Karma-vasanas – If there a phenomenon or effect called Karma-vasana?

Karma and re-birth put together is  the primary consideration of the Bagavad Gita. For re-birth, karma-vasana is a necessity.  An enquiry is made here, as to whether karma-vasanas exist !!!!

Unmanifest  Condition

The B.Gita  is  supposed to be a ‘shastra’ , and its primary consideration is theory and practice of Karma  aiming at   unconditional and permanent bliss. This permanent  bliss is possible only after the attainment of complete freedom, ie, freedom from  all karmas. This is a state , which is before the manifest stage. That is, in the realm of the absolute consciousness (poorna-bodham). Thus it denotes a pre-materialistic stage. The Gita vouches that this stage is attainable.ie one can evolve from the embodied to the disembodied form.

Manifest Condition

Now birth /death  fall in the realm of Karma. The cycle of birth and death as per the ‘shastras’ ie Karma-theory is any state other than the state of happiness. Therefore how to remain happy  and the means for the same in the  embodied/materialistic  state (ie having been born) ,signifying  our terrestrial existence also falls in the realm of Karma-theory. Here happiness , which is sustainable because it is unconditional and not based on events or things, is a state of  mind, which could be attained by anyone who learn, understands and  follows the shastras per se.

Axioms of Karma-theory

Birth/death is the effect of karma/action/work. To be specific, residual   karma-vasanas  springing up from   karma is the cause of birth/death. It then follows that   one’s karma in the previous birth, affects or has an influence on his present birth and living. This ‘assumption’ is central or is the core  of  Karma-Yoga (Karma theory or Karma-shastra). Elaborating, karma, karma-vasanas & rebirth are the essential components of the  karma-theory. All are ‘karmic’ ie doing actions one way or the other in the present birth , and cannot  do without it in the embodied state. (Gita 5. 8, 9)This  is  one basic premise (axiom) of karma -theory.  The Gita fully analyses Karma, and informs us that  ‘karma’ not according to the ‘shastras’ (eg. Gita) will contribute to the generation/accumulation of karma-vasanas , which gives rise to the next birth. Future birth of the ‘jiva’ is thus a foregone conclusion and is the effect of the accumulated karma-vasanas of the previous births plus that generated during the present one. Unless measures are taken to reduce and eliminate the vasanas, the cycles of birth/death continues. Thus ‘karma-vasana’ becomes another  axiom or postulate of the Karma Theory.  (An axiom, or postulate, is a premise or starting point of reasoning. As classically conceived, an axiom is a premise so evident as to be accepted as true without controversy. The word comes from the Greek ἀξίωμα (āxīoma) 'that which is thought worthy or fit' or 'that which commends itself as evident. http://en.wikipedia.org/wiki/Axiom#cite_note-1)

Karma Vasanas  can be eliminated  only by deliberate Karma.

Can karma-vasanas be eliminated by inaction, ie by not resorting to any karma  at all ? This is absolutely impossible. Because the Gita states that in the embodied state,  one is subjected to Gunas, and therefore cannot  be without karma even for a fraction of a second.(3.5).Even if it was possible, how to eliminate the vasanas already accumulated ? Further the Gita does not recommend suppression of karmas in the present birth, which are influenced by  precipitate  of karmas in a previous birth. (Gita 3.33) This  inspite  of the danger that karmas in the present birth prompted by previous vasanas may even add  up the  vasanas. The Gita goes to the root of the problem, and provides a solution to wear off the karma-vasanas . It explicitly tells to do those very actions(in a way as enjoined in the shastras) which in the first place contributed to or generated the vasanas.(Gita 3.35) It has to be considered that vasanas may be either positive or negative , giving rise to actions that may be punya or papa ,ie. Daivee or  asuri.

Evidences from The Mahabharatha

Having come to the battlefield , prepared  to wage a full-scale war,  Arjuna  all of a sudden, developed cold-feet, after surveying his close relatives and teachers on the opposite side. He expressed to Krishna, that  he is prepared to abandon all arms, thereby making it clear  his unwillingness to fight. Meanwhile  if  gets killed by his cousins, he will consider such an end to be the best for him. (Gita1.46). He further states that, he considers begging to be a better course of action (a better profession than being a responsible ruler), than killing gurus and elders to regain the kingdom for enjoying  the powers and privileges, that will be the fruits/result of such a train of actions. (Gita 2.5).

Krishna being the omniscient , omnipotent, all pervading principle knows the complete in and out of Arjuna.  He reminds Arjuna that , they both had undergone many births/deaths in the past, that he Krishna knows/remembers  fully about it  all, whereas  Arjuna has become oblivious of such experiences.(Gita 4.5). Arjuna is representative of human beings. We do not recollect  our  past lives.(Did we have a past-birth !!!?) . We do not even re-collect all the events that have happened in our life ? We can’t even keep track of all what we did and experienced, the previous year/month!!!!

Innate tendency/vasana of Mankind- Conflict ?

Arjuna  had fought many battles before this Kurukshetra war. His tendency/inclination to take up arms and fight is illustrated by many such events in the Mahabharatha. He has ‘Yuddha-vasana’ inherent in him. Consider  his fierce fighting  with Kirata, who was Shiva in disguise. (Vana Parva-Chap. 38-41, Kairata Parva, p.121 of M.N.Dutt). At the end of that battle, Shiva will remind Arjuna, that the duo, Arjuna-Krishna were Nara-Naryana in former life. That together they had chastised/fought Danavas at the coronation of Indra.  In Adiparvam  there is another incident  connected to the churning of the milk-ocean. Here  it is mentioned that  Nara-Narayana had fought the Asuras. (Astika-parvam, Amritha-mandhana-samapthi) Putting all these events in perspective, the karmic tendency/inclination (ie karma-vasana) of Arjuna is to take up arms and fight. Arjuna lacks this insight of himself due to nescience. If Arjuna is considered to be a representative of jiva/Nara/mankind, conflict  contrasted  to  peace or  co-operation is the innate vasana of mankind.

Krishna is very well aware of Arjuna’s karma-vasanas. That is the reason why, he asks Arjuna to fight in the given context,  since this is no ordinary  fight, but an essential fight  against  injustice & evil.  All elders like Bhishma, Drona, Vidura  and even  Dhritharashtra the  father of Duryodhana, knows that  Duryodhana is unjust and unreasonable. All diplomatic efforts in securing at least five houses for the Pandavas  had failed. In addition to this Duryodhana displays asuric/evil propensities  and this had become evident in the poisoning of Bhima, disrobing of Draupadi in the royal court (in public) and trying to exterminate the entire Pandavas in the ‘wax-house’.(Arakkillam). Moreover the people  of the land dearly wishes for Dharmaputra to reign over them.

So Krishna tells that divine intervention (fate) has provided an opportunity to Arjuna to fight a just/dharmic battle, to eradicate evil and install righteousness. (Gita 2.32) In this way he can wear-off  his  karma-vasanas, because  the battle is not for his selfish-ends, but is a requirement of the age. (Gita 4.7)Karmas (born out of karma-vasanas) if done with a daivee disposition of mind, for maintaining dharma, and not  yearning for any fruits thereof, will wear away all karma-vasanas.(positive as well as negative.). Such actions/karma will become centripetal, and bring the individual nearer to the Truth (Sat). This is one aspect of the karma-shastra of the Gita.

Gita-All Comprehensive

The Gita also provides us knowledge of the universe. How the universe came into being is also a main consideration of the Gita. Further it explores the relation between consciousness, karma and matter. All these knowledge are essential for a proper understanding and practice of Karma-Yoga.

REALITY SHOWS -Empirical Evidence of Karma-vasanas

Earlier it has been mentioned that karma, karma-vasanas and rebirth are the axioms or postulates of the Karma theory. Are these three, ‘evident as to be accepted as true without controversy’.?

Karma is indisputably  evident. What about karma-vasanas & rebirth? These are inextricably connected. Put together can  one find any evidence for the same.? Can we cite atleast one  conspicuous and positive vasana, carried by humans around us.? The Reality Music shows provide us with ample evidence of positive vasanas carried over from the previous birth to this birth. We find children and adults , without any musical background  perform exceedingly well. In many cases their parents or other family members have no background in music, and thus this phenomenon cannot be explained in terms of genes and chromosomes.  But  even such expediencies have been suitably addressed by the Gita. Suppose a person embarked on the path seeking truth and moksha, dies(have to leave the body)  before achieving his objective, he will be reborn in such circumstances /homes , where he will be able to continue his pursuit. (Gita 6: 41-44)

Capital Punishment vis-à-vis Karma-vasanas

We  can find many human specimens possessing negative karma-vasanas, in our prison houses. Habitual offenders , not subjecting  themselves to be re-formed fall under this category. Can their negative karma-vasanas  be channeled  to do positive actions? For this there should learning to gain appropriate knowledge and a real change of heart.  This willingness on own accord  is not likely to happen in many cases .Therefore in extreme cases society will have to resort to capital punishment , and their next birth will still be a lower one, and subjected to many such extended cycles. When Duryodhana  was born, seeing inauspicious omens, Vidura and other learned Brahmins/scholars  had told Dhritharashtra  to abandon that baby. (Gandharee-puthrotpathhi, Sambhava-parvam). It shows that some individuals are incorrigible and society will have to neutralize them and at the most  necessitates  their weeding out.

We take The Gita for granted. We have ceased to appreciate its subtle percepts. The knowledge contained in the Gita, provides us a ideal yardstick, to measure our decline or progress, to caution us about  our deviations  from the ‘only’ path. Today the world has become tired because of excessive work/karma. All nations are blundering along a tortuous path. Without  being clear of the destination. Nations have wrongly assumed GDP growth as the path to a impossible and utopian paradise. All the karmas of the citizens are geared to this. The time is ripe for a drastic change because  the present  system is overly strained and offers little promise of improving. Its offerings are becoming lesser and lesser in this birth and as per the Gita, it holds no promise for future births.

TEN THOUSAND COMMANDMENTS FOR WHITE AMERICANS - KARMA CATCHING UP !!!!

Today  is Gandhi-jayanthi.  And Gandhiji reminds  one of the continuity and unbroken flow of Indian Civilization

What is the foundation of our Civilization ?  I may say it with a fair degree of accuracy or should I consider  having hit the ‘bulls-eye’ (?) , when I conclude that, it is our knowledge of Karma /Work/Action /Movement that has  acted us the foundation of our civilization. I wish to distinguish here knowledge per se (ie Brahmam), and the knowledge required for a civilization(samskaram) to come into being.  That our civilization is entirely conceived on the knowledge of Karma is the part I wish to emphasize. Our seers had managed to obtain the ‘blue-print of this universe’ through austerities and penance  in ancient times (pre-historic)and later it was Vyasa who compiled all those knowledge and classified them, because he realized that human intellect was waning. It began showing its incapability of  holding vast swathes of ‘shastric knowledge’ in the form of poetry in  its memory. Thus we consider that Vyasa divided the Vedas into four sections –Rig, Yajur , Sama & Atharva.  But more important than this division into four is its classification(into two) as Karma-kanda & Jnana-Kana. The former relating to action/work, ie actions that are desirable aiming at a singular ultimate objective,  and the later relating to knowledge of that ultimate objective/station. The foundations or  the fundamentals of our civilization can be gleaned from that single text The Gita. (In the case of any civilization, the word foundation is used figuratively. But in the case of a building we consider solid materials like stone, concrete etc as its foundation. But here also,  we may say that the foundation is not physical or material. In these modern times none will dismiss this fact as outlandish,  but as experienced by our seers and also as demonstrated by the practical application of that famous formula E=mc squared, the final fundamental building ‘blocks’  of any solid, is anything other than solid. )

After a gap of about 2500 years,ie. after Adi Shankaracharya, who  had streamlined the scattered knowledge , it was Gandhiji who completely understood about the ramifications of the fundamental(s) of our civilization, in the practical life of our nation and the world.  Of course he did not write any ‘Bhashyams’ (exegesis)  to the Gita, like Shankara, but he took great efforts (not pains) to learn the Gita, and had said that the Gita is not only his mother , but the UNIVERSAL MOTHER.  Quote “ The Gita is the universal Mother. She turns away nobody. Her door is wide open to any one who knocks.” (Harijan, 24/8/1934, p.222)

The Gita is the essence of Upanishads (janana kanda of the Vedas), Brahmavidya (derived from jnana-kanda)  and Yoga-shastra.The first six chapters deal with the individual that has come into being(born) and the karma/actions he is forced to undergo  before his mental preparation (often leading to uncertainity in actions, sadness and depression(despondency) )and how to modify his actions through knowledge, discipline and other means. The Gita clearly states that this cosmos is the result of Karma/action, and ultimate happiness ie bliss experienced in the liberated stage,  is  obtained by transcending all actions. This is the actionless state (ie moksha).  But a individual  cannot suddenly switch over to the actionless state due to some reasons. He will have to perform some actions to wear off the tendency towards action. And while doing action (like a conscious machine) to rub-off action, he should not  yearn for the fruits thereof.

More than anyone-else during his time, Gandhiji had  greater understanding of the wisdom in the Gita. And that had shaped his attitude towards politics, economics and management. Consider his attitude towards machines. He wished  destruction of power driven machinery and mills. (Young India 1921) Not only that , consider his take on credit/debt. This should be of particular interest to all , after hearing that US Govt has ‘shut-down’, ‘downed its shutters’ like a commercial institution.  “ The credit  which is becoming the money power of the world has little moral basis and is not a synonym for Trust or Faith, which are purely moral qualities……..that the greater  the rascal  the greater  the credit he enjoys with banks.” (US enjoying so much credit  with China, Japan and Saudi). “The credit system has encircled this beautiful  globe of ours like a serpent’s coil, and if we do not mind, it bids fair to crush us out of breath………… The deadly coil  has made possible the devastating spectacle in Europe, which we are helplessly looking on.” (Speeches & Writings of Mahatma Gandhi, (4^th edn.) pp. 356-63 )Of course , credit as well as machinery, are not specifically dealt with in the Gita, but it surely falls under Karma, because Karma is done either through mind, sensory organs (an eg through tongue-speech) and body. (or its combination)  The Gita has expounded the theory of karma so comprehensively, that nothing in the cosmos, can escape its fold. The idea or imagination (sankalpa) of credit and machinery  itself  are karmas.

Gandhiji had studied basic science and maths, and had not taken advance lessons in heat and thermodynamics. But he expressed views  like that of a person knowing entropy, which is a topic in thermodynamics. About Modern Civilization which has made life very complicated his thoughts were “ After 18 years of study devoted to the consideration  of the question, I have come to the conclusion that  instead of  there being a change for the better, there has been a change for the worse.” (The Collected Works of Mahatma Gandhi, Vol. X, pp.279-80). The resultant of the collective action(karma) of people of the world was negative , during the 18 years of  ‘study’ done by  Gandhiji. The representatives of various nations constituting the  Intergovermental Panel on Climate Change (IPCC)  recently declared unanimously that human activity/karma is responsible for the experienced climate change from its normal pattern, and that it  poses a threat to lives and livelihood of many. That is the net result of all human karma is negative.

The Gita  in unequivocal terms, declares this fact in Chapter 18, Sloka 48. It states that all karmas/actions  have negative consequences.  In connection with this sloka, supplementing the same or there is even the possibility that independently of the same, there is a sloka in Manusmrithy , applying this real fact to a primary human activity. “ People think that agriculture is something wholesome. Yet it is an occupation condemned by good people; the plow with an iron tip lacerates the ground as well as creatures living in it” – Manu’s Code of Law , Chapter 10:84.

Lot of calumny had been heaped on Manus’s Code of Law , in modern India, but anyone studying the same will realize that our wise sages had tried to regulate the karma/action/ work/ movement  of members constituting society, so that ultimately they proceed  in the ‘centripetal’ direction. That is,  the natural and legitimate destination  of all(men, women etc) being the SOURCE, without leaving none, all should be directed towards that source. This well conceived plan suffused with good intentions could not be understood by the modern mind, who were entirely misled by the theory of hard-work.  Hard-work was associated with Godliness,(Protestantism) and men like Benjamin Franklin popularized the ‘virtue’ of hard work. “REMEMBER that time is money. He that can earn ten shillings a day by his labour, and goes abroad , or sits idle one half of that day, though he spends but sixpence during  his diversion or idleness, ought  not  to reckon that the only expence; he has really spent, or rather thrown away, five shillings besides.” From  ‘A Good Conscience, Advice to a Young Tradesman’ , Written in 1748 by Benjamin Franklin. We should take note that Franklin’s period corresponded to the beginning of the Industrial Revolution, which ultimately resulted in the decimation of Indian manufactures, which were sought world-wide.

Gandhiji was concerned that power driven machines will increase production (as well as wastage) , thereby throwing people out of work. Well this has happened. He said due to introduction of machines, wealth will be concentrated in the hands of few, because capital is needed for machinery and associated infrastructure and raw-materials. This also  has come true, if we consider  the HNW (High Net Worth) Individuals. There is another face to this picture. Though machines have saved labour leading to unemployment, those who work with machines have to work more hours during these times. Computers have replaced many employees in banks. But those working in the bank on these machines has got their work-load increased. Machines  have thus introduced modern slavery. This slavery is of two kinds. Voluntary and Involuntary. The former denotes addiction to gadgets, games, movies etc. Thus as per our shastras, many thrown out of work due to power driven machinery are not able to do karma. Thus they are unable to wear out the karma-vasanas (or karma) , which is necessary for  liberation. And those working with machines, unwittingly are increasing  the karma,and its negative effects. In addition to spoiling the environment and thus violating other beings,  they also are denying themselves exit from the cycles of birth and death.

It seems, the Karma Theory has wound its way in the initial chapter of the Bible. Are not the images of the  tree of knowledge and the act of eating its fruit, karma related? Is not the story of The Tower of Babel , related to Karma?

TEN THOUSAND COMMANDMENTS

Now coming to the Title of this Mail.  “Ten Thousand Commandments”  is the name given to an annual report published by both the Cato Institute  and the Competitive Enterprise Institute, and its author is Clyde Wayne Crews Jr. http://www.tenthousandcommandments.com/p/cost-of-regulation-past-10000.html

He informs that “The exact cost of federal regulations can never be known, Federal environmental, safety, health and economic  regulations cost hundreds of billions of dollars every year-on top of official federal outlays.” An observation from a 2005 report “ Regulatory costs exceed estimated 2004 individual income taxes of $765 billion, and are far greater than corporate income taxes of $169 billion”.  Bossing people around (karma) costs lots of money. Excessive karma, has made America into an Empire of Debt.  Excessive karma is resorted to by Chinese workers to supply America with loans and goods. Which they (Chinese)may never recover.

Even Bertrand Russell had declared in 1930, that excessive work is responsible for the woes of this world. (See his essay in Praise of Idleness). Similarly in India we are affected by  the adverse consequences of the culture of  ‘excess of work’  represented by liberalization and globalization and new management thinking.  We may just take one or two aspects. As told earlier, most employees are doing slave work. Most are not comfortable with their work.  Then the new work culture has made people ambitious & greedy. The corruption cases has increased exponentially. Imagine the direct revenue loss to the Govt due to this  pillage by politicians and bureaucrats hand-in-glove with corporates. Further imagine the money that will have to spent for investigating these crimes. Further add to this the costs and time spent by courts, policemen, witnesses ,the money spent  for shuttling these  criminals around to take evidence etc. And if  all the scamsters are convicted and sent to jail, new prisons has to be built and also imagine the cost of maintaining these criminals. Unless we take heed to Karma Theory and regulate karma, we all will be suffocated to death, because of the burden brought about by excessive karma.

I end with the following words from Gandhiji  “I am not aiming  at destroying railways or hospitals, though I would certainly welcome  their natural destruction. Neither railways nor hospitals  are a test of a high  and pure civilization.  At best they are a necessary evil.  Neither adds one inch to the moral stature of a nation.  Nor am I aiming at a permanent destruction of law courts, much as I regard it as a ‘consummation devoutly to be wished’. Still less am I trying to destroy all machinery and mills.  It requires a higher simplicity  and renunciation than the people are today prepared for” (Young India Jan 1921)

'HARD-WORK' INCONGRUOUS IN THE INDIAN CONTEXT !!???? - GITA 2:47

From: Radhakrishnan.M.S <wayfrr@gmail.com>
To: 'Parmeshwar Rao' <rao_parmeshwar@yahoo.com>
Sent: Saturday, 20 July 2013 3:09 PM
Subject: 'HARD-WORK' INCONGRUOUS IN THE INDIAN CONTEXT !!???? Remember it is a 'Protestant' Value !!!

Dear Sir,

Thanks  for the feed-back. I had read the report, pointed out by you in The Times of India. But how to impress on our kinsmen, the futility of American ways !!!

I wish to bring to your attention a particular sloka in the Gita, which was made popular (very popular, so that its first part is immediately recognized on hearing, and vocalized by all who had seen the serial) by the TV serial ‘Mahabharat’.

This sloka is Gita , Chapter 2:47 “karmanye-va-adhikarasthe-ma-phaleshu-kadhachana; ma-karma-phala-hethur-bhur ma-thai-sango-asthwa-karmani.”

The English translation based on Sri Sankaracharya’s work, by Dr.A.G.Krishna Warrier, and published by Sri Ramkrishna Math, Madras-600004 is as follows : “To work alone have you the right and never to the fruits (of works). Don’t be impelled by the fruits of works; (at the same time) don’t be tempted  to withdraw from works.”

This sloka illustrates the ‘predicament’ with respect to karma/work/action/movement. And it is a FOUR IN ONE sloka dealing with

1.       Right to work/karma –( All has this right granted by the Absolute by way of the creative karma)

2.       No claim/ownership to the fruits/effects of karma- (Those who claim ownership will be mired in sorrow)

3.       Should never be the cause for the fruits/effects of karma –(Since effects are inevitable, it is to be minimized and since fruits/effects itself are caused by karma, the ultimate aim is work-lessness)

4.       Inspite of 2 & 3, not to stay away from karma.(Karma and its fruits are inevitable and will bind one leading to  sorrow.  And karma one is forced to do(therefore the inevitability) and is NECESSARY  to get away from karma (sorrow).)

Sankaracharya’s interpretation (given in the book, based on his interpretative verses in Sanskrit) is given here. “You have right only to perform work and not to undertake the discipline of knowledge. While doing works, do not think you have the right to claim their fruits.  Never, in any state of life whatsoever, should you crave for the fruits of your works- this is the idea. When you crave for the fruits of your works, you make yourselves liable to reap those fruits; (but) you should never be the cause of such fruit-gathering, for when one works, impelled by the carving for fruits, one has to reap the fruits of such works, namely, birth in the world. “If the fruits of works are not to be desired, why should painful works be undertaken at all ?” This thought should not tempt you, Arjuna, to withdraw from all works, either.”

Some observations.

First of all this is quite unlike the modern concept of work and reaping the benefits. For eg, one invests to get return on investment (ROI).

(a)Kindly consider the Sanskrit word “adhikari’. The meaning here is ‘one who has right’. This Sanskrit word can also yield other meanings like ‘authorized’, ie one  authorized to do work . Or ‘eligible’ – one eligible to do work. Or ‘qualification’ –one qualified to work. In the practical world one is eligible for a job, if he has the right characteristics and suitable qualifications. Here ALL are eligible/qualified/ authorized/have the right  for Karma/Work.(And the karmas are differentiated according to the ‘nature’ (swabhava) of the individual). How and why? Is this ‘right’ properly utilized by each individual.? For that ‘right knowledge ‘ is a must. That was why study of Vedas and ‘Sravana-manana-Nidhidyasam were shown to be the way. All these three including manana are karmas. This may be another reason why Arjuna is not supposed to eschew karma.  

How all have become qualified for work.? Because of embodiment .  Why all (embodied beings) are qualified for work ? Because embodiment itself is the result/product of karma/movement/spandan/vibration/action of/in the presence of  the Absolute. One can stop this movement and come out of this loop, by having the right knowledge leading to right action, essential for release from work.(Right TO WORK is a concept as old or older than the Himalayas)

Now who has authorized or given the right to do karma ? – The Absolute through the creative process.This right cannot be taken away by anyone, and this right can be utilized to get release from work/karma.

(b) All are eligible/qualified/authorized/have the right  for Karma/Work. Should one exercise this right? For what purpose? When one is given the right to work, he may or MAY NOT do work. Does such a choice exist here? Though the choice exists, in the embodied state  one cannot remain without doing karma. And karma/action/work necessarily produces some effects, called ‘karma-phala’, fruits of action, which may be a material or the cause for another karma. But “Ma-phaleshu-kadhachana’ –means you have no rights/claims to the fruits of your action/work/karma/movement. One is not authorized, not eligible, not qualified, not having rights  for the fruits /effects of the action.(This can also mean the ‘fruit/result’ is determined by the Absolute). In the modern context, if one invests and this investment results in profits/loss he has no claims(or responsibility) over(towards) it. If this comes to effect, we will be saved from lot of troubles.

(c ) ‘Ma-karma-phala-hetur-bhu” – Caution is given that one should not be ‘the reason’(hetu) for the fruits/effects of actions. Why.? Is it because the Gita says in 18:48, that all karmas are having ‘doshas’ (problems)?. Ie  the effect/fruit  of any karma is negative , with problems. The 18:48, sloka further states that, though all karmas are having doshas, do not give up (one has to perform) the karma determined by  one’s nature. (swabhava).This is a Catch-22 situation. If you act, you will be damned. If you do NOT act, the result will again be damnation. Work here is having NO VALUE at all, unless otherwise accompanied/motivated by the ‘right’ knowledge. So   ‘hard-work’ as understood and exhorted in the modern age is incongruous in the Indian context. Today’s work culture is ‘karma-bhranth’ ie maddening work or mad about work or workaholism. In India, work was supposed to be done ‘slowly’ in a ‘steady’ manner, as if doing ‘worship’ (pooja)to GOD. (Work is Worship) This mode necessarily improved/increased concentration as virtue, as  well as concentration in work, resulting in quality work/products. Productivity /profitability, ie more output within stipulated time or less time, -it seems were considered at all !!!!(NOT CONSIDERED). But efficiency in work is seen, measured in terms of  frugal/minimal consumption of resources and moreover wastage also were minimal. Since work was mostly manual, there was  provision for wearing-off karma-vasanas.

 

(d) ‘Ma-thai- Sangos-thwa-akarmani’ –If karmas necessarily bring doshas, why do karma at all? Thinking like this, one MUST NOT stay away from karma/work. This last part  is in tune with second part of  sloka 18:48. Because of one’s gunas, one is forced or has the tendency to do karma. The Gita does not recommend suppression of such tendencies forcibly. The tendencies are allowed to manifest fully and the manifested karma is channeled in suitable ways(with the help of right knowledge) depending on the individual, the final aim being ‘naish-karmyam’.

Ancient vis-à-vis Modern approach to WORK/ACTION/KARMA

 The ancients knew that , all embodied beings is forced to do work and any WORK/KARMA is necessarily accompanied with, its undesirable by-product/waste which is the effect of the karma. (Moderns misunderstood their reluctance to do work, as originating from laziness) Karma starts from the all pervading Brahman (the universe comes into being because of ‘karma’)  and each movement dis-orients us, keeping us away from the actual reality and thereby plunging us into sorrow. Each one of us is caught in this net of karmas, and freedom can be obtained by understanding the process and slipping away from it, by conscious efforts. (Nivrithi). This freedom means unconditional happiness. As one is having the right to work, one also has right to this unconditional happiness. Here work/karma is the main, and the fruit/result/effect is the subsidiary.

The MODERNS (within the last 500 yrs) have reversed this ‘value’. They consider the subsidiary of the ancients ie fruits/by-product/waste as the “Main”  and the  main (ie work/calibrated action of the ancients) as ‘subsidiary’. Moderns are unable to understand that work is to rub-off or wear-off work, and has to be done intelligently to achieve this result. (Yoga karmasu-kaushalam,Gita 2:50)  Instead they understand that fruits/effect of work is the raison-de-etre of work.

Thus we are  getting buried under mountainous piles of garbage (even so called knowledge produced in the name of scientific research is garbage. Garbage in-Garbage out). Literally and physically. Without any happiness.

Regds

Radha

N.B (1)– Karma yoga (Karma Theory) is not any utopian theory. It had been practised in India for ages, successfully. Collectively, we failed to understand its merits.