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 niyata kuru karma tva karma jyyo hy akarmaa |

arra-ytrpi ca te na prasidhyed akarmaa ||8||

TRANSLATION Perform your daily scriptural duties without attachment. This is better than not performing your duties. You cannot even maintain your body by non-action.

COMMENTARY Therefore, since you heart is impure, you must necessarily (niyatam) perform prescribed activities for purification of the heart. This means Perform these prescribed activities without desire. Performing activities is better than renouncing all actions out of enthusiasm, because this performance of duties will gradually lead to attainment of jna, just as steps lead to the top of the stairs. This is because jna will not arise in the contaminated heart of that person who prematurely renounces all actions out of enthusiasm only.

Moreover, by renouncing all actions, you cannot even maintain your material body (arra-ytr). Because he must maintain the body purified by sdhana as long as he lives, even the jn performs actions such as begging for food. But that begging is not to be done by you, a katriya. Therefore, you should earn wealth and taxes by your prescribed actions such as fighting and protecting the citizens, and, accomplishing your bodily maintenance with that, you should search out your tm. TEXT 9 yajrtht karmao nyatra loko ya karma-bandhana | tad-artha karma kaunteya mukta-saga samcara ||9||

TRANSLATION Without performing actions for Viu, the people of the world are bound by their actions. O son of Kunt, perform actions for Him, freed from attachment to results.

COMMENTARY But by performing actions, one will become bound up. We hear such statements as karma badhyate jantu: living entities are bound by actions. (Mahbhrata 12.241.7)

In this verse yaja means the Supreme Lord, for the ruti says yajo vai viu: yaja is Viu. (Taittirya Sahit 1.7.4) Living entities (aya loka) are bound by actions (karma-bandhana) in performing actions for the purpose of self-enjoyment, without intending to please Viu (yajrtht anyatra). Therefore, perform actions for the pleasure of Viu (tad-artham). O son of Kunt, giving up the desire for personal happiness (mukta-saga), worshipping Viu through sacrifices and other means by lawfullly obtained wealth, and maintaining your body with the remnants of the sacrifice, you will not be bound. TEXT 10 saha-yaj praj sv purovca prajpati | anena prasaviyadhvam ea vo stv ia-kma-dhuk ||10||

TRANSLATION Viu, having created the population along with sacrifice in the beginning, spoke: May you increase yourself by this sacrifice. May it fulfill your desire for liberation by supplying bodily maintenance and knowledge of tm.

COMMENTARY This verse shows that it is wrong to maintain the body without offering sacrifice to Viu. Prajpati refers to the Supreme Lord Viu, as is seen from ruti statements such as pati vivasytmevaram: he is the master of the universe, the lord of the soul. (Mahnryaa Upaniad 13.2) Also this is confirmed from smti statements such as brahma prajn patir acyuto sau: Brahman, the master of offspring, is Acyuta. (Viu Pura 1.15.57)

At the beginning of creation (pur), the Lord, Yaja or Viu, created the progeny such as devas and men accompanied by sacrifice. He bestowed receptacles of name and form, suitable for pursuing the goals of life, to those jvas who were previously devoid of names and forms, being merged into Himself, the cause of material energy. In that state of being merged, they were incapable of pursuing the goals of human life. Having revealed to them sacrifice and the Vedas which describe it, the Lord, being merciful, then said to them, You should increase yourselves (prasaviyadhvam) by this sacrifice offered to Me, described in the Vedas (anena). May this

sacrifice (ea) offered to Me be the giver of the desired goal of liberation (ia-kma-dhuk), through supplying unto you bodily maintenance and knowledge of tm which purifies the heart. TEXT 11 devn bhvayatnena te dev bhvayantu va | paraspara bhvayanta reya param avpsyatha ||11||,

TRANSLATION By that sacrifice, may you please the devats. May the devats please you. Being mutually pleased, you will both attain the highest benefit, liberation.

COMMENTARY Viu also said to the created beings, Please the devats headed by Indra, who are the limbs of My body,3 by offering oblations to them (anena). May the devats please you by bestowing benedictions! You and they, being mutually pleased with the pure food, will attain the highest benefit in the form of liberation (para reya). In this regard, pure food is one element or aga of cultivation of jna. The ruti says:

hra-uddhau sattva-uddhi sattva-uddhau dhruv smti smti-labdhe sarva-granthn vipramoka 3 This is the justification for worshipping the devats, since they represent Viu.

By pure food one attains pure mind. By pure mind, the intelligence becomes fixed. With good intelligence, one is freed from all obstacles. Chndogya Upaniad 7.26.2 TEXT 12 in bhogn hi vo dev dsyante yaja-bhvit | tair dattn apradyaibhyo yo bhukte stena eva sa ||12||

TRANSLATION

The devats, pleased with the sacrifice, will bestow on you desired enjoyment. He who enjoys what is given by the devats without offering to them is indeed a thief.

COMMENTARY Clarifying this same point, the Lord then shows the fault in executing actions.

These previously created devats who are My limbs will give you more and more desired objects dependent on performance of sacrifice, which are useful for those desiring liberation (in bhogn). They will give rain which will produce food. He who enjoys for himself alone, not giving to the devats through paca-mah-yaja a portion of the objects which the devas originally bestowed for worship of the Lord, is a thief. Having stolen the devats properties, he nourishes himself by that. As a thief is punished by the king, he deserves to be punished by Yamarja. He is unsuitable for pursuing the real goal of human life. TEXT 13 yaja-iina santo mucyante sarva-kilbiai | bhujate te tv agha pp ye pacanty tma-krat ||13||

TRANSLATION Those respectable people who eat the remnants of sacrifice are free from all sins. Those sinful persons who cook for themselves suffer from sin.

COMMENTARY The personification of sacrifice, Viu or Yaja, is the Lord of all beings, whose limbs are the devas. The devotees (santa), who take the remnants to maintain their bodies after worshipping the Lord of all beings, become free from all sins accumulated since beginningless time (sarva-kilbiai). This purification is necessary because the sins create an obstacle to realization of tm. But those sinful people who cook only for their own nourishment (tma-krat) food which is designated by the Lord of sacrifice (with the devas as His limbs) for His worship, enjoy only sin (agham). The food such as rice which they cook is transformed into sin itself. Thus it is said that they eat only sin.

TEXT 14 annd bhavanti bhtni parjanyd anna-sabhava | yajd bhavati parjanyo yaja karma-samudbhava ||14||

TRANSLATION All creatures arise from food. Food arises from rain. Rain arises from sacrifice. Sacrifice arises from prescribed actions.

COMMENTARY After the Supreme Lord, master of the progeny, created the progeny, He created sacrifice for their sustenance. One who is obedient to the Lord must perform sacrifice. With this intention the Lord speaks two verses.

Living entities (bhtni) arise from food such as rice, for the food transforms into semen and blood, which in turn nourishes the body. Food arises from rain (parjanyt). Rain arises from sacrifice. It is said: agnau prsthuti samyag dityam upatihate dityj jyate vir ver anna tata praj

The oblation offered in the fire goes to the sun. Rain arises from the sun. From rain arises food, and from food arise the progeny. Manu Smti 3.76 TEXT 15 karma brahmodbhava viddhi brahmkara-samudbhavam tasmt sarva-gata brahma nitya yaje pratihitam ||15||

TRANSLATION Prescribed action arises from the Vedas. The Vedas arise from the Lord. Therefore this allpervading Lord is eternally situated in the sacrifice.

COMMENTARY Know that action, the performance of the priests, arises from the Vedas (brahma); know that the Vedas are the source of their actions. Know that the Brahman, the Vedas, appears from the Supreme Lord (akara). The ruti says:

asya mahato bhtasya nivasitam etad g-vedo yajur-veda sma-vedo thgrasa The breathing of that great being is the g, Yajur, Sma and Atharva Vedas. Bhad rayaka Upaniad 2.4.10 Since this sacrifice maintains the Lords created beings and is thus very dear to the Lord,4 therefore (tasmt) the Lord (brahma), being all pervading (sarva-gatam), is at all times (nityam) situated in sacrifice. This means that by that sacrifice one can attain Him. TEXT 16 eva pravartita cakra nnuvartayatha ya | aghyur indriyrmo mogha prtha sa jvati ||16||

TRANSLATION He who does not follow the cycle initiated in this way by the Lord, but instead, leads a life of sin, enjoying with his senses, lives in vain. COMMENTARY This verse speaks of the fault in not performing sacrifice. From the Lord arose the Vedas. From the Vedas arose sacrifice.5 From sacrifice comes rain, and from rain comes food. From the food comes living beings. From the living beings again comes prescribed action.

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 conclusion is that by sacrifice one maintains the body and also attains the Lord. 5 According to the sequence in the verses, from the Vedas arises prescribed action, and from actions comes sacrifice.

which supports the whole universe, inaugurated (pravartitam) by the Supreme Lord, the protector of the progenythat person who ignores the Lord, and whose life is thus sinful (aghyu), lives completely in vain (mogham), O son of Pth. That person enjoys sense objects with his senses, instead of the remnants of the sacrifice approved by the Lord. TEXT 17 yas tv tma-ratir eva syd tma-tpta ca mnava tmany eva ca santuas tasya krya na vidyate ||17||

TRANSLATION The human who is attracted to the tm, satisfied in the tm, and completely pleased with tm alone because of its qualities, has no need of performing prescribed duties for seeing the tm.

COMMENTARY That person who has seen the tm by tms inherent knowledge,6 which arises from cleansing the mirror of the heart by nikma-karma and by worship of Me, as recommended previously by Me, is not obliged to do any actions. This is explained in two verses.

He who has a taste for tm (tma-rati), because he sees his svarpa, endowed with eight qualities such as sinlessness7; 6 Baladeva uses the phrase dharma-bhta-jna. Rmnuja would use the phrase svarpa-bhtajna or dharmi-bhta-jna for self-awareness, and dharma-bhta-jna for awareness of other things. 7 According to the Upaniads, the tm has eight qualities. It is sinless, ageless, deathless, without grief, without hunger, without thirst, blissful, and its desires are instantly fulfilled.

who is satisfied by the tm with its self-manifesting bliss (tma-tpta), rather than by food and drink; who is completely pleased only in that tm with those qualitiesnot in singing and dancingneed not do any prescribed activity as duty in order to perceive the tm, since he is always seeing the tm as his very nature.

TEXT 18 naiva tasya ktenrtho nkteneha kacana | na csya sarva-bhteu kacid artha-vyapraya ||18||

TRANSLATION He gains no results for seeing the tm by performance of prescribed actions, and produces no obstacles to seeing that tm by not performing those prescribed actions. For him, nothing in this world is a worthy object of prescribed actions for facilitating his vision of tm.

COMMENTARY There is no result (artha) by his performance of prescribed actions (ktena) for the purpose of realizing the tm, and he incurs no obstacles for seeing tm, by non-performance of prescribed actions (aktena) for seeing the tm, because by his nature he sees the tm already.

It is not that he should fear obstacles from the devats by neglecting prescribed actions (including devat worship), and thus attempt to please them by performing prescribed actions which entails worshipping them. The rutis of course describe the devats as being opposed to knowledge of tm. tasmt tad e devn na priya yad etan manu vidu That tm which men know is not dear to the devats. Bhad rayaka Upaniad 1.4.10 But for one who has gained vision of tmthe person in knowledge, no person among all beings (sarva-bhuteu), among humans and devas, is a worthy object of service (vyapraya) for the purpose (artha) of removing obstacles to his attraction to tm, by performance of prescribed actions. Before the manifestation of knowledge, the devas create obstacles (for non-performance

of duty), but after a person has attained a taste of the tm, they do not create obstacles for his seeing tm, since the taste of tm is influential. It is also said: tasya ha na dev ca nbhty ate tm hy e sambhavati For only one who has realized tm, even the devas do not create obstacles, for the tm also becomes dear to them. Bhad rayaka Upaniad 1.4.10 ha na in the Upaniad verse are particles meaning api (even). Even the devas are not powerful enough to obstruct the taste for tm (abhty) of one who has realized tm (tasya), because (hi) that tm also becomes dear to them.

Capiulo 2 TEXT 45 trai-guya-viay ved nistrai-guyo bhavrjuna | nirdvandvo nitya-sattva-stho niryoga-kema tmavn ||45||

TRANSLATION The subject of the Vedas is action in the three modes. Rise above the action of the three modes, Arjuna, and be free of dualities, by observing the unchanging state of the soul. Be devoid of desire for gain or preservation, and engage in meditation on Paramtm, Who will supply your maintenance.

COMMENTARY Even in performing activities without expecting results, the actions will bring about their results by the very nature of action. How then is it possible for those executing actions without desire to develop fixed intelligence? This verse answers.

Traiguyam means actions composed of the three guas, according to the stra of Pini guavacana-brhmadibhya karmai ca. (Adhyy 5.1.124) This further implies that the Vedas (karma-ka) are materialistic. The karma-ka section of the Vedas deals with actions in the

three modes for self-enjoyment. However, you should become fixed in the Vednta which is the topmost part of the Vedas, and you should be nikma (nistraiguya). Here is the meaning. The Vedas, 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, who are bound to the guas, and attached to happiness in sattva, rajas, and tamas, produced by the guas. Following the Vedas with such faith, they finally achieve real intelligence, with conviction in tm revealed in the Upaniads, the topmost portion of the Vedas. Even if the acts are not desireless, this result will come, since the scriptures speak of this result. One should also not think that all the Vedas are concerned only with the three guas. Otherwise even the state of transcendence of the guas could not be proved, since the Vedas are the source of proof of transcendence as well. You should tolerate the opposites, by considering the previous advice mtrspars tu kaunteya, thus overcoming cold and heat (nirdvandva). What is the cause? You should observe the eternally non-transforming state of the jva (nitya-sattva-stha). After that, make no attempts to attain what you do not yet have, and make no attempts to protect what you already possess (niryoga-kema). But then, will not hunger and thirst be a problem? No, be a person whose object of meditation is Paramtm (tmavn), the supporter of the universe, and He will take care of your bodily maintenance.

TEXT 46 yvn artha udapne sarvata saplutodake | tvn sarveu vedeu brhmaasya vijnata ||46||

TRANSLATION Just as a person uses only as much water of a large lake as is necessary to fulfill his particular goals, one who studies the Vedas with desire for knowledge of tm uses only that portion of the Vedas which help him achieve tma-jna.

COMMENTARY How will this intelligence arise in one who must study all the Vedas? That study will take a long time, and there is thus possibility of diversion.

From a large body of water, a person uses only as much water as he needs for bathing or drinking. He does not use the whole lake. In all the Vedas, including the Upaniads, whatever serves the goal of attainment of knowledge of tm, that much alone from the Vedas is used by the person who studies the Vedas (brhmaasya) and desires knowledge of tm (vijnata).38 That intelligence will thus appear quickly in the mind, by knowledge of the Upaniads in ones particular branch of the Vedas.39 In this example, the words yvn and tvn should 38 This is the meaning taken by Rmnuja. 39 Instead of having to study all the Vedas, a person only has to study the Upaniads, that portion of the Vedas dealing with tm. And he only needs to study the Upaniads attached to the particular Veda which is traditionally learned in his family.

be supplied in both lines of the verse. TEXT 47 karmay evdhikras te m phaleu kadcana | m karma-phala-hetur bhr m te sago stv akarmai ||47||

TRANSLATION You have suitability for prescribed work, but not for desiring the results of the work. Do not be the cause of results of work by desiring results. Do not be attached to non-performance of work.

COMMENTARY If jna is attained by performance of prescribed duties, then sense control and other practices must also be practiced, since they are included in jna. But that takes a great effort.

Karmai (action) is in the singular number to indicate a class of actions. You, whose dharma is to fight, but who now think that this is not your dharma, because of impure heart, have the privilege for actions such as fighting. But I am the enjoyer of those actions. You do not have jurisdiction

over the results. This mentality of attachment to the results causes bondage. I am the enjoyer of the results. Even if I do not desire the results, those actions are linked with their results. You should not be the cause for those results. Actions performed with desire are linked to their results, because the scriptures mention that there is linkage with results particularly when there is desire for results. But because you may fear that results cause bondage, do not develop fondness (saga) for avoidance of work. Rather, show repulsion to that. Actions performed without desire will produce within themselves steadiness in jna, like sprouts coming from grains. Sense control and other items will accompany that jna.

Ver cap 4 diferentes tipos de yagja ver que parece mas adoracion que sacrificio(la palabra yagja) tambin manu samhita jaygya