"Bhaktirbhagavato seva' bhaktih premasvarupinii Bhaktira'nandarupa'ca bhaktih bhaktasya jiivanam"
Bhakti or devotion is service to Parama Purus'a. It is love and bliss personified, the very breath of devotee. Now what is meant by devotion?
The word bhakti is defined as bhaj+ktin. Bhakti means 'to praise with love', 'to worship someone'. Two entities are required -- the one who is eulogised, and the other who eulogises. Here the two entities are the Lord and the devotee.
Ananda Sutram defines bhakti as "Bhaktirbhagavadbha'vana' na stutirna'rchana'". Bhakti means ideation on the Supreme, neither eulogy nor ritualistic worship. Stuti is derived as stu+ktin -- which means to praise the one in front. This is nothing but flattery. If a son praises his father in front of him, the father gets angry instead of being pleased. The word archana' has come from the root verb arc. Archana' means to worship a deity with flowers and other paraphernalia like vilva leaves, ganga water etc. In this ritualistic worship, how much genuine love is there. The ritualistic worship with paraphernalia is done in the midst of time space and person,. The difference between time place and person brings difference in ritualistic paraphernalia. So in external rituals, the spatial and personal difference between the Lord and the devotee is not obliterated. But with cosmic ideation people advance towards Parama Purus'a a bit by bit. The more the sa'dhaka comes close to him, the greater will be the degree of devotion. At that time the devotee will realise Parama Purus'a as his or her own, as the soul of souls and will surrender his or her unit existence in the Macrocosmic flow. If human beings cannot surrender themselves at the altar of Parama Purus'a they can never attain spiritual progress in life. Without total surrender, Macrocosmic grace is not attained, and without Macrocosmic grace nothing is attained. Besides this there is no other way, (Na'nyah Pantha' Vidyateyana'ya).
Another definition of bhakti or devotion is "Sa' Para'nuraktiriishvare". The word rakti means colour, attraction. Anura'ga means attraction for something. The attraction is of two types: 1) attraction for aparabrahma or finite objects and, 2) attraction for Parama Brahma or the Infinite entity. Attraction is the law of nature, repulsion is negative attraction.
In creation one object attracts another. The sun as the nucleus of the solar universe attracts the different planets and satellites. Similarly the planet earth is attracting various objects lying on the surface of the earth. Just as honey bees rush towards beehives, greedy for honey, the people of country-sides flock to towns and cities in search for food, clothes and accommodation. It is notice that people rush towards those objects or shelters which are lasting and dependable, which can guarantee greater safety and security. The same psychology prevails behind the human desire to possess properties, name and fame, sons and daughters. but unfortunately although these finite objects and entities provide apparent happiness to people, they ultimately bring sorrow and pain. A billionaire undergoes heart rending grief at the death of his only son. No finite object can ensure permanent happiness or eternal peace to human beings. Only the infinite, imperishable. deathless Brahma can be the Supreme object of ideation. "Satyam jina'nanantam A'nandam Brahma". Only the people with all the warmth of their hearts move steadily towards the god of their hearts (just as a person, under the spell of Avidya' Ma'ya', moves towards finite objects can attain Parama Brahma.
In philosophical language, this love for the finite is called a'sakti. The transactional relationship of human beings based on a'sakti is business and attraction or love for Parama Purus'a is called devotion. The relationship between the Lord and the devotees is the relationship of service. The devotees want to serve the Lord out of pure love, to please Him, and wish for nothing and return.
On a deeper analysis, it is found that human beings have nothing to call their own. They may boast about their intellect, intelligence ,power and influence but the real owner of these is Parama Purus'a. By His grace, alone can one utilise or enjoy objects. If Parama Purus'a so desires. He can snatch away all these possessions from humans, And the humans will be unable to do anything about it. After realising the Supreme truth intelligent people should endeavour to realize Parama Purus'a with the power He has given them.
This realisation of the Supreme also depends on His grace. In order to merit Parama Purus'a's grace unit beings will also have to do something. their duty is to contemplate or ideate on Him.
Tha'kur Ra'makrs'n'a used to say, kr means "do something" and pa' means "get something". It is the birth right of unit beings to attain cosmic grace. Rights and duties are inseparably related. So if one wants to attain cosmic grace, one will have to arouse devotion in one's heart. The one who feels this devotion is a blessed person. He has nothing else to do. He is sure to realize Brahma with that devotion. The main purpose behind intuitional practice is to arouse and develop devotion.
A person who wants to realize Brahma and has the required devotion in Him is sure to attain Him. But suppose a person lacks devotion, does not perform sa'dhana', does not understand philosophy, is an ordinary neglected illiterate villager having no social prestige can such a person attain liberation? Can he attain Parama'tma'?
The answer is simple: Yes, certainly he can attain Brahma. To attain salvation is the birth right of all individual beings. Parama'tma' makes no difference between educated and uneducated, rich and poor, young and old -- no such external difference has any meaning to Him. He is the all-knowing entity. He judges everything by studying the inner sentiments of individuals. Even the most sinful and most virtuous people are equally entitled to salvation in the eyes of Parama'tma'.
Parama'tma' only considers the inner thoughts and devotional sentiments of people. The intense desire to know Him, the deep urge to attain Him, the intense longing for Him -- these are the qualities which Parama Purus'a values.
Now the question is, How can this latent devotion be aroused? One of the ways is through sa'dhana' and accumulated virtues in previous lives. People of this category are really fortunate,because with that devotion, they will be able to attain Cosmic grace. But suppose one does not possess the accumulated virtue of previous lives -- what will happen? Will one's latent devotion not be aroused? Will one remain deprived of the Cosmic grace? Through one day's intense longing for Him can one's supreme devotion be aroused? Yes that is enough to attain His grace. The life of the bandit Ratna'kar is a good example of this. The world has witnessed few bandits as cruel as Ratnakar was in his younger days. It is said that in only a few years he took the lives of a few thousand people. But even such a confirmed criminal is not deprived of divine grace. The moment he developed an intense desire to switch over to an honest life, a pure sentient and divine life, discarding his previous criminal ways, he receive Cosmic grace in abundance. This transformation of the ignoble life of the bandit Ratna'kar to the devotional life of the holy Ratna'kar took place within a few years only. The life of a bandit Ratna'kar was worse than that of ordinary men, but because he developed an intense desire to lead a pure spiritual life, he became a noble man. So every person like Ratna'kar through pious thought, benevolent deed and constant spiritual practice can become extra-ordinary. should such a person can still be called sinful or dishonest?
Everyone invariably lived an ordinary life or sub-standard life in the past. This is only natural, because although everyone has become from the same source, yet everyone has come through the process of Saincara and Pratisaincara. Naturally, however black one's past life might have been one should erase it from one's mind. Human beings have no control over the past events. They can only build their future by making use of the present. God has put eyes in the front of the person's head. Hence the sages of the Upanisads say, Caraeveti Caraeveti'. Proceed on, Proceed on make proper utilisation of the present and build your future. Direct your propensities all your longings towards Parama Purus'a. Remember that you have none as your own except Parama Purus'a or Vis'n'u.
"Ananya'mamata' Vis'n'ormamata' Premasaungata'"
This intense love, this tremendous attraction for Vis'n'u is called Haribhakti. One who possesses Haribhakti is a blessed soul.
Canda'lopi Dvijashrestha Haribhaktipara'yan'a
Haribhaktivihiinashca vipro'pi shvapaca'dhamah.
(A pariah, who possesses Haribhakti is superior to a Bra'hman', but a vipra devoid of Haribhakti is inferior to a pariah.)
A vaes'nava poet has said,
Muci haye shuci hay yadi hari bhaje
Shuci haye muchi hay yadi hari tyaje
(An unholy person becomes holy if he ideates on Hari. A so called holy person becomes unholy if he does not ideate on Parama Purus'a, Vis'n'u.) Now who is Vis'n'u?
"Vista'ra sarvabhutasya Visnorvishuamidam jagat
Drastavyamatmavattasmadabhedena vicaksanaeh
(Vis'n'upura'n'a)
The derivative meaning of Vis'n'u is all pervading, i.e. the entity who pervades everything from molecules to atoms to the greater creator Brahma is Vis'n'u. He is sarvabhu'tanta'ratma', i.e. He lies quiescent in and every entity. To one who will run towards Him with undiverted attention, with deep devotion and pure mind Parama Purus'a will spontaneously reveal Himself. At that time the individual existence of sa'dhaka will be merged in Parama Purus'a. Even the thoughts and feelings of the sa'dhakas, the very function of the nerves, veins arteries will be controlled by the Macrocosmic mind.
There are some people who give indulgence to inferiority complex and fear complex. But when we know as a matter of logic that every individual can attain the highest stance of spirituality by dint of sa'dhana' can become an elevated person through culture of devotion, then why should anyone be afraid or hesitant?
Human beings are the progeny of the almighty Lord. Why should His children suffer from any weakness -- inferiority complex or fear complex? Weakness is sin. So one must shake off all sorts of weakness and fearlessness, irresistible. Therefore you have no right to hate yourself, if you hate yourself,it means you are hating God.
On the basis of some characteristics, bhakti or devotion is divided into a few categories;
1) Nirgun'a' Bhakti: Where the sa'dhaka without any motive runs towards the goal out of his intense love for Him, the psychology is: I do not know why I love my Lord, but I love Him because that gives me joy. I love Him for, I feel that he is the life of my life, the soul of my soul.
2) Vaedhi Bhakti: Where there is no exclusive devotion for the Lord but the sa'dhaka observes some ostensible vows, sprinkles cow dung and holy ganga-water, decorates the idols with gorgeous apparels and ornaments, offers flowers and bilva leaves, and chants mantras it is called vaedhii bhakti. Whatever might be in this brand of bhakti, there is the lack of expression of simplicity of the devotee's heart.
3) Jina'namishra' Bhakti: when a sentient sa'dhaka does not forget Parama Brahma even after attaining the highest fulfillment, then self-knowledge begins to unfold itself in the devotee's heart. This category of devotion is called jina'namishra' bhakti. Although this is a kind of nirgun'a bhakti, yet it contains a slight vanity of occult power and knowledge.
4) Kevala' bhakti: When one is identified with the goal there remains only one entity. This is called kevala' bhakti. This category of devotion is not attainable by one's individual effort. One can attain it by the grace of great personalities or Parama Purus'a. This is the highest stage of devotion. In this devotion the sa'dhaka remains oblivious of the differences and distinctions. This is called mahimna jina'na. As long as the sense of differentiation will exist, the sa'dhaka will hesitate to be one with Brahma.
6) Ra'ga'tmika' Bhakti: When the s'adhaka will say, "I love Him because I feel pleasure by loving Him; I love him because I cannot remain without loving Him" -- this is the stage of ra'ga'tmika' bhakti. The stage prior to the stage of ra'ga'tmika' bhakti is ra'ga'nuga' Bhakti. The difference between the two stages is that in ra'ga'nuga' Bhakti, to get pleasure is the main thing but in ra'ga'tmika', to give pleasure to the Lord is the main thing. In A'nanda Ma'rga, there is no place for vaedhii bhakti or jina'namishra bhakti. Here every sa'dhaka is a follower of ra'ga'tmika', but they will not stop there. In the process of strengthening their devotion through sa'dhana' one will attain kevala' bhakti. For the one who has attained the kevala' bhakti what else is left unattained? While depicting the state the sa'dhaka attains bhakti. Na'rada says,
"Yallabdhva' Puma'n siddho bhavati, amrto bhavati, trpto bhavati.
Yat pra'pya na kincit va'nchati, na shocati, na dvs't'i, na ramate,
notsa'hii bhavati,
Yat jina'tva' matto bhavati, stabdho bhavati, a'tma'ra'mo bhavati.
(Na'rada Bhaktisu'tra'n'i)
That is, in bhakti human beings become siddha (successful) and overcome death and all kinds of hankering; They cherish no other desire, conquer grief and hatred, do not get elated with joy, give up all initiatives to gain any material object, and remain absorbed in deep inner bliss.)
Every human being is entitled to the above mentioned stage of devotion. Therefore O sons and daughters of immortality, you are the sons of the almighty Lord, you have the potentiality of infinite knowledge, power and valour. How can you fall victims to weakness and staticity, inferiority complex of any sort? Your sure bright future is in your hand. So do not waste your time and vain. Awaken your latent devotion by dint of hard penance, and with the bonds of profound devotion, Make Parama Purus'a your own. You are not a small or insignificant human being, you are the very child of Parama Purus'a. It is your birth right to be established in the immortality of infinite life. Keeping this supreme fixed in your memory, proceed to the supreme goal with utmost devotion, and you are destined to attain the greatest fulfillment.
(Shrii Shrii Anandamurti - Tattva Kaomudii Part 3)
31 July 2011
ACTIONS AND THEIR RESULTS (KARMA AND KARMAPHALA)
The creation of the Universe is sustained by actions or Karma. Where there is expression, there is invariably vibration and behind the vibration there is action. Where the active capacity is dormant, motionless or quiescent, there are no waves, and there is no expanding evolution of life and spirit. Under these circumstances the Cosmic consciousness is lying in blessedness as if it were a tranquil, serene and boundless ocean. When the surface of this ocean is agitated by a gust of wind, surging waves are created. Hence, when the unmanifested Cosmic Consciousness is tossed by Prakrti, the refulgence of expression begins. This Universe, full of fleeting shows and wonders, is the crude manifestation of Cosmic Consciousness. This crudeness results from the domination of Prakrti over Purus'a.
In situations where Cosmic Consciousness is less intense, the influence of Prakrti is proportionately more pronounced. The bondage of Prakrti on finite objects is much greater than the bondage of Prakrti is in the limitless field of activities of Universal Purus'a, otherwise called Sagun'a Brahma. What, after all, is a piece of stone? It is a finite manifestation of Purus'a where tamogun'a is extremely dominant and as a result of this, the Consciousness in the shape of Purus'a appears crude. Prudent people will consider Purus'a dominated by tamah as crude or Jad'a.
Names are assigned to different objects according to the variation in the degree of crudeness of consciousness. Every object in this perceptible world is pervaded by tamogun'a for the simple reason that nothing is free from the bondage of Prakrti. Why are human beings said to be the highest creature? It is because the Consciousness of human beings is very highly developed. Humanas desire to attain happiness from within the subtle entity rather than from the crude objects. This insatiable hunger leads human beings towards divine happiness. In those unit beings where the consciousness is moderately developed, that is to say, where the entire consciousness has not been overpowered by crudeness, there is the endeavor for self-evolution and for achieving happiness. The strong display of rajogun'a in Prakrti is an outcome of this effort.
For the sake of self-preservation, one cannot remain in the state of inaction, because inaction is indicative of death, not of life. Now, the question may arise that since every entity is composed of the three gun'as does not the dead body also contain them? All the signs of what is called crudeness exist in the dead body; tamogun'a predominates while sattva and rajah are only indistinctly expressed. Therefore, there is no propensity for action and far less the capability for action. Thus we arrive at the conclusion that everything existent is pervaded by the three gun'as, but in accordance with the variation of their proportion, Prakrti is dynamic in certain situations and inert in others.
According to both Science and Philosophy, every action has a reaction which is co-existent with the original action, whether the action be a physical one or only a psychic vibration. For example, suppose you have stolen something with your own hands. In this instance there is no doubt that you have committed an act of theft. But supposing that for fear of public scandal or state punishment, you only conceived of the theft but did not carry it out. Alternatively you arranged for the theft to be committed by another person. Are you not still committing this theft from behind the scene? If you think that you will not reap the consequences for a theft committed mentally, you are wrong.
This potentiality of reaction or Sam'ska'ra that you get through physical or mental action, has to be endured by some other act inevitably. But when you perform one act which is reaping the consequence of a previous act, you are not acting independently. In such a case you act mechanically, propelled by the reaction of the previous act, and you may be obliged to do some undesirable acts that bring to you disgrace, accusation and affliction. You upbraid yourself and regret at leisure for it. It is as if your hands and feet are fettered and you are unable to avoid such actions.
So long as you consider your identity separate from Supreme Brahma and so long as you are engrossed with the individual "I", you will have to continue to perform actions and inevitably earn their reactions, which in potential form are known as Sam'ska'ras. In order that these seeds of reaction can germinate, you will have to select a new physical form. In other words, you will have to subject yourself to the cycle of birth and death in this revolution of Karma, like the oil-mill bullocks. Both Moks'a and Mukti (emancipation and liberation) will remain remote from you, beyond your access. If you make your mean ego the object of your A'tman, your actions will be a source of your enjoyment but not of your salvation.
"A'sana ma're kya'hua', jo gayii na man kii a'sh
jokolhu'ka boelko, ghar hi krosh paca's"
Does not the oil-mill bullock move on? It keeps going around in circles all the day. But though it may walk more than fifty miles, it does not advance in the least, since it is tied to the pillar of the oil-expressor. Likewise, those working with the Unit `I' as their object are similar to the bullock of the oil-expelling machine.
"Ya'vanna ks'iiyate karma shubham'ca'shubhameva ca
ta'vanna ja'yate moks'o nrn'a'm' kalpashataerapi
Yatha' laohamayaeh pa'shaeh pa'shaeh svarn'anmayaerapi
tatha' baddho bhavejjiivo karma'bhishca'shubhaeshubhaeh
(Tantra)
In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Moks'a. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.
"Na'bhuktam' ks'iiyate karma kalpakot'ishataerapi
Avashyameva bhoktavyam' krtam' karma shubha'shubham"
Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of Sam'ska'ras. The question is, how to attain salvation? When it is essential to act for maintaining one's existence, how is it possible to avoid the cycle of action and reaction?
It is known from philosophic propositions that the attainment of Mukti (liberation) or Moks'a (salvation) is possible only through spiritual practices or sa'dhana'. It therefore follows that there is certainly some means to attain liberation from sam'ska'ras.
There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phala'ka'm'ks'a' Tya'ga, (2) Abandoning the vanity of performing an act, or Kartrtva'bhima'na Tya'ga, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.
Relinquising the desire for the fruits of actions
Phala'ka'm'ks'a' Tya'ga: -- A man performs each act with a particular objective or other in mind. No act can be accomplished without an objective. For example, someone is studying for an M.A. then their aim is to graduate? But if he or she only broods over the aim and does not strive to attain it, can they be successful? What is the significance of reflecting over or striving to achieve an aim? For instance, suppose a piece of iron is tossed upwards. The higher it will go, the more it will gain the force of coming down, and as soon as its force for going up is exhausted, it will come down with the same force as it went up. This is natural, an invariable law of Prakrti. Similarly, with every thought or deed the reactions in potentiality will inevitably have to be accumulated. As soon as any act is accomplished, the growth of the potentiality of reactions is stopped and this potential energy is invariably transformed into the reactions of the actions performed. Therefore, it has been said in the Giita' --
"Karman'yeva'dhika'raste ma' phales'u kada'cana"
Human beings can only control their deeds but not the fruits thereof. When we have no command over the results of our actions, it is vain to brood over the attainment of certain objectives. There is no use in brooding. Is it not reasonable to keep on working only for the accomplishment of an act? To continue to work in this way is to relinquish the desire for the fruits of action or Phala'ka'm'ks'a tya'ga.
Abandoning the vanity of performing an act
Kartrtva'bhima'na Tya'ga: Ordinarily people perform actions with certain objective in view, but still there are many who perform actions not with a view to the result, but only for the sake of self-satisfaction or to feel elevated with vanity because they have done their duty. Suppose a particular person has donated one million rupees to a certain institution. However their mind is not at peace until they find the news of the donation published in the newspapers the following morning. All through the night he or she restlessly waits for the morning and then feels gratified to find the news of the donation in the newspapers.
Mere renunciation of the fruits of actions will not do. The vanity of having performed an act, for example the desire to see the news of gift published in the newspapers, all contributes to the formation of mental vibrations. Sam'ska'ras will continue to multiply as before.
"Karmakleshavipa'ka'shaerapara'mrs't'ah Purus'a vishes'o iishvarah.
The term 'Iishvara' means Purus'a uninfluenced by actions, afflictions, results or objectives.
For this reason one has to be actions-free in order to merge into "Iishvara". But we have seen above that so long as Prakrti's dominance prevails, it is not possible to be actions-free. By merely relinquishing the desire or pursuit of the fruits of action it is hard to get rid of the vanity of a doer, of the idea that "I do", in so far as we cannot extricate ourselves from the objects of our actions or from the contemplation of accomplishment. To avoid these, one has to always contemplate that one is a machine and Brahma alone is the machine operator who gets the work done through this machine. But even this is not sufficient to eradicate the vanity of a doer. The reason is that one may believe that although a machine, yet he or she is he is superior to others having been selected by the machine operator for that particular action being performed at that point of time.
To avoid such thoughts, the belief has to be developed that Brahma is only served or chosen by Brahma. That is, Brahma inspires us to donate and again receives the same through others. It is simply by the grace of Brahma that we act and have the favorable opportunity of performing this act. It is possible to avoid the doer's vanity or kartrtva'bhima'na tya'ga by developing this belief.
Surrendering all actions unto Brahma
However all is not over by renouncing the desire or abandoning the doer's vanity. So long as Prakrti is active, rajogun'a is there, causing actions. Doing any act means being caught by the cycle of action and reaction. What is the way out? The only way is to surrender all actions to Brahma and to ideate that every action is performed by Brahma. Such actions will not be called our own. The actions have been performed by Brahma alone and their consequences, whether good or bad, will be borne by Brahma alone. In that case we have no separate identity.
Many people do not do anything out of fear of reactions, and they become indolent. But can they really become devoid of actions? Though they do not act externally, their heart and other organs continue to function. Moreover, inactivity or apparent inaction can never be commended. Those who have surrendered all actions unto Brahma have no reason to fear to act. It also keeps the mind completely engrossed in Brahma. Sannya'sa means surrendering the mind to the Supreme Object or Brahma. Those who have surrendered their mind to Brahma are the real Sannya'sins.
In this connection, there is a befitting illustration in the Maha'bha'rata.
Draopadii inquired from Yudhisthira why he was undergoing the privations of exile in spite of his virtuous actions, while according to ordinary laws of nature he ought to be rolling in happiness. To this, Yudhisthira replied --
"Karma kari jei jan phala'kam'ks'ii hay
Baniker mata sei va'n'ijya karay
Phal lobhe karma kare, lubdha boli ta're
Lobhe punah punah pad'e narak dustare
A'mi ja'ha' karma kari, phala'ka'm'ks'ii nai
Samarpan'a kari sarva Iishvarer tha'in
(Kashiiramdas, Maha'bha'rata)
"Those who solicit the fruits of their actions are no better than merchants. He or she who acts for a gain is called a greedy person and acting under the influence of greed they are carried to the dark hell. I do not act for any fruit, rather I surrender all my actions unto Brahma."
It is invariably true that the separate identity of the soul is completely dissolved by totally submitting the mind to Brahma. As a consequence of this, human beings qualify for the attainment of liberation (Mukti) or salvation (Moks'a).
(Shrii Shrii Anandamurti -Subha's'ita Sam'graha Part 1)
In situations where Cosmic Consciousness is less intense, the influence of Prakrti is proportionately more pronounced. The bondage of Prakrti on finite objects is much greater than the bondage of Prakrti is in the limitless field of activities of Universal Purus'a, otherwise called Sagun'a Brahma. What, after all, is a piece of stone? It is a finite manifestation of Purus'a where tamogun'a is extremely dominant and as a result of this, the Consciousness in the shape of Purus'a appears crude. Prudent people will consider Purus'a dominated by tamah as crude or Jad'a.
Names are assigned to different objects according to the variation in the degree of crudeness of consciousness. Every object in this perceptible world is pervaded by tamogun'a for the simple reason that nothing is free from the bondage of Prakrti. Why are human beings said to be the highest creature? It is because the Consciousness of human beings is very highly developed. Humanas desire to attain happiness from within the subtle entity rather than from the crude objects. This insatiable hunger leads human beings towards divine happiness. In those unit beings where the consciousness is moderately developed, that is to say, where the entire consciousness has not been overpowered by crudeness, there is the endeavor for self-evolution and for achieving happiness. The strong display of rajogun'a in Prakrti is an outcome of this effort.
For the sake of self-preservation, one cannot remain in the state of inaction, because inaction is indicative of death, not of life. Now, the question may arise that since every entity is composed of the three gun'as does not the dead body also contain them? All the signs of what is called crudeness exist in the dead body; tamogun'a predominates while sattva and rajah are only indistinctly expressed. Therefore, there is no propensity for action and far less the capability for action. Thus we arrive at the conclusion that everything existent is pervaded by the three gun'as, but in accordance with the variation of their proportion, Prakrti is dynamic in certain situations and inert in others.
According to both Science and Philosophy, every action has a reaction which is co-existent with the original action, whether the action be a physical one or only a psychic vibration. For example, suppose you have stolen something with your own hands. In this instance there is no doubt that you have committed an act of theft. But supposing that for fear of public scandal or state punishment, you only conceived of the theft but did not carry it out. Alternatively you arranged for the theft to be committed by another person. Are you not still committing this theft from behind the scene? If you think that you will not reap the consequences for a theft committed mentally, you are wrong.
This potentiality of reaction or Sam'ska'ra that you get through physical or mental action, has to be endured by some other act inevitably. But when you perform one act which is reaping the consequence of a previous act, you are not acting independently. In such a case you act mechanically, propelled by the reaction of the previous act, and you may be obliged to do some undesirable acts that bring to you disgrace, accusation and affliction. You upbraid yourself and regret at leisure for it. It is as if your hands and feet are fettered and you are unable to avoid such actions.
So long as you consider your identity separate from Supreme Brahma and so long as you are engrossed with the individual "I", you will have to continue to perform actions and inevitably earn their reactions, which in potential form are known as Sam'ska'ras. In order that these seeds of reaction can germinate, you will have to select a new physical form. In other words, you will have to subject yourself to the cycle of birth and death in this revolution of Karma, like the oil-mill bullocks. Both Moks'a and Mukti (emancipation and liberation) will remain remote from you, beyond your access. If you make your mean ego the object of your A'tman, your actions will be a source of your enjoyment but not of your salvation.
"A'sana ma're kya'hua', jo gayii na man kii a'sh
jokolhu'ka boelko, ghar hi krosh paca's"
Does not the oil-mill bullock move on? It keeps going around in circles all the day. But though it may walk more than fifty miles, it does not advance in the least, since it is tied to the pillar of the oil-expressor. Likewise, those working with the Unit `I' as their object are similar to the bullock of the oil-expelling machine.
"Ya'vanna ks'iiyate karma shubham'ca'shubhameva ca
ta'vanna ja'yate moks'o nrn'a'm' kalpashataerapi
Yatha' laohamayaeh pa'shaeh pa'shaeh svarn'anmayaerapi
tatha' baddho bhavejjiivo karma'bhishca'shubhaeshubhaeh
(Tantra)
In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Moks'a. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.
"Na'bhuktam' ks'iiyate karma kalpakot'ishataerapi
Avashyameva bhoktavyam' krtam' karma shubha'shubham"
Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of Sam'ska'ras. The question is, how to attain salvation? When it is essential to act for maintaining one's existence, how is it possible to avoid the cycle of action and reaction?
It is known from philosophic propositions that the attainment of Mukti (liberation) or Moks'a (salvation) is possible only through spiritual practices or sa'dhana'. It therefore follows that there is certainly some means to attain liberation from sam'ska'ras.
There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phala'ka'm'ks'a' Tya'ga, (2) Abandoning the vanity of performing an act, or Kartrtva'bhima'na Tya'ga, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.
Relinquising the desire for the fruits of actions
Phala'ka'm'ks'a' Tya'ga: -- A man performs each act with a particular objective or other in mind. No act can be accomplished without an objective. For example, someone is studying for an M.A. then their aim is to graduate? But if he or she only broods over the aim and does not strive to attain it, can they be successful? What is the significance of reflecting over or striving to achieve an aim? For instance, suppose a piece of iron is tossed upwards. The higher it will go, the more it will gain the force of coming down, and as soon as its force for going up is exhausted, it will come down with the same force as it went up. This is natural, an invariable law of Prakrti. Similarly, with every thought or deed the reactions in potentiality will inevitably have to be accumulated. As soon as any act is accomplished, the growth of the potentiality of reactions is stopped and this potential energy is invariably transformed into the reactions of the actions performed. Therefore, it has been said in the Giita' --
"Karman'yeva'dhika'raste ma' phales'u kada'cana"
Human beings can only control their deeds but not the fruits thereof. When we have no command over the results of our actions, it is vain to brood over the attainment of certain objectives. There is no use in brooding. Is it not reasonable to keep on working only for the accomplishment of an act? To continue to work in this way is to relinquish the desire for the fruits of action or Phala'ka'm'ks'a tya'ga.
Abandoning the vanity of performing an act
Kartrtva'bhima'na Tya'ga: Ordinarily people perform actions with certain objective in view, but still there are many who perform actions not with a view to the result, but only for the sake of self-satisfaction or to feel elevated with vanity because they have done their duty. Suppose a particular person has donated one million rupees to a certain institution. However their mind is not at peace until they find the news of the donation published in the newspapers the following morning. All through the night he or she restlessly waits for the morning and then feels gratified to find the news of the donation in the newspapers.
Mere renunciation of the fruits of actions will not do. The vanity of having performed an act, for example the desire to see the news of gift published in the newspapers, all contributes to the formation of mental vibrations. Sam'ska'ras will continue to multiply as before.
"Karmakleshavipa'ka'shaerapara'mrs't'ah Purus'a vishes'o iishvarah.
The term 'Iishvara' means Purus'a uninfluenced by actions, afflictions, results or objectives.
For this reason one has to be actions-free in order to merge into "Iishvara". But we have seen above that so long as Prakrti's dominance prevails, it is not possible to be actions-free. By merely relinquishing the desire or pursuit of the fruits of action it is hard to get rid of the vanity of a doer, of the idea that "I do", in so far as we cannot extricate ourselves from the objects of our actions or from the contemplation of accomplishment. To avoid these, one has to always contemplate that one is a machine and Brahma alone is the machine operator who gets the work done through this machine. But even this is not sufficient to eradicate the vanity of a doer. The reason is that one may believe that although a machine, yet he or she is he is superior to others having been selected by the machine operator for that particular action being performed at that point of time.
To avoid such thoughts, the belief has to be developed that Brahma is only served or chosen by Brahma. That is, Brahma inspires us to donate and again receives the same through others. It is simply by the grace of Brahma that we act and have the favorable opportunity of performing this act. It is possible to avoid the doer's vanity or kartrtva'bhima'na tya'ga by developing this belief.
Surrendering all actions unto Brahma
However all is not over by renouncing the desire or abandoning the doer's vanity. So long as Prakrti is active, rajogun'a is there, causing actions. Doing any act means being caught by the cycle of action and reaction. What is the way out? The only way is to surrender all actions to Brahma and to ideate that every action is performed by Brahma. Such actions will not be called our own. The actions have been performed by Brahma alone and their consequences, whether good or bad, will be borne by Brahma alone. In that case we have no separate identity.
Many people do not do anything out of fear of reactions, and they become indolent. But can they really become devoid of actions? Though they do not act externally, their heart and other organs continue to function. Moreover, inactivity or apparent inaction can never be commended. Those who have surrendered all actions unto Brahma have no reason to fear to act. It also keeps the mind completely engrossed in Brahma. Sannya'sa means surrendering the mind to the Supreme Object or Brahma. Those who have surrendered their mind to Brahma are the real Sannya'sins.
In this connection, there is a befitting illustration in the Maha'bha'rata.
Draopadii inquired from Yudhisthira why he was undergoing the privations of exile in spite of his virtuous actions, while according to ordinary laws of nature he ought to be rolling in happiness. To this, Yudhisthira replied --
"Karma kari jei jan phala'kam'ks'ii hay
Baniker mata sei va'n'ijya karay
Phal lobhe karma kare, lubdha boli ta're
Lobhe punah punah pad'e narak dustare
A'mi ja'ha' karma kari, phala'ka'm'ks'ii nai
Samarpan'a kari sarva Iishvarer tha'in
(Kashiiramdas, Maha'bha'rata)
"Those who solicit the fruits of their actions are no better than merchants. He or she who acts for a gain is called a greedy person and acting under the influence of greed they are carried to the dark hell. I do not act for any fruit, rather I surrender all my actions unto Brahma."
It is invariably true that the separate identity of the soul is completely dissolved by totally submitting the mind to Brahma. As a consequence of this, human beings qualify for the attainment of liberation (Mukti) or salvation (Moks'a).
(Shrii Shrii Anandamurti -Subha's'ita Sam'graha Part 1)
ACTION, REACTION AND DOERSHIP
According to Lord Krs'na, neither action, nor reaction nor the sense of doership devolves on the Supreme Soul (Parama'tma'n). All these follow certain laws of nature.
Let us first examine whether Parama Purus'a, without whose permission not even a blade of grass can move, has any role to play in relation to action, reaction and the sense of doership; whether He Himself does anything in this connection.
It is said that doership, action and reaction are performed by nature. But what is the philosophical definition of 'nature'? What is ordinarily called 'nature' in English is called "Svabha'va" in Sam'skrta. What is the normal state or form of 'Svabha'va'. Svabbava is the style adopted by Prakrti for her operation. That is, Svabha'va is not an objective entity, it is only an actional flow, a special style of action.
Now the question arises, what is Prakrti? In 'Ananda Su'tram' it has been said : "Shaktih sa' Shivasya Shaktih."
Prakrti belongs to whom? She belongs to Parama Purus'a. Now Prakrti, who is sheltered in Parama Purus'a, operates both directly and also through others according to Her style of functioning. It is of course a fact that Parama Purus'a does not do anything directly; rather He gets things done indirectly through the vast operational system He has created.
It has been said before that Prakrti is a force dependent upon Parama Purus'a. Her only work is to keep Parama Purus'a satisfied. The only aim of Prakrti is to satisfy and give pleasure to Parama Purus'a. What should be the aim of Prakrti? Her only thought is, "I shall satisfy Parama Purus'a, I must please Him." That is why Prakrti always remains engrossed in the thought of Parama Purus'a, and, as a result, is gradually transformed into Parama Purus'a Himself.
"Ma'dhava, Ma'dhava Anukhan'a So'nari
Sundarii Ma'dhava Bhelii"
Vidya'pati said, "Thinking of Ma'dhava (Krs'n'a) every moment, gradually She herself became Ma'dhava". By constantly ideating on Ma'dhava, Ra'dha' gradually merged into Ma'dhava. This is why different scriptures and renowed philosophers have proclaimed, "Prakrti sa'nitya nivrtta"'. In other words, Prakrti gradually dissolves each and every moment. As a result of constant ideation on Parama Purus'a, portions of Prakrti gradually sierge in Him.
As Prakrti is also infinite, Her absolute merger is not possible. Prakrti is a perpetually dissolving entity. Every moment a certain portion of Prakrti gets metamorphosed into Parama Purus'a. So, when Prakrti is constantly being transformed into Parama Purus'a and is also dependent on Him, Parama Purus'a may say, "I am absolutely unconcerned about doership, action and reaction." Parama Purus'a may certainly say that neither is He involved directly in these affairs, nor does He do anything, and He continues to do everything through the vast operational system which He created. It is of course true.
What is understood by "Kartrttva" of an action? The literal meaning of 'Kartrttva' is authority, that is, I am the proprietor or owner of a particular action, and everything there shall move according to my will. This feeling, centering on "I", is called 'Kartrttva'. Parama Purus'a never wants that there should be this "I"-centered feeling towards the small worldly objects. He will never permit this to happen. It occurs primarily because of the influence of Avidya'ma'ya'. That is why if Parama Purus'a says that He does not do anything directly, it is not a false statement.
Now we must consider "Karma'n'i" or action. What is action'? The relative change of position of an object is called action. Suppose there is a certain object to my left. When I move this object and place it to my right, then the object is displaced. This displacement is called action. Whatever exists in this Cosmos is within the all-pervasive mind of Parama Purus'a --there is nothing outside Him. Hence the question of spatial change in relation to Him does not arise. Everything bappens within His mind. For this reason, what Krs'n'a said about action is true, because action or inaction lies only within His mind. So it was correctly said that Parama Purus'a does not directly do any action.
Now let us consider the experiencing of reactions. Wherever there is action, there is reaction. A famous scientific principle says, "For every action there is an equal and opposite reaction provided the three fundamental relative factors time, space and person-remain unchanged." That is, every reaction can also be called a kind of action. If we call "an action" "Pratyaya mu'laka karma", then the reaction of the action would be called "Sam'ska'ra mu'laka karma" (reactive momenta). If an action is accomplished within the mind of Parama Purus'a, then its reaction shall also occur there. For this reason, Parama Purus'a never experiences or undergoes reactions.
Yet that Controlling Entity, without Whose wish, without Whose order not even a blade of grass can move, cannot possibly remain absolutely aloof from action, reaction and the sense of doership. He has thus created an operational system as per the necessity and he has delegated the responsibility to it. In addition, He maintains a strict vigil over this system regarding the determination of appropriate reactions to actions.
He strictly observes the amount of ego functioning in each unit being. When human beings undergo the reactions of their bad actions or ego, it is impossible for Parama Purus'a to remain neutral or silent. Rather He feels sorry when He observes ego in people and wonders where they derived it from. Is there anything which human beings can call their own ?
Parama Purus'a feels happy when He sees the reactions to good actions : good fruits for good actions. But when He sees the miserable conditions resulting from bad actions He feels distressed. He thinks, "Why should humans indulge in bad actions? The reactive momenta are expressing themselves according to the operational system--people must experience the reactions of their actions. I am helpless in this regard."
The sun rises in the east--it is an infallible law of Parama Purus'a. How can He order the sun to rise in the west? He will not, because it is a law given by Him. If one violates the laws made by oneself, everything will be totally destroyed. The good fruits of good actions and the bad fruits of bad actions are both bondages. So intelligent people must work, and while working they should ideate, "I am the machine and Parama Purus'a is the machine-operator. I don't need the good fruits, I don't want them. Rather I am prepared to undergo the results of my bad actions and offer the fruits of my good actions to Parama Purus'a."
Human beings should live in this world with this ideation. In order to survive in this world, one must work. The aim of life is to work. And while working one should think, "I must do good work without attachment to the fruits thereof. I wish to surrender those fruits at the feet of Parama Purus'a."
(Shrii Shrii Anandamurti - A'nanda Vacana'mrtam Part 19)
Let us first examine whether Parama Purus'a, without whose permission not even a blade of grass can move, has any role to play in relation to action, reaction and the sense of doership; whether He Himself does anything in this connection.
It is said that doership, action and reaction are performed by nature. But what is the philosophical definition of 'nature'? What is ordinarily called 'nature' in English is called "Svabha'va" in Sam'skrta. What is the normal state or form of 'Svabha'va'. Svabbava is the style adopted by Prakrti for her operation. That is, Svabha'va is not an objective entity, it is only an actional flow, a special style of action.
Now the question arises, what is Prakrti? In 'Ananda Su'tram' it has been said : "Shaktih sa' Shivasya Shaktih."
Prakrti belongs to whom? She belongs to Parama Purus'a. Now Prakrti, who is sheltered in Parama Purus'a, operates both directly and also through others according to Her style of functioning. It is of course a fact that Parama Purus'a does not do anything directly; rather He gets things done indirectly through the vast operational system He has created.
It has been said before that Prakrti is a force dependent upon Parama Purus'a. Her only work is to keep Parama Purus'a satisfied. The only aim of Prakrti is to satisfy and give pleasure to Parama Purus'a. What should be the aim of Prakrti? Her only thought is, "I shall satisfy Parama Purus'a, I must please Him." That is why Prakrti always remains engrossed in the thought of Parama Purus'a, and, as a result, is gradually transformed into Parama Purus'a Himself.
"Ma'dhava, Ma'dhava Anukhan'a So'nari
Sundarii Ma'dhava Bhelii"
Vidya'pati said, "Thinking of Ma'dhava (Krs'n'a) every moment, gradually She herself became Ma'dhava". By constantly ideating on Ma'dhava, Ra'dha' gradually merged into Ma'dhava. This is why different scriptures and renowed philosophers have proclaimed, "Prakrti sa'nitya nivrtta"'. In other words, Prakrti gradually dissolves each and every moment. As a result of constant ideation on Parama Purus'a, portions of Prakrti gradually sierge in Him.
As Prakrti is also infinite, Her absolute merger is not possible. Prakrti is a perpetually dissolving entity. Every moment a certain portion of Prakrti gets metamorphosed into Parama Purus'a. So, when Prakrti is constantly being transformed into Parama Purus'a and is also dependent on Him, Parama Purus'a may say, "I am absolutely unconcerned about doership, action and reaction." Parama Purus'a may certainly say that neither is He involved directly in these affairs, nor does He do anything, and He continues to do everything through the vast operational system which He created. It is of course true.
What is understood by "Kartrttva" of an action? The literal meaning of 'Kartrttva' is authority, that is, I am the proprietor or owner of a particular action, and everything there shall move according to my will. This feeling, centering on "I", is called 'Kartrttva'. Parama Purus'a never wants that there should be this "I"-centered feeling towards the small worldly objects. He will never permit this to happen. It occurs primarily because of the influence of Avidya'ma'ya'. That is why if Parama Purus'a says that He does not do anything directly, it is not a false statement.
Now we must consider "Karma'n'i" or action. What is action'? The relative change of position of an object is called action. Suppose there is a certain object to my left. When I move this object and place it to my right, then the object is displaced. This displacement is called action. Whatever exists in this Cosmos is within the all-pervasive mind of Parama Purus'a --there is nothing outside Him. Hence the question of spatial change in relation to Him does not arise. Everything bappens within His mind. For this reason, what Krs'n'a said about action is true, because action or inaction lies only within His mind. So it was correctly said that Parama Purus'a does not directly do any action.
Now let us consider the experiencing of reactions. Wherever there is action, there is reaction. A famous scientific principle says, "For every action there is an equal and opposite reaction provided the three fundamental relative factors time, space and person-remain unchanged." That is, every reaction can also be called a kind of action. If we call "an action" "Pratyaya mu'laka karma", then the reaction of the action would be called "Sam'ska'ra mu'laka karma" (reactive momenta). If an action is accomplished within the mind of Parama Purus'a, then its reaction shall also occur there. For this reason, Parama Purus'a never experiences or undergoes reactions.
Yet that Controlling Entity, without Whose wish, without Whose order not even a blade of grass can move, cannot possibly remain absolutely aloof from action, reaction and the sense of doership. He has thus created an operational system as per the necessity and he has delegated the responsibility to it. In addition, He maintains a strict vigil over this system regarding the determination of appropriate reactions to actions.
He strictly observes the amount of ego functioning in each unit being. When human beings undergo the reactions of their bad actions or ego, it is impossible for Parama Purus'a to remain neutral or silent. Rather He feels sorry when He observes ego in people and wonders where they derived it from. Is there anything which human beings can call their own ?
Parama Purus'a feels happy when He sees the reactions to good actions : good fruits for good actions. But when He sees the miserable conditions resulting from bad actions He feels distressed. He thinks, "Why should humans indulge in bad actions? The reactive momenta are expressing themselves according to the operational system--people must experience the reactions of their actions. I am helpless in this regard."
The sun rises in the east--it is an infallible law of Parama Purus'a. How can He order the sun to rise in the west? He will not, because it is a law given by Him. If one violates the laws made by oneself, everything will be totally destroyed. The good fruits of good actions and the bad fruits of bad actions are both bondages. So intelligent people must work, and while working they should ideate, "I am the machine and Parama Purus'a is the machine-operator. I don't need the good fruits, I don't want them. Rather I am prepared to undergo the results of my bad actions and offer the fruits of my good actions to Parama Purus'a."
Human beings should live in this world with this ideation. In order to survive in this world, one must work. The aim of life is to work. And while working one should think, "I must do good work without attachment to the fruits thereof. I wish to surrender those fruits at the feet of Parama Purus'a."
(Shrii Shrii Anandamurti - A'nanda Vacana'mrtam Part 19)
Pearl-drops of Prema
1. Every aspirant in the spiritual path becomes a victim to the mood of depression in the
beginning of the Sadhana period. You will have to overcome this mood through discrimination,
reflection, Vichara, singing Hari’s Name, prayer, etc. This mood is like a passing cloud. You should
not be unnecessarily alarmed. It will pass off soon if you are vigilant.
2. Do not mistake emotion for devotion. Whenever you get the mood of depression, sing
Hari’s Name vigorously by sitting alone in your room with a melting heart. You may sing silently.
This is an easy method to drive away this undesirable mood.
3. Try to control wild outbursts of weeping. This is a weakness and negative state. But allow
the pearl-drops of Divine thrill or ecstasy to trickle down occasionally when you are in a profound
prayerful mood or meditative state.
4. Shed the precious tears of Divine Prema when you are alone, when you are in communion
with the Lord. Do not weep in the presence of others. The rare pearl-drops of Divine Prema are the
outcome of melting of the heart by the fire of devotion and the fire of Viraha or painful separation
from the Lord. Many people develop a habit of weeping and tears flow on account of frequent
irritation of lachrymal glands that secrete or manufacture the tears but not on account of devotion.
5. Sometimes man feigns to be a devotee and sheds false tears just to make his neighbours
think that he is a great devotee and on account of sympathetic action his neighbours also begin to
weep. You will witness a nice scene of a band of weeping people in a Sankirtan gathering but in the
case of heart there will be not an iota of devotion. Devotion is a very rare gift from God. Weeping is
not by itself a criterion to judge the devotional nature of a man or a woman. Do not mistake the
crocodile tears of a hypocrite Bhakta for the genuine pearl-drops of Divine Prema which inspire and
elevate the bystanders. One may not weep outwardly and yet he may be a genuine silent devotee.
6. Open the doors of your heart. Let the lightning spark of love arise in your heart. Let the
love pierce you through and through. Let the heart sing to heart. Let your soul mix with the Supreme
Soul. Let the heart-lotus blossom and waft its sweet Divine fragrance. Let the Divine thrill strike the
strings of your heart. Let the tears flow now on your cheeks. Let the Divine ecstasy fill your whole
being.
7. Lord Hari is an ocean of mercy. He has boundless love for His devotees. He is a purifier of
the sinful and the fallen. He accepted even Ajamila and that fallen woman Pingala. He drove the
chariot of Arjuna in the battlefield. He ran to save Draupadi and Gajendra. Though He is the master
of the three worlds, He is a slave of His devotees.
8. Sit silent. Collect the dissipated rays of the mind. Become serene. Repeat God’s Name:
‘Hari Om’ or ‘Sri Ram’ or ‘Om Namah Sivaya.’ Your happiness will know no bounds. God will
dwell in your heart.
9. May Lord Narayana take you to His bosom and bathe you in the sacred waters of Divine
Prema and transcendental Bliss!
(Sri Swami Sivananda - EASY STEPS TO YOGA)
beginning of the Sadhana period. You will have to overcome this mood through discrimination,
reflection, Vichara, singing Hari’s Name, prayer, etc. This mood is like a passing cloud. You should
not be unnecessarily alarmed. It will pass off soon if you are vigilant.
2. Do not mistake emotion for devotion. Whenever you get the mood of depression, sing
Hari’s Name vigorously by sitting alone in your room with a melting heart. You may sing silently.
This is an easy method to drive away this undesirable mood.
3. Try to control wild outbursts of weeping. This is a weakness and negative state. But allow
the pearl-drops of Divine thrill or ecstasy to trickle down occasionally when you are in a profound
prayerful mood or meditative state.
4. Shed the precious tears of Divine Prema when you are alone, when you are in communion
with the Lord. Do not weep in the presence of others. The rare pearl-drops of Divine Prema are the
outcome of melting of the heart by the fire of devotion and the fire of Viraha or painful separation
from the Lord. Many people develop a habit of weeping and tears flow on account of frequent
irritation of lachrymal glands that secrete or manufacture the tears but not on account of devotion.
5. Sometimes man feigns to be a devotee and sheds false tears just to make his neighbours
think that he is a great devotee and on account of sympathetic action his neighbours also begin to
weep. You will witness a nice scene of a band of weeping people in a Sankirtan gathering but in the
case of heart there will be not an iota of devotion. Devotion is a very rare gift from God. Weeping is
not by itself a criterion to judge the devotional nature of a man or a woman. Do not mistake the
crocodile tears of a hypocrite Bhakta for the genuine pearl-drops of Divine Prema which inspire and
elevate the bystanders. One may not weep outwardly and yet he may be a genuine silent devotee.
6. Open the doors of your heart. Let the lightning spark of love arise in your heart. Let the
love pierce you through and through. Let the heart sing to heart. Let your soul mix with the Supreme
Soul. Let the heart-lotus blossom and waft its sweet Divine fragrance. Let the Divine thrill strike the
strings of your heart. Let the tears flow now on your cheeks. Let the Divine ecstasy fill your whole
being.
7. Lord Hari is an ocean of mercy. He has boundless love for His devotees. He is a purifier of
the sinful and the fallen. He accepted even Ajamila and that fallen woman Pingala. He drove the
chariot of Arjuna in the battlefield. He ran to save Draupadi and Gajendra. Though He is the master
of the three worlds, He is a slave of His devotees.
8. Sit silent. Collect the dissipated rays of the mind. Become serene. Repeat God’s Name:
‘Hari Om’ or ‘Sri Ram’ or ‘Om Namah Sivaya.’ Your happiness will know no bounds. God will
dwell in your heart.
9. May Lord Narayana take you to His bosom and bathe you in the sacred waters of Divine
Prema and transcendental Bliss!
(Sri Swami Sivananda - EASY STEPS TO YOGA)
30 July 2011
Bhakti Yoga Sadhana
1. Bhakti is the slender silken thread of Prema or Love that binds the heart of a devotee with the Lotus Feet of the Lord. Bhakti is intense devotion and supreme attachment to God. It is the spontaneous outpouring of love towards God. It is pure, unselfish, Divine Love or Suddha Prema.
Bhakti is sacred, higher emotion with sublime sentiment that unites the devotee with the Lord. It has to be experienced by the Bhaktas.
2. Human love is all hollow. It is mere animal attraction. It is passion. It is carnal love. It is
selfish love. It is ever changing. It is all hypocrisy and mere show. The wife does not care for her
husband when he is in the role of unemployment. She frowns at him. The husband dislikes his wife
when she loses her beauty on account of some chronic diseases. You can find real, lasting love in
God alone. His love knows no change.
3. Bhakti is the basis of religious life. Bhakti destroys Vasanas and egoism. A life without
Bhakti, faith, love and devotion is a dreary waste. Bhakti softens the heart and removes jealousy,
hatred, lust, anger, egoism, pride and arrogance. It infuses joy, Divine ecstasy, Bliss, Peace and
Knowledge. All cares, worries, anxieties, fears, mental torments and tribulations entirely vanish.
The devotee is freed from the Samsaric wheel of births and deaths. He attains the Immortal Abode
of everlasting Peace, Bliss and Knowledge.
4. Sakamya Bhakti is one where the Bhakta worships God for getting riches, son or for
removal of sufferings from diseases. Vyabhicharini Bhakti is one in which the devotee worships or
loves God for some time and then his wife, children and property for some time. To love God and
God alone for ever and ever is Avyabhicharini Bhakti. Prahlada in the advanced stage of devotion
meditated on his own self as Lord Hari. This is Abheda Bhakti.
5. The Bhakta remains in the Loka where Lord Vishnu resides like an inhabitant of a state.
This is Salokya Mukti. In Sameepya Mukti, the Bhakta remains in close proximity with the Lord
like the attendant of a king. In Sarupya Mukti he gets the same form like that of the Lord like the
brother of a king. In Sayujya Mukti, he becomes one with the Lord like salt and water. Thus there
are four kinds of Mukti for the Bhaktas.
6. Out of love the formless Brahman assumes the form of Lord Hari to please His devotees.
God is an embodiment of mercy. The Lord runs after His devotees with food and water in His hands
to the forests. He becomes a slave of His devotees. Lord Vishnu says to Prahlada: “Dear, you are too
tender of age and too delicate of body to stand the terrible tortures inflicted on you by the
hot-headed father. A parallel of his atrocious deed I have never seen before. Pray, therefore, excuse
Me if I was late in coming to your rescue.” Again Lord Krishna says: “I am not in My control. I am
under the complete control of My Bhaktas. They have taken entire possession of My heart. How can
I leave them when they have taken entire possession of My heart? How can I leave them when they
have renounced everything for My sake? He who seeks Me in all things, and all things in Me, to him
I am never lost, nor he to Me.”
7. By following the following nine modes of worship (Navavidha Bhakti), you can develop
Bhakti and attain God-realisation: Sravana (hearing the Lila of God); Kirtana (singing His praise);
Smarana (remembering His Name); Padasevana (worshipping His Lotus Feet); Archana
(offerings); Vandana (prostration); Dasya (service); Sakhya (friendship) and Atmanivedana
(complete self-surrender). Study the Gita, the Ramayana and the Bhagavata. Have Satsanga. Visit
holy places (Teertha-Yatra). Do Japa. Meditate. Sing His Name. You can develop Bhakti and have
His Darsana.
8. Do you really want God? Do you really thirst for His Darsana? Have you got spiritual
hunger? You may deliver thrilling lectures on Bhakti. You may write several volumes on Bhakti,
and yet you may not possess a grain of true devotion. He who thirsts for Darsana of God will
develop Bhakti. If there is sincere demand for God, then the supply will come. By regular, steady
Sadhana may you attain Peace, Bliss, Knowledge, Perfection and God realisation!
9. The Name of God chanted in any way, correctly or incorrectly, knowingly or
unknowingly, carefully or carelessly is sure to give the desired result. The Glory of the Name of
God cannot be established through reasoning and intellect. It can certainly be experienced or
realised only through devotion, faith and constant repetition of the Name. Every Name is filled with
countless potencies or Saktis. The power of the Name is ineffable. Its glory is indescribable. The
efficacy and inherent Sakti of the Name of God is unfathomable.
10. Just as fire has the natural property of burning inflammable things, so also the Name of
God has the power of burning the sins, Samskaras and Vasanas and bestowing Eternal Bliss and
everlasting peace on those who repeat the Name of the Lord. Just as burning quality is natural and
inherent in fire, so also the power of destroying sins with their very root and branch and bringing the
aspirant into blissful union with the Lord through Bhava-Samadhi is natural and inherent in the
Name of God.
11. O man! Take refuge in the Name. Nami and Name are inseparable. Sing the Lord’s
Name incessantly. Remember the Name of the Lord with every incoming and outgoing breath. In
this iron age Namasmarana or Japa is the easiest, quickest, safest and surest way to reach God and to
attain Immortality and Perennial Joy. Glory to the Lord. Glory to His Name. Sing ‘Hari Om,’ ‘Sri
Ram,’ ‘Radheysyam,’ ‘Hare Rama Hare Rama Rama Rama Hare Hare, Hare Krishna Hare Krishna
Krishna Krishna Hare Hare.’
(Sri Swami Sivananda - EASY STEPS TO YOGA)
Bhakti is sacred, higher emotion with sublime sentiment that unites the devotee with the Lord. It has to be experienced by the Bhaktas.
2. Human love is all hollow. It is mere animal attraction. It is passion. It is carnal love. It is
selfish love. It is ever changing. It is all hypocrisy and mere show. The wife does not care for her
husband when he is in the role of unemployment. She frowns at him. The husband dislikes his wife
when she loses her beauty on account of some chronic diseases. You can find real, lasting love in
God alone. His love knows no change.
3. Bhakti is the basis of religious life. Bhakti destroys Vasanas and egoism. A life without
Bhakti, faith, love and devotion is a dreary waste. Bhakti softens the heart and removes jealousy,
hatred, lust, anger, egoism, pride and arrogance. It infuses joy, Divine ecstasy, Bliss, Peace and
Knowledge. All cares, worries, anxieties, fears, mental torments and tribulations entirely vanish.
The devotee is freed from the Samsaric wheel of births and deaths. He attains the Immortal Abode
of everlasting Peace, Bliss and Knowledge.
4. Sakamya Bhakti is one where the Bhakta worships God for getting riches, son or for
removal of sufferings from diseases. Vyabhicharini Bhakti is one in which the devotee worships or
loves God for some time and then his wife, children and property for some time. To love God and
God alone for ever and ever is Avyabhicharini Bhakti. Prahlada in the advanced stage of devotion
meditated on his own self as Lord Hari. This is Abheda Bhakti.
5. The Bhakta remains in the Loka where Lord Vishnu resides like an inhabitant of a state.
This is Salokya Mukti. In Sameepya Mukti, the Bhakta remains in close proximity with the Lord
like the attendant of a king. In Sarupya Mukti he gets the same form like that of the Lord like the
brother of a king. In Sayujya Mukti, he becomes one with the Lord like salt and water. Thus there
are four kinds of Mukti for the Bhaktas.
6. Out of love the formless Brahman assumes the form of Lord Hari to please His devotees.
God is an embodiment of mercy. The Lord runs after His devotees with food and water in His hands
to the forests. He becomes a slave of His devotees. Lord Vishnu says to Prahlada: “Dear, you are too
tender of age and too delicate of body to stand the terrible tortures inflicted on you by the
hot-headed father. A parallel of his atrocious deed I have never seen before. Pray, therefore, excuse
Me if I was late in coming to your rescue.” Again Lord Krishna says: “I am not in My control. I am
under the complete control of My Bhaktas. They have taken entire possession of My heart. How can
I leave them when they have taken entire possession of My heart? How can I leave them when they
have renounced everything for My sake? He who seeks Me in all things, and all things in Me, to him
I am never lost, nor he to Me.”
7. By following the following nine modes of worship (Navavidha Bhakti), you can develop
Bhakti and attain God-realisation: Sravana (hearing the Lila of God); Kirtana (singing His praise);
Smarana (remembering His Name); Padasevana (worshipping His Lotus Feet); Archana
(offerings); Vandana (prostration); Dasya (service); Sakhya (friendship) and Atmanivedana
(complete self-surrender). Study the Gita, the Ramayana and the Bhagavata. Have Satsanga. Visit
holy places (Teertha-Yatra). Do Japa. Meditate. Sing His Name. You can develop Bhakti and have
His Darsana.
8. Do you really want God? Do you really thirst for His Darsana? Have you got spiritual
hunger? You may deliver thrilling lectures on Bhakti. You may write several volumes on Bhakti,
and yet you may not possess a grain of true devotion. He who thirsts for Darsana of God will
develop Bhakti. If there is sincere demand for God, then the supply will come. By regular, steady
Sadhana may you attain Peace, Bliss, Knowledge, Perfection and God realisation!
9. The Name of God chanted in any way, correctly or incorrectly, knowingly or
unknowingly, carefully or carelessly is sure to give the desired result. The Glory of the Name of
God cannot be established through reasoning and intellect. It can certainly be experienced or
realised only through devotion, faith and constant repetition of the Name. Every Name is filled with
countless potencies or Saktis. The power of the Name is ineffable. Its glory is indescribable. The
efficacy and inherent Sakti of the Name of God is unfathomable.
10. Just as fire has the natural property of burning inflammable things, so also the Name of
God has the power of burning the sins, Samskaras and Vasanas and bestowing Eternal Bliss and
everlasting peace on those who repeat the Name of the Lord. Just as burning quality is natural and
inherent in fire, so also the power of destroying sins with their very root and branch and bringing the
aspirant into blissful union with the Lord through Bhava-Samadhi is natural and inherent in the
Name of God.
11. O man! Take refuge in the Name. Nami and Name are inseparable. Sing the Lord’s
Name incessantly. Remember the Name of the Lord with every incoming and outgoing breath. In
this iron age Namasmarana or Japa is the easiest, quickest, safest and surest way to reach God and to
attain Immortality and Perennial Joy. Glory to the Lord. Glory to His Name. Sing ‘Hari Om,’ ‘Sri
Ram,’ ‘Radheysyam,’ ‘Hare Rama Hare Rama Rama Rama Hare Hare, Hare Krishna Hare Krishna
Krishna Krishna Hare Hare.’
(Sri Swami Sivananda - EASY STEPS TO YOGA)
Gist of Karma Yoga
1. Karma Yoga is selfless service unto humanity. The important point is to serve humanity
without any attachment or egoism. The central teaching of the Gita is non-attachment to work. Lord
Krishna says: “Work incessantly. Your duty is to work but not expect the fruits thereof.”
2. The mind is so framed that it cannot work without expectation of fruits or anticipation of
rewards or even appreciation. You will have to train the mind to work disinterestedly. Worldly
people cannot understand the spirit of Nishkamya Karma Yoga as their minds are charged or
saturated with impurities. Do vigorous service for some time. You will grasp the spirit of
Nishkamya service.
3.AKarma Yogi should be absolutely free from greed, lust, anger and egoism. Then only he
can do real useful service. Even if there are traces of these Doshas, he should try to remove them one
by one.
4. A Karma Yogi should have an amiable, loving, social nature. He should have perfect
adaptability, tolerance, sympathy, cosmic love and mercy. He should be able to adjust himself to
the ways and habits of others. He should have an all-embracing and all-inclusive heart and equal
vision. He should have a cool and balanced mind. He should rejoice in the welfare of others. He
should have all the organs under perfect control. He should lead a very simple life. He should bear
insult, disrespect, dishonour, censure infamy, disgrace, harsh words, heat and cold and the pain of
diseases. He should have power of endurance. He should have absolute faith in himself, in God, in
scriptures and in the words of his Guru. Such a man becomes a good Karma Yogi and reaches the
Goal quickly.
5. The man who serves the world really serves himself. That man who helps others really
helps himself. This is an important point. When you serve a man, when you serve your country,
always think that the Lord has given you a rare opportunity to improve, correct and mould yourself
by service. Be grateful to that man who has given you a chance to serve him.
6. Karma Yoga prepares the mind for the reception of Light or Knowledge. It expands the
heart and breaks all barriers that stand in the way of unity or oneness. Karma Yoga is the effective
Sadhana for Chitta Suddhi.
7. By doing selfless service you purify your heart. Egoism, hatred, jealousy, idea of
superiority and all the kindred negative qualities will vanish. Humility, pure love, sympathy,
tolerance, and mercy will be developed. Sense of separateness will be annihilated. Selfishness will
be eradicated. You will get a broad and liberal outlook of life. You will begin to feel oneness and
unity. Eventually you will attain knowledge of the Self. You will realise ‘One in All’ and ‘All in
One.’ You will feel unbounded joy. World is nothing but manifestation of God. Service of
humanity and country is service of God. Service is worship.
8. Generally people are impatient and they expect Siddhis after doing a little service. The
real Karma Yogi who serves the people with humility and Atma Bhava (seeing God in every face)
becomes a real ruler of the world. He is honoured and respected by all. The more service you do
with Atma Bhava, the more power, energy, and capacity you will get. Practise this and feel.
9. When the thought of doing good to others becomes part and parcel of a man’s very being,
then he will not entertain any least motive at all. He takes immense delight in serving others, in
doing good to others. There is peculiar joy and Ananda in the vigorous Nishkamya service. He gets
inner spiritual strength and power by performing motiveless and selfless actions.
10. Never grumble or murmur when you do service to others. Take delight in service. Be
ever ready to serve others. Watch for opportunities to serve. Never miss a single opportunity. Create
opportunities. Create field of good service.
11. In the practice of Nishkamya Karma Yoga, there is no loss of effort. There is no harm.
There is no transgression also. Even a little of this practice can protect you from great fear of birth
and death with its concomitant evils. You will reap the fruits of Karma Yoga, viz., Jnana. There is
no uncertainty here. The path of Karma Yoga eventually leads to the attainment of Bliss of the Self.
(Sri Swami Sivananda - EASY STEPS TO YOGA)
without any attachment or egoism. The central teaching of the Gita is non-attachment to work. Lord
Krishna says: “Work incessantly. Your duty is to work but not expect the fruits thereof.”
2. The mind is so framed that it cannot work without expectation of fruits or anticipation of
rewards or even appreciation. You will have to train the mind to work disinterestedly. Worldly
people cannot understand the spirit of Nishkamya Karma Yoga as their minds are charged or
saturated with impurities. Do vigorous service for some time. You will grasp the spirit of
Nishkamya service.
3.AKarma Yogi should be absolutely free from greed, lust, anger and egoism. Then only he
can do real useful service. Even if there are traces of these Doshas, he should try to remove them one
by one.
4. A Karma Yogi should have an amiable, loving, social nature. He should have perfect
adaptability, tolerance, sympathy, cosmic love and mercy. He should be able to adjust himself to
the ways and habits of others. He should have an all-embracing and all-inclusive heart and equal
vision. He should have a cool and balanced mind. He should rejoice in the welfare of others. He
should have all the organs under perfect control. He should lead a very simple life. He should bear
insult, disrespect, dishonour, censure infamy, disgrace, harsh words, heat and cold and the pain of
diseases. He should have power of endurance. He should have absolute faith in himself, in God, in
scriptures and in the words of his Guru. Such a man becomes a good Karma Yogi and reaches the
Goal quickly.
5. The man who serves the world really serves himself. That man who helps others really
helps himself. This is an important point. When you serve a man, when you serve your country,
always think that the Lord has given you a rare opportunity to improve, correct and mould yourself
by service. Be grateful to that man who has given you a chance to serve him.
6. Karma Yoga prepares the mind for the reception of Light or Knowledge. It expands the
heart and breaks all barriers that stand in the way of unity or oneness. Karma Yoga is the effective
Sadhana for Chitta Suddhi.
7. By doing selfless service you purify your heart. Egoism, hatred, jealousy, idea of
superiority and all the kindred negative qualities will vanish. Humility, pure love, sympathy,
tolerance, and mercy will be developed. Sense of separateness will be annihilated. Selfishness will
be eradicated. You will get a broad and liberal outlook of life. You will begin to feel oneness and
unity. Eventually you will attain knowledge of the Self. You will realise ‘One in All’ and ‘All in
One.’ You will feel unbounded joy. World is nothing but manifestation of God. Service of
humanity and country is service of God. Service is worship.
8. Generally people are impatient and they expect Siddhis after doing a little service. The
real Karma Yogi who serves the people with humility and Atma Bhava (seeing God in every face)
becomes a real ruler of the world. He is honoured and respected by all. The more service you do
with Atma Bhava, the more power, energy, and capacity you will get. Practise this and feel.
9. When the thought of doing good to others becomes part and parcel of a man’s very being,
then he will not entertain any least motive at all. He takes immense delight in serving others, in
doing good to others. There is peculiar joy and Ananda in the vigorous Nishkamya service. He gets
inner spiritual strength and power by performing motiveless and selfless actions.
10. Never grumble or murmur when you do service to others. Take delight in service. Be
ever ready to serve others. Watch for opportunities to serve. Never miss a single opportunity. Create
opportunities. Create field of good service.
11. In the practice of Nishkamya Karma Yoga, there is no loss of effort. There is no harm.
There is no transgression also. Even a little of this practice can protect you from great fear of birth
and death with its concomitant evils. You will reap the fruits of Karma Yoga, viz., Jnana. There is
no uncertainty here. The path of Karma Yoga eventually leads to the attainment of Bliss of the Self.
(Sri Swami Sivananda - EASY STEPS TO YOGA)
Essence of Sadhana
1. Get up at 4 a.m. daily. This is Brahmamuhurta which is extremely favourable for
meditation on God.
2. Asana: Sit on Padma, Siddha or Sukha Asana for Japa and meditation for half an hour,
facing the east or the north. Increase the period gradually to three hours. Do Sirshasana and
Sarvangasana for keeping up Brahmacharya and health. Take light physical exercises as walking,
etc., regularly. Do twenty Pranayamas.
3. Japa: Repeat any Mantra as pure Om or Om Namo Narayanaya, Om Namah Sivaya, Om
Namo Bhagavate Vasudevaya, Om Saravanabhavaya Namah, Sita Ram, Sri Ram, Hari Om, or
Gayatri, according to your taste or inclination, from 108 to 21,600 times daily.
4. Dietetic Discipline: Take Sattvic food (Suddha Ahara). Give up chillies, tamarind, garlic,
onion, sour articles, oil, mustard, asafoetida. Observe moderation in diet (Mitahara). Do not
overload the stomach. Give up those things which the mind likes best for a fortnight in a year. Eat
simple fool. Milk and fruits help concentration. Take food as medicine to keep the life going. Eating
for enjoyment is sin. Give up salt and sugar for a month. You must be able to live on rice, Dhal and
bread without any chutney. Do not ask for extra salt for Dhal and sugar for tea, coffee or milk.
5. Have a separate meditation room under lock and key.
6. Do charity regularly, every month, or even daily according to your means, say six paise
per rupee.
7. Svadhyaya: Study systematically the Gita, the Ramayana, the Bhagavata,
Vishnu-Sahasranama, Lalita-Sahasranama, Aditya Hridaya, the Upanishads or the Yoga
Vasishtha, the Bible, the Zend Avesta, the Koran, the Tripitakas, the Granth Sahib, etc., from half
an hour to one hour daily and have Suddha Vichara.
8. Preserve the vital force (Veerya) very, very carefully. Veerya is God in motion or
manifestation—Vibhuti. Veerya is all power. Veerya is all money. Veerya is the essence of life,
thought and intelligence.
9. Get by heart some prayer-Slokas, Stotras and repeat them as soon as you sit in the Asana
before starting Japa or meditation. This will elevate the mind quickly.
10. Have constant Satsanga. Give up bad company, smoking, meat and alcoholic liquors
entirely. Do not develop any evil habits.
11. Fast on Ekadasi or live on milk and fruits only.
12. Have Japa Mala (rosary) round your neck or in your pocket or underneath your pillow at
night.
13. Observe Mouna (vow of silence) for a couple of hours daily.
14. Speak the truth at all cost. Speak a little. Speak sweetly.
15. Reduce your wants. If you have four shirts, reduce the number to three or two. Lead a
happy, contented life. Avoid unnecessary worry. Have plain living and high thinking.
16. Never hurt anybody (Ahimsa Paramo Dharmah). Control anger by love, Kshama
(forgiveness) and Daya (compassion).
17. Do not depend upon servants. Self-reliance is the highest of all virtues.
18. Think of the mistakes you have committed during the course of the day, just before
retiring to bed (self-analysis). Keep daily diary and self-correction register. Do not brood over past
mistakes.
19. Remember that death is awaiting you at every moment. Never fail to fulfil your duties.
Have pure conduct (Sadachara).
20. Think of God as soon as you wake up and just before you go to sleep. Surrender yourself
completely to God (Saranagati).
This is the essence of all spiritual Sadhanas. This will lead you to Moksha. All these Niyamas or spiritual canons must be rigidly observed. You must not give leniency to the mind.
(Sri Swami Sivananda - EASY STEPS TO YOGA)
meditation on God.
2. Asana: Sit on Padma, Siddha or Sukha Asana for Japa and meditation for half an hour,
facing the east or the north. Increase the period gradually to three hours. Do Sirshasana and
Sarvangasana for keeping up Brahmacharya and health. Take light physical exercises as walking,
etc., regularly. Do twenty Pranayamas.
3. Japa: Repeat any Mantra as pure Om or Om Namo Narayanaya, Om Namah Sivaya, Om
Namo Bhagavate Vasudevaya, Om Saravanabhavaya Namah, Sita Ram, Sri Ram, Hari Om, or
Gayatri, according to your taste or inclination, from 108 to 21,600 times daily.
4. Dietetic Discipline: Take Sattvic food (Suddha Ahara). Give up chillies, tamarind, garlic,
onion, sour articles, oil, mustard, asafoetida. Observe moderation in diet (Mitahara). Do not
overload the stomach. Give up those things which the mind likes best for a fortnight in a year. Eat
simple fool. Milk and fruits help concentration. Take food as medicine to keep the life going. Eating
for enjoyment is sin. Give up salt and sugar for a month. You must be able to live on rice, Dhal and
bread without any chutney. Do not ask for extra salt for Dhal and sugar for tea, coffee or milk.
5. Have a separate meditation room under lock and key.
6. Do charity regularly, every month, or even daily according to your means, say six paise
per rupee.
7. Svadhyaya: Study systematically the Gita, the Ramayana, the Bhagavata,
Vishnu-Sahasranama, Lalita-Sahasranama, Aditya Hridaya, the Upanishads or the Yoga
Vasishtha, the Bible, the Zend Avesta, the Koran, the Tripitakas, the Granth Sahib, etc., from half
an hour to one hour daily and have Suddha Vichara.
8. Preserve the vital force (Veerya) very, very carefully. Veerya is God in motion or
manifestation—Vibhuti. Veerya is all power. Veerya is all money. Veerya is the essence of life,
thought and intelligence.
9. Get by heart some prayer-Slokas, Stotras and repeat them as soon as you sit in the Asana
before starting Japa or meditation. This will elevate the mind quickly.
10. Have constant Satsanga. Give up bad company, smoking, meat and alcoholic liquors
entirely. Do not develop any evil habits.
11. Fast on Ekadasi or live on milk and fruits only.
12. Have Japa Mala (rosary) round your neck or in your pocket or underneath your pillow at
night.
13. Observe Mouna (vow of silence) for a couple of hours daily.
14. Speak the truth at all cost. Speak a little. Speak sweetly.
15. Reduce your wants. If you have four shirts, reduce the number to three or two. Lead a
happy, contented life. Avoid unnecessary worry. Have plain living and high thinking.
16. Never hurt anybody (Ahimsa Paramo Dharmah). Control anger by love, Kshama
(forgiveness) and Daya (compassion).
17. Do not depend upon servants. Self-reliance is the highest of all virtues.
18. Think of the mistakes you have committed during the course of the day, just before
retiring to bed (self-analysis). Keep daily diary and self-correction register. Do not brood over past
mistakes.
19. Remember that death is awaiting you at every moment. Never fail to fulfil your duties.
Have pure conduct (Sadachara).
20. Think of God as soon as you wake up and just before you go to sleep. Surrender yourself
completely to God (Saranagati).
This is the essence of all spiritual Sadhanas. This will lead you to Moksha. All these Niyamas or spiritual canons must be rigidly observed. You must not give leniency to the mind.
(Sri Swami Sivananda - EASY STEPS TO YOGA)
Yoga for Health
1. Most of the diseases take their origin in over-eating, sexual excess and outbursts of anger
and hatred. If the mind is kept cool and calm at all times, you will have wonderful health, strength
and vitality. Energy is depleted by fits of anger. The cells and tissues are filled with morbid,
poisonous materials, when one loses his temper and entertains deep hatred. Various sorts of
physical ailments crop up. The blood becomes hot and thin and consequently night pollution
results. Various kinds of nervous diseases are attributable to excessive loss of the seminal energy
and frequent fits of explosive anger or wrath.
2. Let any disease remain in your body. Do not bother too much. Do not fret and fume.
Develop the powers of endurance and resistance. Strengthen your body, mind and nerves. Take
plenty of open-air exercises, substantial nutritious food, medicated oil bath and plenty of rest. Have
mental and physical recreation. Lead a well-regulated life. Be moderate in food, drink and
enjoyments. Lead a spiritual life. All diseases will leave your body by themselves. All microbes
will die, when your vitality, vigour and strength are at a flood tide. This is the secret of health and
happiness.
3. Do not be carried away by the pompous advertisements made by quacks and charlatans.
Lead a simple natural life. You will become all right soon. Do not spend any money in purchasing
the so-called patent medicines and specifics. They are worthless. Quacks try to exploit the
credulous and the ignorant. Beware. Do not go to the doctors very often. Endeavour to qualify
yourself as your own doctor. Understand the laws of nature and the principles of hygiene and
health. Do not trespass against the laws of health.
4. Bask in the sun. Expose your body to the rays of the sun for a short time daily. This is
heliotherapy or sun-treatment. Sun is the source of energy and power. You will derive energy and
power from the sun.
5. Soak 12 almonds at night. Remove the skin and take the almonds with some sugarcandy
in the early morning. Or you can make a refreshing beverage by grinding these almonds with a little
black pepper and sugarcandy. This is called ‘thandai’ by the Punjabis. This is a fine, cooling and
strength-giving tonic.
6. Rest in bed is necessary. Adjust your diet. Take simple, wholesome, easily digestible,
bland and non-irritating food. Give up hot, pungent curries, chutneys and chilliest Rest the stomach
and the small bowels by taking recourse to partial fasts. If you can fast for a whole day, it is all the
better. Fasting eliminates poisons and overhauls the system thoroughly. You can take sago and milk
barley water and fruits like sweet oranges, grapes, etc. If you are thirsty, you can take lemon or
orange juice with sugarcandy.
7. Observe Brahmacharya. Get up at 4 a.m. and practice Japa of ‘Hari Om’ or any other
Mantra and also meditation for one hour. The Name of the Lord is the best medicine or tonic in the
world. You should have intense faith in the power of the Names of the Lord. Incurable diseases are
cured by Japa or singing Hari’s Name. Meditation creates new, healthy vibrations in all the cells of
the body and removes any kind of disease. All the tissues are bathed in the nectar that flows during
meditation. All germs that cause diseases are destroyed. The rationale of this kind of Yogic or
spiritual treatment is yet unknown to the medical profession.
8. Why do you unnecessarily introduce foreign drugs into the system? Resort to Nature
Cure and Yogic Chikitsa. Practise regularly Pranayama, breathing exercises, Asanas, concentration
and meditation. This is the ideal treatment. Do not think too much of the disease and too much of the
body. Too much thinking of the disease will intensify the malady. Keep the mind fully occupied in
some way or the other. This is very important. Take away the mind from the body and think of the
diseaseless Atma or Soul within, the bed-rock or substratum for the body and mind. Friend,
cultivate this kind of Atma-chintana and attain the Anamayapada or the Painless State Param
Dhama or Immortal Brahman. Cheer yourself up. Have a cheerful countenance always. Meditate on
Om. Think of Om. Sing Om. Om is thy real name. Om is the best tonic, specific or sheet anchor,
panacea or cure-all, ‘pick-me-up’ or sovereign remedy for all diseases. Smile and laugh. Thou art
bodiless, undying Soul. Never, never forget this.
9. May God bless you with perfect health, high standard of vigour, strength, vitality and
longevity. May you prosper gloriously! Om Santi!
(Sri Swami Sivananda - EASY STEPS TO YOGA)
and hatred. If the mind is kept cool and calm at all times, you will have wonderful health, strength
and vitality. Energy is depleted by fits of anger. The cells and tissues are filled with morbid,
poisonous materials, when one loses his temper and entertains deep hatred. Various sorts of
physical ailments crop up. The blood becomes hot and thin and consequently night pollution
results. Various kinds of nervous diseases are attributable to excessive loss of the seminal energy
and frequent fits of explosive anger or wrath.
2. Let any disease remain in your body. Do not bother too much. Do not fret and fume.
Develop the powers of endurance and resistance. Strengthen your body, mind and nerves. Take
plenty of open-air exercises, substantial nutritious food, medicated oil bath and plenty of rest. Have
mental and physical recreation. Lead a well-regulated life. Be moderate in food, drink and
enjoyments. Lead a spiritual life. All diseases will leave your body by themselves. All microbes
will die, when your vitality, vigour and strength are at a flood tide. This is the secret of health and
happiness.
3. Do not be carried away by the pompous advertisements made by quacks and charlatans.
Lead a simple natural life. You will become all right soon. Do not spend any money in purchasing
the so-called patent medicines and specifics. They are worthless. Quacks try to exploit the
credulous and the ignorant. Beware. Do not go to the doctors very often. Endeavour to qualify
yourself as your own doctor. Understand the laws of nature and the principles of hygiene and
health. Do not trespass against the laws of health.
4. Bask in the sun. Expose your body to the rays of the sun for a short time daily. This is
heliotherapy or sun-treatment. Sun is the source of energy and power. You will derive energy and
power from the sun.
5. Soak 12 almonds at night. Remove the skin and take the almonds with some sugarcandy
in the early morning. Or you can make a refreshing beverage by grinding these almonds with a little
black pepper and sugarcandy. This is called ‘thandai’ by the Punjabis. This is a fine, cooling and
strength-giving tonic.
6. Rest in bed is necessary. Adjust your diet. Take simple, wholesome, easily digestible,
bland and non-irritating food. Give up hot, pungent curries, chutneys and chilliest Rest the stomach
and the small bowels by taking recourse to partial fasts. If you can fast for a whole day, it is all the
better. Fasting eliminates poisons and overhauls the system thoroughly. You can take sago and milk
barley water and fruits like sweet oranges, grapes, etc. If you are thirsty, you can take lemon or
orange juice with sugarcandy.
7. Observe Brahmacharya. Get up at 4 a.m. and practice Japa of ‘Hari Om’ or any other
Mantra and also meditation for one hour. The Name of the Lord is the best medicine or tonic in the
world. You should have intense faith in the power of the Names of the Lord. Incurable diseases are
cured by Japa or singing Hari’s Name. Meditation creates new, healthy vibrations in all the cells of
the body and removes any kind of disease. All the tissues are bathed in the nectar that flows during
meditation. All germs that cause diseases are destroyed. The rationale of this kind of Yogic or
spiritual treatment is yet unknown to the medical profession.
8. Why do you unnecessarily introduce foreign drugs into the system? Resort to Nature
Cure and Yogic Chikitsa. Practise regularly Pranayama, breathing exercises, Asanas, concentration
and meditation. This is the ideal treatment. Do not think too much of the disease and too much of the
body. Too much thinking of the disease will intensify the malady. Keep the mind fully occupied in
some way or the other. This is very important. Take away the mind from the body and think of the
diseaseless Atma or Soul within, the bed-rock or substratum for the body and mind. Friend,
cultivate this kind of Atma-chintana and attain the Anamayapada or the Painless State Param
Dhama or Immortal Brahman. Cheer yourself up. Have a cheerful countenance always. Meditate on
Om. Think of Om. Sing Om. Om is thy real name. Om is the best tonic, specific or sheet anchor,
panacea or cure-all, ‘pick-me-up’ or sovereign remedy for all diseases. Smile and laugh. Thou art
bodiless, undying Soul. Never, never forget this.
9. May God bless you with perfect health, high standard of vigour, strength, vitality and
longevity. May you prosper gloriously! Om Santi!
(Sri Swami Sivananda - EASY STEPS TO YOGA)
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