KARM, GYAN & BHAKTI YOG
कर्म, ज्ञान, भक्ति योगBy :: Pt. Santosh Bhardwaj
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अक्षरं परमं ब्रह्म ज्योतीरूपं सनातनम्।
निराकारं स्वेच्छामयमनन्तजम्॥
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भुर्मा ते संगोऽस्त्वकर्मणि॥[श्रीमद्भगवद्गीता 2.47]
KARM YOG कर्मयोग :: From the first breath in the womb until the last breath, the human body works and the Karm is associated with it. Respiration-heart beat, functions of brain, movement etc. are Karm-deeds.
It involves Karta-the doer, Karan-Motive & instruments (desires, ambitions, senses and organs), Karm, actions, deeds, acts, activities, profession, work, labour, executions and Karm Sangrah-collection-accumulations of deeds.One must do his duty with faith, without hope of personal benefit-gains or ambition.
Faith and disinterestedness act to purge the burden of Karm.
Faithless and self-interested people increase their burden.
Shedding of burden of Karm can release from endless cycles of birth-rebirth-suffering.
Right to perform prescribed duty, without entitlement to fruit or reward of action.
Never consider the self as the cause of result in activities and never be attached to non-performance of duties.Vanishing of Karm and Karmfal relives from attachment, smear, stains, sullies and engross.
To have same feelings for accomplishment of desires and detachment.
To give same weight age to acquisitions and non-acquisitions.
Performance of prescribed, Varn-Ashram-natural, place, time, situation, person oriented duties as per dictates of Shashtr; without attachment, affections or desires.
To maintain a balance between accomplishment and non-accomplishment.
Repeated, practice, concentration and devotion to work, pleases the Almighty. One should work for the sake of God only, not for himself.
8 PREREQUISITES-ESSENTIALS OF SALVATION मोक्ष प्राप्ति हेतु आठ प्रकार के आत्म गुण ::
(1). समस्त प्राणियों पर दया करना। Pity-mercy on all creatures-organisms.
(2). क्षमा। Pardon-Forgiveness.
(3). दुःख से पीड़ित प्राणी को आश्वासन प्रदान करना और उसकी रक्षा करना।
To assure the worried-pained and protect him.
(4). जगत में किसी से ईर्षा द्वेष न करना।
Not to have envy-anonymity-enmity with any one.
(5). बाह्य व आन्तरिक पवित्रता।
External and internal purity-cleanliness.
(6). परिश्रम रहित अथवा अनायास प्राप्त हेतु कार्यों के अवसर पर उन्हें मांगलिक आचार-व्यवहार के द्वारा संपन्न करना।
Events which do not involve labour or occasions which are obtained-comes up instantly, should be celebrated with auspicious rituals-Mantr-Shloks.
(7). अपने द्वारा उपार्जित द्रव्यों से दीन दुखियों की सहायता करते समय क्रपणता न बरतना।
Not to hold back, while helping the poor-down trodden, with the earned by own labour-efforts.
(8). पराये धन और पराई स्त्री के प्रति सदा निस्पृह रहना।
To remain aloof from with others wealth and women.
ये कर्म योग ज्ञान योग के साधन हैं, कर्म योग के बिना ज्ञान की प्राप्ति नहीं होती।
These deeds-Karm Yog are the means of Gyan Yog. Gyan Yog can not be achieved-attained without Karm Yog.
Karm Yogi utilises the material objects (body) for the welfare of mankind and gets detached. He utilize the human body as a vehicle to Salvation.
One should perform Karm as per dictates of Shashtr (scriptures) i.e., Varn-Ashram Dharm, Nature and Situation (adverse-unfavourable), by deserting desires, affections, attachments, (passions, sensuality and maintaining calm, cool, balance of mind in failure, as well as success.[Exerts from :: Matays Puran]
THREE TYPES OF DEEDS-KARM ::
(1). Accumulated deeds constitute of Satvik, Rajsik and Tamsik Karm, done in many- many previous births, as and when the individual took birth as a human being. Auspicious-inauspicious, virtues-sins, have to be under gone in the form of illness, diseases, physical defects, gratification-suffering, pleasure- pain, fulfilment sexual desires, loss-gains etc. The impact of accumulated deeds, show off as per the dictates of Vidhata (Brahma) and Dharm (Son of Sun). They do not vanish in millions of births-Kalps without being faced. There is no way out. One has to face them.
(2). Deeds of the present-current birth also interact simultaneously. They, by the grace of God may nullify-strengthen, the punishment/rewards/fruits of accumulated deeds.
(3). Predestined deeds are the ones, which the organism is facing or is going to face, in order to vanish, them. One should be ready to face them without hesitation, happily, smiling. One should be cautious enough, not to generate a new chain of deeds.
Reason behind birth-rebirth is the creation of new chain of deeds, without eliminating the previous ones. Once the sum total of all these deeds is zero, the organism will not take birth.
The Human body, its various organs, senses, systems and the devotee’s efforts, actions, gestures, passions, and sensuality constitute this methodology. When devotee seeks help from the God or is patronised by the God, in his efforts as a major contributor, then everything turns divine, including his faith. It does not consider any one to be bad. Don’t have ill will for any one. Don’t do evil of others.
Karmfal is composed of auspicious and inauspicious, desired and the undesired. No activity can be performed in isolation or water tight compartments. It always has strings attached with it, as a result of which the Karmfal also appears in composed manner i.e., comfort-discomfort, pleasure-pain, joy-worries. Pleasures, the desired, are accompanied by undesired worries, pain, fears, sorrow, grief, anxiety, unease etc. Karm Fal simultaneously works, in the present incarnation as well.
Humans, Demi-Gods, Demons, Giants, Yaksh, Gandarvbh, Kinner (impotent), Serpents Brahma, Vishnu, Mahesh, Indr etc. etc. are all governed by destiny by the dictates of Karm.Any one, who is blessed with super human power, majesty, might, wealth, grandeur, strength, enlightenment, good luck, who make donations-charity, pardon is considered as a component of The Almighty.
One, who is not a component of Rudr can’t worship Rudr (Mahesh, Shiv).
One who does not possess the component of the God can’t donate food-grain.
One who is not a component of Vishnu can’t become a king.
No creature, living being is free. He is always under the control of Vidhata (Divinity) and to face birth-rebirth, pain-pleasure, against his will, wish involuntarily.
The mentality, tendency of the population depends upon the effect-impact of time (Kal).
In, Saty Yug people are religious, dutiful. They abide by the Dharm. People are sent to divine abodes on the basis of their auspicious-virtuous-pious deeds.In, Treta Yug, people are religious and believe in attainment of God in addition to acquisition of wealth (essential for carrying out religious activities). Truth, charity, donations, pity, pardon, one wife and equanimity with all creatures are the common religious practices.
Religious practices in Treta and Dwaper are the same as Sat Yug.
In, Dwaper Yug, people are possessive about Dharm, Arth, Kam (Religion-attainment of God-Goodness, Wealth and sexuality, sensuality-passions).
During Kali Yug, whole population is attached with Arth-earning money by fair means, some by foul means and others by both fair and foul means. Their sexual desires, sensuality passions are unlimited, uncontrolled and indecent. Sinners find their abode in Hell. They reside there till the change of Yug takes place and take birth on earth as humans.
After the end of Dwaper and beginning of Kal Yug all sinners of hell are reborn on earth.
Kali Yug is dominated by Asat and the behaviour of the population shows its impact in the form of falsehood, irreligious, unrighteousness, bad, untrue, unreal, unfounded, non-existent practices.
Due to the divine wish, will, sometimes inter changes do occur in the birth-rebirth cycles.
The saints, sages, ascetics of Kali Yug take birth in Dwaper, of Dwaper in Treta and those of Treta, in Saty Yug.
The sinners, unvirtuous people of Sat Yug take birth in Kali Yug.
All the four Yug co-exist at one or the other place on earth at the same time. Impact of the current, present Yug is reflected by the majority of population.
The human incarnation of soul is the main source of enlightenment, science, new ventures, researches, progress, ascetic practices, Karm, Mukti, Bhakti, Yog, Salvation and Permanand.
Anyone, who is unable to recognize-identify the Permatma in his inner self, will not be able to attain peace in any of the species of his next incarnations.
There is nothing to fear in deserting the fruits of Karm-deeds. An intelligent person should not indulge either in any sort of deeds or their fruits.
One should keep off sensuality, gratifications, suffering through prudence, intelligence and wisdom.
He should be content with enlightenment and science, while devoted to the Almighty (Bhagwan Sheh Nag ).
The greatest selfishness and the ultimate desire of the living being should be to experience oneness in the Brahm and his soul.[Extract:: Shri Mad Devi Bhagwat Puran]
Any one, merely experiences the remaining (left over) Karmfal of his previous births quietly, neutrally, passively, without reacting to them, prudently. His conscience and the inner self, guides him. He makes no efforts for acquisition or accumulation. All his actions are directed towards the benefit and welfare of the mankind and the various life forms, without establishing any relationship with them, prudently. His efforts are directed towards stabilising the inner self, only.
He does not establish any relation with Karm, deserts affections, rejects the pride of having done; which automatically terminates individuality, paving path to assimilation in God. He makes no bonds with the ever changing nature or the world, detaches himself from the differentiating nature and its functions as well. The Karm Yogi does not experience the need for self, owns anything and does nothing for self.
Elimination of Karm is related to egotism, which has four purposes- Abode, Implementation, Attempt and the Destiny. Whether an act is prescribed, determined or prohibited by scriptures (treatise, Shashtr), it has five motives behind accomplishment: Physical- mental, oral-verbal and micro-macro. When a person undertakes them, he accumulates them. When these actions are free from desires, accomplishment is there, but no accumulation. When intention is lost behind these actions, it leads to success without accumulation. Actions, constituting sins or virtues, free from accumulation, are not binding.
The imprudent, who considers the natural vital activities and functions as having been done by him, becomes the reason or cause behind accomplishment of motives. Either acceptance or rejection of Karm or Karmfal are not the vehicles (means, causes) of welfare. Neither the acceptance nor renouncement, are the motives of welfare. Means of welfare is break up of soul with nature. Karm Yog stands for renouncement of belonging (affections) and the Karmfal. Loss of belonging automatically leads to loss of ego (I, My, Me). Ego has a component of belonging Rejection of ego cuts the bonds of affections or belonging It’s the egotism that pertains to the feeling of having done it, which leads to accomplishment of Karm and accumulation as well. In Karm Yog, loss of affections eliminates ego i.e., renouncement through detachment with reward.
The nature is the doer. An individual, who is illusion ed by the ego, behaves as if he is the performer, achiever or loser.
There are 13 impliers constituting of 5 external (hands, feet, tongue, pennies, and anus), 5 internal (ears, eyes, skin, tongue and nose) and the remaining 3 rests inside the mind (Man, Intelligence and the Ego).
Coordinated efforts of (1). Hands :- giving, taking exchange, (2). Feet :- walk, run, movement, (3). Tongue :- Speech, (4). Pennies :- Reproduction, urination, (5). Anus :- Excretion, (6). Ears :- Hearing, (7). Eyes :- Seeing, (8). Skin :- Touch, (9). Tongue-taste, (10). Nose :- Smell, (11). Innerself-Man (psyche, gestures), (12). Mind (Intelligence) :- Thoughts, Decision, Behaviour and (13). Ego :- Pride, make endeavours.
The fifth one is divine, which depends upon the auspicious and inauspicious activities of the doer, affecting the inner self, laying the foundation of destiny.
Creeping of defects in the Physical, Verbal or Mental deeds (actions), leads to bonds (Rag, attachments, ties). If the Karm is performed as per directives of Shashtr, it becomes auspicious and ascetic. The Karm is Satvik and breaks the bonds.
Attachments and prejudices, pleasures and sorrow (pains) are mental Karm (imaginary, illusive activities).
The thought of ownership of Body, Speech and Mind create defects in the deeds. Detachment of bonds from these by Karm Yog or Gyan Yog leads to liberation from the nature.
Man :- Mind, heart, soul. It’s the seat of perception and feelings, wish, inclination, temperament, characters, will and purpose.[Extract :: Shri Mad Bhagwad Geeta]
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।
अयुक्तः कामकारेण फले सक्तो निबध्यते॥
कर्मयोगी कर्मों के फल का त्याग करके सदा रहने वाली नैष्ठिकी शान्ति को प्राप्त होता है और सकाम पुरुष कामना करने के कारण उस कर्म के फल में आसक्त होकर बँधता है।[श्रीमद्भगवद्गीता 5.12]
The Yogi who is steady-stable minded, discards (rejects, abandons) the fruit of his action and attains the permanent peace born out of it. One with unsteady mind and attached to the fruit of his action due to desire, gets firmly bound.
जिनका उद्देश्य समता है, वह साधक योगी है। जिसकी बुद्धि ने कर्मफल तज दिया है; सांसारिक कामनाओं से किनारा कर लिया है, वो कर्मयोगी है। कर्मफल का त्याग उसकी इच्छा के त्याग से होता है। पूर्व जन्म के संचित कर्मों के परिणाम स्वरूप प्रारब्ध का निर्धारण होता है, तात्कालिक, वर्तमान जन्म के और संचित कर्म उसकी शुद्धि करते हैं। कर्मफल दृष्ट तत्काल प्रत्यक्ष, अदृष्ट प्रारब्ध के अनुरूप, प्राप्त प्रारब्ध के अनुरूप प्राप्त शरीर, जाति, वर्ण, धन, सम्पत्ति, अनुकूल या प्रतिकूल परिस्थिति आदि तथा अप्राप्त प्रारब्ध कर्मफल जो भविष्य में अनुकूल या प्रतिकूल परिस्थिति मिलने वाली है और न ही उसका फल चिरस्थाई हैं। परमार्थ, लोकार्थ कर्मों का लक्ष्य परमात्म तत्व है, जो कि चिरस्थाई है। ममता-कामना का त्याग मनुष्य को शांति प्रदायक है। आसक्ति का त्याग नैष्ठिकी शांति-परमात्म प्राप्ति प्रदायक है। व्यक्ति सकाम-सुद्देश्य कर्म करता है, वो बन्धनों में बंधता चला जाता है।
One who's target (aim, goal) is equanimity, is a Yogi. One who's intellect has rejected the desire-motive for reward-remuneration for deeds for himself, is a Karm Yogi. If one has rejected the desire for result-outcome for a deeds, he has rejected his desires. The deeds in previous 84,00,000 incarnations are responsible for the destiny in the current (present) birth-form. The out come of the deeds is visible immediately like satisfaction of hunger. The invisible outcome-output of deeds is according to the destiny in the form of birth in a specific regions, zone, caste, country, species etc. The obtained output is in the form of favourable or difficult situations, poverty or wealth etc. The out put-reward not received will determine the destiny of future. Neither the deeds nor the output is for ever. It comes, shows its impact and vanish. Those deeds which are meant for the service of the man kind, yield permanent happiness, peace. One who does not require anything for himself and surrenders every thing for the welfare of others-society, is freed from the repeated births-deaths and attains permanent abode with the Almighty, where there is nothing except bliss.
DESTINY-FATE प्रारब्ध-भाग्य :: Under the impact of the out put-result-fruit of his deeds in his previous lives, the living being could have done- achieved, whatever he liked.
Great Ascetics, clever, intelligent, prudent, mighty people have been found to be deprived off the fruits of their endeavours-efforts.
Imprudent, inferior, people who lack good qualities, virtues and without or low intelligence are seen to be associated with all sorts of amenities, luxuries, comforts in life without the blessings of anyone.
People indulged in brutality, cruelty, crime, deceit, misdeeds are found to be enjoying the comforts of life. There are the people, who do not work at all and still, the wealth flows towards them.
There are the people who make repeated, successive efforts, endeavours without success. They fail to obtain the desired commodity. Their wishes never materialise. It shows that the destiny is important.[Extract :: Narad Puran]
The organism takes birth and dies on the basis, by virtue of the remaining deeds in the previous lives. Who so ever has taken birth in this world will die-there is no doubt in it. Age, deeds, wealth, Education and death of the living being are fixed, while he is in the womb.
Pain pleasure, pear and welfare are obtained by virtue of Karm. The living being is dragged out of the womb with his head down and legs upward by the air. He is illusioned the moment, he takes birth by the Maya of Bhagwan Vishnu.
Birth in any specific specie is the out come, result of auspicious-inauspicious deeds, sins. Compilation of sins, misdeeds and inauspicious deeds keep degrading him to lower caste-specie. It’s the output of his misdeeds, guilt, crime and sins that he suffers from poverty, illness, diseases, low intelligence, imprudence and various pains.
Lokik (worldly), Kshar (perishable)-importance is given to both the soul and the world. It begins with the determination not to do evil, harm to anyone, not to consider anything bad or have ill will for any one.
Those who have not attained, acquired-obtained, renunciation and their intelligence has dissociated with grief, sorrow, pain and who’s passions-sensuality are accompanied with them, are entitled-authorised to Karm Yog. Karm Yogi utilises the material objects (body) for the welfare of mankind and gets detached.
Performance of Varn-Ashram Dharm-as per description in scriptures, prescribed duties, nature, circumstances, rejection of desires, affections, attachments, passions, sensuality completely.
One should strike a balance (Equanimity) between Siddhi (attainment) and Asiddhi (non attainment).[Extract source :: Garud Puran]
GYAN-SANKHY YOG (ज्ञान-सांख्य योग) :: Bhagwan Shri Krashn described Gyan Yog to Uddhav Ji, his cousin brother and a disciple of Guru Vrahaspati, as was enunciated by Bhishm Pitamah to Yudhister on his death bed, made of Arjun’s arrows.
Gyan Yog is full of enlightenment, renunciation (Vaeragy), Science (Vigyan), Faith (Shraddha) and devotion (Bhakti).The characteristics produced by the nature are interacting within the nature itself. All actions, activities are taking place in the organs. It has 28 components-elements-divisions, namely: Sense organs (Gyan, knowledge) Ear-hearing, Skin-touch, Eye-see, Tongue-taste, Nose-smell :- (5), Work organs (Karm-Karmandry) i.e., Anus-excretion, Pennies-urination, reproduction, Hand-work, Legs–walk-movement, Mouth-speech :- (5), Man has all the characteristics of sense and work organs, mind and heart together leads to decide, what one should to do or not to do:- (1), Prakrti (Nature-Purush-doer) :- (1), Mahatatv-significance, importance, ultimate :- (1), Ahankar-id, ego, super ego, I, My, Me, pride:- (1), Punchtanmatra (Jal, Vayu, Aakash, Prathvi, Tej) :- (5) Vairagy (renunciation, rejection), Vigyan (research, discovery, innovation), Shraddha (faith), Bhakti (devotion), Mahabhoot :- (5), Gun (characteristics) :- (3), which are observed in all activities beginning from Brahma Ji to a straw. Gun is inspired to create life, only then it produces.
Combination of the following 3 defects at the micro (minute, small) level, results in the creation, production, invention of the world, universe.
Adhyatmic :: Pertaining to the Supreme Spirit, Spiritual-knowledge of the identity of soul with the Supreme Spirit.
Adhidavik :: Divine thoughts-expectations-anxiousness.
Adhibhotik :: Material, physical thoughts-expectations-anxiousness pertaining to world, universe.
Amongest them one is PROKSH (the invisible, not evident, hidden, implied, indirect, absent) Gyan, which visualises the gist of God as the one being followed-imitated, is seen in totality.
APROKSH अपरोक्ष (visible, evident, Science, discovery, research, innovation, modification, advancement, progress, alteration, up gradation) Gyan is one which visualises Brahma as the sole reason and not the gist, it used to follow by unitary components, to turns into definite Science.[Exert from Shri Mad Bhagwat]
METHODOLOGY (Procedure, strategy) to attain Gyan-Vigyan (Knowledge associated with Science) :: One should think-analyse of the the position-creation-assimilation of the three components-Satv, Rajas, Tamas along with their constituents-components, repeatedly; evolution, origination, growth of the developments starting from nature up to the formation of body. The way the body and other objects assimilate back in nature-should be thought of, till the mind obtain peace-quiet.
One who has evolved-grown alienation–detachment is eligible for Salvation.
One who grasps the teachings-preaching of his mentor (Versatile Guru-teacher) and establishes in his inner self (through investigation-analyses-understanding) and deserts the fickle ideas thoughts (moving, shaking, trembling, active, unsteady, restless, inconsistent, giddy, flirtatious, playful, naughty, transient, ephemeral, volatile) which were generated in the mind (Man), in the body-which is not soul.
The element (creator) which was present in the beginning and at the time of destruction (termination, Praly, doom’s day), is present in between, as-well. The same is believed (admitted, purported, apparent) to be followed-imitated in destruction (at the time of destruction-hindrance-difficulty-obstruction-to check-to thwart), by difference of actions-acts-functions, remains as foot print , proof, witness or abode (resting place-residence-site- place). This truth-fact is ultimate knowledge i.e., Salvation.
Specificity of Ved (learning, revelation, audible, perceptible to ear), visible (perceptible, clear, direct, explicit, immediate, real, actual), fame (dominant among great men in history) and inference (notion, opinion, estimation, guess, conjecture), are judged, weighted, considered as four important-vital proofs-evidences. On being subjected to these criterion, the visible-observed, destructive, defective, does not prove to be reality-truth. Therefore, the prudent eliminate, depart-move away-detach-isolate, from this varied-vivid-illusionary-imaginary, like sound, word, voice, toils (tricks deceit) of the world.
The prudent judges the Yagy and like perishable deeds resulting in award of heavens, till the abode of Brahma-all comforts-luxuries-passions-pleasures-gratifications, results in his down fall (inauspicious, disastrous, evil, misfortune, calamity, ill omens).
Karm Yog is easier as compared to Gyan Yog and it can be exercised easily even by those whose mental faculties-abilities are not well developed, whose intelligence level-understanding is low. Who are not able to concentrate-meditate and are fickle minded. Karm-work is the vehicle, means and depends upon the performer-the devotee. Karm Yog is thousands times laudable-excellent-praised-commended-best-righteous, as compared to Gyan Yog, because Gyan Yog has arisen-manifested from Karm Yog-which is the Ultimate, one should achieve. Gyan Yog is non-existent, meaning less without Karm Yog. Therefore a person exercising-practicing–involved in Karm Yog achieves the imperishable status-Moksh.
Those who have discarded-rejected-enunciated, the Karm and its outcome: reward, punishment, are qualified-authorised for Gyan Yog. Complete rejection of the belief, ego, pride of having done something, is Gyan Yog. The enlightenment-calibre which provides the capability to analyse-introspect, the basic elements-components is Gyan Yog. Gyan Yogi detaches himself from the world to be stable in his inner self.
Gyan-Sankhy Yog utilises knowledge, understanding, prudence, intelligence, consciousness and practice to achieve the Almighty. It’s initiated with :- I have nothing. I don’t need anything. I have nothing to do for me. It requires detachment on the part of the doer. Thought behind Sankhy can be grasped by understanding it in depth through conscience, prudence and meditation. Ego (pride, glory) is major hurdle in it’s path. This egotism is the product of senses controlled by intelligence-mind and Karm (work organs)
The smaller components of senses, which depend over the body are called Tanmatra. Tanmatra is created by the association of body. Due to this reason the creature is called bodied. When the Man is inspired to create life, only then it produces.
The living being was neither present in the beginning nor at the termination- It just appears in between, middle only to vanish. Asat did not exist either in the beginning or at the end and therefore, it will not be present, exist between too.
Birth, life, growth, change, occurrence and destruction are the 6 defects pertaining to existence-being-natural state, character, quality, disposition-temperament. One has nothing to do with them. These defects are not embedded in him-do not pertain to him, since they in themselves are unreal, untrue, non-existent, unfounded, unrighteous, unholy, wicked or monstrous.
Nature is a balanced state of three characteristics called Satv, Rajas and Tamas. This in itself is called major characteristic -Pradhan means head, Boss).This is unrevealed or masked. It creates and destroys the creatures and a disturbance in nature creates the three Gods Brahma, Vishnu and Mahesh-though one revealed in three forms.
Deformity in the consistent predominance of nature creates-generate, significance-greatness-importance, which portraits it as great which generate egotism-arrogance-pride or self-respect in nature.
Procedure and various steps involved in Gyan Yog ::
Contemplation, meditation, realisation of self.
Self-realisation, awareness, consciousness of self, knowing-identifying self to be the ultimate beneficiary.
Formal, repeated practices-concentration-devotion to work which pleases the Almighty, working for the sack of God only.
All sacrifices and austerities are devoted-offered to the supreme lord of all plants and Demi Gods, benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.
Path to devotion is best and easiest, no one is free from sins on earth and only surrendering to the Almighty is easiest way.
Destroys-vanishes ego-detaches with the word to stabilise in inner self.
Surrender self to the Almighty.
Control lust-sensuality-passions and heart.
Renounce the fruits of action (Karm).
Discernment, practices with concentration are better than mechanical rituals or prayers.
Absorption in God to live with him is even better than concentration renunciation and brings instant peace to the spirit.
I have nothing to do. I don’t need anything. I have nothing to do for me.
To know through prudence, faith, belief.
DIVINITY :: BHAKTI YOG भक्ति योग
भक्ति-DEVOTION :: परमात्मा को इन आठ गुणों द्वारा भक्त के द्वारा संतुष्ट किया जा सकता है :- अहिंसा, इन्द्रिय संयम, जीवों पर दया करना, क्षमा, शम, दम, ध्यान और सत्य।
अहिंसा-Non Violence.
इन्द्रिय संयम-Control over sense organs.
जीवों पर दया करना-Pity over all living beings-organism.
क्षमा-Pardon-forgiveness.
शम-Shum :: Enlightenment, dedication of all faculties-intellect in the divinity through absence of passions-peace of mind-quite-rest. Peace, Tranquillity, Solace.
दम-Dum :: Restraint of the senses, sensuality, passions, mortification, subdued feelings.
ध्यान-Meditation-Contemplation.
सत्य-Saty-Truth :: Experiencing-visualising the equanimity-true divinity, all around.
One who is neither too emancipated nor extremely attached, has luckily-by virtue of good fortune developed faith, respect, regard, honour in the scriptures-Shashtr-stories pertaining to the actions, deeds, performances of the 9 incarnations of the Almighty, due to some auspicious, virtues, righteous act in his previous births, is qualified-eligible for Bhakti Yog.
One has to pray-meditate-concentrate, in the presence of statue-idol-bust (portrait, picture, photograph, image, sketch, figure, mental image, perception-Its symbolic and helps in concentrating.) and devote, himself to viewing, seeing, listening, recitation, visiting holy places-holy rivers, pertaining to the memory of incarnations.
The practitioner (devotee) who has emancipated, unattached, not feeling the desire or passions has developed a mental perception, feeling of pain, trouble, torture, grief, sorrow in all deeds, industry, efforts, actions, functions, endeavours, has faith, trust in the stories of 9 incarnations of the God and has realized that all passions, comforts, pleasures, enjoyments, sensuality, lust, sex are the reason, cause of grief and if he is still unable, incapable to reject them, should undergo, experience, bear with them, but from the depths of heart consider them as painful, taboo, torturous, grave, censuring them and his misfortune for having born them.
One should pray to the God with firm determination (recitation, whether silent-mentally or vocal). In this manner by regular-continuous-repeated remembrance of the God, the God himself makes a place (occupies a seat, place, berth) in the heart of the devotee (practitioner) and as soon as he (takes center stage in the heart) occupies the heart, all passions-sensuality along with the seeds, vanish-eliminate, all together-for ever.
When one becomes face to face with the Supreme Soul, all bonds-ties-knots in his heart weakens, eliminate all his doubts-misconceptions, perceptions, tear off (break away-lose) lust, sensuality, passions, fears, misgivings, completely.
The Yogi associated with devotion, surrender to the God (seeks asylum, shelter, patronage, under him) and continuously keep himself busy in thinking, remembering the God; enlightenment or renunciation are not essential for him. He is automatically benefited by the devotion to God.
The devotee by virtue of his devotion to the God, become capable of obtaining-attaining everything as per his own will/disposition, such as Karm-deeds-industry, asceticism, meditation, practice of Yog, charity, righteousness, means of welfare, heavens, emancipation (release from suffering, rebirth) the Ultimate Abode or anything else just by imagination-without efforts/ease, involuntarily-suddenly.
The inalienable lover and the hermits-saints-sages-devotees with patience do not want, ask anything for themselves. On the other hand, even if the God himself grants, gifts, offers, give anything, they do not accept even Kaevly Moksh (Ultimate Salvation), what to talk of other things.
The greatest and the ultimate welfare is absolute neutrality (indifference, impartiality). Hence one who is neutral, indifferent, impartial, disinterested (without desires), is able to attain the Bhakti of God.
The Ultimate-exclusive-inalienable devotee and saints, sages, Rishi, Muni, Mahrishi, Brahmrishi, with equanimity, who have attained the Ultimate gist, beyond the reach of intelligence, have no concern–relation with the methods-procedure or the restrictions, which cause virtues or sins.
One who seek asylum-shelter, recourse under Bhakti, Gyan, Karm Yog attains the Ultimate abode of the Almighty representing welfare, since they have understood, recognized, identified the gist of Ultimate Per Brahm.
Methodology-procedure ::
Pray to God as a spirit, image, idol or statue.
Approach the God with sincere loving heart, which is fully accepted.
All offerings, small or large are accepted, as long as they are made with love.
Union with Brahm, releases from endless sufferings, endless cycles of births and rebirths, which can be easily attained, through devotion.
Worship God, renouncing all actions in him and regarding him as Supreme Soul.
Meditate the Almighty with single mind and devotion.
Surrender self to God with equanimity.
SPIRITUALITY अध्यात्म :: Characters such as Satv are controlled by Karm-deeds. Karm is earned through Avidya-ignorance and absence of enlightenment.
Soul is pure, imperishable, quite, devoid of characters, significance and beyond the nature. It, alone is diffused, encompassed in all the creatures. It neither increases nor decreases or eliminate.
Dharm or Adharm is always behind-beneath the states-conditions of all the creatures.
Soul moves from one body to another to experience-enjoy-undergo the fruits-punishments of Karm.
Creatures have nothing except Panch Bhoot (Prathvi-Earth, Aakash-Sky-Space, Jal-Water, Vayu-air, Tej-Energy) in them.
The differentiation incarnations like demigods, humans, demons, trees or animals are fake, unreal, imaginary or untrue.
The object, which do not acquire (obtain, attain, seek), new shape-form, as a result-consequence of rebirth-reorientation, is the ultimate good, supreme truth, reality and spiritual.
It’s auspicious for the enlightened-intellectual-philosopher to attain Salvation. Yagy which helps in attainment of heavens-higher abodes too, is auspicious-fortunate-meritorious-creditable, but it’s more auspicious to have a desire for Salvation.
Soul is broad-pervasive, extensive, comprehensive, even pure, free from characters-characteristics and free from nature. It’s free from birth, death, increase-decrease and defects.
The Ultimate, Almighty is free and is not associated with unreal, non-virtuous, name or caste. He is one, even by existence, in his own or other physique-bodies. Understanding of this supreme reality is enlightenment. Those who possess the feeling of duality-ambiguity between the ultimate and the universe or make distinction between the ultimate and the universe are not spiritual.
Auspicious Karm-deeds are those, which do not create bonds-attachments-delusion-allurement and Vidya is the vehicle-source to detachment and auspicious Karm. Karm Yogi has a continuous relation with the Almighty.
Gyan (Sankhy) Yogi has the essential, fundamental realistic relation with the God.
The devotee, who has sought refuse-asylum in him, has spiritual relation with the Almighty-the God.
Continued relation of the Karm Yogi with the Almighty, leads to rejection of attachment with what is unreal, occasional, temporary, transient or impermanent.
Essential fundamental acknowledgement and understanding of the Gyan Yogi, provides him with the unity and assimilation of essence, with the supreme spirit, the real state and nature i.e., the God.
Spiritual relation of the Devotee-the Bhakt, has love for the God, associated with the loss of distinction between the two
Karm Yogi’s relation with the God is quite, assuaged with elixir, ambrosia, nectar.
Gyan Yogi’s relation with the God is unbroken, undivided, entirely uninterrupted, continuous, individual and indestructible with wholeness, entirely with integrity associated with elixir, ambrosia, -nectar.
Bhakti-Devotion is infinite never ending elixir-nectar. This is obtained by seeking shelter-under the God. It is the best means to attain God and has to be secret and concealable.
Bhakti Yog–Alokik (अलौकिक, Divine, eternal) :: Importance is given to the Almighty only to retain Alokik Bhakti. When the devotee takes the patronage-shelter-asylum under the God in his efforts without considering his own efforts as major contributory, then only his faith is divine.
Everything becomes divine as soon as the devotee takes shelter in the Almighty. One who is not extremely renunciated or attached, but due to some auspicious-virtuous deed in his previous births, respect, honor, dedication, devotion has evolved-emerged, in various parleys of the Almighty, is entitled, authorised, suitable, fit for Bhakti Yog.
Almighty is above both Ksher and Aksher. One should seek asylum in him, with equanimity in both Ksher and Aksher by surrendering himself to the Almighty.
Human body has inbuilt capabilities to perform Lokik (worldly), either Gyan Yog or Karm Yog. Importance and labour are major contributory factors.
One should surrender himself to the Almighty, while performing all his duties, with the knowledge of worldly and divine as well without the desire of even Moksh.
NINE ELEMENTS OF BHAKTI YOG :: Dev Rishi Narad, described the nine elements of Bhakti Yog in his Bhakti Sutr.
SAT SANG (Auspicious-virtuous-righteous-pious-holy company) :: To cultivate and maintain contact with people who speak of God and truth.
HARI KATHA :: Listening, telling, remembering, describing, discussing stories pertaining to God: To be inspired by the Holy Scriptures-epics-Shastr and the life stories of saints.
SHRADDHA (Faith) :: To have faith in the Holy Scriptures and the Master and to accept and take to heart their words and teachings.
ISHWAR BHAJAN (ईश्वर भजन-Prayers, enchants, rituals) :: To sing God’s praises, to sing spiritual songs (Bhajans) in the praise the glory of God.
MANTR JAP (Repetition of Mantr 108, 1008, ... times at a stretch) :: To inwardly repeat your Mantra at all times and under all circumstances.
SHAM DAM (Internal and External Control) :: To be the Master of the senses and not allow temptation to overwhelm us and to discipline thought, word and deed.
SANTOUN KA ADAR (आदर, respect, honour all Holy Virtuous people) :: To respect and honour all people who have dedicated their life to God, no matter to which religion they belong.
SANTOSH (contentment) :: To be thankful for and content with everything that God gives.
ISHWAR PRANIDHAN (devotion to God) :: To love God with a pure heart without egoistic expectations and complete surrender to the Divine.(1). KARM YOG कर्म योग :: अपना कुछ भी न मानकर समस्त क्रियाएँ संसार के लिए करने मात्र से कर्मयोग सिद्ध हो जाता है। वह योगरूढ़ है जो कि कर्मयोग की अंतिम स्थिति को प्राप्त कर चुका है जिससे तत्वज्ञान की प्राप्ति होती है, संसार से सम्बन्ध सर्वथा विच्छेद हो जाता है। कर्मयोग ही वो साधन है जिससे तत्वज्ञान और परमात्म तत्व (जिससे समस्त वस्तुओं का ज्ञान होता है) प्राप्त हो जाता है। कर्मयोगी को किसी गुरु, ग्रन्थ, किसी अन्य स्थान अथवा साधन की आवश्यकता नहीं है। कर्तव्य-कर्मों का निर्वाह करते हुए, उसे स्वतः ही तत्वज्ञान की प्राप्ति हो जाएगी।
One who has achieved Karm Yog is riding over the saddle of Karm Yog; which is the last stage of achieving-granting Ttvgyan-gist of enlightenment. Attachment-desire of Karm and its yield is the root cause, which prevents experiencing Yog. Working for the welfare of the society (others, without attachment-motive-desire of yield), is Karm Yog. Karm Yog is that means which helps in attaining Ttvgyan-Parmatmttv. A Karm Yogi do not need any book (scripture, epics, Guru, guide, specific location, shelter under the God or other means, help). One achieves Ttvgyan automatically, when he resort to his duties-performances. Ttvgyan (enlightenment, gist of the Ultimate) is more capable in the elimination-termination of sins, as compared to rituals-asceticism, fasting, donations-charity, pilgrimage-bathing in holy rivers, Pranayam, meditation. All these are means and Ttvgyan is the Ultimate goal.
असत् का ज्ञान (चिन्तन) नर्क में ले जा सकता है। ज्ञान योगी केवल अपने लिए ही उद्धार के लिए प्रयत्न करता है। फल में कर्म योग और ज्ञान योग एक हैं। साधन में कर्म योग और भक्ति योग एक हैं। कर्म करने में कर्मी और कर्म योगी एक हैं। तत्वज्ञ महापुरुष और भगवान् भी कर्म करने में साथ हैं। कर्मी, ज्ञानयोगी, भक्तियोगी और भगवान् चारों के साथ कर्म योगी एक हो जाता है।
Gyan-knowledge is not essentially virtuous (righteous, pious). It is contaminated with all sorts of defects, negativeness-slur which is sufficient to take the thinker to hells. Gyan Yogi works for his own benefit-welfare only. As far the result is concerned, they both leads one to the Ultimate (Liberation, Assimilation) in the Almighty-Salvation. As far as the performance is considered the practitioner and the Karm Yogi are alike, Ttvagy-one who knows the gist of the Almighty and the Almighty himself are associated in performing with the Karm Yogi. The performer, Gyan Yogi, Bhakti Yogi and the Almighty become one in the performance of Karm Yog.
कर्म योग में भी जानकारी-ज्ञान की आवश्यकता है कि क्या करना है, क्या कर्तव्य है, कब और कितना करना है? कर्मों की सिद्धि और असिद्धि में सम रहना (उसके गूढ़ रहस्य को समझना-जानना) विज्ञान है। स्थूल शरीर से क्रिया, सूक्ष्म शरीर से चिंतन तथा कारण शरीर से समाधि करना ज्ञान नहीं है। क्रिया, चिंतन, समाधि (State of trance, release, profound meditation with the mind successfully fixed upon the Ultimate, senses completely restrained in the final stage of Yog, absorption, intense meditation, concentrate and penetration in the Ultimate-Almighty) आदि कर्मों का आरम्भ और समापन तथा फल का भी आदि और अंत है। स्वयं परमात्मा का अंश होने के कारण नित्य और निरन्तर है, जिसको अनित्य कर्म और उसके फल से संतुष्टि प्राप्त नहीं होगी। इस बात का अहसास ज्ञान और कर्मों की पूर्ति और अपूर्ति, सिद्धि और असिद्धि में सम रहना विज्ञान है। कूट जिसे अहरन के नाम से भी जानते हैं, लोहे का बना एक ऐसा पिंड है जिस पर लोहा, चाँदी और सोने को घड़ा जाता है। उस पर घड़ी जाने वाली वस्तुएँ उपकरण, औजार गहने आकृति ग्रहण करते हैं, परन्तु वह एक समान बना रहता है। सिद्ध पुरुष (accomplished, realized) विभिन्न परिस्थितियों में एक समान निर्विकार-निर्लिप्त बना रहता है। कर्म फल के त्याग से साधक को इन्द्रिय संयम प्राप्त हो जाता है तथा राग-द्वेष से मुक्ति मिल जाती है और वो जितेन्द्रिय हो जाता है। स्वर्ण, मिट्टी का ढेला और पत्थर-हीरे भी उसके लिए एक समान हो जाते हैं। ज्ञान-विज्ञान से युक्त जितेन्द्रिय (with senses and passions subdued), निर्विकार और समबुद्धि से युक्त सिद्ध कर्म योगी समता में युक्त योगारूढ़ हो जाता है।
Karm Yog too need information-knowledge-learning about what to do, when to do, how to do, how much to do, where to do etc. To develop balance-equanimity, between success and failure is science. To perform through the material body, thoughts-meditation with the micro body and stanch meditation with the abstract body (Karan Sharir) is not enlightenment. Working, thinking and penetrating into the Almighty have a beginning and termination. Likewise the reward-compensation of the deeds too have initiation and end. Understanding & realisation of this is enlightenment-Gyan and equanimity-neutrality to wards attainment-success & failure, acquisition and non acquisition is science. The soul, own self-inner self is a component of the Almighty and is always-for ever and continuous, which is not touched-affected by the perishable deeds and their outcome-compensation, like the KOOT which a rectangular block of iron used to beat gold, silver, iron to give shape into ornament, weapons, instruments etc., without being affected in shape or size-configuration. One who has established him self in the God, remains unperturbed (disturbed, untouched, unmoved, uncontaminated) in all situations. Rejection of the compensation for the deeds, leads to control over the senses, attachments and hatred-enmity. The practitioner turn into a winner over the self-with senses and passions subdued. He gives equal weightage to mud, stone-diamonds and the gold. He is mature with enlightenment & science (extract, elixir, nectar) of the Eternal, unsmeared-engrossed with equanimity. He is on his way to assimilation in God-Liberation.
साँख्य योग कर्मयोग दोनों का उद्देश्य एक है अर्थात क्रियाशील प्रकृति से सम्बन्ध विच्छेद। साँख्य योग विवेक से और कर्म योग सेवा के माध्यम से संसार से सम्बन्ध विच्छेद करते हैं। संसार विषम और परमात्मा सम है और मनुष्य का उद्देश्य है, प्रभु से-प्राणियों से समता की प्राप्ति। मनुष्य कामना-आसक्ति त्याग दे, यह ज्ञान योग और साधनों-राग को दूसरों की निःस्वार्थ सेवा में उपयोग यह कर्म योग है।
The Ultimate goal of both Sankhy Yog and Karm Yog is the same i.e., Salvation. Whatever means one adopt, he reaches the Almighty. Sankhy detaches one by making use of prudence-intelligence while Karm Yog detaches one through the service of mankind.
The perfection of the means (Gyan or Karm Yog) eliminates the desires to live, fear of death, tendency to gain-accumulate and do-achieve, are abolished completely, through the service (welfare of others, society). Desire to live or the fear of death are abolished through prudence and the greed to accumulation-storage and tendency to achieve do something, are removed through the service of mankind. In fact both Gyan Yog and Karm Yog are complementary and are universal meant for those who take birth on this earth.
From the first breath in the womb until the last breath, the human body works, Karm is associated with it. Respiration-heart beat, functions of brain, movement etc. are Karm.
It involves Karta-the doer, Karan-Motive & instruments (desires, ambitions, senses and organs), Karm-actions-deeds-acts-activities-profession-work-labor-executions and Karm Sangrah-collection-accumulations of deeds.
*One must do his duty with faith, without hope of personal benefit-gains or ambition.
*Faith and disinterestedness act to purge the burden of Karm.
*Faithless and self-interested people increase their burden.
*Shedding of burden of Karm can release from endless cycles of birth-rebirth-suffering.
*Right to perform prescribed duty, without entitlement to fruit or reward of action.
*Never consider the self as the cause of result in activities and never be attached to non-performance of duties.
*Vanishing of Karm and Karmfal relives from attachment, smear, stains, sullies and engross.
* To have same feelings for accomplishment of desires and detachment.
*To give same weight age to acquisitions and non-acquisitions.
*Performance of prescribed /Vern-Ashram / natural, place, time, situation, person oriented duties as per dictates of Shashtr; without attachment, affections or desires.
*To maintain a balance between accomplishment and non-accomplishment.
*Repeated, practice, concentration and devotion to work, pleases the Almighty. One should work for the sake of God only, not for himself.
निम्न वर्णित कर्म योग एवं ज्ञान योग के साधन हैं। कर्म योग के बिना ज्ञान की प्राप्ति नहीं होती। These deeds-Karm Yog are the means of Gyan Yog. Gyan Yog can not be achieved-attained without Karm Yog.
Karm Yogi utilises the material objects (body) for the welfare of mankind and gets detached. He utilize the human body as a vehicle to Salvation.
One should perform Karm as per dictates of Shashtr (scriptures) i.e., Vern-Ashram Dharm, Nature and Situation (adverse-favourable), by deserting desires,affections, attachments,(-passions, sensualities and maintaining calm, cool, balance of mind in failure, as well as success.
मोक्ष प्राप्ति हेतु आठ प्रकार के आत्म गुण-कर्म 8-PREREQUISITES-ESSENTIALS FOR SALVATION ::
(1.1). समस्त प्राणियों पर दया करना। Pity-mercy on all creatures-organisms.
(1.2). क्षमा Pardon
(1.3). दुःख से पीड़ित प्राणी को आश्वासन प्रदान करना और उसकी रक्षा करना। To assure the worried-pained and protect him.
(1.4). जगत में किसी से ईर्षा द्वेष न करना। Not to have envy-anonymity-enmity with any one.
(1.5).बाह्य व आन्तरिक पवित्रता। External and internal purity-cleanliness.
(1.6). परिश्रम रहित अथवा अनायास प्राप्त हेतु कार्यों के अवसर पर उन्हें मांगलिक आचार- व्यवहार के द्वारा संपन्न करना। Events which do not involve labor or occasions which are obtained-comes up instantly, should be celebrated with auspicious rituals-Mantr-Shloks.
(1.7). अपने द्वारा उपार्जित द्रव्यों से दीन दुखियों की सहायता करते समय क्रपणता न बरतना। Not to hold back, while helping the poor-down trodden, with the earned by own laboUr-efforts.
(1.8). पराये धन और पराई स्त्री के प्रति सदा निस्पृह रहना। To remain aloof from with others wealth and women. [Exerts from Matsy Puran]
(1.2). THREE TYPES OF DEEDS ::
(1.2.1). Accumulated deeds constitute of Satvik, Rajsik and Tamsik Karm, done in many- many previous births, as and when the individual took birth as a human being. Auspicious-inauspicious, virtues-sins, have to be under gone in the form of illness, diseases, physical defects, gratification-suffering, pleasure- pain, fulfilment sexual desires, loss-gains etc. The impact of accumulated deeds, show off as per the dictates of Vidhata (Brahma) and Dharm (-Son of Sun). They do not vanish in millions of births-Kalps without being faced. There is no way out. One has to face them.
(1.2.2). Deeds of the present-current birth also interact simultaneously. They, by the grace of God may nullify-strengthen, the punishment/rewards/fruits of accumulated deeds.
(1.2.3). Predestined deeds are the ones, which the organism is facing or is going to face, in order to vanish, them. One should be ready to face them without hesitation, happily, smiling. One should be cautious enough, not to generate a new chain of deeds.
Reason behind birth-rebirth is the creation of new chain of deeds, without eliminating the previous ones. Once the sum total of all these deeds is zero, the organism will not take birth.
The body, its various organs, senses, systems and the devotee’s efforts, actions, gestures, passions, and sensualities constitute this methodology. When devotee seeks help from the God or is patronised by the God, in his efforts as a major contributor, then everything turns divine, including his faith. It does not consider any one to be bad. Don’t have ill will for any one. Don’t do evil of others.
Karmfal is composed of auspicious and inauspicious, desired and the undesired. No activity can be performed in isolation or water tight compartments. It always has strings attached with it, as a result of which the Karmfal also appears in composed manner i.e., comfort-discomfort, pleasure-pain, joy-worries. Pleasures, the desired, are accompanied by undesired worries, pain, fears, sorrow, grief, anxiety, unease etc. Karmfal simultaneously works, in the present incarnation as well.
Humans, Demi-Gods, Demons, Giants, Yaksh, Gandarvbh, Kinner (impotent), Serpents Brahma, Vishnu, Mahesh, Indr etc. etc. are all governed by destiny by the dictates of Karm.
Any one, who is blessed with super human power, majesty, might, wealth, grandeur, strength, enlightenment, good luck, who make donations-charity, pardon is considered as a component of The Almighty.
One, who is not a component of Rudr can’t worship Rudr (Mahesh, Shiv).
One who does not possess the component of the God can’t donate food-grain.
One who is not a component of Vishnu can’t become a king.
No creature-living being is free. He is always under the control of Vidhata (Divinity) and to face birth-rebirth, pain-pleasure, against his will-wish involuntarily.
The mentality-tendency of the population depends upon the effect-impact of time (Kal).
In, Saty Yug people are religious, dutiful. They abide by the Dharm. People are sent to divine abodes on the basis of their auspicious-virtuous-pious deeds.
In, Treta Yug, people are religious and believe in attainment of God in addition to acquisition of wealth (essential for carrying out religious activities). Truth, charity, donations, pity, pardon, one wife and equanimity with all creatures are the common religious practices.
Religious practices in Treta and Dwaper are the same as Sat Yug.
In, Dwaper Yug, people are possessive about Dharm, Arth, Kam (Religion-attainment of God-Goodness, Wealth and sexuality, sensuality-passions).
During Kal Yug, whole population is attached with Arth-earning money by fair means, some by foul means and others by both fair and foul means. Their sexual desires, sensuality passions are unlimited, uncontrolled and indecent. Sinners find their abode in Hell. They reside there till the change of Yug takes place and take birth on earth as humans.
After the end of Dwaper and beginning of Kal Yug all sinners of hell are reborn on earth.
Kali Yug is dominated by Asat and the behavior of the population shows its impact in the form of falsehood, irreligious, unrighteousness, bad, untrue, unreal, unfounded, nonexistent practices.
Due to the divine wish-will, sometimes inter changes do occur in the birth-rebirth cycles.
The saints, sages, ascetics of Kali Yug take birth in Dwaper, of Dwaper in Treta and those of Treta, in Saty Yug.
The sinners, unvirtuous people of Sat Yug take birth in Kal Yug.
All the four Yug co- exist at one or the other place on earth at the same time. Impact of the current-present Yug is reflected by the majority of population.
The human incarnation of soul is the main source of enlightenment, science, new ventures, researches, progress, ascetic practices, Karm, Mukti, Bhakti, Yog, Salvation and Permanand.
Anyone, who is unable to recognize-identify the Permatma in his inner self, will not be able to attain peace in any of the species of his next incarnations.
There is nothing to fear in deserting the fruits of Karm-deeds. An intelligent person should not indulge either in any sort of deeds or their fruits.
One should keep off sensuality, gratifications, suffering through prudence, intelligence and wisdom.
He should be content with enlightenment and science, while devoted to the Almighty (Bhagwan Sheh Nag ).
The greatest selfishness and the ultimate desire of the living being should be to experience oneness in the Brahm and his soul. [Extract source: Shri Mad Devi Bhagwat Puran]
(1.3). Any one, merely experiences the remaining (-left over) Karmfal of his previous births quietly, neutrally, passively, without reacting to them, prudently. His conscience and the inner self, guides him. He makes no efforts for acquisition or accumulation. All his actions are directed towards the benefit and welfare of the mankind and the various life forms, without establishing any relationship with them, prudently. His efforts are directed towards stabilising the inner self, only.
He does not establish any relation with Karm, deserts affections, rejects the pride of having done; which automatically terminates individuality, paving path to assimilation in God. He makes no bonds with the ever changing nature or the world, detaches himself from the differentiating nature and its functions as well. The Karm Yogi does not experience the need for self, owns anything and does nothing for self.
Elimination of Karm is related to egotism, which has four purposes- Abode, Implementation, Attempt and the Destiny. Whether an act is prescribed, determined or prohibited by scriptures (treatise, Shashtr), it has five motives behind accomplishment: Physical- mental, oral-verbal and micro- macro. When a person undertakes them, he accumulates them. When these actions are free from desires, accomplishment is there, but no accumulation. When intention is lost behind these actions, it leads to success without accumulation. Actions, constituting sins or virtues, free from accumulation, are not binding.
The imprudent, who considers the natural vital activities and functions as having been done by him, becomes the reason or cause behind accomplishment of motives. Either acceptance or rejection of Karm or Karmfal are not the vehicles (means, causes) of welfare. Neither the acceptance nor renouncement, are the motives of welfare. Means of welfare is break up of soul with nature. Karm Yog stands for renouncement of belonging (affections) and the Karmfal. Loss of belonging automatically leads to loss of ego (I, My, Me). Ego has a component of belonging Rejection of ego cuts the bonds of affections or belonging It’s the egotism that pertains to the feeling of having done it, which leads to accomplishment of Karm and accumulation as well. In Karm Yog, loss of affections eliminates ego i.e., renouncement through detachment with reward.
The nature is the doer. An individual, who is illusion ed by the ego, behaves as if he is the performer, achiever or loser.
There are 13 impliers constituting of 5 external (-hands, feet, tongue, pennies, and anus), 5 internal (ears, eyes, skin, tongue and nose) and the remaining 3 rests inside the mind (Mun, Intelligence and the Ego).
Coordinated efforts of (i) Hands:-giving, taking exchange, (ii) Feet:-walk, run, movement,(iii) Tongue:-Speech,(iv) Pennies:-Reproduction, urination, (v) Anus:- Excretion, (vi) Ears:-Hearing, (vii) Eyes :- Seeing, (viii) Skin :-Touch, (x). Nose :-Smell, (xi) Mun:-Desires, (xii) Mind (Intelligence):-Thoughts, Decision, Behavior and (xiii) Ego:-Pride, make endeavours.
The fifth one is divine, which depends upon the auspicious and inauspicious activities of the doer, affecting the inner self, laying the foundation of destiny.
Creeping of defects in the Physical, Verbal or Mental deeds (actions), leads to bonds (Rag, attachments, ties). If the Karm is performed as per directives of Shashtr, it becomes auspicious and ascetic. The Karm is Satvik and breaks the bonds.
Attachments and prejudices, pleasures and sorrow (pains) are mental Karm (imaginary, illusive activities).
The thought of ownership of Body, Speech and Mind create defects in the deeds. Detachment of bonds from these by Karm Yog or Gyan Yog leads to liberation from the nature. Mun: Mind, heart, soul. It’s the seat of perception and feelings, wish, inclination, temperament, characters, will and purpose. [Extract Source: Shri Mad Bhagwad Geeta]
(1.4). DESTINY :: Under the impact of the out put-result-fruit of his deeds in his previous lives, the living being could have done- achieved, whatever he liked.
Great Ascetics, clever, intelligent, prudent, mighty people have been found to be deprived off the fruits of their endeavours-efforts.
Imprudent, inferior, people who lack good qualities, virtues and without-low intelligence are seen to be associated with all sorts of amenities, luxuries, comforts in life without the blessings of anyone.
People indulged in brutality, cruelty, crime, deceit, misdeeds are found to be enjoying the comforts of life. There are the people, who do not work at all and still, the wealth flows towards them.
There are the people who make repeated-successive efforts-endeavours without success. They fail to obtain the desired commodity. Their wishes never materialise. It shows that the destiny is important.[Extract Source: Narad Puran]
(1.5). The organism takes birth and dies on the basis-by virtue of the remaining deeds in the previous lives. Who so ever has taken birth in this world will die-there is no doubt in it. Age, deeds, wealth, Education and death of the living being are fixed, while he is in the womb.
Pain pleasure, pear and welfare are obtained by virtue of Karm. The living being is dragged out of the womb with his head down and legs upward by the air. He is illusion-ed the moment, he takes birth by the Maya of Bhagwan Vishnu.
Birth in any specific specie is the out come-result of auspicious-inauspicious deeds, sins. Compilation of sins, misdeeds and inauspicious deeds keep degrading him to lower caste-specie. It’s the output of his misdeeds, guilt, crime and sins that he suffers from poverty, illness, diseases, low intelligence, imprudence and various pains.
Lokik (worldly), Ksher (perishable)-importance is given to both the soul and the world. It begins with the determination not to do evil-harm to anyone, not to consider anything bad or have ill will for any one.
Those who have not attained-acquired-obtained, renunciation and their intelligence has dissociated with grief-sorrow-pain and who’s passions-sensualities are accompanied with them, are entitled-authorised to Karm Yog. Karm Yogi utilises the material objects (body) for the welfare of mankind and gets detached.
Performance of Vern-Ashram Dharm- as per description in scriptures , prescribed duties, nature, circumstances, rejection of desires, affections, attachments, passions, sensualities completely.
One should strike a balance (-Equanimity) between Siddhi (attainment) and Asiddhi (non attainment).[Extract source: Garud Puran]
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः।
स कालेनेह महता योगो नष्टः परन्तप॥श्रीमद्भागवत गीता 4.2॥
हे परन्तप! इस प्रकार परम्परा से प्राप्त इस कर्मयोग को राजर्षियों ने जाना, किन्तु बहुत काल बीतने के बाद वह योग इस मनुष्य लोक-पृथ्वी से लुप्त हो गया। स कालेनेह महता योगो नष्टः परन्तप॥श्रीमद्भागवत गीता 4.2॥
O Arjun, the tormentor of foes! The Karm Yog which enunciated Raj Yog (the Yog practiced by the emperors, kings) has disappeared from the earth.
This Yog thus passed around the generations by the sage like Kings, has been lost due to time gap through the chain of succession, which is broken now.
भगवान् सूर्य, मनु और इक्ष्वाकु आदि राजाओं ने कर्मयोग को जानकर न केवल स्वयं बल्कि प्रजा से भी उस पर आचरण करवाया। राज ऋषियों द्वारा पालित इस कर्म योग में कुछ विशिष्टता थी, जो अब लुप्त प्रायः है। प्रत्येक राजा-मुखिया के लिए इसे जानना लाभप्रद था। पूर्व कालीन राजाओं की विशेषता थी कि भोग-विलास में लिप्त न होकर प्रजा पालक थे। वे खजाने को व्यक्तिगत सम्पत्ति न मानकर प्रजा की धरोहर और स्वयं को प्रजा का सेवक समझते थे। यह सत्य है कि वे अपना निर्वाह खर्च भी न्यूनतम रखते थे। प्रजा से कर तो लेते थे, मगर उससे कई गुना बढ़ाकर उसकी-प्रजा की, देख भाल में व्यय करते थे। राजा जनक को इसी लिए जितेन्द्रिय और विदेह कहा गया है। भरत जी ने भगवान् राम की अनुपस्थिति में चटाई पर सोकर कुटिया में वक्त बिताया। क्योंकि परमात्मा नित्य हैं, अतः कर्म योग, ज्ञान योग और भक्ति योग भी नित्य हैं। अतः यह स्पष्ट है कि राज योग ढँक गया है, पूर्णतः लुप्त नहीं हुआ। यह निश्चित है, वे ग्रन्थ जिनमें यह सब ज्ञान था, वे अब उपलब्ध नहीं हैं। कर्म तो अभी भी हो रहे हैं, मगर उनमें योग का अभाव है। आज का मनुष्य अत्यधिक स्वार्थी, लोभी, लालची भोगी और लिप्त हो गया है। अतः निस्वार्थ सेवा कहाँ से हो? कल युग के बारे में स्पष्ट कहा गया है कि वर्तमान मौन वंशी राजाओं के बाद जिसके पास धन-दौलत-बल होगा वही राजा के समान ताकतवर, व्यवहार वाला होगा। धर्म और आचरण का सर्वथा अभाव होगा।
प्रजातंत्र में कोई भी उल्टा-सीधा, अधर्मी, कुकर्मी, नीच, अपराधी भी मंत्री या राजा-प्रधानमंत्री बन जाता है। अमरीका, ब्रिटेन, भारत सहित पूरे विश्व में वे-वे लोग राज्याध्यक्ष बन रहे हैं, जिनके बारे में, उनके खानदान के बारे में कोई भी कुछ भी जानता। इसलिये इन्हें मौनवंशी महा गया है।
भारत में तो पूरे 65 साल तक एक कुकर्मी मुसलमान परिवार राज करता रहा। उनका वंशज राहुल अभी तक स्वयं को एक ब्राह्मण कहकर जनता को गुमराह-भ्रमित कर रहा है।
The Sury clan not only adopted the Karm Yog but made the public follow it. The Karm Yog adopted-followed by the kings was slightly different, which is not visible these days. It was of immense help for the rulers-emperors. The king lived a simple life away from luxuries-comforts like sages. They never considered the treasury to be their own-personal wealth. They behaved as the care takers of the kingdom. Though the public was taxed, but the money spent on welfare was enormous-much greater, than the revenue collected through taxes from the public. There are the examples of Maryada Purushottom Bhagwan Shri Ram, Raja Janak, Bharat Ji-an incarnation of Bhagwan Shri Hari Vishnu and Raja Bharat-Shakuntala's son, who ruled the earth for 27,000 years. Bhagwan Ram ruled the earth for 13,000 years, before leaving for his abode-Vaekunth Lok. King Dashrath, Bhagwan Shri Ram's father ruled the earth for 66,000 years. All these and many more kings, lived a saintly life of a sage-recluse.
The Almighty is always present and so are the Karm Yog, Gyan Yog and Bhakti Yog. They are for ever. When one discuss the disappearance of Raj Yog, it just means that it has been masked (forgotten, wilfully discarded, lost, ignored). Had it not been so Bhagwan Parshu Ram would not have eliminated the earth of the Kshatriy hierarchy, clan 21 times! The scriptures which contained this knowledge are either lost or have been edited-truncated so that they do not fall into inappropriate hands. The rulers in the current era are exceedingly greedy, corrupt, disloyal to the public, criminal minded. There is no question of selfless service by them. Each and every one, wants to become multi billionaire through fraudulent (corrupt, wretched, illegal) means. Democracy may survive for next 300 years only and there after any one who has resources (money, might) will rule. Religion and virtues will take back seat. And its obvious the hells are waiting for them.
Values, moral, culture, religion, honesty, service of man kind will be talk of the past, hearsay. However, in this phase as well virtuous, righteous, pious, honest will also survive, continue to propagate values.
The ministers may adopt themselves to Raj Yog a component-tributary of Karm Yog to relinquish them selves. its easy to practice and follow.
कर्म योगी ::
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये॥श्रीमद्भागवत गीता 5.11॥
कर्म योगी आसक्ति को त्याग कर केवल (ममता रहित) इन्द्रिय, मन, बुद्धि और शरीर द्वारा भी अन्तःकरण की शुद्धि के लिए कर्म करते हैं। The Karm Yogi functions (performs, acts) without attachment through the body, mind, intellect and mere senses for the purification of their conscience.
जो योगी भगवदर्पण-बुद्धि से कर्म करते हैं, वे भक्ति योगी कहलाते हैं। जो योगी संसार के सेवा निष्काम भाव से करता है वह कर्मयोगी है। अपने कहलाने वाले शरीर, मन, इन्द्रियाँ और बुद्धि को भी परमार्थ में लगा देता है। ये चारों ही किसी भी दृष्टि से अपने नहीं हैं, क्योंकि वे भी नष्टप्राय हैं। उनके प्रति ममत्व पैदा करना बन्धन कारी है। इनके प्रति निर्मोही-निर्मम होने से आसक्ति और फलेच्छा मिटती है। एक ना एक दिन शरीर ने गिर जाना-नष्ट हो जाना है। यह हमेशां के लिए नहीं है। यह विचार शुद्धि करने वाले हैं, क्योंकि इनसे सूक्ष्म अपनापन भी दूर होता है।
The Yogi who performs while remembering the Almighty simultaneously, is a Bhakti Yogi. One who performs for the sake of others without attachment (motive, desire) for favour (reward) is Karm Yogi. He puts his body, intelligence, desires and the senses into the service of the man kind-humanity. These faculties are bound to perish sooner or later, since they do not belong to him. Nature created them and the nature will take them back. One should not develop affection (bonds, ties, rapport, relation) with them. Bonds with them leads to attachment and repeated incarnations. One should be neutral towards them, so that he becomes free. Detachment cuts the minute relationship-association with them helping one to be Liberated.
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।
अयुक्तः कामकारेण फले सक्तो निबध्यते॥श्रीमद्भागवत गीता 5.12॥
कर्मयोगी कर्मों के फल का त्याग करके सदा रहने वाली नैष्ठिकी शान्ति को प्राप्त होता है और सकाम पुरुष कामना करने के कारण उस कर्म के फल में आसक्त होकर बँधता है।The Yogi who is steady-stable minded, discards (rejects, abandons) the fruit of his action and attains the permanent peace born out of it. One with unsteady mind and attached to the fruit of his action due to desire, gets firmly bound.
जिनका उद्देश्य समता है, वह साधक योगी है। जिसकी बुद्धि ने कर्मफल तो तज दिया है; सांसारिक कामनाओं से किनारा कर लिया है, वो कर्मयोगी है। कर्मफल का त्याग उसकी इच्छा के त्याग से होता है। पूर्व जन्म के कर्मों के परिणाम स्वरूप प्रारब्ध का निर्धारण होता है, वर्तमान और संचित कर्म उसकी शुद्धि करते हैं। कर्मफल दृष्ट तत्काल प्रत्यक्ष, अदृष्ट प्रारब्ध के अनुरूप, प्राप्त प्रारब्ध के अनुरूप प्राप्त शरीर, जाति, वर्ण, धन, सम्पत्ति, अनुकूल या प्रतिकूल परिस्थिति आदि तथा अप्राप्त प्रारब्ध कर्मफल जो भविष्य में अनुकूल या प्रतिकूल परिस्थिति मिलने वाली है और न ही उसका फल चिरस्थाई हैं। परमार्थ, लोकार्थ कर्मों का लक्ष्य परमात्मतत्व है, जो कि चिरस्थाई है। ममता-कामना का त्याग मनुष्य को शांति प्रदायक है। आसक्ति का त्याग नैष्ठिकी शांति-परमात्म प्राप्ति प्रदायक है। व्यक्ति सकाम-सुद्देश्य कर्म करता है, वो बन्धनों में बंधता जाता है।
One who's target (aim, goal) is equanimity, is a Yogi. One who's intellect has rejected the desire-motive for reward-remuneration for deeds for himself, is a Karm Yogi. If one has rejected the desire for result-outcome for a deeds, he has rejected his desires. The deeds in previous 84,00,000 incarnations are responsible for the destiny in the current (present) birth-form. The out come of the deeds is visible immediately like satisfaction of hunger. The invisible outcome-output of deeds is according to the destiny in the form of birth in a specific regions, caste, country, species etc. The obtained output is in the form of favourable or difficult situations, poverty or wealth etc. The out put-reward not received will determine the destiny of future. Neither the deeds nor the output is for ever. It comes, shows its impact and vanish. Those deeds which are meant for the service of the man kind, yield permanent happiness, peace. One who does not require anything for himself and surrenders every thing for the welfare of others-society, is freed from the repeated births-deaths and attains permanent abode with the Almighty, where there is nothing except bliss.
(2). GYAN-SANKHY-ENLIGHTENMENT YOG (ज्ञान-साँख्य योग) :: Bhagwan Shri Krishan described Gyan Yog to Uddhav Ji, his cousin brother and a disciple of Guru Vrahaspati, as was enunciated by Bhishm Pitamah to Yudhister on his death bed, made of Arjun’s arrows.
Gyan Yog is full of enlightenment, renunciation (Vairagy), Science (Vigyan), Faith (Shraddha) and devotion (Bhakti).The characteristics produced by the nature are interacting within the nature itself. All actions-activities are taking place in the organs. It has 28 components-elements-divisions, namely: Five Sense organs (Gyan, knowledge) Ear-hearing, Skin-touch, Eye-see, Tongue-taste, Nose-smell.
Five work organs (Karm-Karmandry) i.e., Anus-excretion, Pennies-urination-reproduction, Hand-work, Legs–walk-movement, Mouth-speech.
Five components of Man (has all the characteristics of sense and work organs, mind and heart together leads to decide, what one should to do or not to do):- Prakrti (Nature-doer), Purush (devotee, doer), Mahatatv (significance, importance, ultimate), Ahankar (Id, ego, super ego, I, My, Me, pride), Punchtanmatra (Jal, Vayu, Aakash, Prathvi, Tej). Vairagy (renunciation, rejection), Vigyan (research, discovery, innovation), Shraddha (faith), Bhakti (devotion), Mahabhoot-5, Gun (characteristics)-3, which are observed in all activities beginning from Brahma Ji to a straw. When nature is inspired to create life, only then it produces.
There are 13 impliers constituting of 5 external (hands, feet, tongue, pennies, and anus), 5 internal (ears, eyes, skin, tongue, nose) and the remaining 3 rests inside the mind (Man, Intelligence and the Ego). Coordinated efforts of (1). Hands:-giving, taking, exchange, (2). Feet:- walk, run, movement, (3). Mouth, lips, tongue:-Speech, (4). Pennies:-Reproduction, urination, (5). Anus:- Excretion, (6). Ears:-Hearing, (7). Eyes :- Seeing-watching, viewing, (8). Skin:-Touch, (9). Tongue-taste, (10). Nose :-Smell, (11). Man:-Desires, (12). Mind (Intelligence):-Thoughts, Decision, Behaviour and (13). Ego:- Pride, glory.
Combination of the following 3 defects at the micro (minute, small) level, results in the creation-production-invention of the world-universe.
Adhyatmic: Pertaining to the Supreme Spirit, Spiritual-knowledge of the identity of soul with the Supreme Spirit.
Adhidavik: Divine thoughts-expectations-anxiousness.
Adhibhotik: Material-physical thoughts, expectations, anxiousness pertaining to world-universe.
Amongest them one is Proksh (the invisible-not evident, hidden, implied, indirect, absent) Gyan, which visualises the gist of God as the one being followed-imitated, is seen in totality.
Aproksh (visible, evident, Science, discovery, research, innovation, modification, advancement, progress, alteration, up gradation) Gyan is one which visualises Brahma as the sole reason and not the gist, it used to follow by unitary components, to turns into definite Science.
Methodology (strategy-trick) to attain Gyan-Vigyan (Knowledge associated with Science): One should think, analyse the position-creation-assimilation of the three components-Satv, Rajas, Tamas along with their constituents-components, repeatedly.
The element (creator) which was present in the beginning and at the time of destruction (termination, Praly, doom’s day), is present in between, as-well. The same is believed (admitted, purported, apparent) to be followed-imitated in destruction (Annihilation, at the time of destruction, hindrance, difficulty, obstruction, to check, to thwart), by difference of actions-acts-functions, remains as foot print , proof, witness or abode (resting place, residence, site, place). This truth-fact is ultimate knowledge i.e., Salvation.
Specificity of Ved (learning, revelation, audible, perceptible to ear), visible (perceptible, clear, direct, explicit, immediate, real, actual), fame (dominant among great men in history) and inference (notion, opinion, estimation, guess, conjecture), are judged-weighted-considered as four important-vital proofs-evidences. On being subjected to these criterion, the visible-observed, destructive, defective, does not prove to be reality-truth. Therefore the prudent eliminate, depart, move away, detach, isolate, from this varied, vivid, illusionary, imaginary, like sound-word-voice, toils (tricks deceit) of the world.
The prudent judges the Yagy and like perishable deeds resulting in award of heavens, till the abode of Brahma-all comforts, luxuries, passions, pleasures, gratifications, results in his down fall (inauspicious, disastrous, evil ,misfortune, calamity, ill omens).
Karm Yog is easier as compared to Gyan Yog and it can be exercised easily even by those whose mental faculties-abilities are not well developed, whose intelligence level-understanding is low. Who are not able to concentrate-meditate and are fickle minded. Karm-work is the vehicle-means and depends upon the performer, the devotee. Karm Yog is thousands times laudable, excellent, praised, commended-best-righteous, as compared to Gyan Yog, because Gyan Yog has arisen-manifested from Karm Yog-which is the Ultimate, one should achieve. Gyan Yog is non-existent, meaning less without Karm Yog. Therefore a person exercising-practicing–involved in Karm Yog achieves the imperishable status-Moksh.
Those who have discarded-rejected-enunciated, the Karm and its outcome: reward-punishment, are qualified-authorised for Gyan Yog. Complete rejection of the belief-ego-pride of having done something, is Gyan Yog. The enlightenment-calibre which provides the capability to analyse-introspect, the basic elements-components is Gyan Yog. Gyan Yogi detaches himself from the world to be stable in his inner self.
Gyan Yog-Sankhy Yog utilises knowledge, understanding, prudence, intelligence, consciousness and practice to achieve the Almighty. It’s initiated with: I have nothing. I don’t need anything. I have nothing to do for me. It requires detachment on the part of the doer. Thought behind Sankhy can be grasped by understanding it in depth through conscience, prudence and meditation. Ego (-pride, glory) is major hurdle in it’s path. This egotism is the product of senses controlled by intelligence-mind and Karm (functional-work organs).
The smaller components of senses, which depend over the body are called Tanmatra. Tanmatra is created by the association of body. Due to this reason the creature is called bodied. When the Man is inspired to create life, only then it produces.
Combination of the following 3 defects at the micro (minute, small) level, results in the creation-production-invention of the world-universe.
Adhyatmic: Pertaining to the Supreme Spirit, Spiritual-knowledge of the identity of soul with the Supreme Spirit. Adhidavik: Divine thoughts-expectations-anxiousness.
Adhibhotik: Material-physical thoughts-expectations-anxiousness pertaining to world-universe.
The living being was neither present in the beginning nor at the termination- It just appears in between-middle only to vanish. A-sat did not exist either in the beginning or at the end and therefore, it will not be present-exist between too.
Birth, life, growth, change, occurrence and destruction are the 6 defects pertaining to existence-being-natural state-character-quality-disposition-temperament. One has nothing to do with them. These defects are not embedded in him-do not pertain to him, since they in themselves are unreal-untrue-non-existent-unfounded-unrighteous-unholy, wicked or monstrous.
Nature is a balanced state of three characteristics called Satv, Rajas and Tamas. This in itself is called major characteristic (Pradhan means head).This is unrevealed or masked. It creates and destroys the creatures and a disturbance in nature creates the three Gods Brahma, Vishnu and Mahesh-though one revealed in three forms.
Deformity in the consistent predominance of nature creates-generate, significance-greatness-importance, which portraits it as great which generate egotism-arrogance-pride or self-respect in nature.
Procedure and various steps involved in Gyan Yog ::
Contemplation, meditation, realisation of self.
Self realisation, awareness, consciousness of self, knowing-identifying self to be the ultimate beneficiary.
Formal-repeated practices-concentration-devotion to work which pleases the Almighty, working for the sack of God only.
All sacrifices and austerities are devoted/offered to the supreme lord of all plants and Demi Gods, benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.
Path to devotion is best and easiest, no one is free from sins on earth and only surrendering to the Almighty is easiest way.
Destroys-vanishes ego-detaches with the word to stabilise in inner self.
Surrender self to the Almighty.
Control lust-sensualities-passions and heart.
Renounce the fruits of action (Karm).
Discernment, practices with concentration are better than mechanical rituals or prayers.
Absorption in God to live with him is even better than concentration renunciation and brings instant peace to the spirit.
I have nothing to do. I don’t need anything. I have nothing to do for me.
To know through prudence, faith, belief.
Methodology (strategy, procedure) to attain Gyan-Vigyan (Knowledge associated with Science): One should think-analyse of the the position-creation-assimilation of the three components-Satv, Rajas, Tamas along with their constituents-components, repeatedly; evolution, origination, growth of the developments starting from nature up to the formation of body. The way the body and other objects assimilate back in nature-should be thought of, till the mind obtain peace-quiet.
One who has evolved-grown alienation-detachment is eligible for Salvation.
One who grasps the teachings-preaching of his mentor (Versatile Guru-teacher) and establishes in his inner self (through investigation-analyses-understanding) and deserts the fickle ideas thoughts (moving, shaking, trembling, active, unsteady, restless, inconsistent, giddy, flirtatious, playful, naughty, transient, ephemeral, volatile) which were generated in the mind (Man), in the body-which is not soul. [Exert from Shri Mad Bhagwat]
साँख्ययोग स्थिरबुद्धि पुरुष के लक्षण और उसकी महिमा
अर्जुन उवाच:
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥श्रीमद्भागवत गीता 2.54॥
अर्जुन ने प्रश्न किया :- हे केशव! समाधि में स्थित परमात्मा को प्राप्त हुए स्थिर बुद्धि पुरुष का क्या लक्षण है? वह स्थिर बुद्धि पुरुष कैसे बोलता है, कैसे बैठता है और कैसे चलता है?
Arjun questioned :- Hey Keshav! What are the characteristics of the person in the state of staunch meditation (deep trans meditation), with stable mind (Sthit Pragy-steady wisdom)? How does the person with steady wisdom behave: speak (talk and converse), sit and move-walk?
समाधिस्थस्य: :: उस व्यक्ति के लिये आया है जो कि परमात्मा को प्राप्त कर चुका है। ज्ञान योगी को प्राय: साधना अवस्था में ही उपरति हो जाती है। सिद्ध अवस्था में वह कर्मों से उपराम हो जाता है। भक्ति योगी साधक की भी साधन अवस्था में जप, ध्यान, सत्संग, स्वाध्याय आदि भगवत्सम्बन्धी कर्म करने में रूचि होती है। सिद्ध अवस्था में भगवत्सम्बन्धी कर्म विशेषता से होते हैं। ज्ञान योगी और भक्ति योगी की साधन और सिद्ध अवस्था में अन्तर आ जाता है। पर कर्म योगी की साधन और सिद्ध अवस्था में अन्तर नहीं आता। उसका दोनों अवस्थाओं में कर्म करने का प्रवाह ज्यों का त्यों चलता रहता है। स्थितप्रज्ञस्य: ऐसा साधक-सिद्ध पुरुष होता है जो कभी विचलित नहीं होता-जिसकी बुद्धि-प्रज्ञा स्थिर है।
Samadhist-stanch meditation, is the term used for one who has attained the Ultimate. The Sankhy Yogi is detached in early stages and matures-attain equanimity with the Karm. The Bhakti Yogi takes interest in recitation of prayers, meditation, religious conglomerations-discourses, self studies and the deeds pertaining to the Almighty. He perform the deeds with perfection in a state of accomplishment. Differences creeps into the two stages preparation stage where he utilises various methods-procedures and the state of accomplishment of the Gyan Yogi & the Bhakti Yogi. No differentiation occur between the two stages i.e., preparedness and the accomplishment. His flow of deeds continues as such. Sthipragyh (the Sadhak, desirous, performer, devotee)-accomplished who never feel disturbed. His intellect-prudence is stable.
नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्।
पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन् गच्छन्स्वपञ्श्वसन्॥श्रीमद्भागवत गीता 5.8॥
पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन् गच्छन्स्वपञ्श्वसन्॥श्रीमद्भागवत गीता 5.8॥
प्रलपन्विसृजन्गृह्णन्नुन्मि-षन्निमिषन्नपि।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्॥श्रीमद्भागवत गीता 5.9॥
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्॥श्रीमद्भागवत गीता 5.9॥
तत्व को जानने वाला साँख्य योगी देखते हुए, सुनते हुए, स्पर्श करते हुए, सूँघते हुए, खाते हुए, चलते हुए, सोते हुए, साँस लेते हुए, बोलते हुए, मल-मूत्र त्यागते हुए, ग्रहण करते हुए तथा आँखों को खोलते-बंद करते हुए भी, ऐसा माने कि सब इन्द्रियाँ ही अपने-अपने कार्यों में लगी हैं, मैं स्वयं कुछ भी नहीं करता हूँ।
One who has attained the gist (essence, theme, central idea, extract) of the Ultimate, should consider that he is not performing-doing anything, but the senses are interacting amongest the sense organs and seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, excreting (urinating and defecating), taking, opening and closing of the eyes-are the activities of the sense objects and not belong to him.
One who has attained the gist (essence, theme, central idea, extract) of the Ultimate, should consider that he is not performing-doing anything, but the senses are interacting amongest the sense organs and seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, excreting (urinating and defecating), taking, opening and closing of the eyes-are the activities of the sense objects and not belong to him.
साँख्य योग का विवेकशील साधक अनुभव करता है कि शरीर में होने वाली समस्त क्रियाएँ प्रकृति के अधीन हैं और वह स्वतंत्र है। तत्वज्ञान होने से उसमें कर्तापन का अहंकार नहीं है। वह मन, बुद्धि, प्राण, शरीर, इन्द्रियाँ आदि के साथ वह अपनी एकता स्वीकार नहीं करता।
अज्ञानी समष्टि के क्षुद्र अंश व्यष्टि के साथ अपना सम्बन्ध मान लेता है। साधक स्वयं को कभी भी कर्त्ता न माने। कर्त्ता पन का अभाव होने से स्वरूप का अनुभव हो जाता है। जिस प्रकार स्वप्न से जाग्रत अवस्था में आने पर द्रष्टा उससे सम्बन्ध नहीं रखता, उसी प्रकार तत्वविद् शरीरादि से होने वाली क्रियाओं से स्वयं को मुक्त रखता है। तत्वविद् पुरुष और प्रकृति को ठीक समझता है। गुण और क्रियाएँ प्रकृति के अंग हैं, पुरुष के नहीं। ज्ञानेन्द्रियाँ, कर्मेन्द्रियाँ, अन्तःकरण, प्राण, उपप्राण प्रकृति के अंग हैं।
पुरुष-चेतन में भोक्तापन नहीं है। पुरुष अक्षर, अव्यय और निर्लिप्त है। वह एकरस और एकरूप ही रहता है। वह सुख-दुःख से परे है। चिन्मय सत्तामात्र में न करना है और न होना है।
The Sankhy Yogi uses his prudence to conclude that all activities are governed by the nature and the body is a component of the nature. He as an entity-soul is free from the clutches of nature. He finds that he is not the doer. He is free from the ego of being the doer. Urge for physical-mental activities arise cyclically, time and again. All these activities are occurring automatically by them self. He does not recognise him self with the desires-brain, intelligence-motive, life force-the vital, body-physique and the sense organs. He do not consider himself as the doer.
The ignorant associates him self with the macro (large) as a micro (small-minute) entity as the doer-performer. The prudent practitioner does not consider him self to be the doer. Once the ego of being the doer is scrapped, one identifies him self-own self. One do not consider him self as the performer in the dreams. Likewise, the enlightened (wise, prudent) detaches him self from the physical activities going on in the body. One who has realised the essence (gist, extract) of the Ultimate knowledge is able to distinguish between the body and the soul. He understands that all functions are going within the body not the soul-a component of the Almighty. Organs of work, senses, life force-the vital are the components of nature not the Almighty.
The eternal-conscious is free from ego of being the consumer. The eternal is detached, indeclinable (invariable, imperishable). He is uniform and away from pleasure-pain. The conscious is neither a doer (performer) nor consumer.
(3). DIVINITY-ETERNITY-BHAKTI YOG भक्ति योग ::
Dev Rishi Narad, described the nine elements of Bhakti Yog in his Bhakti Sutr, as follows:
SAT SANG (Auspicious,virtuous, righteous Company): To cultivate and maintain contact with people who speak of God and truth.
HARI KATHA (Stories pertaining to God): To be inspired by the Holy Scriptures-epics-Shastr and the life stories of saints.
SHRADDHA (Devotion, Faith): To have faith in the Holy Scriptures and the Master, and to accept and take to heart their words and teachings.
ISHWAR BHAJAN (ईश्वर भजन, Prayers, enchants, rituals): To sing God’s praises: To sing spiritual songs which praise the glory of God.
MANTR JAP-Repetition of Mantr 108, 1008, …times at a stretch: To inwardly repeat your Mantra at all times and under all circumstances.
SHAM DAM-Internal and External Control-restraint: To be the Master of the senses and not allow temptation to overwhelm us and to discipline thought, word and deed.
SANTOUN KA ADAR (आदर, respect, honor all Holy Virtuous people:) To respect and honor all people who have dedicated their life to God, no matter to which religion they belong.
SANTOSH (contentment): To be thankful for and content with everything that God gives.
ISHWAR PRANIDHAN (devotion to God): To love God with a pure heart without egoistic expectations, and complete surrender to the Divine.
परमात्मा को निम्न आठ गुणों द्वारा भक्त के द्वारा संतुष्ट किया जा सकता है:- अहिंसा, इन्द्रिय संयम, जीवों पर दया करना, क्षमा, शम, दम , ध्यान और सत्य।
अहिंसा-Non Violence.
इन्द्रिय संयम-Control over sense organs.
जीवों पर दया करना :-Pity over all living beings-organism.
क्षमा-Pardon-forgiveness.
शम-Shum: Enlightenment, dedication of all faculties-intellect in the divinity through absence of passions-peace of mind-quite-rest. Peace-Tranquillity-Solace.
दम-Dum: Restraint of the senses-sensuality-passions-mortification-subduing feelings.
ध्यान-Meditation :-Contemplation.
सत्य-Saty-Truth: Experiencing-visualising the equanimity-true divinity, all around.
भक्ति के लक्षण-CHARACTERISTICS OF DEVOTION ::
मानसी भक्ति : ध्यान, धारणा, बुद्धि तथा वेदान्त चिन्तन के द्वारा।
वाचिकी भक्ति : दिन-रात अविश्रान्त भाव से वेद मंत्रों के उच्चारण, जप तथा आरण्यक आदि के पाठ द्वारा।
कायिकी भक्ति : व्रत, उपवास और नियमों के पालन और इंद्रियों के संयम द्वारा।
लौकिकी भक्ति : पाद्य अर्ध्य आदि उपचार, नृत्य, वाद्य, गीत, जागरण तथा पूजन द्वारा।
वैदिकी भक्ति : ऋग्वेद, यजुर्वेद और सामवेद के जप, संहिताओं के अध्ययन तथा हविष्य की आहुति-यज्ञ-यागादि के द्वारा। अमावस्या, पूर्णिमा तथा विषुव (-जब दिन और ररत बराबर होते हैं-तुला और मेष की संक्रान्ति ) के दिन किया गया याग वैदिकी भक्ति का साधक है।
आध्यात्मिक भक्ति : योगज भक्ति का साधक जो सदा अपनी इंद्रियों को संयम में रखकर प्राणायाम पूर्वक ध्यान किया करता है, विषयों से अलग है, वह ध्यान में देखता है कि "भगवान का मुख अनन्त तेज से उद्दीप्त हो रहा है, उनकी कटि के ऊपरी भाग तक लटका हुआ यज्ञोपवीत शोभा पा रहा है। उनके चार वर्ण है, चार भुजाएं हैं उनके हाथों में वरद और अभय मुद्राएं हैं। वे पीत वस्त्र धारण किये हैं। उनके नेत्र अत्यन्त सुन्दर हैं। वे प्रसन्नता से परिपूर्ण दिखाई देते हैं"।
देवपूजा, यज्ञ, तीर्थ-स्नान, व्रतानुष्ठान, तपस्या और नाना प्रकार के कर्मों से भी अन्तः करण की वैसी शुद्धि नहीं होती जैसी भगवान के ध्यान से होती है।
One who is neither too emancipated nor extremely attached, has luckily-by virtue of good fortune developed faith-respect-regard-honor in the scriptures-Shashtr-stories pertaining to the actions-deeds-performances of the 9 incarnations of the Almighty, due to some auspicious-virtues-righteous act in his previous births, is qualified-eligible for Bhakti Yog.
One has to pray-meditate-concentrate, in the presence of statue-idol-bust (portrait-picture-photograph-image-sketch-figure-mental image-perception-Its symbolic and helps in concentrating.) and devote, himself to viewing-seeing-listening-recitation-visiting holy places-holy rivers, pertaining to the memory of incarnations.
The practitioner (devotee) who has emancipated-unattached-not feeling the desire or passions has developed a mental perception-feeling of pain-trouble-torture-grief-sorrow in all deeds-industry- efforts- actions-functions-endeavours, has faith-trust in the stories of 9 incarnations of the God and has realized that all passions-comforts-pleasures-enjoyments-sensualities-lust-sex are the reason-cause of grief and if he is still unable/incapable to reject them, should undergo-experience-bear with them, but from the depths of heart consider them as painful-taboo-torturous-grave, censuring them and his misfortune for having born them.
One should pray to the God with firm determination (-recitation, whether silent-mentally or vocal). In this manner by regular-continuous-repeated remembrance of the God, the God himself makes a place (occupies a seat-place-berth) in the heart of the devotee (practitioner) and as soon as he (takes center stage in the heart) occupies the heart, all passions-sensualities along with the seeds, vanish-eliminate, all together-for ever.
When one becomes face to face with the Supreme Soul, all bonds-ties-knots in his heart weakens, eliminate all his doubts-misconceptions/perceptions, tear off (break away-lose) lust-sensualities-passions-fears-misgivings, completely.
The Yogi associated with devotion, surrender to the God (seeks asylum-shelter-patronage, under him) and continuously keep himself busy in thinking-remembering the God; enlightenment or renunciation are not essential for him. He is automatically benefited by the devotion to God.
The devotee by virtue of his devotion to the God, become capable of obtaining-attaining everything as per his own will/disposition, such as Karm-deeds-industry, asceticism, meditation, practice of Yog, charity, righteousness, means of welfare, heavens, emancipation (release from suffering, rebirth) the Ultimate Abode or anything else just by imagination-without efforts-ease, involuntarily-suddenly.
The inalienable lover and the hermits-saints-sages-devotees with patience do not want/ask anything for themselves. On the other hand, even if the God himself grants-gifts-offers-give anything, they do not accept even Kaevly Moksh (Ultimate Salvation), what to talk of other things.
The greatest and the ultimate welfare is absolute neutrality (indifference, impartiality). Hence one who is neutral-indifferent-impartial-disinterested (without desires), is able to attain the Bhakti of God.
The Ultimate-exclusive-inalienable devotee and saints-sages-Rishi-Muni-Mahrishi-Brahmrishi, with equanimity, who have attained the Ultimate gist, beyond the reach of intelligence, have no concern –relation with the methods-procedure or the restrictions, which cause virtues or sins.
One who seek asylum-shelter, recourse under Bhakti-Gyan-Karm Yog attains the Ultimate abode of the Almighty representing welfare, since they have understood-recognized-identified the gist of Ultimate Per Brahm.
Methodology-procedure:
*Pray to God as a spirit, image, idol or statue.
* Approach the God with sincere loving heart, which is fully accepted.
*All offerings, small or large are accepted, as long as they are made with love.
*Union with Brahm, releases from endless sufferings, endless cycles of births and rebirths, which can be easily attained, through devotion.
*Worship God, renouncing all actions in him and regarding him as Supreme Soul.
*Meditate the Almighty with single mind and devotion.
*Surrender self to God with equanimity.
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