Greed And Karma Quotes

Karma is simply the law of cause and effect. If you plant an apple seed, you don’t a get a mango tree. If we practice hatred or greed, it becomes our way and the world responds accordingly. If we practice awareness or loving-kindness, it becomes our way and the world responds accordingly." "We are heirs to the results of our actions, to the intentions we bring to every moment we initiate. We make ripples upon the ocean of the universe through our very presence.

THE FOUR NOBLE TRUTHS I. Suffering does exist. II. Suffering arises from "attachment" to desires. III. Suffering ceases when "attachment" to desire ceases. IV. Freedom from suffering is possible by practicing the eightfold path: 1. Right understanding (view). 2. Right intention (thought). 3. Right speach. 4. Right action. 5. Right livelihood. 6. Right effort. 7. Right mindfulness. 8. Rght meditation (concentration). Buddha's fourfold consolation: With a mind free from greed and unfriendliness, incorruptible, and purified, the noble disciple is already during this lifetime assure of a fourfold consolation: “If there is another world (heaven), and a cause and effect (Karma) of good and bad actions, then it may be that, at the dissolution of the body, after death, I shall be reborn in a happy realm, a heavenly world.” Of this first consolation (s)he is assured. “And if there is no other world, no reward and no punishment of good and bad actions, then I live at least here, in this world, an untroubled and happy life, free from hate and unfriendliness.” Of this second consolation (s)he is assured. “And if bad things happen to bad people, but I do not do anything bad (or have unfriendliness against anyone), how can I, who am doing no bad things, meet with bad things?” Of this third consolation (s)he is assured. “And if no bad things happen to bad people, then I know myself in both ways pure.” Of this fourth consolation (s)he is assured.

to do anything with attachment. With desire . . . with anger..greed..lust . . . fear.. is only creating more karma, which is keeping you in the game . . . on the wheel of birth and death once you see through that. . . Desires can’t help but fall away

Should it happen, that your partner leaves you for someone else with more money. To where later you strike it richer than the person they left you for, and the ex finds out, after losing all and regretting. It was a blessing that it ended. Though money wasn't sufficient then, mostly they were rich with your love, now suffering being broke in both.

Anger-pride-deceit-greed are in the form of ‘discharge’. But if a person does not have Self-realization, new ones will be charged within.

If your mind isn’t within the three realms, it’s beyond them. The three realms correspond to the three poisons: greed corresponds to the realm of desire, anger to the realm of form, and delusion to the formless realm. And because karma created by the poisons can be gentle or heavy, these three realms are further divided into six places known as the six states of existence.

The causes of evil karma are greed, anger, and ignorance—the three poisons. We create karma through action, by what we do with our body, words, and thoughts. In atoning we take full and unequivocal responsibility for it all. When we do that, we empower ourself. It becomes our evil karma, not someone else’s. We acknowledge ourself as an active agent, not a passive victim. We begin to recognize that our life is not just something that happens to us.

There are some men who, living with the one object of enriching themselves, no matter by what means, and being perfectly conscious of the baseness and rascality of the means which they will use every day towards this end, affect nevertheless—even to themselves—a high tone of moral rectitude, and shake their heads and sigh over the depravity of the world. Some of the craftiest scoundrels that ever walked this earth, or rather—for walking implies, at least, an erect position and the bearing of a man—that ever crawled and crept through life by its dirtiest and narrowest ways, will gravely jot down in diaries the events of every day, and keep a regular debtor and creditor account with Heaven, which shall always show a floating balance in their own favour. Whether this is a gratuitous (the only gratuitous) part of the falsehood and trickery of such men’s lives, or whether they really hope to cheat Heaven itself, and lay up treasure in the next world by the same process which has enabled them to lay up treasure in this—not to question how it is, so it is. And, doubtless, such book-keeping (like certain autobiographies which have enlightened the world) cannot fail to prove serviceable, in the one respect of sparing the recording Angel some time and labour.

The roots of Sansar (worldly life) are kashays (anger-pride-deceit-greed). Karmendriyo (five physical organs for action) and Gnanendriyo (five senses organs) are not the main cause. The roots of kashays drink up all the water!

The complete removal of kashays (anger-pride-deceit-greed) is called Moksha (ultimate liberation). First the kashays get 'liberation' and then comes 'that' (ultimate liberation)!

If you become angry with someone today, it is a discharge kashaya (karma effect of anger-pride-deceit-greed). But in that [discharge karma] your intent is for it, which “charges” a [new] karmic seed.

Is it atikraman [Hurtful karma] if we eat, cut our hair or brush our teeth? No, it is not like that. Anger-pride-deceit-greed is considered atikraman [Hurtful karma]. If you do pratikraman [Ask for forgiveness], they will all go away.

All evil karma ever committed by me since of old, Because of my beginningless greed, anger, and ignorance, Born of my body, mouth, and thought, Now I atone for it all.

All evil karma ever committed by me since of old, Because of my beginningless greed, anger, and ignorance, Born of my body, mouth, and thought, Now I atone for it all.

Greed is the source of all suffering and pain.

Also, emancipation cuts off all greed, all external appearances, all bonds, all illusions, all births and deaths, all causes and conditions, all karma results. Such emancipation is the Tathagata. The Tathagata is Nirvana. When all beings [come to] fear birth and death and illusion, they take refuge in the Three Treasures. This is like a herd of deer who fear the hunter and run away. One jump may be likened to one refuge, and three such jumps to three refuges. From the three jumps, peace comes. It is the same with all beings. When one fears the four Maras and the evil-minded hunter, one takes the three Refuges [in Buddha, Dharma and Sangha]. As a result of the three Refuges, one gains peace. Gaining peace is true emancipation. True emancipation is the Tathagata. The Tathagata is Nirvana. Nirvana is the Infinite. The Infinite is the Buddha-Nature. Buddha-Nature is definiteness. Definiteness is unsurpassed Enlightenment.

Anger-pride-deceit-greed are in the form of ‘discharge’. But if one does not have ‘knowledge of True Self’ (realization of the self), then he ‘charges’ new karmas within.

Where once there were deep forests and blue rivers and streams, the island was a barren land now. The forests were gone. The rivers had turned into dirty trickles of water. The climate had become hot and dusty as the rains no longer came on time. People started leaving the island. The houses, schools and palaces slowly fell silent as they were abandoned. With time, everyone forgot about this island. Many, many years later when explorers landed here, they found hundreds of statues strewn all over a bare island: a land destroyed by the king’s greed.

The greatest violence (hinsa) in this world is that of anger-pride-deceit-greed (kashays – the ones that gives pain to soul).

Renunciation is actually a result of the unfolding karma, whereas saiyam, a state in which there is absence of anger-pride-deceit-greed and attachment-abhorrence, is a result of understanding.

Whole belief has arisen due to darshan mohaniya (illusion caused by wrong vision of the Self, right belief deluding karma) and that is why the kashays (anger, pride, deceit, greed) have arisen. Presently the connection is due to the kashay. But where did the kashays come from? They came from the deluded vision.

Who gives you pain? Your anger, pride, deceit and greed. Where is the fault of nature in all this?

Where there is kashayas (attachment-abhorrence, anger-pride-deceit-greed), there is no religion (Path of Doing Bad Karma). Where there are fewer kashayas, there is religion (Path of Doing Good Karma). Path free of kashayas is moksha (Pure Path).

THE MULADHARA PERSONALITY Someone ruled by the Muladhara chakra is often confronted with life lessons about security—or rather, the desire to be physically and financially secure. The behavior of these people is often compared to that of ants, which ardently work for their queen. Their sense of self is often based on gaining approval or following the laws. Thus, for these people, their lessons are often about confronting and freeing themselves from greed, lust, sensuality, and anger. Like the earth element, Muladhara personalities are physically strong and productive. They often win competitively because of their drive and strength. THE SVADHISTHANA PERSONALITY A Svadhisthana individual is most likely devoted to the higher things in life—art, music, poetry, and the jewels of creativity. While beautiful, this lushness also presents temptation away from the spiritual path, with the major diversions involving sexuality, sensuality, and indulgence. A second-chakra person is likely to experience mood swings or emotional inconsistency. Desire is rooted in the second chakra, and can lead to love and the enjoyment of pleasures, but also to frivolity or just plain selfishness. The Svadhisthana path is often called the way of the butterfly, for life is full of so many joys, it can be hard to remain in one place for long. It is important to develop discipline to balance the compulsion to experience. THE MANIPURA PERSONALITY This chakra embraces the planes of karma (the past), dharma (one’s purpose), and the celestial plane. Its focus is to atone for one’s past errors. Manipura is the fire chakra, and people who dwell here tend to be fiery; the key to joy lies in the application of the heat. Is it used to avoid the past—or to work toward a positive future? Third-chakra people tend to be temperamental but are also able to commit to their goals. They are often driven by the need to be recognized and to succeed. The chief issue to confront is ego. By confronting issues of pride and control, the Manipura person is able to embrace the best features of its major animal, the ram. The ram can walk nimbly into the highest of mountaintops; so can the third-chakra individual. THE ANAHATA PERSONALITY When the lotus unfolds, the twelve petals invite the movement of energy in twelve directions. This activates twelve mental capabilities: hope, anxiety, endeavor, possessiveness, arrogance, incompetence, discrimination, egoism, lustfulness, fraudulence, indecision, and repentance (as described in the Mahanirvana Tantra, a detailing of Tantric rituals and practices, edited for Western audiences by Arthur Avalon (pen name of Sir John Woodroffe) in 1913).25 Twelve divinities in the form of sound assist with the process involved in confronting, dealing with, and healing one’s way through these twelve qualities. A heart-based person might find him- or herself greatly challenged by the so-called negative qualities that stir in the heart. However,

Humanity is capable of such beautiful dreams and horrible nightmares, For Our World Has a lot For every Man's Dream but Not Every man's Greed, So you see this is life greatest rule, it gives to givers, and takes from takers, Karma God's judgement on earth. Those Full of themselves, on the outside are often starving on the inside

Writing in 1964, C. G. Jung accurately observed: Modern man does not understand how much his “rationalism” (which has destroyed his capacity to respond to numinous symbols and ideas) has put him at the mercy of the psychic “underworld.” He has freed himself from “superstition” (or so he believes), but in the process he has lost his spiritual values to a positively dangerous degree. His moral and spiritual tradition has disintegrated, and he is now paying the price for this breakup in worldwide disorientation and dissociation.3 Once we accept that we do not live in the best of all possible worlds, we can perhaps also see that we are coresponsible for our present situation. As Jung observed, we must see the shadow in our own psyche if we want to perceive reality clearly or, as the Buddhists put it, “see things as they really are.” We cannot become whole without this work on our shadow, the swampland consisting of all those aspects of our personality that we prefer to deny and instead project onto others: egotism, fantasy, greed, cowardice, laziness, irrationality, fanaticism, etc. To put it starkly: In order to become whole, we must discover the potential of terrorism in the complex circuitry of our own psyche. Terrorism is an expression of spiritual deafness, moral blindness, and irrational anger. Only when we can acknowledge the presence of these dark forces within us can we take responsibility for them. This brings me back to the mental discipline of Karma-Yoga by which action is transformed in such a way that it is not rooted in the shadow and therefore is not karmically tainted. Morally and spiritually sound action must be accompanied by self-observation, self-understanding, self-acceptance, self-transformation, and self-transcendence. Without these disciplines, we are likely to succumb to projection and wrong action (vikarma). These, in turn, are not conducive to inner and outer peace. On the contrary, if our behavior fails to be anchored in sound spiritual virtues and practices, it will predictably cause disturbance, disharmony, harm, hurt, and even chaos in the world. Krishna taught that there are circumstances when it is not only appropriate but essential to take a firm stand against evil. He was not a romantic pacifist who, in the interest of an abstract principle (however noble), allows evil to conquer good. When the moral or spiritual order is at stake, we must actively oppose the forces that seek to undermine it. He even condoned war to accomplish this end, though a war not tinged with hatred and conducted for selfish reasons.

Human consciousness is characterized by a strong extravert tendency that reaches for objects via the senses. Hence the Yoga masters call for the control of both the mind and the senses, citta-nigraha and indriya-nigraha. Buddhist Yoga speaks of three types of “thirsting” (trishna), or grasping: (1) thirsting for things of the world, (2) thirsting for rebirth, and (3) thirsting for liberation. While thirsting for liberation is preferable over the other two, it still represents a limitation. Therefore it, too, must be overcome. Nirvāna (nonblowing) was originally defined as the nonblowing of the wind of desire—for anything, including the impulse toward liberation. Nirvāna is realized only when every form of grasping is transcended. According to an old Buddhist model, human life unfolds as a play of twelve factors of dependent origination (pratītya-samutpāda): Ignorance (avidyā), which gives rise to Volitional activity (samskāra), which can be bodily, vocal, or merely mental and which represents either meritorious or demeritorious karma; this leads to Consciousness (vijnāna), which causes “Name and form” (nāma-rūpa), which stands for what today is called the body-mind as a whole and which gives rise to The “six bases” (shad-āyatana) consisting of the five senses and that part of the mind which processes sensory input; this leads to Contact (sparsha) with sense objects, which gives rise to Feeling (samveda), comprising pleasant, unpleasant, or neutral sensations; this evokes Craving (trishna), or the desire to unite with pleasant or separate from unpleasant experiences, which leads to Grasping (upadāna), which consists in one’s holding onto specific experiences, views, behaviors, or the sense of self as such; this causes “Becoming” (bhava), or a particular state of existence that corresponds to a person’s inner constitution, which leads to Birth (jāti), or the actual incarnation as a specific individual, which brings Ageing and death (jarā-marana). This causal nexus seeks to explain cyclic existence (samsāra) in terms of an individual’s journey from birth to death to rebirth, ad infinitum. This model makes it clear that cyclic existence is not due to any outside agency but the human mind itself. In other words, we are creating our destiny in every moment. Yoga further tells us that samsāra is not inevitable but that we can stop the vicious cycle by modifying our volitional activity and behavior. This good news is fundamental to all forms of Yoga. Greed is a phenomenon of the unregenerate psyche, which is under the spell of the conditioned nexus and has not taken control of its own destiny. Freedom from greed comes with nongrasping (aparigraha), which is based on the recognition that we are inherently complete and need nothing for our perfection.

To sum up, karma is very much needed to enable us to understand the state of our minds. We can remove our defects only when we become aware of them. Without such awareness, all efforts for progress and growth will come to naught. It is while doing work that we become aware of our defects. Vikarma is then to be employed to get rid of those defects. With ceaseless inward vikarma, we will gradually come to know how to remain detached while performing swadharma, how to remain beyond desires and passions, anger, greed, temptations and delusions. When there is a constant endeavour to purify karma, pure karma will follow naturally and effortlessly. When detached and passionless action begins to take place frequently and effortlessly, we would not even be aware of its occurrence. When karma becomes effortless and burdenless, it is transformed into akarma. Akarma, as we have seen in the Fourth Chapter, means effortless, burdenless, natural karma. The Lord has also told at the end of the Fourth Chapter that one could learn how karma is transformed into akarma at the feet of the saints. This state of akarma cannot be described in words. 18.

Extremism begets extremism. Its stripe and shape is irrelevant because radical evil is always committed in the name of a greater good, whether clothed as progress or tradition. In an interdependent world, the atrocities beyond our imagined borders do not solely express the cruelty of others; they are also connected with our own beliefs and actions, our glorification of greed, our cynical geopolitical games, which we sanitize and justify with our political sophistication. In ancient times, the Buddhist pilgrims in Bamiyan would have simply called it karma: what we release into the universe now will come back to us in the future.

Our actions should be derived from needs, not from our comforts.

It may drive us insane when we see the simple mathematics apparently failing in the system surrounding us: just a handful of wrongdoers oppressing the vast number of the wronged ones! But it’s not the truth, if we have a closer look at it… The unfortunate truth is that the majority of the wronged ones are shackled within their own periphery by fear, greed, egoism and many other trammels, but it’s not that they remain there all the time… They, now and again, come out of their periphery to register themselves among the wrongdoers whenever it suits them and then retreat again inside their periphery after serving their purposes. Once inside the periphery they are once again the innocent wronged ones… They can’t see the transition, as there are masks upon their faces, which restrict their vision: the masks of sanity, behind which they are allowed to commit all the insanities. And at times the mask of sanity appears so dreadful that insanity feels saner before it. The fanaticism, the terrorism, the cast-carnages! Inflicting punishment upon an insane person for his insanity! Beating him black and blue for a crime he isn’t even conscious of having committed! Just to protect honor! The honor, which doesn’t get tarnished by the heinous crimes they commit! But it gets tainted by an insane act from an insane person! What an irony!

All your actions are invariably driven by greed or fear and therefore end up being superficial actions, adding to your karma.

This relates to the fact that a person will abandon the sacred Dharma for the following [ten] reasons: (1) Discriminative wisdom thoroughly investigating the profound meaning is faint and a person’s understanding and intellectual capacity are extremely feeble. (2) Since the disposition to be expanded has not been awakened, there is total lack of striving for unstained virtuous properties. (3) A person relies on false pride, nourishing the conceited idea: “I have qualities!” while what he believes to be a quality is not one at all. (4) In former lives a person has accumulated the karma through which the sacred Dharma is abandoned, doing so very intensively and to a great extent. For this reason this person has the nature of being obscured [and blinded] with respect to truth. (5) The sublime words of the Buddha expressing the provisional meaning are mistakenly held to be a definitive meaning, which is thatness, [the true nature] of all phenomena. (6) A person is in the grip of very strong craving and greed for the profits of sense gratifications, such as food, clothing, wealth, and so on. (7) A person is under the sway of being totally fixated upon and indoctrinated by inferior views, such as the views belonging to the transitory collection, and so on. (8) A person has fallen to the influence of evil friends, having relied on them for a very long time, having totally forsaken the sacred Dharma, and having disapproved of and noisily opposed its deep and vast aspects. (9) Likewise, for a very long time, a person has stayed away from those who have the characteristics of a saintly being, from spiritual friends who uphold the sacred teachings of the Great Vehicle. (10) A person has mean devotion and aspiration, in that he delights in what is harmful and wrong, while there is no faith and confidence in the true Dharma and in pure beings.