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Aradhana87

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Aradhana87

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Posted: 15 June 2012 at 1:09pm | IP Logged
SmileHello everyoneSmile
I am here with a different kind of topic.
How do u define karma?
I thought if you will do good, you will get good. Mostly I see people doing wrong and getting their wishes fulfilled. I also see people working hard and not being able to reach their goal.
 
What do you think about it?Embarrassed

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Posted: 15 June 2012 at 1:40pm | IP Logged
Well, the more modern western interpretation is "what goes around comes around."

But as I see it, "karma" in itself just means your actions. And "phala" are the fruits of those actions. The principle of karma is that you get what you sow.

And it's not necessary that you get the fruits of the good/bad karma in the same life as you commit those actions. The people who suffer in this life and seem to have a perfect character might be facing the reactions of their actions from past lives.


Edited by RadhaHiBawari - 15 June 2012 at 1:40pm

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Aradhana87

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Aradhana87

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Posted: 17 June 2012 at 3:06pm | IP Logged
Originally posted by RadhaHiBawari

Well, the more modern western interpretation is "what goes around comes around."

But as I see it, "karma" in itself just means your actions. And "phala" are the fruits of those actions. The principle of karma is that you get what you sow.

And it's not necessary that you get the fruits of the good/bad karma in the same life as you commit those actions. The people who suffer in this life and seem to have a perfect character might be facing the reactions of their actions from past lives.
 
Thank you very much for replying. Yes it could be through fruits of past lives which make you either suffer or enjoy.
Still I believe if you work with sincerity, and if you work hard..it should not get wasted.

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Posted: 17 June 2012 at 10:06pm | IP Logged
Originally posted by Aradhana87


Still I believe if you work with sincerity, and if you work hard..it should not get wasted.


Yes, it never gets wasted. The fruit of any action always comes back to the 'Aatma' who performed the action ( i.e.- thr' a  body), in that very life or in any of the future lives, in any birth. That is as far as I understand the theory of Karma.

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ShivangBuch

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Posted: 18 June 2012 at 3:34am | IP Logged
If you work sincerely and still don't get fruits, it can also be because of your negative thinking and negative energy around. And THINKING is also an action. The way you think all the time about your life, you actually send the message to the universe to make that thing happen in your life. SOCHNA bhi karma hai. I work very sincerely and I have never felt that bad people's wishes are fulfilled and good people's wishes are not fulfilled. And I don't believe ever that my any wish has not been fulfilled. Still if it is found in majority of cases around, that's because of Kaliyug (where dharma is said to be weaker than adharma in terms of probability of winning and having 1 more leg down than Dwapar) and not the result of only your own Karma but also the impact of the place and time and overall negative energy around you which forces you to think negatively. External negative events make person negative about life and that negativity itself leads to further negative events. Inflation is the cause of inflation. That's the spiral or cycle of inflation in the Law of Economics. You just need to change the basic belief in your first post irrespective of how tough your life is. It's Geeta's concept of Satva-Rajas-Tamas - Prakruti of Triguna. Tamas happenings increases Tamas thoughts and leads to Tamas fruits. You just need to use your Satva to appeal to external Satva to change the course of things.

Edited by ShivangBuch - 20 June 2012 at 4:16am

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Aradhana87

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Aradhana87

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Posted: 15 November 2012 at 4:34pm | IP Logged
I am sorry for my late reply as I thought I replied earlier...Embarrassed
Yes so thinking is also a way of act so that is also part of our karma.that I got right, na?
Yes its all because of past lives but how can we make that effect a bit less?
Even if something happens unintentionally, will the fruit be the same?

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Posted: 15 November 2012 at 7:05pm | IP Logged
THIS IS WHAT I READEmbarrassed

BHAGAVAD GITA Chapter 3. Karma-yoga

Chapter 3, Verse 1.
Arjuna said: O Janardana, O Kesava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work?

Chapter 3, Verse 2.
My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively what is most beneficial for me.

Chapter 3, Verse 3.
The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.

Chapter 3, Verse 4.
Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

Chapter 3, Verse 5.
All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

Chapter 3, Verse 6.
One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender.

Chapter 3, Verse 7.
On the other hand, he who controls the senses by the mind and engages his active organs in works of devotion, without attachment, is by far superior.

Chapter 3, Verse 8.
Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.

Chapter 3, Verse 9.
Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.

Chapter 3, Verse 10.
In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Visnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you all desirable things."

Chapter 3, Verse 11.
The demigods, being pleased by sacrifices, will also please you; thus nourishing one another, there will reign general prosperity for all.

Chapter 3, Verse 12.
In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief.

Chapter 3, Verse 13.
The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

Chapter 3, Verse 14.
All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.

Chapter 3, Verse 15.
Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

Chapter 3, Verse 16.
My dear Arjuna, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in the senses lives in vain.

Chapter 3, Verse 17.
One who is, however, taking pleasure in the self, who is illuminated in the self, who rejoices in and is satisfied with the self only, fully satiated--for him there is no duty.

Chapter 3, Verse 18.
A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

Chapter 3, Verse 19.
Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.

Chapter 3, Verse 20.
Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

Chapter 3, Verse 21.
Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.

Chapter 3, Verse 22.
O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything--and yet I am engaged in work.

Chapter 3, Verse 23.
For, if I did not engage in work, O Partha, certainly all men would follow My path.

Chapter 3, Verse 24.
If I should cease to work, then all these worlds would be put to ruination. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings.

Chapter 3, Verse 25.
As the ignorant perform their duties with attachment to results, similarly the learned may also act, but without attachment, for the sake of leading people on the right path.

Chapter 3, Verse 26.
Let not the wise disrupt the minds of the ignorant who are attached to fruitive action, they should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.

Chapter 3, Verse 27.
The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.

Chapter 3, Verse 28.
One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

Chapter 3, Verse 29.
Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.

Chapter 3, Verse 30.
Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.

Chapter 3, Verse 31.
One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions.

Chapter 3, Verse 32.
But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.

Chapter 3, Verse 33.
Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?

Chapter 3, Verse 34.
Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.

Chapter 3, Verse 35.
It is far better to discharge one's prescribed duties, even though they may be faultily, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

Chapter 3, Verse 36.
Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

Chapter 3, Verse 37.
The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.

Chapter 3, Verse 38.
As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.

Chapter 3, Verse 39.
Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

Chapter 3, Verse 40.
The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him.

Chapter 3, Verse 41.
Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

Chapter 3, Verse 42.
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

Chapter 3, Verse 43.
Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus--by spiritual strength--conquer this insatiable enemy known as lust.

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