Revisiting the concept of Karma : Lessons from a Dhanvantri Homa

In a previous paper on Kyasanur Forest, I demonstrate how multiple frames of reference and ideas about misfortune (epidemic disease) are called into play at different points in a community’s narrative on KFD guiding actions and serving as possible explanations related to different spheres of responsibility for the disease as a sign of imbalance in the land. Karma is noted to be one explanation used as an ultimate cause of the misfortune, noted in passing. In this presentation I will consider a case where karmic reasoning is more central to the actions of an Ayurvedic vaidya who is in the process of conducting a Dhanvantri homa. This is an elaborate and costly ritual to the patron deity of Ayurveda that requires six priests and the invitation and feeding of former patients and family members. The reasons why he is conducting this ritual bring us to reconsider the importance of two Hindu concepts –karma vipaka (the fruits of karma) and rna (debts) that one owes that at once characterize life (social enmeshment) and the necessity of reducing –and managing karmic debts as an ethical principle that directly effects one’s life –and family.First the vaidya’s life and practice is described in relation to a family tradition of Ayurvedic practice. Following in the footsteps of his father, this vaidya has refused to accept payment in cash from patients for the diagnostic services and medical advice he has rendered to them. He also refuses to directly give patients medications, although he refers them to an Ayurvedic compounder where they can fill prescriptions. He views his practice as a service to society, as well as honoring the hereditary knowledge and teachings of his father and grandfather¬both vaidya. He at once views his practice of village medicine as an activity that will help counteract negative karma he has accumulated as a debt in this life, yet a vocation that enmeshes him in the negative karma of his patients- the reasons many have become ill. As per shastra, patients are told to perform seva or meritable deeds (conduct puja , offer dhana, feed the poor, etc) as part of their therapy along with taking medicine. At least they should conduct these acts if they are cured –as an offering. The vaidya presumes many do not do this and that in so “not doing” even though he treats in the name of Dhanvantri, their negative karma effects (accumulates) him. Both he and his wife who assists him in his practice feel this to be the case. As an infertile couple without children, they feel it is very important to reduce the karma they have accumulated¬ even though they do not accept payment, something that would have enmeshed them even more (receiving an offering is establishing a relation that increases one’s karmic bond). They feel they have a rna –debt, to balance. The vaidya also performs the ritual for his father who was unable to perform the ritual due to lack of resources and feels this reduces his karma as well.

Speaker

Mark Nichter, University of Arizona

Organisers

Department of Social Sciences, French Institute of Pondicherry

Venue

Jawaharlal Nehru Conference Hall, French Institute of Pondicherry, 11, Saint Louis Street, Pondicherry - 605 001

Time

16h30

See also : Societies and Medicines in South Asia programme page.