Karma, Suffering and the Message to Arjuna

The law of Karma (action and reaction) is not just related to spiritual world, but applies equally in the material (physical) world.

Karma can be of three types: su-karma (right work), vi-krama (wrong work) and a-karma (non-work, work that leads to no residual effects). There are five possible causes (factors) for an action (involving thought, word or deed) resulting in its culmination: basic need (inspiration), doer himself, instruments for action, methods (trials), and destiny. Scriptural information about the nature of karma (good and bad) is given below (Appendix).

It is believed sometimes there are innocent victims and they suffer or reap the wrong results even though they have committed no bad actions (karma) themselves or were non-participants in the activity. Since karma is quite complex, its fruits appear to be due to other sources too and may represent the overall influence of everything. Karma thus relates to the individual himself as well as others around him, including the environment.

A child for example may be completely innocent and doing nothing wrong, but if the people around him (his family and tribe) are engaged in a battle among themselves or with the enemy, there is a good chance that he may be hit and hurt accidentally by a stray arrow, bullet or bomb thrown by others. The child in this case gets affected due to his proximity to others -- fighting among themselves and accumulating karma on their own. Note that similar thing applies to ruining the environment now and what it will do to future generations -- i.e. karma of present generation messing up things in future.

This indicates that karma leading to the suffering does not always have to be to one's own activities from present life or the outcome involving previous life. Suffering can be brought on by several other factors, such as things happening at present and involving others.

Furthermore, with respect to Karma or the long term influence of karma, karma (according to Hindu philosophies) is considered as basic to creation. It is the essential factor in the Law of Causality or law of connection between cause and effect. Even though karma as the cause produces an effect or outcome directly, it may sometimes be misunderstood as the destiny (fate) leading to an unexpected occurrence, good or bad. In such a case, karma appears to be a mysterious and hidden influence (Karma), leading to an outcome (effect, response) for which the cause (generating influence) cannot be traced and related to easily. Moreover, for some situations, such as involving a seed and its tree, there is an overlap in the cause and its effect (i.e. cause and the effect cannot be separated) implying that the cause is hidden in its effect and the effect is included in the cause.

Thus, in some situations, the behavior of people might be traced to the long ago influence on them, especially during childhood. In other words, their present actions and preferences (even the fondness or dislike for some foods) might be a result of past Karmic inputs such as brought about by childhood conditioning or environment. This indicates a long ago karma influencing and leading to a strange outcome much later. Moreover, even though the cause seems to be hidden (latent) in this case, it certainly is recognizable (apparent) through its effect.

Note that the Jiwa (living being) has two components: Sarira (prkrti or body) and Atma (purusa or soul). Moreover, the body comprises Pinda (corpse), Manas (mind), Ahamkaar (ego), and Buddhi (intellect). Pinda is composed of five basic elements (earth, water, air, fire, ether). The conscious Atma, due to its association or attachment with the body, experiences pleasure and pain arising in the body. The body, even though unconscious, is home to all the short term and long term physical, mental, emotional and intellectual characteristics and limitations (including physical suffering, mental anguish, emotional hurt, intellectual depravity, etc.), either born in the body or as it interacts with its surroundings.

Thus, suffering to jiwa (living being) is unavoidable because it arises from the union of conscious purusa (soul) with unconscious prkrti (body), and soul experiences suffering through its association with the host body which is insentient. For humans, the basic idea is to alleviate this suffering. Since the conscious soul pays heavy price while being fettered to the unconscious body, the relief from suffering can be achieved by either tying the soul to God in stead of the body (as in the Vedanta), or by loosening the bond between soul and body (as in the Samkhya) through realization that imperishable soul is different from the perishable body.

The battle of Mahabharata was also prompted for the purpose of reducing pain and suffering in the society. It was believed that a little pain and suffering then -- by fighting the battle and even killing a limited number of people in the battlefield -- would be better in the long run. If the Kauravas had not been eliminated immediately, they would have led the society to total corruption, chaos and ruins causing more pain and suffering to all. This was the reason why Arjuna was persuaded to battle the Kauravas so that they could be eliminated and the society would be spared greater pain, suffering and deaths from them. A call to him to do the right thing (albeit somewhat violent, in the battlefield) with a potential for greater good (in the form of less suffering in the society) later!

Note that, according to the Gita (Ch. 3 – V. 25, Ch. 11 – V. 55), a person should work for the good of others and that includes doing karma to alleviate others’ pain and suffering.

----------------------------

Appendix

Nature of the Good (right action) and the Bad (wrong action)

In the three original (basic to Hinduism) Vedas (Rig, Yajur and Sam), little mention or support is shown for astrology; and sorcery, witchcraft, magic and worthless worships are condemned (RV: Book 7, Hymn 104.20, 23-25; Book 10, Hymn 37.4). Similarly (RV: Book 7, Hymn 104.5,7, 13-16), civic or religious (for god or faith) deception (corruption, cheating and wickedness) and exploitation (including coercion, bondage, aggression and plundering) are forbidden and not to be tolerated. Furthermore, the Gita (Ch. 16) reiterates these precepts on the good works and the bad works, and favors advancing of religion and spirituality peacefully and by example (Gita: Ch. 3 - V. 26).

The Bhagvad Gita
Ch. 16 -- The Nature of the Good and the Bad

Note: In verses 1-3 below (on commandments for ideal behavior), Lord instructs Arjuna about the qualities of a good person (destined for heaven). The distinction between heaven and hell is shown in verses 5-6; and the qualities of a bad person (destined for hell) are listed in verses 4 and 7-20. Verses 21-24 form instructions for living a life of true happiness.

Lord

1. Freedom from fear, purity of heart, constancy in sacred learning and contemplation, generosity, self-harmony, adoration, study of the scriptures, austerity, righteousness;
2. Non-violence, truth, freedom from anger, lack of overattachment, serenity, aversion to fault-finding, sympathy for all beings, peace from greedy cravings, gentleness, modesty, steadiness;
3. Energy, forgiveness, fortitude, purity, a good will, freedom from pride. These are the treasures of the person who is born for heaven.
4. Deceitfulness, insolence and self-conceit, anger and harshness and ignorance - these belong to a person who is born for hell.
5. The virtues of heaven are for liberation (of the soul) but the sins of hell are the chains (captivity) of the soul. Grieve not, Arjuna, for heaven is your final end.
6. There are two natures in this world: the one (good) is of heaven, the other (bad) is of hell. The heavenly nature has been explained; hear now of the evil of hell.
7. Evil persons know not what should be done or what should not be done. Cleanliness or purity (internal and external) is not in them, nor good conduct, nor truth.
8. They say: ‘This world has no truth, no moral foundation, no God. There is no law of creation: what is the cause of birth but lust?’
9. Firm in this belief, these persons of dead souls, of truly little intelligence, undertake their work of evil: they are the enemies of this fair world, working for its destruction.
10. They torture their soul with insatiable desires and full of deceit, insolence, and pride, they hold fast their dark ideas, and they carry on their impure work.
11. Thus they are beset with innumerable cares (worries) which last long, all their life, until death. Their highest aim is sensual (material) enjoyment (fulfillment), and they firmly think that this is all.
12. They are bound by hundreds of vain hopes. Anger and lust is their refuge; and they strive by unjust means to amass wealth for their own cravings.
13. They say: ‘I have gained this today, and I shall attain this desire. This wealth is mine, and that shall also be mine.’
14. They say: ‘I have slain that enemy, and others also shall I slay. I am a lord, I enjoy life, I am successful, powerful and happy.’
15. ‘I am wealthy and of noble birth (class or caste): who else is there like me? I shall pay for religious rituals, I shall make benefactions (charitable contributions), I shall enjoy myself.’ Thus they say in their darkness of delusion.
16. Led astray by many wrong thoughts, entangled in the net of delusion, enchained to the pleasures of their cravings, they fall down into a foul hell.
17. In their haughtiness of vainglory, drunk with the pride of their wealth, they offer their wrong sacrifices for ostentation (public display), against divine law.
18. In their chains of selfishness and arrogance, of violence and anger and lust, these malignant persons hate me (God): they hate me in themselves and in others.
19. In the vast cycles of life and death, because of their bad Karma or actions, I inexorably hurl them down to destruction: these the lowest of human, cruel and evil, whose soul (nature) is hate.
20. Reborn in a lower life, in darkness birth after birth, they come not to me, Arjuna; but they go down the path of hell.
21. Three are the gates to this hell, the death of the soul: the gate of lust, the gate of wrath, and the gate of greed. Let a person shun the three (lust, wrath and greed).
22. When a person is free from these three doors of darkness (lust, wrath and greed), he does what is good for his soul, and then he enters the Path Supreme.
23. But the person who rejects the words of the Scriptures and follows the impulse of desire attains neither his perfection, nor joy, nor the Path Supreme to God.
24. Let the Scriptures be therefore your authority as to what is right and what is not right. Know the words of the Scriptures, and do in this life the work to be done.

Ref.: http://www.geocities.com/lamberdar/_caste.html

------------------------------------

By: Dr. Subhash C. Sharma
Email:
[email protected]
Date: Aug. 3, 2006

link to: Related topics by the author

Hosted by www.Geocities.ws

1