[Advaita-l] Nitya Karma question

श्रीमल्ललितालालितः lalitaalaalitah at gmail.com
Fri Oct 7 09:02:12 CDT 2011

*श्रीमल्ललितालालितः <http://www.lalitaalaalitah.com>
lalitAlAlitaH <http://about.me/lalitaalaalitah/bio>*

On Fri, Oct 7, 2011 at 17:56, Raghav Kumar <raghavkumar00 at gmail.com> wrote:

> I would like to point out that - It is "noteworthy" that every currency
> note is only a financial instrument denoting an abAva-rUpa debt of the form
> "I promise to pay the bearer a sum of rupees ten." For the governer of the
> reserve bank of India who printed the note, it is a debt he owes to me.

What have you given him, which makes him indebted ?
For any transaction, you give services to others, and they pay money. Both
are positive.

> The point is that this whole world runs
> on instruments like mortgages, currency notes, loans, bonds etc which are
> all denotative of abhAva-rUpa debts. Both the terms bhAva and abhAva are
> like the 2 sides of a coin.

That's OK.
But, there is some difference in case of karmas.
I leave it on you to find.

And even if I accept you view :
Even then ,
we are talking for a karmin
he does karma because he wants lokas
from his point of view non-performance is not positive entity
hence it will not get him positive entity called pApa.

> Also we have the pata~njali yoga sUtras like - "asteya-pratiShThAyAm
> sarvaratno-pasthAnaM ( by being established in non-covetousness, a yogi
> comes upon all manner of precious gems.) Non-covetousness (asteyam) is
> defined as "ashAshtra-pUrvakam dravyanAm parataH svIkaraNaM; tat
> pratiShedhaH punar-aspR^ihArUpam asteyamiti" (acceptance of gifts in a
> manner not sanctioned by the shAstra is called steyaM; its opposite, i.e.,
> non-acceptance is called asteyam or non-covetousness which is characterized
> by an absence of greed. ) Many of the yama-s, like asteyam and aparigraham,
> particularly, would be labeled abhAva-rupA but have definite bhAva-rUpa
> spin-offs.

To show shama, dama, etc. as nivR^itti, shrI vArttikakAra says this too.
sarvaGYAtmA points it as accepted view. That's because they assume that
kAma, krodha, etc. are natural to us.
In the same way nitya-karma-s belong to loka-kAmin by default. So, if he
doesn't perform them, it's abhAva of dharma.

> my question was
> (based upon the idea karrmaNA pitR lokaH) - are there any means at all for
> them to attain pitR-loka etc.?

I don't recollect anything like that.

> What does shAshtra say on this matter ?

Haven't seen anything like this.

> Whether there are other non-vaidik means for them to attain higher loka-s
> on
> the strength of japaM, AcAra (conduct), etc.?

There are, clearly, which are said in smR^iti-s, purANa-s, etc.
smR^iti-s say how should a woman and shUdra live. They tell fruit of this

> all nitya-karma like agnihotrAdi,
> all other pUrtta and datta-karma (charitable public works and donations
> etc)
> are exhausted in pitR-loka itself.

Your talk gives impression that there are no puNya-pApa other than that is
collected in this birth.

That's not true.

jIva-s are anAdi,
they do karma-s and get puNya-pApa,
they got accumulated,
of these puNya-pApa which are collected over many births only a part which
is ready to bear fruit comes and determines next birth,
not all karma-s become prArabdha for other birth because agnihotra, which
has svarga as result, and brahma-hatyA which has naraka as it's result can't
bear fruit in a single life,
moreover, there will be no sa~nchita in this case,
if you think that total puNya-pApa cause next birth, then you should count
puNya of AchAra too here and it will being you to aikabhavika-matam which is
well refuted by AchArya.

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