2

i want to know about the real Karma of human being in this kaliyug. when is someone called a perfect and pure person?

my doubt is what should be a main goal of human being? how can i satisfy with my life that whether i am doing real karma?

Edited

The duplicated question marked does not give me answer of this question

Real Karma of human being in this kaliyug?

when is someone called a perfect and pure person?

2
**When is someone called a perfect and pure person? 
 real Karma of human being in this kaliyug**

I think when a person perfectly follow Dharma or SwaDharma , Performs his duties towards all according to the rules laid out by Shastras and when he completely immerse himself in meditation of Brahman / devotional service /Bhakti , then the person is called a pure person.

The qualities of perfect person is described By Shree Krishna In Shreemad Bhagwat Gita -Chapter 16 .

अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्।।16.1।।
अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्।
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्।।16.2।।
तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता।
भवन्ति सम्पदं दैवीमभिजातस्य भारत।।16.3।।

abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ
dānaṁ damaś ca yajñaś ca svādhyāyas tapa ārjavam
ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam
dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīr acāpalam
tejaḥ kṣamā dhṛtiḥ śaucam adroho nāti-mānitā
bhavanti sampadaṁ daivīm abhijātasya bhārata

Fearlessness; purification of one’s existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor – these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature


The Taittiriya Upanishad Eleventh Anuvāka - The Exhortation- teaches us the right karmas Or Duties that are never to be neglected.

सत्यं वद । धर्मं चर ॥ २ ॥

satyaṃ vada | dharmaṃ cara || 2 ||

2 Speak the true. Follow Dharma.


स्वाध्यायान्मा प्रमदः । आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः । सत्यान्न प्रमदितव्यम्
। धर्मान्न प्रमदितव्यम् । कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचनाभ्यां
न प्रमदितव्यम् । देवपितृकार्याभ्यां न प्रमदितव्यम् ॥ ३ ॥

svādhyāyānmā pramadaḥ | ācāryāya priyaṃ dhanamāhṛtya prajātantuṃ mā vyavacchetsīḥ | satyānna pramaditavyam | dharmānna pramaditavyam | kuśalānna pramaditavyam | bhūtyai na pramaditavyam | svādhyāyapravacanābhyāṃ na pramaditavyam | devapitṛkāryābhyāṃ na pramaditavyam || 3 ||

3 From study swerve thou not. Having offered dear wealth to the teacher, cut thou not the progeny’s line. From the true it will not do to swerve, nor from Dharma, nor from welfare. Neither will it do to swerve from well-being, nor from study and teaching, nor from duties to Devas and Pitṛs.


यान्यनवद्यानि कर्माणि । तानि सेवितव्यानि । नो इतराणि ॥ ५ ॥ यान्यस्माकं सुचरितानि । तानि त्वयोपास्यानि । नो इतराणि ॥ ६ ॥

yānyanavadyāni karmāṇi | tāni sevitavyāni | no itarāṇi || 5 || yānyasmākaṃ sucaritāni | tāni tvayopāsyāni | no itarāṇi || 6 || 5 What works are free from fault, they should be resorted to, not others, 6 What are good works of ours, they should be done, not others.

Thou shalt do such other works as are free from blame and sanctioned by śiṣṭāchāra or practice of wise men, but not those works which, though practised by the wise, are open to blame.

Here the upanishad is telling us to maintain śiṣṭāchāra (mannered behaviour) )


How to do the right karmas or real Karma of human being in this kaliyuga . See what Shreemad Bhagvat Purana –Skanda 7 –Chapter 14 -SB 7.14: Ideal Family Life. Saying about this .

गृहेष्ववस्थितो राजन्क्रियाः कुर्वन्यथोचिताः ।
वासुदेवार्पणं साक्षादुपासीत महामुनीन् ॥2॥

gṛheṣv avasthito rājan kriyāḥ kurvan yathocitāḥ
vāsudevārpaṇaḿ sākṣād upāsīta mahā-munīn

Narada Muni replied: My dear King, those who stay at home as householders must act to earn their livelihood, and instead of trying to enjoy the results of their work themselves, they should offer these results to Bhagvanta ,Supreme Lord SB 7.14.2


Here is a verse about collecting wealth.

यावद् भ्रियेत जठरं तावत् स्वत्वं हि देहिनाम् ।
अधिकं योऽभिमन्येत स स्तेनो दण्डमर्हति ॥8॥

yāvad bhriyeta jaṭharaḿ tāvat svatvaḿ hi dehinām
adhikaḿ yo 'bhimanyeta sa steno daṇḍam arhati

One may claim proprietorship to as much wealth as required to maintain body and soul together, but one who desires proprietorship over more than that must be considered a thief, and he deserves to be punished by the laws of nature.SB 7.14.8

So all these and a many other scriptures are also suggesting us about the right karmas to be performed in Kaliyuga and doing which one can be perfect and with this can attain Jyana and Moksha.

2

Renunciation of the fruits of Karma leads to a perfect person.

Yudhisthira says,’…a perpetrated sin is expiated by auspicious acts, by publishing it wildly, by repentance, by alms-giving, by penances, by trips to tirthas after renunciation of everything, by constant meditation on the scriptures. Of all these, he that has practiced renunciation is believed to be incapable of committing sins anew. ‘

Mahabharata Santi Parva Section VII

Some wise men say that all action is to be abandoned as evil. Others maintain that good works like worship, charity and practice of austerity are not to be abandoned.

Gita 18.3

Works like sacrifice, charity and austerity should not be abandoned. They should be performed; for sacrifice, charity and austerity are indeed purifying for the wise.

Gita 18.5

O Son of Prtha! Even these works are to be performed without attachment and desire for their fruits. This is my settled and decisive view.

Gita 18.6

-1

First of all, you need to understand that what karma is not. What I have observed with people, they think karma means some sort of thing which comes back to you one day.

The thing is:

What I have learned by reading Bhagavad Gita and Karma Yoga is that karma means ACTION, not Action + Result.

For example, when you throw a ball to a wall that's karma which you are doing but if that ball comes back to you and hit on your face that's the result, not the karma.

Karma is one-sided travel, SIMPLE ACTION.

Good KARMA increases the chances of a good result but no guarantee always. On the other hand, bad KARMA leads you to the bad results but sometimes we don't realize bad result easily.

The next thing is, there is not fixed KARMA. Good or Bad KARMA changes with situations and your task in hand.

If you think like this: Killing someone is a bad Karma, But, not killing someone in a war is a bad KARMA as well.

I recommend you to read Karma Yoga by Swami Vivekananda and then Bhagwad Gita.

Some of the information contained in this post requires additional references. Please edit to add citations to reliable sources that support the assertions made here. Unsourced material may be disputed or deleted.

You must log in to answer this question.

Not the answer you're looking for? Browse other questions tagged .