Expicacion sobre karma kanda

(1) DEVOM VAHA SAVITA PRARPAYATU SHRESHTAMAYA KARMANA

-------------( 1/1 Yajurveda)

O Lord, the creator of all, inspire us to perform good deeds. Here we are inspired to indulge in good actions because then only is progress possible. Every person should strive to do such type of deeds so that they are respected and honored for the same. By doing one can attain physical development, mental development, personal development and enhance communal development. One should eat wholesome food and should abstain from the wrong path. (101) KURVANNEVEHA KARMANI JIJIVISHEEHADATAM SAMAHA AEVAM KHAYI NANYA YETHO ASTI NA KARMA LIPYATE NARE

-------------(40/2, Yajurveda)

While performing our deeds, we should desire to live for a 100 years. The essence of human life lies in deeds and nothing else. Accordingly a person who performs his deeds does not become attached to his deeds.

Chpt 3

TEXT 8 niyataà kuru karma tvaà karma jyäyo hy akarmaëaù |

You cannot even maintain your body by non-action. This is because jïäna will not arise in the contaminated heart of that person who prematurely renounces all actions out of enthusiasm only. you should search out your ätmä. accomplishing your bodily maintenance with that.7) . This means “Perform these prescribed activities without desire.” Performing activities is better than renouncing all actions out of enthusiasm. COMMENTARY Therefore. perform actions for Him. the people of the world are bound by their actions. This is better than not performing your duties. freed from attachment to results. since you heart is impure. even the jïäné performs actions such as begging for food. and.” (Mahäbhärata 12. O son of Kunté. by renouncing all actions. you should earn wealth and taxes by your prescribed actions such as fighting and protecting the citizens. because this performance of duties will gradually lead to attainment of jïäna. We hear such statements as karmaëä badhyate jantuù: living entities are bound by actions. a kñatriya. Moreover. you cannot even maintain your material body (çaréra-yäträ). you must necessarily (niyatam) perform prescribed activities for purification of the heart. one will become bound up.241. TEXT 9 yajïärthät karmaëo ’nyatra loko ’yaà karma-bandhanaù | tad-arthaà karma kaunteya mukta-saìgaù samäcara ||9|| TRANSLATION Without performing actions for Viñëu. Therefore.çaréra-yäträpi ca te na prasidhyed akarmaëaù ||8|| TRANSLATION Perform your daily scriptural duties without attachment. But that begging is not to be done by you. COMMENTARY “But by performing actions. Because he must maintain the body purified by sädhana as long as he lives. just as steps lead to the top of the stairs.

15. May this .57) At the beginning of creation (purä). perform actions for the pleasure of Viñëu (tad-artham). described in the Vedas (anena). (Taittiréya Saàhitä 1. is Acyuta. to those jévas who were previously devoid of names and forms.7.2) Also this is confirmed from småti statements such as brahma prajänäà patir acyuto ’sau: Brahman. being merged into Himself. they were incapable of pursuing the goals of human life. being merciful. “You should increase yourselves (prasaviñyadhvam) by this sacrifice offered to Me. then said to them. without intending to please Viñëu (yajïärthät anyatra). and maintaining your body with the remnants of the sacrifice. the Lord. (Viñëu Puräëa 1. O son of Kunté.4) “Living entities (ayaà lokaù) are bound by actions (karma-bandhanaù) in performing actions for the purpose of self-enjoyment. Yajëa or Viñëu. May it fulfill your desire for liberation by supplying bodily maintenance and knowledge of ätmä. (Mahänäräyaëa Upaniñad 13. COMMENTARY This verse shows that it is wrong to maintain the body without offering sacrifice to Viñëu. having created the population along with sacrifice in the beginning. giving up the desire for personal happiness (mukta-saìgaù). for the çruti says yajïo vai viñëuù: yajïa is Viñëu. the cause of material energy. Therefore. He bestowed receptacles of name and form. Prajäpati refers to the Supreme Lord Viñëu. you will not be bound. the lord of the soul. suitable for pursuing the goals of life. Having revealed to them sacrifice and the Vedas which describe it. In that state of being merged.In this verse yajïa means the Supreme Lord.” TEXT 10 saha-yajïäù prajäù såñövä puroväca prajäpatiù | anena prasaviñyadhvam eña vo ’stv iñöa-käma-dhuk ||10|| TRANSLATION Viñëu. the Lord. worshipping Viñëu through sacrifices and other means by lawfullly obtained wealth. as is seen from çruti statements such as patià viçvasyätmeçvaram: he is the master of the universe. spoke: May you increase yourself by this sacrifice. created the progeny such as devas and men accompanied by sacrifice. the master of offspring.

through supplying unto you bodily maintenance and knowledge of ätmä which purifies the heart. will attain the highest benefit in the form of liberation (paraà çreyaù).3 by offering oblations to them (anena). pure food is one element or aìga of cultivation of jïäna. the intelligence becomes fixed. May the devatäs please you by bestowing benedictions! You and they.” COMMENTARY Viñëu also said to the created beings. one is freed from all obstacles. By pure mind.2 TEXT 12 iñöän bhogän hi vo devä däsyante yajïa-bhävitäù | tair dattän apradäyaibhyo yo bhuìkte stena eva saù ||12|| TRANSLATION . liberation. By pure food one attains pure mind.26. Chändogya Upaniñad 7. Being mutually pleased.” TEXT 11 devän bhävayatänena te devä bhävayantu vaù | parasparaà bhävayantaù çreyaù param aväpsyatha ||11||.” In this regard. “Please the devatäs headed by Indra.sacrifice (eña) offered to Me be the giver of the desired goal of liberation (iñöa-käma-dhuk). With good intelligence. The çruti says: ähära-çuddhau sattva-çuddhiù sattva-çuddhau dhruvä småtiù småti-labdhe sarva-granthénäà vipramokñaù 3 This is the justification for worshipping the devatäs. since they represent Viñëu. who are the limbs of My body. TRANSLATION “By that sacrifice. may you please the devatäs. May the devatäs please you. being mutually pleased with the pure food. you will both attain the highest benefit.

which are useful for those desiring liberation (iñöän bhogän). This purification is necessary because the sins create an obstacle to realization of ätmä. he nourishes himself by that. become free from all sins accumulated since beginningless time (sarva-kilbiñaiù). will bestow on you desired enjoyment. COMMENTARY The personification of sacrifice. . is a thief. As a thief is punished by the king. not giving to the devatäs through païca-mahä-yajïa a portion of the objects which the devas originally bestowed for worship of the Lord. Thus it is said that they eat only sin. The devotees (santaù). COMMENTARY Clarifying this same point. Viñëu or Yajïa. Having stolen the devatäs’ properties. He who enjoys for himself alone. They will give rain which will produce food. whose limbs are the devas. Those sinful persons who cook for themselves suffer from sin. is the Lord of all beings. But those sinful people who cook only for their own nourishment (ätma-käraëät) food which is designated by the Lord of sacrifice (with the devas as His limbs) for His worship. pleased with the sacrifice. He who enjoys what is given by the devatäs without offering to them is indeed a thief. who take the remnants to maintain their bodies after worshipping the Lord of all beings. He is unsuitable for pursuing the real goal of human life. the Lord then shows the fault in executing actions. “These previously created devatäs who are My limbs will give you more and more desired objects dependent on performance of sacrifice. enjoy only sin (agham).” TEXT 13 yajïa-çiñöäçinaù santo mucyante sarva-kilbiñaiù | bhuïjate te tv aghaà päpä ye pacanty ätma-käraëät ||13|| TRANSLATION Those respectable people who eat the remnants of sacrifice are free from all sins. he deserves to be punished by Yamaräja.The devatäs. The food such as rice which they cook is transformed into sin itself.

Therefore this allpervading Lord is eternally situated in the sacrifice. With this intention the Lord speaks two verses.TEXT 14 annäd bhavanti bhütäni parjanyäd anna-saàbhavaù | yajïäd bhavati parjanyo yajïaù karma-samudbhavaù ||14|| TRANSLATION All creatures arise from food. It is said: agnau prästähutiù samyag ädityam upatiñöhate ädityäj jäyate våñöir våñöer annaà tataù prajäù The oblation offered in the fire goes to the sun. From rain arises food. He created sacrifice for their sustenance. master of the progeny. Living entities (bhütäni) arise from food such as rice.76 TEXT 15 karma brahmodbhavaà viddhi brahmäkñara-samudbhavam tasmät sarva-gataà brahma nityaà yajïe pratiñöhitam ||15|| TRANSLATION Prescribed action arises from the Vedas. Food arises from rain. Rain arises from sacrifice. One who is obedient to the Lord must perform sacrifice. . Food arises from rain (parjanyät). COMMENTARY After the Supreme Lord. Rain arises from the sun. and from food arise the progeny. Manu Småti 3. Sacrifice arises from prescribed actions. for the food transforms into semen and blood. The Vedas arise from the Lord. which in turn nourishes the body. created the progeny. Rain arises from sacrifice.

the Vedas. leads a life of sin.4. From the Lord arose the Vedas. 5 According to the sequence in the verses. Yajur. He who does not follow this cycle as described above (evam) 4 This clause gives the reason for the Lord being situated in sacrifice. The çruti says: asya mahato bhütasya niùçvasitam etad åg-vedo yajur-vedaù säma-vedo ’thäìgérasaù The breathing of that great being is the Åg. know that the Vedas are the source of their actions. From the Vedas arose sacrifice. From the food comes living beings. .4 therefore (tasmät) the Lord (brahma). and from actions comes sacrifice. lives in vain. and from rain comes food. Säma and Atharva Vedas. arises from the Vedas (brahma). being all pervading (sarva-gatam). from the Vedas arises prescribed action.10 Since this sacrifice maintains the Lord’s created beings and is thus very dear to the Lord. is at all times (nityam) situated in sacrifice.COMMENTARY Know that action. but instead. the performance of the priests. Båhad Äraëyaka Upaniñad 2. Know that the Brahman. COMMENTARY This verse speaks of the fault in not performing sacrifice. This means that by that sacrifice one can attain Him. enjoying with his senses. appears from the Supreme Lord (akñara). The conclusion is that by sacrifice one maintains the body and also attains the Lord.5 From sacrifice comes rain. TEXT 16 evaà pravartitaà cakraà nänuvartayatéha yaù | aghäyur indriyärämo moghaà pärtha sa jévati ||16|| TRANSLATION He who does not follow the cycle initiated in this way by the Lord. From the living beings again comes prescribed action.

which supports the whole universe. lives completely in vain (mogham). That person enjoys sense objects with his senses. without thirst. ageless. without hunger.6 which arises from cleansing the mirror of the heart by niñkäma-karma and by worship of Me. instead of the remnants of the sacrifice approved by the Lord. This is explained in two verses. endowed with eight qualities such as sinlessness7. inaugurated (pravartitam) by the Supreme Lord. the ätmä has eight qualities. satisfied in the ätmä. . as recommended previously by Me. deathless. COMMENTARY That person who has seen the ätmä by ätmä’s inherent knowledge. the protector of the progeny—that person who ignores the Lord. and whose life is thus sinful (aghäyuù). has no need of performing prescribed duties for seeing the ätmä. O son of Påthä. TEXT 17 yas tv ätma-ratir eva syäd ätma-tåptaç ca mänavaù ätmany eva ca santuñöas tasya käryaà na vidyate ||17|| TRANSLATION The human who is attracted to the ätmä. and dharma-bhüta-jïäna for awareness of other things. 7 According to the Upaniñads. and its desires are instantly fulfilled. blissful. is not obliged to do any actions. and completely pleased with ätmä alone because of its qualities. because he sees his svarüpa. He who has a taste for ätmä (ätma-ratiù). It is sinless. Rämänuja would use the phrase svarüpa-bhütajïäna or dharmi-bhüta-jïäna for self-awareness. without grief. 6 Baladeva uses the phrase dharma-bhüta-jïäna.

TEXT 18 naiva tasya kåtenärtho näkåteneha kaçcana | na cäsya sarva-bhüteñu kaçcid artha-vyapäçrayaù ||18|| TRANSLATION He gains no results for seeing the ätmä by performance of prescribed actions. by non-performance of prescribed actions (akåtena) for seeing the ätmä. It is not that he should fear obstacles from the devatäs by neglecting prescribed actions (including devatä worship).who is satisfied by the ätmä with its self-manifesting bliss (ätma-tåptaù). who is completely pleased only in that ätmä with those qualities—not in singing and dancing—need not do any prescribed activity as duty in order to perceive the ätmä. rather than by food and drink. is a worthy object of service (vyapäçrayaù) for the purpose (artha) of removing obstacles to his attraction to ätmä. since he is always seeing the ätmä as his very nature. and thus attempt to please them by performing prescribed actions which entails worshipping them. and produces no obstacles to seeing that ätmä by not performing those prescribed actions. For him.10 But for one who has gained vision of ätmä—the person in knowledge. Båhad Äraëyaka Upaniñad 1. because by his nature he sees the ätmä already. nothing in this world is a worthy object of prescribed actions for facilitating his vision of ätmä. Before the manifestation of knowledge. the devas create obstacles (for non-performance . and he incurs no obstacles for seeing ätmä. tasmät tad eñäà devänäà na priyaà yad etan manuñä viduù That ätmä which men know is not dear to the devatäs. The çrutis of course describe the devatäs as being opposed to knowledge of ätmä. among humans and devas. by performance of prescribed actions.4. COMMENTARY There is no result (arthaù) by his performance of prescribed actions (kåtena) for the purpose of realizing the ätmä. no person among all beings (sarva-bhuteñu).

How then is it possible for those executing actions without desire to develop fixed intelligence?” This verse answers. (Añöädhyäyé 5. and engage in meditation on Paramätmä. since the taste of ätmä is influential. Be devoid of desire for gain or preservation. Who will supply your maintenance. The karma-käëòa section of the Vedas deals with actions in the . Rise above the action of the three modes. they do not create obstacles for his seeing ätmä.1. because (hi) that ätmä also becomes dear to them. but after a person has attained a taste of the ätmä. It is also said: tasya ha na deväç ca näbhütyä éçate ätmä hy eñäà sambhavati For only one who has realized ätmä.10 ha na in the Upaniñad verse are particles meaning api (even).4. by observing the unchanging state of the soul. Traiguëyam means actions composed of the three guëas. according to the sütra of Päëini guëavacana-brähmaëädibhyaù karmaëi ca.of duty).124) This further implies that the Vedas (karma-käëòa) are materialistic. COMMENTARY “Even in performing activities without expecting results. Capiulo 2 TEXT 45 trai-guëya-viñayä vedä nistrai-guëyo bhavärjuna | nirdvandvo nitya-sattva-stho niryoga-kñema ätmavän ||45|| TRANSLATION The subject of the Vedas is action in the three modes. the actions will bring about their results by the very nature of action. for the ätmä also becomes dear to them. even the devas do not create obstacles. Arjuna. Båhad Äraëyaka Upaniñad 1. Even the devas are not powerful enough to obstruct the taste for ätmä (abhütyä) of one who has realized ätmä (tasya). and be free of dualities.

What is the cause? You should observe the eternally non-transforming state of the jéva (nitya-sattva-sthaù). you should become fixed in the Vedänta which is the topmost part of the Vedas. After that. and make no attempts to protect what you already possess (niryoga-kñemaù). Here is the meaning. produced by the guëas. Following the Vedas with such faith. the topmost portion of the Vedas. this result will come. rajas.” . One should also not think that all the Vedas are concerned only with the three guëas.three modes for self-enjoyment. with conviction in ätmä revealed in the Upaniñads. more affectionate than millions of parents. give people faith in the Vedas by pacifying desires and bestowing results to people turned away from the Lord. since the Vedas are the source of proof of transcendence as well. Otherwise even the state of transcendence of the guëas could not be proved. make no attempts to attain what you do not yet have. one who studies the Vedas with desire for knowledge of ätmä uses only that portion of the Vedas which help him achieve ätma-jïäna. and tamas. The Vedas. Even if the acts are not desireless. by considering the previous advice mäträsparçäs tu kaunteya. However. and you should be niñkäma (nistraiguëyaù). thus overcoming cold and heat (nirdvandvaù). they finally achieve real intelligence. COMMENTARY “How will this intelligence arise in one who must study all the Vedas? That study will take a long time. TEXT 46 yävän artha udapäne sarvataù saàplutodake | tävän sarveñu vedeñu brähmaëasya vijänataù ||46|| TRANSLATION Just as a person uses only as much water of a large lake as is necessary to fulfill his particular goals. But then. be a person whose object of meditation is Paramätmä (ätmavän). the supporter of the universe. and there is thus possibility of diversion. and attached to happiness in sattva. will not hunger and thirst be a problem? No. who are bound to the guëas. since the scriptures speak of this result. You should tolerate the opposites. and He will take care of your bodily maintenance.

You do not have jurisdiction . because of impure heart. “You.39 In this example. have the privilege for actions such as fighting. then sense control and other practices must also be practiced. In all the Vedas. that much alone from the Vedas is used by the person who studies the Vedas (brähmaëasya) and desires knowledge of ätmä (vijänataù). And he only needs to study the Upaniñads attached to the particular Veda which is traditionally learned in his family.” Karmaëi (action) is in the singular number to indicate a class of actions. whose dharma is to fight. whatever serves the goal of attainment of knowledge of ätmä. since they are included in jïäna. TEXT 47 karmaëy evädhikäras te mä phaleñu kadäcana | mä karma-phala-hetur bhür mä te saìgo ’stv akarmaëi ||47|| TRANSLATION You have suitability for prescribed work. Do not be attached to non-performance of work. He does not use the whole lake. that portion of the Vedas dealing with ätmä. But I am the enjoyer of those actions. be supplied in both lines of the verse. but not for desiring the results of the work. a person only has to study the Upaniñads. including the Upaniñads. by knowledge of the Upaniñads in one’s particular branch of the Vedas. Do not be the cause of results of work by desiring results. COMMENTARY “If jïäna is attained by performance of prescribed duties. a person uses only as much water as he needs for bathing or drinking. 39 Instead of having to study all the Vedas. But that takes a great effort. but who now think that this is not your dharma. the words yävän and tävän should 38 This is the meaning taken by Rämänuja.38 That intelligence will thus appear quickly in the mind.From a large body of water.

Sense control and other items will accompany that jïäna. because the scriptures mention that there is linkage with results particularly when there is desire for results. those actions are linked with their results. This mentality of attachment to the results causes bondage. Actions performed without desire will produce within themselves steadiness in jïäna.over the results. I am the enjoyer of the results. Actions performed with desire are linked to their results. do not develop fondness (saìgaù) for avoidance of work.” “Even if I do not desire the results.” “You should not be the cause for those results. Rather.” Ver cap 4 diferentes tipos de yagja ver que parece mas adoracion que sacrificio(la palabra yagja) también manu samhita jaygya . like sprouts coming from grains. show repulsion to that. But because you may fear that results cause bondage.

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