Part 1: Fundamental Knowledge of “Actions”

Men have to be doing some action (karma) or other from the moment of waking to the moment of sleeping; that is to say, from birth to death. They cannot sit quiet without doing action (karma). Whoever he may be, he has no means of avoiding this predicament! But each one has to understand clearly which kind of karma he has to be engaged in. There broadly classified in to two types2:

Ø Sensory or binding karmas, or vishaya karmas.

Ø Karmas that liberate, or sreyo karmas.

Before analyzing practical aspects of performing “Actions”, we need to be aware of the following

Ø Human Body and its relation to “Actions”

Ø Debts of Human Beings

Ø Goals of Human Beings (Purusharthas)

Ø Elements for Developing Character (Guna Sampathy)

Ø Human Values

Ø Types of Actions

Ø Importance of Practice

Good understanding of the above topics would provide basis for practical application of “Actions” in daily lives.

Human Body and its relation to “Actions”

Human Body consists of the following primary organs 7:

§ Five Action organs (hands, feet, the anus, the organ of generation and the mouth),

§ Five Sense Organs (the ear, the skin, the eyes, the tongue, and the nose)

§ Manas – Belongs to both action and sense organs by nature and coordinates both action and sense organs

Note that Manas along with Buddi (Intellect), Chittamu and Ahamkaram processes a thought in the human being 9.

- Manas grasps worldly things through organs – it grasps one at a time. Manas is in Kapalam.

- Buddi examines arguments for and against based on the Sankalpa and Vikalpa. Buddi is on Tongue.

- Chittam understands the object based on these. Chittam is in Navel

- Ahamkara Changes the decision for or against and by attachment, slackens the hold of Jnana. Ahamkaram is in heart.

When Buddhi (tongue) and Ahamkaramu (heart) are purified, things will go fine for all. Human beings perform actions with thought, word and deed (Mano Vakku Kaya Karmalu). When thought, word and deed are synchronized, that person is called a balanced normal human being. When thought, word and deed are purified (good) this is called Trikarana Shuddi which is very important for all spiritual aspirant.

The following table helps to identify the result of such a synchronized action.

Debts of Human Beings

Every Child has four debts to repay in this world

Pitru (Mother, Father, Ancestors) Runam, Guru Runamu and Daiva Runamu

Who is Child ---Every one is a child to his / her parents. So it is the duty of every one to repay debt as mentioned above.

Who is Mother – Every one has a mother. Some become mother when they have children. Swamy said Love is real Mother.

Who is Father – Every one has a father. Some become father when they have children. Swamy said Truth is real Father.

Who is Teacher – Every one has a teacher. Some become teacher to others by teaching others some form of education. Swamy said True education is the education of “Self (Atma)”. The one who teaches this knowledge (Atma Jnana) is Guru, the real teacher.

Who is God- Every one has their favorite God and also every one is reflection of God when they realize the same through Sadhana (Spiritual Practice). Swamy said every one is reflection God.

Everyone in this world is playing the role of at least one or more of - Child, Mother, Father or Teacher. Hence, we should first note that while it is important for you to repay your debt to your Mother, Father, Teacher and God, It is equally important to the other person to do the same. Hence, there is an absolute need to have mutual respect.

Table below provides generic description of roles for Human Beings and Spiritual Aspirants with respect to debts.

Goals of Human Beings (Purusharthas)

All human beings engaged in worldly activities should be conscious of pursuing four goals (purusharthas) - Dharma, Artha, Kama and Moksha. Similarly a spiritual aspirant, in addition to following the four Goals of Human Being, he should also pursue Sadhana Chatushtayam 11 (Vivekamu, Viragamu, Guna (Sadhana) Sampathy and Mumukshatwamu).

Table below indicates what needs to be followed by Human Beings and Spiritual Aspirants with respect to their Goals.

Elements for Developing Character (Guna Sampathy)

The six, the Ari-shadvarga: Kama, Krodha, Lobha, Moha, Mada and Maathsarya; are to be avoided to develop character 11. These are the obstacles in the path of one who seeks Liberation from the cycle of Birth and Death. For a spiritual aspirant, it is important to eliminate Ari-shadvarga and improve Guna Sampathy – i.e. Sama, Dama, Uparati, Thiteksha, Shradda, Samadhanam.

Table below indicates what needs to be followed by Human Beings and Spiritual Aspirants with respect to Ari-shadvarga. In case of Human Beings - it is essential to identify, control and eliminate Ari-shadvarga. In case of Spiritual Aspirants - it is acquiring, protecting and improving the Guna Sampathy. Note that Ari-shadvarga and Guna Sampathy are exactly opposite to each other ( Kama × Sama, Krodha × Dama, Lobha × Uprati, Moha × Titeksha, Mada × Shradda, Matsaryam × Samadhanam ) and are poles apart.

Human Values

In general, people reflect 3 types of behaviors in their actions. They are Animal, Human and Spiritual behaviors (Jantu, Manava and Daiva gunamulu). If actions are performed with animal behavior results harm you and others. When actions are performed with human behavior, results do not harm you and others. Similarly, when actions are performed with spiritual behavior, results are divine – beneficial to you and everyone.

As human beings, we are expected to reflect at least human behavior if not of a spiritual aspirant. To reflect human behavior, we should follow human values, repay debts and pursue our Goals (Purusharthas). When we collect and categorize all the human values in this world, we can summarize them in to Truth, Righteousness, Peace, Love and Nonviolence. (Sathya, Dharma, Shanti, Prema and Ahimsa). All human beings are expected to reflect these five human values in all their actions.

Similarly, to reflect Spiritual Aspirant’s (Sadhaka) behavior, one should follow all the aspects of human being behavior i.e. follow human values, repay debts and pursue goals (purusharthas), in addition to that he should also pusue Sadhana Chatustayam (Vivekamu, Viragamu, Guna Sampathy and Mumukshtwamu. Here Guna Sampathy (Character) is Sama, Dama, Uparati, Thiteksha, Shradda and Samadhanam. 11

Table below indicates what needs to be followed by Human Beings and Spiritual Aspirants with respect to Human Values.

Types of Actions

Actions are of four types - bad act, good act, mixed act and act of wisdom 9

Bad Karma

It is called Dushkarma. All acts done without the fear of God or of falling into sin; all acts done while under the influence of the six enemies, Kama, Krodha, Lobha, Moha, Mada and Maatsarya; all acts that reveal the beast in man, that do not indicate that he is possessed of Viveka, Vichakshana and Vairagya; that are devoid of Daya, Dharma, Sathya, Santhi and Prema - these are Dushkarmas.

Sath-Karmas

A. All acts done in the fear of God and of sin; all acts done with Sathya, Dharma, Santhi, and Prema; these are the Sathkarmas.

Misra-karmas, the mixed ones

Though the acts are good, though apparently they are prompted by fear of God and of sin, still, they reveal impulses that are quite the opposite. People start rest-houses and water-distributing centres, for example, but they do not pay the servants regularly and well. Their aim is just to win some fame. They give to the poor as alms only useless clothes and worn coins. Whatever they do, their purpose is to get publicity.

Jnanakarma

Jnanakarma is the name used for all acts done to learn from sacred scriptures or elders or teachers the way to escape from the bondage to duality and to the falsity of the world and to develop faith in the values of Sathya, Dharma, Santhi, and Prema; all acts that lead to the merging of the individual in the Universal Absolute.

Importance of Practice

There is no use of knowing about fundamentals of “Actions” without a commitment to practice the same.

Swamy’s quote on importance of putting knowledge in to practice:

“Ravana was in no way inferior to Rama in terms of knowledge but sage Valmiki, the composer of Ramayana, described Ravana as a fool and extolled Rama as one of wisdom. The reason was that Rama put His knowledge into practice and led an exemplary life. On the other hand, Ravana did not practice the knowledge he acquired, became a slave to his senses and thus ruined himself, his kingdom, and his entire clan. Education is meant not to satisfy the senses but to make one transcend the senses and set an ideal to society. Human body is bound by senses, which are responsible for both good and evil. Hence, it is the foremost duty of man to make proper use of the senses.”