Creation According to Hinduism

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The Material Creation
The material creation in its very first stage is called pradhana – the eternal, subtle, undifferentiated sum total of all material elements, the unmanifested eternal combination of the three modes of material nature.

Pradhana is sometimes also related to as saguna-Brahman, since it is basically Brahman but with the presence of the three modes of material nature. Nevertheless, these modes do not yet clearly manifest causes and effects (SB 3.26.10).

The pradhana contains the following 24 elements in a dormant state:

– 5 subtle elements (sound, touch, form-color, taste)
– 5 gross elements (ether, air, fire, water, earth)
– 5 knowledge aquiring senses (ears, skin, eyes, tongue, nose)
– 5 working senses (tongue-mouth, hands, legs, genital, anus)
– 4 internal, subtle senses (mind, intelligence, ego, contaminated consciousness)

Time is considered to be the 25th element; it is the mixing and agitating element. The Supreme Personality of Godhead can be perceived as time (SB 3.26.11-18).

The pradhana or saguna-Brahman becomes then agitated by the time factor which represents the Supreme Personality of Godhead. Thus and by the influence of the three modes of material nature the creation comes to the level of mahat-tattva, or prakrti, where the elements actually can manifest themselves. The mahat-tattva is the breeding source of all varieties and brings forth all the different material bodies and material objects; it contains all the universes and is the root of all cosmic manifestations. The mahat-tattva is annihilated at the time of the annihilation, the end of Brahma’s life.

Next the Supreme Personality of Godhead impregnates the mahat-tattva with His internal potency which are the living entities. Agitated by the destinations of the contitioned souls the material nature, or mahat-tattva, delivers the cosmic intelligence (Hiranyamaya). The mahat-tattva is thus “lit up” by the sum total of the consciousness of all the conditioned souls (SB 3.26.19-20).

The Caturvyuha expansions of the Supreme Personality of Godhead, namely Sri Vasudeva, Sri Aniruddha, Sri Pradyumna and Sri Sankarshana occur and take charge of various aspects of the material creation.

In the beginning pure goodness, the vasudeva stage of consciousness, prevails within the mahat-tattva. This point of creation is controlled by Sri Vasudeva, the Superknower. Due to the pure goodness the consciousness has the qualities of complete serenity, clarity and freedom from any distraction; one is free from the infringement by material desires. Therefore one can see a reflection of the Supreme Personality of Godhead and if one worships Sri Vasudeva one can come to the platform of pure goodness (suddha-sattva), thus understanding the Supreme Personality of Godhead (SB 3.26.21).

Through the desire to enjoy and control seperately from Krishna, the misuse of independence by the living entities which are impregnated into the material nature, material ego or false ego is caused to spring up from the mahat-tattva in pure goodness. This false ego is endowed with active power of three kind – good (serene), passionate (active), ignorant (dull). From the false ego in different modes of material nature mind, senses, elements as well as all the other ingredients and objects of the material nature are produced. Therefore every object within the material creation is seen as identical with false ego since it has the false ego as its source. Sri Sankarshana controls that false ego and in order to become free from it one is adviced to worship Sri Sankarsana. He is worshipped through Lord Siva; the snakes which cover the body of Lord Shiva are representations of Sri Sankarsna, and Lord Shiva is always absorbed in meditation upon Sri Sankarshana (SB 3.26.23-24).

From the false ego in goodness come the controlling demigods as well as the mind. The mind has the quality of not being fixed; due to different kind of desires for sense gratification the mind rejects something as bad and accepts something else as good. The false ego in goodness is controlled by Sri Aniruddha. If one wants to get free from mental disturbances, one has to worship Sri Aniruddha. For this purpose, worship of the moon planet is also recommended in the Vedic literature (SB 3.26.26-27).

From the false ego in passion intelligence, living energy (prana), the five knowledge aquiring sense and the five working senses are created. Intelligence has five qualities: doubt, misapprehension, correct apprehension, memory and sleep. The function of intelligence is to ascertain the nature of an object and thus help the senses to make choices. The intelligence is supposed to control or guide the senses. By intelligence one can understand how things are and if intelligence is properly applied one’s consciousness becomes expanded. This begins with doubt, the first quality of intelligence. One doubts whether ones existence is spiritual or material. Doubt is a very important factor in developping intelligence, eventhough doubting is improper after receiving information from an authoritative source. Through proper analysis one then finds that things are different from what they seemed to be so far; thus misapprehension, the second quality of intelligence, is detected. Next, after eliminating the wrong understanding one can come to the proper conclusion; this is called correct apprehension, the third quality of intelligence. In this way by intelligence one can understands that one is not the body and one’s consciousness becomes expanded; expansion of consciousness culminates in pure Krishna-consciousness. Beyond the intelligence’s three qualities of doubt, misapprehension and correct apprehension there are also the qualities of memory and sleep. In order to keep the intelligence working properly one must sleep. For being fixed in one’s intelligence one has to worship Sri Pradyumna, who is reached through the worship of Lord Brahma.

Directly related to intelligence in their function are the knowledge acquiring senses which are: Ears, skin, eyes, nose and the tongue.

With the working senses action are performed; there are five working senses as well: Tongue (mouth, speaking), hands, legs, genitals and the anus.

Both, the knowledge acquiring senses and the working senses are depending on the living energy (vital energy, prana), which is also created from the false ego in the mode of passion. The more a person is influenced by the mode of passion the more he can accomplish and acquire. The Vedic scriptures recommend that if one wants to encourage a person in acquiring material possessions, one should also encourage him in sex life. Thus one can see that those who are addicted to sex life are also materially advanced. Sex life or passionate life is the impetus for the material advancement of civilization (SB 3.26.29).

From the false ego in ignorance the five subtle and gross elements, from whom all (perceivable) objects within the material world are made, become manifested; it is presided over by Sri Sankarsana. Therefore persons who are very dull and very much absorbed in the gross material world worship Lord Shiva who is connected with Sri Sankarsana, in order to obtain gross material sense objects. When the false ego in ignorance is agitated by the sex energy of the Supreme Personality of Godhead, first the subtle element sound is manifested. The original and very first sound within the creation is the omkara, “OM”, being the sound representation of the Supreme Personality’s Brahman aspect. From sound comes the gross element ether as well as the sense of hearing. Sound has the quality of conveying the idea of an object; therefore it is considered to be the subtle form of an object. Further sound indicates the presence of a speaker, eventually screened form our view, and it also constitutes the subtle form of ether (SB 3.26.32-33).

Ether has the qualities of accommodating the room for external and internal existences of all living entities, the field of activity of the vital air, the senses and the mind.

Ether means room or space, and it evolves from sound vibration. Thus form the original sound vibration “om” the room was created within which the manifestation of the gross elements like air, fire, water and earth (the universe) can take place. In general the ether or sky gives accommodation to the room which the various material bodies of the living entities need for their external and internal existence. The internal existence of a living entity in the material world comprises of vital air (prana), senses and the mind. These ingredients require for their functioning subtle forms which are invisible and rest within ether. In this way ehter accommodates the internal existence of the living entities within the material world. With external existence everything is meant that stands in relation with material objects which are external to the material body. By means of sound vibration, talking about a particular object, the subtle form of that object, which sound carries, is created within the mind. These subtle and invisible forms of material objects are given a room within the ether and this is called the external activity of ether. That within ether subtle, invisible forms of material sense objects can exist has been proven by modern science by transmission of television where forms as pictures are transmitted from one place to another by wireless means (SB 3.26.34). Thus it is seen that mental activities or psychological action in terms of thinking, feeling and willing are activities on the ethereal platform. This is very important in relation to the moment of death. On the basis of its reflections (which are influenced by sound vibrations) the mind generates desires for obtaining various sense objects. In fact these desires are unlimited and they all create subtle forms within ether. An of course, they all result in various bodies in order to enjoy these desired situations (desiring a sense object indirectly means desiring all the tools to enjoy it) which are accommodated in their subtle form within ether as well. In this way one can, and in fact by every minute’s desires one actually does create an unlimited number of bodies within the ether, all well equipped to become manifested on the gross level. At the moment when one particular body perishes the opportunity for one of all the subtle forms kept within ether arises to become manifested on the gross plane. This happens according to the level of contamination or desire which was most prominent within the mind at the moment of death. All this is described by Sri Krishna in the Bhagavad-gita (8.5-8).

From the above it becomes clear that the evolution of various material elements is not something that takes place only once, at the moment of creation. The description of the primary creation is rather a general scheme by which matter is manifested in general, at the moment when creation starts as well as at any stage of the existence of the material manifestation. The difference is, however, that at the beginning of creation the sum total of each element was taken from a dormant state, the pradhana, and made available by the direction of the Supreme Personality of Godhead, whereas later, when the living entities “create” while pursuing various desires they simply receive supplies from that sum total of the material elements.

From ethereal existence, under the influence of time, the subtle element touch and thence air and the sense of touch become manifested.

After creating subtle forms in the mind which are accommodated in the ether, time separates us from the manifestation of gross forms which we can touch. By the influence of the mode of passion, which is related to air (movement), we endeavor to manifest the form on the gross level. Our sense of proprietorship over action (passion) is due to the activity of air within the material body. Consequently, we will “get in touch” with the gross form of what now is a wishful thought in the mind in due course of time.

Vishnu Sahasranama Stotram

Shuklam Baradaram Vishnum, Sasi Varnam Chatur Bhujam,
Prasanna Vadanan Dyayet, Sarva Vignoba Sandaye

Vyasam Vasishtanaptharam, Sakthe Poutramakalmasham,
Parasarathmajam vande, Shukathatham Taponidhim.

Vyasa Vishnu Roopaya, Vyasa Roopaya Vishnave,
Namo Vai Brahma Vidaya, Vasishtaya Namo Nama.

Avikaraya Shuddhaya, Nityaya Paramatmane,
Sadaika Roopa Roopaya, Vishnave Sarva Jishnave.

Yasya Smarana Mathrena, Janma Samsara Bandhanath.
Vimuchayate Nama Tasmai, Vishnave Prabha Vishnave
OM Namo Vishnave Prabha Vishnave

Shri Vaisampayana Uvacha

Shrutva Dharmaneshena, Pavanani Cha Sarvasha,
Yudishtra Santhanavam Puneravabhya Bhashata

Yudishtra Uvacha

Kimekam Daivatham Loke, Kim Vapyegam Parayanam,
Sthuvantha Kam Kamarchanda Prapnyur Manava Shubham,

Ko Dharma sarva Dharmanam Paramo Matha
Kim Japanmuchyathe Jandur Janma Samsara Bhandanat

Sri Bheeshma Uvacha

Jagat Prabhum Devadevam Anantham Purushottamam,
Stuvan Nama Sahasrena, Purusha Sathathothida,
Tameva Charchayan Nityam, Bhaktya Purushamavyayam,
Dhyayan Sthuvan Namasyancha Yajamanasthameva Cha,

Anadi Nidhanam Vishnum Sarva Loka Maheswaram
Lokadyaksham Stuvannityam Sarva Dukkhago Bhaved,
Brahmanyam Sarva Dharmagnam Lokanam Keerthi Vardhanam,
Lokanatham Mahadbhootham Sarva Bhootha Bhavodbhavam

Aeshame Sarva Dharmanam Dharmadhika Tamo Matha,
Yad Bhaktyo Pundarikaksham Stuvyr-Archanayr-Nara Sada,
Paramam Yo Mahatteja, Paramam Yo Mahattapa
Paramam Yo Mahad Brahma Paramam Ya Parayanam

Pavithranam Pavithram Yo Mangalanam Cha Mangalam,
Dhaivatham Devathanam Cha Bhootanam Yo Vya Pitha
Yatha Sarvani Bhoothani Bhavandyathi Yugagame
Yasmincha Pralayam Yanthi Punareve Yuga Kshaye

Tasya Loka Pradhanasya Jagannatathasya Bhoopathe
Vishno Nama Sahasram Me Srunu Papa Bhayapaham
Yani Namani Gounani Vikhyatani Mahatmanah
Rishibhih Parigeetani Tani Vakshyami Bhootaye

Rishir Namnam Sahsrasya Veda Vyaso Maha Munih
Chando Aunustup Stada Devo Bhagawan Devaki Sutha
Amruthamsu Bhavo Bhhejam Shakthir Devaki Nandana
Trisama Hridayam Tasya Santhyarthe Viniyujyade

Vishnum Jishnum Mahavishnum Prabha Vishnun Maheswaram
Aneka Roopa Daityantham Namami Purushottamam

Sri Vishnu Sahasranama Stotra

Asya Shriivishhnor-Divyasahasranaama Stotra Mahaa Mantrasya
Shri Vedavyaaso Bhagavaan Rishhih
Anushhtuph Chhandah
Shri Mahaavishnuh Paramaatmaa Shriimannaaraayano Devataa
Amritaam Shuudbhavo Bhaanuriti Bieejam
Devakee Nandanah Srashteti Shaktih
Udbhavah Kshobhano Deva Iti Paramo Mantrah
Shankha-Bhrinnandakii Chakriiti Keelakam
Shaarngadhanvaa Gadaadhara Ityastram
Rathaangapaani Rakshobhya Iti Netram
Trisaamaa Saamagah Saameti Kavacham
Aanandam Parabrahmeti Yonih
Rituh Sudarshanah Kaala Iti Digbandhah
Shri Vishvaruupa Iti Dhyaanam
Shri Mahaavishhnu Priityartham Sahasranaama Jape Viniyogah

Dhyanam

Ksheerodanvath Pradese Suchimani Vilasad Saikathe Maukthikanam
Malaklupthasanastha Spatikamani Nibhai Maukthiker Mandithangah
Shubrai-Rabrai-Rathabrai Ruparivirachitai Muktha Peeyusha Varshai
Anandi Na Puniyadari Nalina Gadha Sankapanir Mukundaha

Bhoo Padau Yasya Nabhi R Viyadasu Ranila Schandra Suryaau Cha Nether
Karnavasasiro Dhaumugamabhi Dhahano Yasya Vasteyamabhdhi
Anthastham Yasya Viswam Sura Nara Khaga Go Bhogi Gandharva Dhaityai,
Chitram Ram Ramyathe Tham Thribhuvana Vapusham Vishnumeesam Namami

Om Namo Bhagavate Vasudevaya

Santhakaram Bujaga Sayanam Padmanabham Suresam,
Viswadharam Gagana sadrusam Megha Varnam Shubangam
Lakshmi Kantham Kamala Nayanam Yogi Hrid Dyana Gamyam
Vande Vishnum Bava Bhayaharam Sarva Lokaika Nadham

Megha Syamam Peetha Kouseya Vasam Srivatsangam Kausthuboth Bhasithangam
Punyopetham Pundareekayathaksham Vishnum Vande Sarva Lokaika Natham

Namah Samasta Bhutanam-Adi-Bhutaya Bhubrite
Aneka-Ruparupaya Vishnave Prabha-Vishnave

Sasanga Chakram Sakerita Kundalam Sappeethavastram Saraseruhekshanam,
Sahara Vaksha Sthala Shobhi Kousthubham Namai Vishnum Sirasa Chaturbhujam

Chayayam Parijatasys Hemasimhasanopari,
Aseenamam Budha Syama Mayathakashamalangrutham,
Chandranana Chathurbahum Sreevatsangitha Vakshasam,
Rukmani Satyabhamabhyam Sahitham Krishnamasraye.

Vishnu Sahasranamam Stotra Lyrics

Om Vishvam Vishnur-Vashatkaro Bhuta-Bhavya-Bhavat-Prabhuh
Bhutakrud Bhutabhrud Bhavo Bhutatma Bhuta-Bhavanah
Putatma Paramatma Cha Muktanam Parama Gatih
Avyayah Purusha Sakshi Kshetrajno-Kshara Eva Cha

Yogo Yogavidam Neta Pradhana-Purushesvarah
Narasimha-Vapu Shriman Kesavah Purushottamah
Sarvah Sarvah Sivah Sthanur-Bhutadir-Nidhir-Avyayah
Sambhavo Bhavano Bharta Prabhavah Prabhur-Isvarah

Svayambhuh Sambhur-Adityah Pushkaraksho Mahasvanah
Anandi-Nidhano Dhata Vidhata Dhaturuttamah
Aprameyo Hrishikesah Padma-Nabho-Mara-Prabhuh
Visvakarma Manustvashta Sthavishtah Sthaviro-Dhruvah

Agrahyah Sasvatah Krishno Lohitakshah Pratardanah
Prabhutas-Trikakubdhama Pavitram Mangalam Param
Isanah Pranadah Prano Jyeshthah Sreshthah Prajapatih
Hiranyagarbho Bhugarbho Madhavo Madhusudanah

Ishvaro Vikrami Dhanvi Medhavi Vikramah Kramah
Anuttamo Duradharsah Krutajnah Krutiratmavan
Suresah Sharanam Sharma Vishvaretah Prajabhavah
Ahah Samvasaro Vyalah Pratyayah Sarvadarshanah

Ajah Sarveshvarah Siddhah Siddhih Sarvadir Acyutah
Vrushakapir Ameyatma Sarva-Yoga-Vinihshrutah
Vasur Vasumanah Satyah Samatma Sammitah Samah
Amoghah Pundarikaksho Vrusha-Karma Vrushakrutih

Rudro Bahushira Babhrur Vishva-Yonih Shuchi Sravah
Amrutah Shashvata-Sthanur Vararoho Maha-Tapah
Sarvagah Sarva-Vid-Bhanur Vishvaksheno Janardanah
Vedo Vedavid Avyango Vedango Vedavit Kavih

Lokadhyakshah Suradhyaksho Dharmadhyakshah Krutakrutah
Chaturatma Chaturvyuhas Chaturdamstras Chatur-Bhujah
Bhrajishnur-Bhojanam Bhokta Sahishnur Jagad-Adhijah
Anagho Vijayo Jeta Vishva-Yonih Punar-Vasuh

Upendro Vamanah Pramshur Amoghah Suchir Urjitah
Atindrah Samgrahah Sargo Dhrutatma Niyamo Yamah
Vedyo Vaidyah Sada-Yogi Viraha Madhavo Madhuh
Atindriyo Mahamayo Mahotsaho Mahabalah

Mahabuddir Mahaviryo Mahasaktir Mahadyutih
Anirdesyavapuh Shriman Ameyatma Mahadridhruk
Maheshvaso Mahibharta Shrinivasah Satam Gatih
Aniruddhah Suranando Govindo Govidam Patih

Marichir-Damano Hamsah Suparno Bhujagottamah
Hiranya-Nabha Sutapah Padmanabhah Prajapatih
Amrutyuh Sarva-Druk Simhah Sandhata Sandhiman Sthirah
Ajo Durmarshanah Shasta Vishrutatma Surariha

Gurur Gurutamo Dhama Satyah Satya-Parakramah
Nimisho Animishah Sragvi Vachaspatir Udaradhih
Agranir Gramanih Shriman Nyayo Neta Samiranah
Sahsra-Murdha Vishvatma Sahasraksha Sahasrapat

Avrtano Nivrutatma Samvrutah Sampramardanah
Ahah Samvartako Vahnir Anilo Dharani-Dharah
Suprasadah Prasannatma Vishva-Dhrug Vishva-Bhug Vibhuh
Sat-Karta Sat-Krutah Sadhur Jahnur Narayano Narah

Asankhyeyo Prameyatma Visistah Shishtakruch Chucih
Siddharthah Siddha-Sankalpah Siddhidah Siddhisadhanah
Vrushahi Vrushabho Vishnur Vrushaparva Vrushodarah
Vardhano Vardhamanascha Viviktah Shruti-Sagarah

Subhujo Durdharo Vagmi Mahendro Vasodo Vasuh
Naikarupo Bruhad-Rupah Shipivishtah Prakashana
Ojas Tejo Dyuti-Dharah Prakashatma Pratapanah
Vruddhah Spahstaksharo Mantras Chandramshur Bhaskaradyutih

Amrtamshu Dbhavo Bhanuh Shashabinduh Sureshvarah
Aushadham Jagatah Setuh Satya-Dharma-Prarakramah
Bhuta-Bhavya-Bhavan-Nathah Pavanah Pavano Analah
Kamaha Kamakrut Kantah Kamah Kamapradah Prabhuh

Yugadikrud Yugavarto Naikamayo Mahashanah
Adrushyo Vyakta-Rupascha Sahasrajid Anantajit
Ishtovishistah Shishtestah Sikhandi Nahusho Vrushah
Krodhaha Krodhakrut Karta Vishva-Bahur Mahidharah

Achyutah Prathitah Pranah Pranado Vasavanujah
Apam-Nidhir Adhishthanam Apramattah Pratishtitah
Skandah Skanda-Dharo Dhuryo Varado Vayuvahanah
Vashudevo Bruhad-Bhanur Adidevah Purandarah

Ashokas-Taranas-Tarah Surah Saurir Janeshvarah
Anukulah Shatavartah Padmi Padma-Nibhekshanah
Padmanabho Aravindakshah Padmagarbhah Sarirabhrut
Mahardhir Ruddho Vruddhatma Mahaksho Garuda-Dhvajah

Atulah Sarabho Bhimah Samayagno Havirharih
Sarvalakshana Lakshanyo Lakshmivan Samitinjayah
Viksharo Rohito Margo Hetur-Damodarah Sahah
Mahidharo Mahabhago Vegavan Amitashanah

Udbhavah Kshobhano Devan Shrigarbhah Parameshvarah
Karanam Kaaranam Karta Vikarta Gahano Guhah
Vyavasayo Vyavasthanah Samsthanah Sthanado Dhruvah
Parardhih Parama-Spashtas Tushtah Pushtah Subhekshanah

Ramo Viramo Virato Margo Neyo Nayonayah
Virah Shaktimatam Shreshtho Dharmo Dharma-Vid Uttamah
Vaikunthah Purushah Pranah Pranadah Pranavah Pruthuh
Hiranya-Garbhah Shatrughno Vyapto Vayur Adhokshajah

Rituh Sudarshanah Kalah Parameshti Parigrahah
Ugrah Samvatsaro Daksho Vishramo Vishva-Dakshinah
Vistarah Sthavara-Sthanuh Pramanam Bijam Avyayam
Arthonartho Mahakosho Mahabhogo Mahadhanah

Anirvinnah Sthavishthobhur Dharma-Yupo Maha-Makhah
Nakshatra-Nemir Nakshatri Kshamah Kshamah Samihanah
Yajna Ijyo Mahejyas Cha Kratuh Satram Satamgatih
Sarvadarshi Vimuktatma Sarvagyo Gynanam-Uttamam

Suvratah Sumukhah Sukshmah Sughoshah Sukhadah Suhrut
Manoharo Jita-Krodho Virabahur Vidaranah
Svapanah svavasho Vyapi Naikatma Naika-Karma-Krut
Vatsaro Vatsalo Vatsi Ratna-Garbho Dhaneshvarah

Dharmagub Dharmakrud Dharmi Sad-Asatksharam Aksharam
Avigyata Sahashramsur Vidhata Kruta-Lakshanah
Gabhasti-Nemih Sattvasthah Simho Bhuta-Maheshvarah
Adidevo Mahadevo Devesho Devabhrud-Guruh

Uttaro Gopatir Gopta Gyanagamyah Puratanah
Sharira-Bhuta-Bhrud Bhokta Kapindro Bhuridakshinah
Somapo Amrutapah Somah Purujit Purushottamah
Vinayo Jayah Satyasandho Dasharhah Satvatampatih

Jivo Vinayita-Sakshi Mukundo Amita Vikramah
Ambhonidhir Anantatma Mahodadhishayonatakah
Ajo Maharhah Svabhavyo Jitamitrah Pramodanah
Anando Nandano Nandah Satya-Dharma Trivikramah

Maharshih Kapilacharyah Krutagyo Medini-Patih
Tripadas Tridashadhyaksho Mahashrungah Krutantakrut
Mahavaraho Goivindah Sushenah Kanakangadi
Guhyo Gabhiro Gahano Guptas Chakra-Gadadharah

Vedhah Svango Ajitah Krishno Drudhah Sankarshano Acyutah
Varuno Vaaruno Vrukshah Pushkaraksho Mahamanah
Bhagavan Bhagahanandi Vanamali Halayudhah
Adityo Jyotir-Adityah Sahishnur Gatisattamah

Sudhanva-Khandaparashur-Daruno Dravinapradah
Divah-Spruk Sarva-Drug Vyaso Vachaspatir Ayonijah
Trisama Samagah Sama Nirvanam Bheshajam Bhishak
Sanyasakrut Chamah Santo Nishtha Shantih Parayanam

Shubhangah Shantidah Srashta Kumudah Kuvalesayah
Gohito Gopatir Gopta Vrushabhaksho Vrushapriyah
Anivarti Nivrutatma Samkshepta Kshema-Kruchivah
Shrivasta-Vakshah Shrivasah Shripatih Shrimatam-Varah

Shridah Shrishah Shrinivasah Shrinidhih Shri-Vibhavanah
Shridharah Shrikarah Shreyah Shriman Loka-Trayashrayah
Svakshah Svangah Shatanando Nandir Jyotir-Ganeshvarah
Vijitatma Vidheyatma Satkirtischinna-Samsayah

Udirnah Sarvata-Chakshur-Anisah Sasvata-Sthirah
Bhushayo Bhushano Bhutir Vishokah Shoka-Nashanah
Archishman Architah Kumbho Vishuddhatma Vishodhanah
Aniruddho Pratirathah Pradyumno Amita-Vikramah

Kalaneminiha Virah Saurih Sura-Janeshvarah
Trilokatma Trilokeshah Keshavah Keshiha Harih
Kamadevah Kamapalah Kami Kantah Krutagamah
Anirdeshya-Vapur Vishnur Viro Ananto Dhananjayah

Brahmanyo Brahmakrud-Brahma Brahma Brahma-Vivardhanah
Brahmavid Brahmano Brahmi Brahmgno Brahmana-Priyah
Mahakramo Mahakarma Mahateja Mahoragah
Mahakratur Mahayajva Mahayagyo Mahahavih

Stavyah Stavapriyah Stotram Stutih Stota Ranapriyah
Purnah Purayita Punyah Punyakirtir Anamayah
Manojavas Tirthakaro Vasureta Vasupradah
Vasuprado Vasudevo Vasur Vasumana Havih

Sadgatih Sat-Krutih Satta Sad-Bhutih Sat-Parayanah
Suraseno Yadushreshthah Sannivasah Suyamunah
Bhutavaso Vasudevah Sarvasu-Nilayo Analah
Darpaha Darpado Drupto Durdharo-Atha-Parajitah

Vishvamurtir Mahamurtir Diptamurtir Amurtiman
Anekamurtir Avyaktah Shatamurtih Shatananah
Eko Naikah Savah Kah Kim Yat Tat Padam-Anuttamam
Lokabandhur Lokanatho Madhavo Bhakta-Vastalah

Suvarna Varno Hemango Varangas Chandanangadi
Viraha Vishamah Sunyo Ghrutasir Achalaschalah
Amani Manado Manyo Lokasvami Triloka-Dhruk
Sumedha Medhajo Dhanyah Satyamedha Dharadharah

Tejovrusho Dyuti-Dharah Sarva-Shastra-Bhrutam-Varah
Pragrahonigraho Vyagro Naikashrungo Gadagrajah
Chaturmurtis Chaturbahus Chaturvyuhas Chaturgatih
Chaturatma Chaturbhavas Chaturvedavid Ekapat

Samavarto Anivrutatma Durjayo Duratikramah
Durlabho Durgamo Durgo Duravaso Durariha
Shubhango Lokasarangah Sutantus Tantu-Vardhanah
Indrakarma Mahakarma Krutakarma Krutagamah

Udbhavah Sundarah Sundo Ratnanabhah Sulochanah
Arko Vajasanah Shrungi Jayantah Sarva-Vij-Jayi
Suvarna-Bindur-Akshobhyah Sarva-Vagishvareshvarah
Mahahrado Maha-Garto Maha-Bhuto Maha-Nidhih

Kumudah Kundarah Kundah Parjanyah Pavano Anilah
Amrutasho Amrutavapuh Sarvagyah Sarvato-Mukha
Sulabhah Suvratah Siddhah Shatru-Jit Shatru-Tapanah
Nyagrodho Adumbaro-Svatthas Chanurandhra-Nishudhanah

Sahasrarchi Sapta-Jihvah Saptaidhah Sapta-Vahanah
Amurtir Anagho Achintyo Bhayakrud Bhaya-Nashanah
Anur Bruhat Krusah Sthulo Gunabrun Nirguno Mahan
Adhrutah Svadhrutah Svasyah Pragvamsho Vamshavardhanah

Bhara-Bhrut Kathito Yogi Yogishah Sarva-Kamadah
Ashramah Shramanah Kshamah Suparno Vayu-Vahanah
Dhanurdharo Dhanurvedo Dando Damayita Damah
Aparajitah Sarvasaho Niyanta Niyamo Yamah

Satvavan Satvikah Satyah Satya-Dharma-Parayanah
Abhiprayah Priyarho-Rhah Priyakrut Pritivardhanah
Vihayasagatir Jyotih Suruchir Huta-Bhug Vibhuh
Ravir Virochanah Suryah Savita Ravilochanah

Ananto Huta-Bhug Bhokta Sukhado Naikajo-Grajah
Anirvinnah Sadamarshi Lokadhishthana-Madbhutah
Sanat Sanatana-Tamah Kapilah Kapir Avyayah
Svastidah Svastikrut Svasti Svastibhuk Svasti-Dakshinah

Araudrah Kundali Chakri Vikramyurjita-Shasanah
Shabdatigah Shabdasahah Sisirah Sarvari-Karah
Akrurah Peshalo Daksho Dakshinah Kshiminam Varah
Vidvattamo Vitabhayah Punya-Shravana-Kirtanah

Uttarano Dushkrutiha Punyo Duh-Svapna-Nasanah
Viraha Rakshanah Santo Jivanah Paryavasthitah
Ananta-Rupo Ananta-Shri Jitamanyur Bhayapahah
Chaturashro Gabhiratma Vidisho Vyadisho Dishah

Anadi Bhurbhuvo Lakshmih Suviro Ruchirangadah
Janano Janajanmadir Bhimo Bhima-Parakramah
Adharanilayo Dhata Pushpahasah Prajagarah
Urdhvagah Sat-Pathacharah Pranadah Pranavah Panah

Pramanam Prananilayah Pranabhrut Pranajivanah
Tatvam Tatvavidekatma Janma-Mrutyu-Jaratigah
Bhurbhuvah Svastarus-Tarah Savita Prapitamahah
Yagyo Yagya-Patir-Yajva Yagyango Yagya-Vahanah

Yagyabhrud Yagyakrud Yagyi Yagyabhrug Yagyasadhanah
Yagyanantakrud Yagyaguhyam Annam Annada Eva Cha
Atmayonih Svayamjato Vaikhanah Samagayanah
Devaki-Nandanah Srashtha Kshitishah Papanashanah

Shankhabrun -Nandaki Chakri Sharangadhnva Gadadharah
Rathanga Panirakshobhyah Sarva-Praharanayudhah

Sree Sarva-Praha-Rana-Yudha Om Naman Ithi

Vanamali Gadi Sharangi Shankhi Chakri Cha Nandaki
Shriman Narayano Vishnur-Vasudevo-Abhirakshatu (repeat these 2 times)

Iteedam Keerta-Neeyasya Kesha-Vasya Maha-Tmanah |

Namnam sahasram divya-nam ashe-shena prakeer-titam

Ya Edam Shrunuyat Nityam Yaschhapi Parikeertayet
Nashubham-Prapnuyat-Kinchit So Mutreha-Cha-Manavah

Vedan-Tago Bramhana-Syat Kshatriyo Vijayee Bavet
Vaisyo Dhana-Samru-Ddhasyat Shhoodra Sukha Mavap-Nuyat

Dharmarthee Prapnu-Yatdharmam Artharthee Chartha Mapnuyat
Kamana-Vapnuyat-Kamee Prajarthee Chapnu-Yat-Prajam

Bhakt-Imanya Sadotthaya Shuchi-Stadgata Manasah
Sahasram Vasu-Devasya Namna Metat Prakee-Rtayet

Yashah Prapnoti Vipulam Ynati Praadhanya Meva-Cha
Achalam shriya mapnothi shreyah prapnotya-nuttamam

Na Bhayam Kvachi Dapnoti Veeryam Tejachha Vindati
Bhava Tyarogo Dhyu-Timan Bala-Roopa Gunan-Vitah

Rogarto Muchyate Rogat Baddho Muchyeta Bandhanat
Bhaya Nmuchyeta Bheetastu Muchye Tapanna Apadha

Durganya-Titara Tyashu Purushah Purusho-Ttamam
Stuva Nnama-Saha-Srena Nityam Bhakti Saman-Vitah

Vasu-Deva-Shrayo Marthyo Vasu-Deva Para-Yanah
Sarva-Papa Vishu-Ddhatma Yati Bramha Sana-Tanam

Na Vasu-Deva Bhakta-Nam Ashubham Vidyate Kvachit
Janma Mrithyu Jara Vyadhi Bhayam Naivapa Jayate

Emam Stava Madhee-Yanah Shraddha-Bhakti Sama-Nvitah
Yujye Tatam Sukha-Kshantih Shree-Dhrati Smruti Keertibhih

Na Krodho Na Matsaryam Na Lobho Na Shubha-Matih
Bhavanti Kruta Punyanam Bhakta-Nam Puru-Shottame

Dhyou Sachan-Drarka Nakshatra Kham Disho Bhoorma-Hodadhih
Vasu-Devasya Veeryena Vidhrutani Mahat-Manah

Sa-Sura-Sura Gandharvam Sa-Yaksho-Raga Raksha-Sam
Jaga-Dvashe Varta-Tedam Krishnasya Sachara-Charam

Indri-Yani Mano-Buddhih Satvam Tejo-Balam Dhrutih|
Vasu-Devatma Kanyahuh Kshetram-Kshetragyna Eva Cha

Sarva-Gamana Macharah Prathamam Pari-Kalpate
Aachara Prabhavo Dharmo Dharmasya Pradhu-Rachyutah

Rushayah Pitaro Devah Maha-Bhootani Dhatavah |
Jangama-Jangamam Chedam Jagannaraya-Nodbhavam

Yogo Gynanam Tatha Sankhyam Vidya Shilpadi Karma-Cha
Vedah Shasthrani Vigynana Etat-Sarvam Janar-Danat

Eko-Vishnu Rmaha-Dbhootam Prutha-Gbhoota Nyanekasah
Trilon-Lokan-Vyapya-Bhootatma Bhujkte Vishva-Bhugavyayah

Emam Stavam Bhagavato Vishnor-Vyasena Keertitam
Pathedya Echhet Purushah Shreyah Praptum Sukhani-Cha

Vishve-Shvara Majam Devam Jagatah Prabhu Mavyam
Bhajanti Ye Pushka-Raksham Nate Yanti Para-Bhavam

Na Te Yanti Para-Bhavam Om Nama Iti

Arjuna Uvacha

Padma-Patra Visha-Laksha Padma-Nabha Suro-Ttama
Bhaktana Manu-Raktanam Trata Bhava Janar-Dana

Shree Bhagavan Uvacha

Yo-Mam Nama Saha-Srena Stotu Michhati Pandava
Sho Ha Mekena Shlokena Stuta Eva Na Samshayah

Stita Eva Na Samshaya Om Nama Iti

Vyasa Uvacha

Vasa-Naad Vasu Devsaya Vasitham Te Jaga-Thrayam
Sarva-Butha Nivaso Si Vaasu-Deva Namo Stute

Vasu-Deva Namostute Om Nama Iti

Parvati Uyvachv

Keno-Paayena Laghunaa Vishnur-Nama Saha-Skrakam
Patyate Pamditeh Nityam Shortu Michha Myaham Prabho

Eshwara Uvacha

Shree-Rama Ram Rameti Rame Raame Mano-Rame
Saha-Sranaama Tattulyam Raama-Naama Varaa-Nane

(Read the above 2 lines 2 more times)

Raama-Naama Varaa-Nana Om Nama Iti

Bramho Uvacha

Namo Stvana-Ntaya Saha-Sramurtaye
Saha-Srapaa-Dakshi Shiroru-Bahave
Saha-Sranaamne Puru-Shaya Shashvate
Saha-Srakoti-Yuga-Dharine Namah
Saha-Srakoti Yuga-Dharina Om Nama Iti

Sanjaya Uvacha

Yatra Yoge-Shvarah Krushno Yatra Paardho Dhanur-Dharah
Tatra-Shreeh Vijayo Bhutih Dhruva Neetih Mati Rmama

Shree Bhagawan Uvacha

Ananya-Schanta-Yanto Mam Ye Janaah Paryu-Panate
Tesham Nitya-Bhiyuktanaam Yoga-Kshemam Vaha-Myaham

Parithrayana Sadhunam Vinasaya Cha Dushkritham,
Dharma Samsthapanarthaya Sambhavami Yuge Yuge

Aartha-Vishanna-Shithila-Schabhitah Ghoreshucha-Vyadhi-Varthamanah
Samkeertya-Narayana-Shabda-Matram Vimukta-Duhghah-Sukhino-Bhavanti

Kayena-Vaacha Mana-Sendhriyerva
Buddhyatma-Naavaa Prakrute-Swabhawat
Karomi Yadyat Sakalam Parasmai
Naaraa-Yanayeti Samarpayami

Sarvam Shree-Krishnar-Panamastu

 

(Meanings: based upon the commentary of Shankaracharya)

Ramayana

ramayana-sita-rama-featured-1200x1200.jpg

 

 

Written by Valmiki
Re-told by C. Rajagopalachari
Edited and narrated by Amala Bhakta Dasa (ACBSP)
With background music and sound effects.
One of the most-loved epic stories of ancient India, the Ramayan takes hold of the imagination and works its way into the heart.

This narration is not just an in-depth story of the life of Lord Ramachandra, but is a revelation of some of the most fascinating personalities in Vedic history. It portrays ideals–the ideal husband, wife, brother, friend and servant–under the most trying, if not overwhelming circumstances.

In this slightly abridged edition, the multiple-voice characterizations, traditional Indian background music, and realistic sound effects will keep you engrossed in the story for hours at a time. Your imagination will see Lord Rama’s father, King Dasaratha banish him from the kingdom to the forest for 14 years; His wife Sita kidnapped by the demon Ravana; His servant Hanuman discover Her whereabouts; and Rama lead the monkey troops into battle and finally kill Ravana.

Listen or download the audio here

An intro to Kundalini Yoga

The word Kundalini is a familiar one to all students of Yoga, as it is well known as the power, in the form of a coiled serpent, residing in Muladhara Chakra, the first of the seven Chakras, the other six being Svadhishthana, Manipuraka, Anahata, Visuddha, Ajna and Sahasrara, in order.

All Sadhanas in the form of Japa, meditation, Kirtan and prayer as well as all development of virtues, and observance of austerities like truth, non-violence and continence are at best calculated only to awaken this serpent-power and make it to pass through all the succeeding Chakras beginning from Svadhishthana to Sahasrara, the latter otherwise called as the thousand-petalled lotus, the seat of Sadasiva or the Parabrahman or the Absolute separated from whom the Kundalini or the Shakti lies at the Muladhara, and to unite with whom the Kundalini passes through all the Chakras, as explained above, conferring liberation on the aspirant who assiduously practises Yoga or the technique of uniting her with her Lord and gets success also in his effort.

In worldly-minded people, given to enjoyment of sensual and sexual pleasures, this Kundalini power is sleeping because of the absence of any stimulus in the form of spiritual practices, as the power generated through such practices alone awakens that serpent-power, and not any other power derived through the possession of worldly riches and affluence. When the aspirant seriously practises all the disciplines as enjoined in the Shastras, and as instructed by the preceptor, in whom the Kundalini would have already been awakened and reached its abode or Sadasiva, acquiring which blessed achievement alone a person becomes entitled to act as a Guru or spiritual preceptor, guiding and helping others also to achieve the same end, the veils or layers enmeshing Kundalini begin to be cleared and finally are torn asunder and the serpent-power is pushed or driven, as it were upwards.

Supersensual visions appear before the mental eye of the aspirant, new worlds with indescribable wonders and charms unfold themselves before the Yogi, planes after planes reveal their existence and grandeur to the practitioner and the Yogi gets divine knowledge, power and bliss, in increasing degrees, when Kundalini passes through Chakra after Chakra, making them to bloom in all their glory which before the touch of Kundalini, do not give out their powers, emanating their divine light and fragrance and reveal the divine secrets and phenomena, which lie concealed from the eyes of worldly-minded people who would refuse to believe of their existence even.

When the Kundalini ascends one Chakra or Yogic centre, the Yogi also ascends one step or rung upward in the Yogic ladder; one more page, the next page, he reads in the divine book; the more the Kundalini travels upwards, the Yogi also advances towards the goal or spiritual perfection in relation to it. When the Kundalini reaches the sixth centre or the Ajna Chakra, the Yogi gets the vision of Personal God or Saguna Brahman, and when the serpent-power reaches the last, the top centre, or Sahasrara Chakra, or the Thousand-petalled lotus, the Yogi loses his individuality in the ocean of Sat-Chit-Ananda or the Existence-Knowledge-Bliss Absolute and becomes one with the Lord or Supreme Soul. He is no longer an ordinary man, not even a simple Yogi, but a fully illumined sage, having conquered the eternal and unlimited divine kingdom, a hero having won the battle against illusion, a Mukta or liberated one having crossed the ocean of ignorance or the transmigratory existence, and a superman having the authority and capacity to save the other struggling souls of the relative world. Scriptures hail him most, in the maximum possible glorifying way, and his achievement. Celestial beings envy him, not excluding the Trinity even, viz., Brahma, Vishnu and Siva.

Kundalini And Tantrik Sadhana

Kundalini Yoga actually belongs to Tantrik Sadhana, which gives a detailed description about this serpent-power and the Chakras, as mentioned above. Mother Divine, the active aspect of the Existence-Knowledge-Bliss Absolute, resides in the body of men and women in the form of Kundalini, and the entire Tantrik Sadhana aims at awakening Her, and making Her to unite with the Lord, Sadasiva, in the Sahasrara, as described in the beginning in detail. Methods adopted to achieve this end in Tantrik Sadhana are Japa of the name of the Mother, prayer and various rituals.

Kundalini And Hatha Yoga

Hatha Yoga also builds up its philosophy around this Kundalini and the methods adopted in it are different from Tantrik Sadhana. Hatha Yoga seeks to awaken this Kundalini through the discipline of the physical body, purification of Nadis and controlling the Prana. Through a number of physical poses called Yoga Asanas it tones up the entire nervous system, and brings it under the conscious control of the Yogi, through Bandhas and Mudras it controls the Prana, regulates its movements and even blocks and seals it without allowing it to move, through Kriyas it purifies the inner organs of physical body and, finally, through Pranayama it brings the mind itself under the control of the Yogi. Kundalini is made to go upwards towards Sahasrara through these combined methods.

Kundalini And Raja Yoga

But Raja Yoga mentions nothing about this Kundalini, but propounds a still subtle, higher path, philosophical and rational, and asks the aspirant to control the mind, to withdraw all the senses and to plunge in meditation. Unlike Hatha Yoga which is mechanical and mystical, Raja Yoga teaches a technique with eight limbs, appealing to the heart and intellect of aspirants. It advocates moral and ethical development through its Yama and Niyama, helps the intellectual and cultural development through Svadhyaya or study of holy Scriptures, satisfies the emotional and devotional aspect of human nature by enjoining to surrender oneself to the will of the Creator, has an element of mysticism by including Pranayama also as one of the eight limbs and finally, prepares the aspirant for unbroken meditation on the Absolute through a penultimate step of concentration. Neither in philosophy nor in its prescription of methods of Raja Yoga mentions about Kundalini, but sets the human mind and Chitta as its targets to be destroyed as they alone make the individual soul to forget its real nature and brings on it birth and death and all the woes of phenomenal existence.

Kundalini And Vedanta

But when we come to Vedanta, there is no question about Kundalini or any type of mystical and mechanical methods. It is all enquiry and philosophical speculation. According to Vedanta the only thing to be destroyed is ignorance about one’s real nature, and this ignorance cannot be destroyed either by study, or by Pranayama, or by work, or by any amount of physical twisting and torturing, but only by knowing one’s real nature, which is Sat-Chit-Ananda or Existence-Knowledge-Bliss. Man is divine, free and one with the Supreme Spirit always, which he forgets and identifies himself with matter, which itself is an illusory appearance and a superimposition on the spirit. Liberation is freedom from ignorance and the aspirant is advised to constantly dissociate himself from all limitations and identify himself with the all-pervading, non-dual, blissful, peaceful, homogeneous spirit or Brahman. When meditation becomes intensified, in the ocean of Existence or rather the individuality is blotted or blown out completely. Just as a drop of water let on a frying pan is immediately sucked and vanishes from cognition, the individual consciousness is sucked in by the Universal Consciousness and is absorbed in it. According to Vedanta there cannot be real liberation in a state of multiplicity, and the state of complete Oneness is the goal to be aspired for, towards which alone the entire creation is slowly moving on.

 

 

Read more of this interesting book here

Karma Yoga by Sri Swami Sivananda

What is Karma ?

Karma is a Sanskrit term. It means action or deed. Any physical or mental action is Karma. Thinking is mental Karma. Karma is the sum total of our acts, both in the present life and in the preceding births.

Karma means not only action, but also the result of an action. There is a hidden power in Karma or action termed ‘Adrishta’ which brings in fruits of Karmas for the individual. The consequence of an action is really not a separate thing. It is a part of the action and cannot be divided from it.

Karma, according to Jaimini Rishi, is the performance of Agnihotra and other Vedic rituals. According to the Gita, any action done with Nishkamya Bhava is Karma. Lord Krishna says: “Work incessantly. Your duty is to work but not to expect the fruits thereof.” The central teaching of the Gita is non-attachment to work. Breathing, eating, seeing, hearing, thinking, etc., are all Karmas. Thinking is the real Karma. Raga-dvesha (likes and dislikes) constitute real Karma.

How Karma is Fashioned

Man is threefold in his nature. He consists of Iccha, Jnana and Kriya. Iccha is desire or feeling. Jnana is knowing. Kriya is willing. These three fashion his Karma. He knows objects like chair, tree. He feels joy and sorrow. He wills – to do this, or not to do that.

Behind the action, there are desire and thought. A desire for an object arises in the mind. Then you think how to get it. Then you exert to possess it. Desire, thought and action always go together. They are the three threads, as it were, that are twisted into the cord of Karma.

Desire produces Karma. You work and exert to acquire the objects of your desire. Karma produces its fruits as pain or pleasure. You will have to take births after births to reap the fruits of your Karma. This is the Law of Karma.

Kinds of Karma

Karma is of three kinds, viz. Sanchita or the accumulated works, Prarabdha or the fructifying works, and Kriyamana or the current works. Sanchita is all the accumulated Karmas of the past. Part of it is seen in the character of man, in his tendencies and aptitudes, capacities, inclinations and desires. Prarabdha is that portion of the part of Karma which is responsible for the present body. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Kriyamana is that Karma which is now being made for the future. It is also called Agami or Vartamana.

In Vedantic literature, there is a beautiful analogy. The bow-man has already sent an arrow; it has left his hands. He cannot recall it. He is about to shoot another arrow. The bundle of arrow in the quiver on his back is the Sanchita. The arrow he has shot is Prarabdha. And the arrow which he is about to shoot from his bow is Agami. Of these, he has perfect control over the Sanchita and the Agami, but he must surely work out his Prarabdha. The past which has begun to take effect he has to experience.

Actions are of three kinds, viz., good, bad and mixed. Good Karmas make you a god or angel in heaven. Bad Karmas throw you in lower wombs. Mixed actions give you a human birth.

Every work is a mixture of good and evil. There can be neither absolute good work nor absolute bad work in this world. This physical universe is a relative plane. If you do some action, it will do some good in one corner, and some evil in another corner. You must try to do such actions that can bring the maximum of good and the minimum of evil.

 

The Law of Karma

The Doctrine of Karma forms an integral part of Vedanta. The Law of Karma is one of the fundamental doctrines not only in Hinduism, but also in Buddhism and in Jainism.

As a man sows, so he shall reap. This is the Law of Karma. It expounds the riddle of life and the riddle of the universe. It brings solace, satisfaction and comfort to one and all. It is a self-evident truth. Fortunately, the Westerners have also begun now to acknowledge its importance and veracity. The Americans have now full belief in this doctrine. Every sensible man will have to accept it. There is no other go.

A close study of this law gives encouragement to the hopeless man, to the desperate and ailing. Destiny is created by man’s thoughts, habits and character. There is every chance for his correction and improvement by changing his thoughts and habits. The scoundrel can become a saint; the prostitute can become a chaste lady; a beggar can become a king. This mighty law provides for all this.

The Doctrine of Karma only can explain the mysterious problem of good and evil in this world. The Doctrine of Karma only can bring solace, contentment, peace and strength to the afflicted and the desperate. It solves our difficulties and problems of life. It gives encouragement to the hopeless and the forlorn. It pushes a man to right thinking, right speech and right action. It brings a brilliant future for that man who lives according to this universal law. If all people understand this law correctly and discharge their daily duties carefully, they would rise to sublime heights in the ladder of spirituality. They will be moral and virtuous and have a happy, peaceful, contented life. They can bear the burden of Samsara with patience, endurance and strength of mind. There will not be any room for complaint when they see the inequalities in birth, fortune, intelligence, capacities, etc. There will be heaven on earth. All will rejoice even in suffering. Greed, jealousy, hatred, anger, passion will vanish. Virtue will reign everywhere. We will have a glorious Satya Yuga now with peace and plenty everywhere. Blessed is the man who understands and lives in the Law, for he will soon attain God-consciousness and become one with the Law-giver! Then the Law will no longer operate on him.

What is Karma Yoga?

Karma Yoga is consecration of all actions and their fruits unto the Lord. Karma Yoga is performance of actions dwelling in union with the Divine, removing attachment and remaining balanced ever in success and failure.

Karma Yoga is selfless service unto humanity. Karma Yoga is the Yoga of action which purifies the heart and prepares the Antahkarana (the heart and the mind) for the reception of Divine Light or attainment if Knowledge of the Self. The important point is that you will have to serve humanity without any attachment or egoism.

Action of some kind or the other is unavoidable. You cannot keep quiet without doing anything. What binds you to phenomenal existence or Samsara is not the action but the idea of doership and enjoyership. Karma binds when it is done with a selfish motive, with the expectation of fruits. But when action is done without the expectation of fruits, it is liberating. If you act as an instrument in the hands of the Lord, as a participant in the cosmic activity of Nature, without expectation of fruits, that Karma will not bind you. Karma, then becomes Karma Yoga. Work unselfishly. Feel that you are only an instrument and that the Lord is working through you. Surrender the actions and their fruits to the Lord. You will be freed from the bonds of Karma and enjoy peace.

The practice of Karma Yoga prepares the aspirant for the reception of knowledge of the Self. It makes him a proper Adhikari (aspirant) for the study of Vedanta. Ignorant people jump at once to Jnana Yoga, without first having a preliminary training in Karma Yoga. That is the reason why they fail miserably to realize the Truth. Various impurities lurk in the fourfold mind (Antahkarana). The mind is filled with likes and dislikes, jealousy, etc. They only talk of Brahman. They indulge in all sorts of useless controversies, vain debates and dry, endless discussions. Their philosophy is only on their lips. In other words, they are lip-Vedantins. What is really wanted is practical Vedanta through ceaseless, selfless service. Selfless service is the only way to remove the impurities lurking in the mind.

Two things are indispensably requisite in the practice of Karma Yoga. The Karma Yogi should have non-attachment to the fruits of actions. He will have to dedicate his actions at the altar of God with the feeling of Ishvararpana. Non-attachment brings freedom from sorrow and fear. Non-attachment makes a man absolutely bold and fearless. When he dedicates his actions at the Lotus Feet of the Lord, he develops devotion to God and approaches Him nearer and nearer. He gradually feels that God works directly through his Indriyas or instruments. He feels no strain or burden in discharge of his works now. He is quite at ease. The heavy load which he felt previously on account of false notion has vanished out of sight now.

Practice of Karma Yoga

The practice of Karma Yoga does not demand that you should possess enormous wealth. You can serve with your mind and body. If you find a poor sick man lying on the road side, give him some water or milk to drink. Cheer him up with sweet, encouraging words. Put him in a carriage and take him to the nearest hospital. If you have no money to pay for the carriage, carry the patient on your back and see that he is admitted into the hospital. If you do service like this, your heart will be purified. God is more pleased with such sort of service for the poor helpless people than with the service done by rich people with pomp and vanity.

If any one is suffering from acute pain in any part of the body, at once shampoo the affected part very quickly. Feel, when you massage, that you are shampooing the body of the Lord (Virat). Repeat your Ishta Mantra or any name of the Lord while shampooing. Pray also from the bottom of your heart: “O Lord! Remove the pain of this man. Let him rest in peace. Let him possess good health.” Feel, when you massage, that the energy from the cosmic source, Hiranyagarbha, is flowing continuously through your hands. Some neophytes are afraid their energy will be depleted by massaging another person. This is a serious mistake. The more you give, the more yu will get. You will be in tune with the cosmic energy or the Infinite. This is the divine law.

 

Qualifications o a karmic yogi

A Karma Yogi should be absolutely free from lust, greed, anger and egoism. Even if there are traces of these Doshas, he should try to remove them. He should not expect any kind of fruits for his actions herein and hereafter. He should not have any desire for name and fame, approbation, thirst for applause, admiration and gratitude. He must have a spotless character. He should try to possess this gradually. He should be humble and free from hatred, jealousy, harshness, etc. He should always speak sweet words. How can a proud and jealous man, who expects respect and honour from others, serve others ? He should be absolutely fearless. A timid man is absolutely unfit for Karma Yoga. He is fit to assist his wife in cleaning utensils in the kitchen in the morning and in washing her clothes in the evening.

A Karma Yogi should have large heart. He should be free from crookedness, meanness, miserliness and selfishness. He should be absolutely free from greed, anger and egoism.

A Karma Yogi should have an amiable, loving social nature. He should be able to move and mix with everybody without distinction of caste, creed or colour. He should have perfect adaptability, tolerance, sympathy, cosmic love and mercy. He should be able to adjust with the habits and ways of others. He should have an all-embracing and an all-inclusive heart. He should always have a cool and balanced mind. He should have presence of mind also. He should have equal vision. He should rejoice in the welfare of others. A man who is easily irritable and who can easily be offended for trifling things is absolutely unfit for the path of Karma Yoga. 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, cold and the pain of diseases. He should have absolute faith in himself, in God, in scriptures and in the words of hid Guru. If he leads a life of luxury, if he wants everything for himself, how can he share his possessions with others ? He should burn his selfishness to the very root. Let me remind you the words of the Gita: “Restraining and subduing the senses, regarding everything equally, rejoicing in the welfare of all, these alone come to Me.” Such a man becomes a good Karma Yogi and reaches the goal quickly.

 

Benefits of Karma Yoga

By doing selfless service you purify your heart. Egoism, hatred, jealousy, ideas of superiority and all the kindred negative qualities will vanish. You will develop humility, pure love, sympathy, tolerance and mercy. Sense of separateness will be annihilated. Selfishness will be eradicated. You will get a broad and liberal outlook on life. You will begin to feel oneness and unity. Eventually you will obtain knowledge of the Self. You will realize One in all and All in one.

Generally people are impatient and they expect Siddhis after doing a little service. The real Karma Yogi who serves 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 get. Practice this and feel.

If you really want to grow in the spiritual path you must do all sorts of service daily till the end of your life. Then only you are safe. Do not stop doing service when you have become a famous Yogi. The spirit of service must enter every nerve, cell, tissue and bone of your body. It must become ingrained in you. Then only you will become a real, full-blown, practical Vedantin. Is there any greater Vedantin or Karma Yogi than Lord Buddha ? He still lives in our hearts, because that spirit of service was ingrained in him and he spent his whole life in serving others in a variety of ways. He is indeed a magnanimous soul, one without a second. You can also become a Buddha if you apply yourself diligently to selfless service with the right mental attitude.

In the practice of Nishkama 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 rebirth, of 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.

May you all attain purity of heart through constant selfless service. May you all shine as dynamic Karma Yogins radiating joy, peace and bliss everywhere. May you all rejoice in the welfare of all beings. May your minds be fixed in the Lord while your hands are in the service of humanity. May you all understand the principles and techniques of Karma Yoga. May all your actions become offerings unto the Lord. May you all attain Kaivalya Moksha through the practice of Karma Yoga in this very birth.

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