrive at this sort of non-attachment! Therefore Krishna
shows us the lower ways and methods. The easiest way for everyone is to do
[his or her] work and not take the results. It is our desire that binds us.
If we take the results of actions, whether good or evil, we will have to
bear them. But if we work not for ourselves, but all for the glory of the
Lord, the results will take care of themselves. “To work you have the
right, but not to the fruits thereof.” The soldier works for no results. He
does his duty. If defeat comes, it belongs to the general, not to the
soldier. We do our duty for love’s sake — love for the general, love for
the Lord.
Krishna did everything but without any attachment; he was in the world, but
not of it. “Do all work but without attachment; work for work’s sake, never
for yourself.” {KR I AM IN ACTION BUT IT IS NOT MY ACTION BUT ACTION FOR A
PURPOSE WHERE EVEN THAT PURPOSE IS NOT THAT OF MINE}
“To work we have the right, but not to the fruits thereof:” Leave the
fruits alone. Why care for results? If you wish to help a man, never think
what that man’s attitude should be towards you. If you want to do great or
good work, do not worry about what the result will be.
This world is not for cowards. Do not try to fly. Look not for success or
failure. Join yourself to the perfectly unselfish will and work on. Know
that the mind which is born to succeed joins itself to a determined will
and perseveres. You have the right to work, but do not become so degenerate
as to look for results. Work incessantly, but see something behind the
work. Even good deeds can find a man in great bondage. Therefore be not
bound by good deeds or by desire for name and fame. Those who know this
secret pass beyond this round of birth and death and become immortal.
Though the ideal of work of our Brahmavâdin should always be ”
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन — To work thou hast the right, but never
to the fruits thereof”, yet no sincere worker passes out of the field of
activity without making himself known and catching at least a few rays of
light.
What is your motive? Are you sure that you are not actuated by greed of
gold, by thirst for fame or power? Are you really sure that you can stand
to your ideals and work on, even if the whole world wants to crush you
down? Are you sure you know what you want and will perform your duty, and
that alone, even if your life is at stake? Are you sure that you will
persevere so long as life endures, so long as there is one pulsation left
in the heart? Then you are a real reformer, you are a teacher, a Master, a
blessing to mankind. But man is so impatient, so short-sighted! He has not
the patience to wait, he has not the power to see. He wants to rule, he
wants results immediately. Why? He wants to reap the fruits himself, and
does not really care for others. Duty for duty’s sake is not what he wants.
“To work you have the right, but not to the fruits thereof,” says Krishna.
Why cling to results? Ours are the duties. Let the fruits take care of
themselves. But man has no patience. He takes up any scheme. The larger
number of would-be reformers all over the world can be classed under this
heading.
So all karmas performed without any desire for the fruits shall bear the
action not from the doer; but as assigned to HIM-as assigned by any higher
officer to lower level officer-and executing. Such attitudes are hard to
practice so REACTIONS mount as KARMA the fruits to endure again and again.
OUR KARMA THE KRU OUT OF FREEWILL, ENHANCE IT TO KARMA THE STORAGE ACTION
TO BE PERFORMED CONTINUOUSLY WHERE FUTURE ACTION OUT OF FREEWILL APPEARANCE
IS THE DESTINY.
K RAJARAM IRS 201224
On Fri, 20 Dec 2024 at 16:42, Rama <[email protected]> wrote:
> பழி சுமத்துவோருக்கு....
>
> ஒரு அரசன் அந்தணர்களுக்கு ஒரு நாள் உணவளித்துக் கொண்டிருக்கையில் வானில் ஒரு
> கழுகு, தனக்கு இரையாக பாம்பு ஒன்றை தன் கால்களில் பற்றிக் கொண்டு அவ்வழியே
> பறந்து சென்றது.
>
> பாம்பின் வாயிலிருந்து சில துளி விஷம் அரசன் வைத்திருந்த உணவுப்
> பாத்திரத்தில் விழுந்து விட்டது.
>
> அரசன் அந்த உணவை ஒரு அந்தணருக்கு அளிக்க, அதை உண்ட மறு கணமே அவர் இறந்து
> போனார்.
> அரசன் மிகவும் வருத்தம் அடைந்தான்.
>
> கர்மாக்களுக்கான வினைகளை நிர்ணயிக்கும் சித்திரகுப்தனுக்கு இந்த கர்மவினையை
> யாருக்குக் கொடுப்பது என்று குழப்பமாகிவிட்டது.
> கழுகிற்கா, பாம்பிற்கா அல்லது அரசனுக்கா?
>
> கழுகு அதன் இரையைத் தூக்கிக் கொண்டு சென்றது அது அதன் தவறு இல்லை. விஷம்
> இறந்துபோன பாம்பின் வாயிலிருந்து வழிந்தது அது பாம்பின் குற்றம் இல்லை.
> அரசனுக்கும் உணவில் பாம்பின் விஷம் கலந்தது தெரியாது. அது அவனும் அறியாமல்
> நடந்த விஷயம்.
>
> இதுபற்றி எமதருமனிடமே கேட்கலாம் என்று எமனிடம் சென்று தன் குழப்பத்தைக்
> கூறினான்.
>
> சித்திரகுப்தன் கூறியதைக் கேட்ட எமதர்மன், சற்று நேர சிந்தனைக்குப் பிறகு,
> இதற்கான விடை விரைவில் கிடைக்கும் அதுவரை பொறுமையாக இரு என அறிவுறுத்தினான்.
>
> ஒரு சில நாட்கள் கழித்து அரசன் உதவி நாடிச் சென்ற சிலஅந்தணர்கள் அரண்மணைக்கு
> வழி தெரியாமல், சாலையோரம் வியாபாரம் செய்து கொண்டிருந்த பெண்மணி ஒருவரிடம் வழி
> கேட்டார்கள்.
>
> அப்பெண்மணியும் அவர்களுக்கு சரியான பாதையை கூறியதோடு நில்லாமல் இந்த அரசன்
> அந்தணர்களைக் கொல்பவன் சற்று எச்சரிக்கையாக இருங்கள் என்றும் கூறினாள்.
>
> இந்த வார்த்தைகளை அவள் கூறி முடித்ததும், சித்திரகுப்தனுக்கு தெளிவு பிறந்து
> விட்டது. அந்தணரைக் கொன்ற கர்மாவின் வினை முழுவதும் இந்தப் பெண்மணிக்கே சேரும்
> என்று.
>
> மற்றவர்கள் மீது பழி சுமத்தும் போது அதில் உண்மை இருந்தாலும் அவர்கள் செய்த
> கர்ம வினையில் பாதி, பழி சுமத்துபவருக்கு வந்து சேர்ந்துவிடும்.
>
> உண்மையை உணராமல் அபாண்டமாக பழிசுமத்துவோருக்கு அந்த கர்மவினை முழுவதும்
> சேரும்.
>
> எனவே, மற்றவர்கள் பற்றி பேசும்போது எச்சரிக்கையுடன் பேச வேண்டும்.
> நன்றி.
>
> Cheers
> Rama
>
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