How we get involved in Karma Bandhan

The circle of life revolved around avidya, desire & Karma.

Avidya is the delusion of the intellect and the spirit due to unenlightened mind which prevents one from seeing beyond the duality of this world and creates false impression of reality. Avidyā also means the materialistic knowledge. The more one gets involve with material knowledge, less one can understand consciousness.

The ignorance can be linked with Sanskar which in turn have association with our previous birth karma. Sanskara are the instinctive motive that arises before any action, and action creates karma. Our Sanskars which are made after accumulative result of many previous birth karmas influence the impulse, talents, motivation, thoughts, traits of character, inclinations, temperament, responses to outside stimuli, insecurities and actions that sew the seeds of future karma formation. The bad actions collectively cloud the wisdom and generate the ignorance about the God, by which one is constantly deluded into intense desire for self-materialization.

Broadly sanskara can be categorized as  three Gunas in their personalities. When Sattva predominates, a person performs good karmas, unattached to their results, while a predominance of Rajas causes one to act from passion, blinded by desires. Those who act without thinking have predominance of Tamas.
Avidya is the root cause of desire resulting in attachment, ego, fear and rage which eventually leads to repeated birth cycle.Only those whose minds are fixed solely on the Absolute remain untouched by the Three Gunas.

Now the question comes that where avidya resides? It resides in Mind. The mind itself is a creation of Avidya (ignorance). It is a Karya (effect) of Avidya. Imaginations and Sankalpas are the products of Avidya through the mind. By the imagination, sankalp and vikalp it generates the ignorance. The first result of ignorance is Ahankar (ego) which deeply connect the five senses to each other and falsely made us to believe that the only body and visible world is the only truth. Ahankar gets stronger as we grow and involve ourselves in other worldly actions.

Anything we want to have is DESIRE. Behind the every choice we make either actively or passively there is a want or desire. It is the Desire which animates our world and takes control of our life because it becomes the purpose or reason for acting. While deeply thinking and involving self in to the objects of the senses one develops the attachment which results in two consequences: satisfaction, or dissatisfaction.

From unfulfilled desire disappointment or frustration rises which eventually leads to anger. Fulfillment occurs when the conditions of the desire have been acceptably satisfied. But this develops Greed to get more. By indulging in sensual pleasures repeatedly and to excess, the pleasure begins to decrease gradually and soon converts into the opposite of pleasure that is the pain. Even if the pleasures do not become painful, the individual will without the pleasures, therefore feels pain and discomfort from want of satisfaction or more. The more we gratify our desires, the more they multiply.

The desire is also influenced by previous birth karma (subliminal impression or sanskar) but it can be moulded by the upbringing and environment. So the rise of desire can not be controlled but the regulation of desire is in our control.

Karma is a Sanskrit word that means "action". All our actions reflect back upon us, either done physically or mentally, intentionally or unintentionally. To endure the fruits of labor is the reason we are born. If this can't be experienced entirely in one life time than one has to reborn. There is no rule that what we are doing now will show immediate results. For example when we sow the seeds; the fruit is not immediately available. The period between sowing of the seed & reaping of fruit is called Paripak (maturation) time. In the same way the time between performing Karma & getting its result is Karma Paripak. Therefore it is not necessary that Karma which is performed in this life time will bear fruits in the same birth. To endure the fruits of Karma we have to take birth again & again. There can not be greater agony than this.

Now we understand that how Avidya, desire and karma are deeply interconnected with each other. The bad actions shadow our wisdom because of which we forget our true consciousness or self. This forgetfulness eventually leads to wrong choices influenced by our desires. The desires create dissipation which leads to illusion and illusion in turn becomes the cause of more wrong actions and binding. This vicious cycle of birth death and rebirth goes on because of bondage.

To escape this cycle of life & death we have to know the mean of performing our Karma in such a way that it can not bind us. It is the KARMA which plays a pivotal role for Avidya and Desire in a direction which can be right or wrong. If  we have stop acting in ways that create new negative karma, our life will be sublime enough to focus on ridding ourselves of karmas of the past. Astrology helps a lot in this way because planets are agents of karma and by performing rituals of malefic planets(which are due to our previous life bad actions) we make them milder or less severe. This enable us to see the path in a better way.

Based on the actions of our previous life we get the three things for next birth. They are cast, age and destiny. Man is independent as far his performing Karma goes but the fruit it bears can not be independent. Our ability to change the future according to our Karma has its limitation in the form of hurdles because of previous birth actions.

The Man is the only creature which has the ability to change the future via Karma, where as the other creatures like plants or animals cant do so. The freedom of Karma inspires us to choose the right path to perform it. The more we choose the correct path to perform our Karma, the result will also be that much rewarding. While our Karma should not be binding, not performing Karma at all is not the answer. There is no place for inaction; this is because lack of action also is a Karma. So it is essential to have desire of performing the action with great aims. The God has not made you the doer; he has also not given right to decide the result to decide the result or fruit. He has only shown the method of performing the Karma. The nature does the rest

What decides whether we will bear the fruit of karma or not? If the feeling of joy or sorrow is attached to the Karma or its result which means that we are doing it all; than the result of Karma binds you. The stronger actions will produce result faster. The actions that don't produce result immediately do so in two ways. The immediate result is at subconscious level and the later visible result comes with the time. For example a good action gives satisfaction & joy to mind but a bad action bring grill to mind. So this should be the inspiration performing an action.

All action can be divided into four types:

* Utpadya : From which something can be produced like a pot from mud.
* Sanskarya : Whatever is there to make aesthetic/attractive.
* Vikarya :  To change the form for example curd from milk.
* Aapya : To export/arrange ask the desire thing.

Karma in itself does not bind than what is it that causes there bonds? The following reasons associated with Karma that creates unnecessary bonds.

Karma becomes binding for 3 reasons:-

1. Because of Ego
2. Desire for the result
3. Emotional attachment

The mind has tendency to get attracted to all the measurable things it sees around. Without thinking of the pros & cons the mind remains obsessed with the worldly things. When desire, ambition weigh over a persons mind, they make him fickle. A fickle mind does not have the intelligence to accept and understand the grave truth. To be able to absorb knowledge in the true sense, the mind must be calm.

The Karma should not be inspired by mind or desires; one's intellect is very important and essential to discipline the Karma. One must do Nishkam Karma means to perform action without desire of any return.
The world has both perishable and the imperishable. More important than the work one does is the vision or foresight which decide the fate of karma whether it will bind or not. The work should be done after all complete analysis & with the balanced manner.

Wisdom is the ability to distinguish between the destructible (Anitya) and the indestructible (Nitya). The possession of the quality to choose the permanent over that which will get destroyed is wisdom. In other words what is constant or what is momentary is the Wisdom.
Even if we possess wisdom, we may choose the perishable as we are unable to conquer our desires. Nobody wants knowingly commit a sin. Than why do we? The answer is desire. When desire is not fulfilled we get frustrated and angry which makes mind corrupt. Like wise when desire is fulfilled then it leads to greed for more which also makes the mind corrupt. So the real enemy is desire because anger & greed both have desire as the root cause. In spite of having wisdom one is not able to let go off things which one should, because of desire. This is because it is difficult for us to detach. Without detachment, wisdom alone is not enough. The rules to achieve detachment are called shatsampatti:

a. Sham: To restrain from doing immoral activities.
b. Dam: To shun desire.
c. Aprati: To restrain from frivolous activities.
d. Titiksha: To accept sorrow and bean it.
e. Shanti: to keep your mind calm.
f. Samadhan: To keep your mind concentrated

If we cannot attain these qualities now even then we must try to evolve that we possess these qualities by our devotion and knowledge. The one who possesses these qualities is able to understand that the world is not real. Such a person is unaffected by happiness or sorrow and distances himself from these.If a person like this has the guidance of a Satguru, his journey towards salvation becomes easier. Constant working on this task from the seeker is mandatory through many means.

How we can regulate our life by regulating our mind when sansara and karma are unavoidable? There are four Purusarthas (endeavors) or valours or goals which have to be achieved by each individual soul. The Valour means desire or aim to be achieved in a systemic way. The other meaning of valour is the fruit achieved after lot of hard labor.These are Dharm, Arth, Kaam and Moksha. Our sages divided the life in four parts and fixed the aims to be achieved in a particular part of life.

Dharma (path of righteousness): The Karmas that bring purity into your being is Dharma. The Karmas become Dharma when our chitta is pure. Pure intellect is only possible when there is element of divinity associated with it and this is only achieved with the shuddha Buddhi (pure intellect). When the intellect controls the mind, then that intellect is of the highest grade Dharma is found where there is pure intellect which in turn is associated with detachment & sound judgment. (Vivek)

 Artha  is desired by everyone. No one in this world work without any aim and behind every aim there is desire of benefit, comfort welfare. The ultimate aim of every human being/soul is to achieve the highest pleasure. An ordinary man feels that one can get of pleasure if all the materialistic things are achieved only with money. Whatever we do is centered on only money. Arth never stay inside; it is always outside (for example money, house, car).

The third valour is Kaama (mundane desire) which is associated with situation, person or material things. This stays in our mind because after achieving our desirable, whether it is situation, person or thing/material. This is definitely better than Arth because to get this; Arth can be spend by any one like anything. A man can never be without any desires. Desire is at the very bottom of human existence and all our mental and bodily activity revolves around our desires. The distorted interpretation of 'Kaama' has put the whole universe in a state of degeneration.

When Arth & Kaam are not associated with the Dharma then they create the illusion of pleasure. We must understand and implement Arth & Kaam in such a way that momentary pleasure which later leads to sorrow should not happen.
Whatever prevents blind attraction & attachment that is Dharma. Obeying the Dharma brings brightness & enlightenment to the mind & should, People who don not follow their Dharma can never have this aura.
We usually concentrate on the Arth & Karma aspects of purushartha & forget about Moksha & Dharma or leave it on future. If we leave Arth & Karma in hands of God & concentrate all the energies on achieving Moksha & Dharma than everything else falls into place automatically.

One can not restrain totally or run from this world. Than what one should do? One should practice Dharma, Arth & Karma equally. Concentrating only on one is what causes man's downfall. So Balance is the key word. If Arth & Kama are imbibed with Dharma as the medium, than the Karma will not lead to any ties and so the path of liberation will open up.

The way of life has been divided in to four stages to prepare one for achievement of these goals in a systematic manner so one can enjoy the life in totality. These are brahmacharya, grihastha, vanaprastha and sanyas ashram. These four stages also help in balancing the three Gunas (satv, raj, tam)

The brahmacharya ashram is for initial 20-25 years in which the knowledge of Dharma and other aspects like livelihood, politics are learned to make life better under strict discipline, celibacy and guidance This is the best time to sow the seed of good sanskara on which rest of three ashram matures.

The second 20-25 years, is called the "Grihastha ashram" or householder phase. This is the main time for marriage,having children and raising a family, as well as for working and fulfilling our duties to society. It involves earning a living through the skills acquired during Brahmacharya ashram. In this ashrama an individual pays three debts (service of God, serving sages and saints and to ancestors), The goal is to acquire knowledge, build character and learn to shoulder responsibilities on the basis of dharma.

The third section of 20-25 yr is Vanaprastha or the hermitage phase indicates the departure gradual withdrawal from material possessions & active life and begins devoting more time to study of scriptures, contemplation and meditation. The social activities become religious in nature. Celibacy is again recommended.

The fourth and last section is the "Sannyasa" or renunciation phase. In this phase one has to give up all worldly ties, spends all of his or her time in meditation and inwardly aims to seek the highest bliss of spirituality.

Simply reading a topic from a book is not enough. It should stay with one after reading. One should be able to understand its true meaning, then one should successfully imbibe the meaning of the topic read in one's daily life.