action and inaction...

[kd gupta]

Thanks Sunyata07 being with the discussion .
Only ved pramanas are said shabda pramanas , where mind or wisdom ceases to work beyond . Vedmantra 10/34/13 rig tells�
Akshairma divvyah krishimit�..manyamanah .
Don�t apply your mind or wisdom to earn the money by unfair means like gambling etc , but be satisfied with the lower income done by agriculture .
Having the capacity of performing the action if one does not cross his limit , it is also termed as inaction in action . Best example is in valmiki ramayan where sita says to ravna .
O ravna I myself have power to kill you but let my husband rama tell you the lession .
Ashandeshastu ramasya�.tejasah .
In ramcharitmanas, Angad the warrior of rama warns to ravna�
tohi pataki mahi sena hati chaupata kari tava gavn,
tava jubatinha sameta satha janakasutahi lai javn. Doha 30 lankakand
.Dashing you to the ground, exterminating your army and laying waste your town,
O fool ravna, I would have taken away Janaka.s Daughter sita with all your wives.

Here Angad has the power to kill ravna but he does not exercise it , an example of inaction in action .

Now we shall discuss that was mahabharat an action of ,sattva raja or tama as hinted by krsn in ch 18 .

[brahman]

Namaste everyone,

But how can we explain inaction in action - how is this possible?

Dear sunyata07,

We find ourselves in a paradoxical situation: as words and phrases can often become abstractions, trying to explain something that can’t be explained.

I found it hard to explain(to myself), on the course of my learning of Srimad Gita(1-6). Because Karma in akarma or akarma in karma is a realization-actualization, it is not an understanding at all. But certainly my limited acquaintance with accomplished people necessitates me to try demonstrating it, atleast for keen learners like you.

Sitting beside a window on a train that has stopped, just watch another train. And the truth is that when one of them starts moving, you don’t immediately realize which.

Akarma in karma is like when you keep going, you think the other train is on the move. As if you are not moving at all.

Imagine the person inside the train as the ‘self’ and the train as your ‘body’ (other than the self). What it really is ‘karma’ (you are moving), but in your deluded understanding you think you are not doing anything (akarma).

Karma in akarma is like, even when your train is not moving, you think your train is moving.


It may be helpful to visualize the situation/confusion of the train to learn the confusion that invariably pokes through the question we raised.

(Manana please, let’s not deviate from the topic, and more explanation can limit its very understanding).

Namaste everyone,

Doesn't the Lord teach that action is better than inaction?

Both action and inaction is thriguna maya त्रिगुण मया, there is nothing better than anything as ‘Sarvam Khalvidam Brahma’. Lots of Love

[jasdir]

As i know their are three types of Actions:
Good Actions
Bad Actions
In Actions

Both Good & Bad Actions plays the role of Bondages for Human being

"Good Actions" are like gold chains in the legs of soul.

"Bad Actions" are like iron chains in the legs of soul.

"In Actions" does not create any bondages for humanbeing.

Gernally there is lot confusion among peoples in understanding Actions, Specially the difference between Good Action & In Actions,

"In Action" means the "good action" which is done Unconditionally just for the sake to permote "Love" for "God".

Gernally it is being said that "Service" (seva) plays the role of "In Actions" & one gets rid from bondages,

Thatswhy gernally it is being said that "Do the hide service" (Gupt Seva),

The main reason behind, Doing of "Hide Service" (Gupt Seva), Is that, One should not claim any fruit for the done service (Seva), claming the fruit changes the mode of "In Action's" into "Good Actions" to face bondages again.

But this is a big illusion,


jasdir.

[yajvan]

hariḥ oṁ
~~~~~~

namast� jasdir,

"Good Actions" are like gold chains in the legs of soul.

"Bad Actions" are like iron chains in the legs of soul.

"In Actions" does not create any bondages for humanbeing.

This is quite insightful... in both cases there are chains, one of gold the other of iron. Action is action and it brings the 'glue' of binding one to the body.

Yet many people struggle with the idea of doing no action and then run to a cave thinking this is the way - to renounce the world. Even in the cave you will eat, sleep think, have good thoughts, bad thoughts. Moving away from actions does not come with one's feet. It comes from being without the 3 guna, then one is sure to be outside the field of actions, resting in the Self, some prefer to call ātman, one's true essence.

So, if the individual is seen as a boat on the high-seas of life being pushed here-and-there by the winds of change ( the guna's) , how does one then find a safe harbor?


praṇām

[jasdir]

hariḥ oṁ
~~~~~~

namast� jasdir,



This is quite insightful... in both cases there are chains, one of gold the other of iron. Action is action and it brings the 'glue' of binding one to the body.

Yet many people struggle with the idea of doing no action and then run to a cave thinking this is the way - to renounce the world. Even in the cave you will eat, sleep think, have good thoughts, bad thoughts. Moving away from actions does not come with one's feet. It comes from being without the 3 guna, then one is sure to be outside the field of actions, resting in the Self, some prefer to call ātman, one's true essence.

So, if the individual is seen as a boat on the high-seas of life being pushed here-and-there by the winds of change ( the guna's) , how does one then find a safe harbor?


praṇām

Yajvan ji, Yes! there is need to run to the cave for doing no action,

But but but........,

That cave is inside the body itself,

The safe harbor is within the being itself.

Yajvan ji, Very nice to meet you,

Parnam by jasdir.

[yajvan]

hariḥ oṁ
~~~~~~

namasté jasdir,

That cave is inside the body itself,
The safe harbor is within the being itself.

Yajvan ji, Very nice to meet you,

Parnam by jasdir.

Yes, this is hṛdyaṁ , some call the ~heart~, yet it is the inner most part of us. Some call this guhya - covered, consealed, kept secret. When it is unknown we can call this adṛṣṭa , unexperinced, unknown. Yet what moves one closer to this 'cave' is hṛdya-bījaṁ, the right vibration that removes the limitations of the paśu ( the bound person); then we come to know jñāna-dāna ~spiritual insight~.

...and it is a pleasure to meet you also.

praṇām

[yajvan]

hariḥ oṁ
~~~~~~

namast�

With action we have those actions that have brought us to the present state that we're in. Then we have existing actions that are availble to us now. Which ones, in your assessment, is more important ? Past actions or the actions we can exercise?

praṇām

[jasdir]

hariḥ oṁ
~~~~~~

namasté

With action we have those actions that have brought us to the present state that we're in. Then we have existing actions that are availble to us now. Which ones, in your assessment, is more important ? Past actions or the actions we can exercise?

praṇām

Never the less or more, One have to pay the deeds which are devloped through good or bad Actions till now,

If anybody is trying to move towards divine source, Than there is no need to worry about past, Current Actions are more important.

Current Actions can only push someone towards divine source.

But! the past deeds which we have made through our past actions plays the role of barrier or comes inbetween if we are trying to improve our current actions,

So improving current Action's is too hard subject.

Anyhow, Once getting the connection with divine source, all the past deeds burns like: As a room full of dry grass burns instantly when connecting with little fire.

So, Yajvan ji, these are my assesments,

Your,s jasdir.
parnam.

[kd gupta]

That is a good thinking
Yatendriya manobuddhir munir mokshaparaayanah;
Vigatecchaabhaya krodho yah sadaa mukta eva sah.
With the senses, the mind and the intellect always controlled, having liberation as his
supreme goal, free from desire, fear and anger�the sage is verily liberated for ever.

Here the word MOKSHAPARAYANAH is used for two reasons , first as it is and the second as MOKSHA NARAYANAH . I have observed in one place Atanuji , saying as supreme soul is the supreme Narayana . So the discussion ends if we accept the almighty as Narayana .Similarly one is liberated if he sees the supreme beyond all actions .

And that was the reason Bhishma favoured the hastinapur king duryodhan first and Yudhister after mahabharat .

[sunyata07]

Namaste Jasdir,

Thank you for your contributions! I have had some difficulty in trying to understand the difference between good actions and inaction, but you have explained it very nicely. Does this mean that work with desired or expected results will always result in bondage?

Also, another thing I want to ask is, if someone wants to move closer into the realm of inaction, how does he accomplish this without unconsciously moving into the realm good actions? If service for others without thought of oneself is considered inaction, how do you begin to sacrifice yourself for others with even knowing it? Surely the intent of being charitable, helpful to everyone around you will be considered good actions - auspicious and selfless, indeed, but still bondage nevertheless.

Om namah Shivaya