Sādhanā Chatushtaya

TOPIC: INTRODUCTION TO VEDANTA
ACHARYA: SWAMI PARAMARTHANANDA JI
COMPILED BY: APRAMEYAHA JI

LECTURE 09. Sādhanā Chatushtaya

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9. Sādhanā Chatushtaya

If we look at the book of Tattvabodha, we will see that none of the above topics are covered in Tattvabodha. The text book Tattvabodha assumes that a student of Tattvabodha knows all the topics that we have already discussed. They are all taken for granted in this particular book. In fact they are implicitly contained in Tattvabodha. Now that we are familiar with these topics, we can enter into Tattvabodha summary proper. Tattvabodha is a book which primarily focuses on Jnāna Yoga spiritual discipline or self enquiry. Unlike the Bhagavad Gītā which is a complete and comprehensive text book because it deals with Karma Yoga, Upāsana Yoga and Jnāna Yoga, Tattvabodha deals only with Jnāna Yoga.

This book Tattvabodha is generally studied because it presents the method of self enquiry in a systematic and comprehensive form. Self enquiry is presented in a systematic and comprehensive form and this Self enquiry leads to self knowledge or self discovery. This is the subject matter of Tattvabodha.

Not only does Tattvabodha deal with Self enquiry like other spiritual text books, by the way of enquiry, it introduces all the technical terms required for conducting Self enquiry. Any particular science has its own technical terms – called Paribhāshā Shabdāhā in Sanskrit. And you cannot translate certain words. Technical words are required in any science including Jnāna Yoga. In Tattvabodha all these technical terms are very systematically and comprehensively presented and each one is beautifully defined as well. This Tattvabodha serves two purposes

- It give you the method of enquiry leading to knowledge

- It introduces technical terms or terminologies

This book Tattvabodha is written by Shankarāchārya but not ascertained if it is Ādi Shankarāchārya. And this is a small book only in prose form. Some of the scriptural text are in metrical form (poetry) which can be chanted. but Tattvabodha is in prose form except for the beginning and end. It begins and ends with prayers.

9.1. Qualification for Self enquiry

With this background information, we will enter into the first topic of Tattvabodha. The textbook begins with the qualifications required for Self enquiry. What are the preparatory qualification or preparatory disciplines required for Self enquiry. This is also to be understood very well, because the study of any science presupposes the appropriate qualification. Without appropriate qualification, one cannot enter into any field. This is true of Self enquiry also. This qualification is presented as Sādhana Chatushtaya Sampattihi. Sādhanām means qualification and Chatushtayam means preparation. Hence Sādhana Chatushtaya means fourfold qualification or fourfold preparatory discipline.

The four qualifications mentioned are

- Vivekaha – discrimination

- Vairāgyam – dispassion

- Mumukshutvam – desire

- Shatka Sampattihi – discipline

9.1.1. Vivekaha

This can be translated into English as discrimination. Here we use the word discrimination not in a negative sense as in racial discrimination, gender discrimination etc. In the negative sense it is used to refer to partiality or favouritism. But in the scriptural jargon the word discrimination is not in the negative sense, here it means the sense of judgement, right judgement, right understanding, discernment.

Now the question is discrimination or separation between what and what? This is because discrimination always involves two parties. Tattvabodha defines this as Nitya Anitya Vastu Vivekaha – understanding of what is Anityam or impermanent and Nityam or permanent. Therefore differentiation of the impermanent and permanent, differentiation of the ephemeral and eternal is discrimination.

How are we to understand this? If you look at the universe, we discover one fact that the whole world or creation exists within time - space frame. Therefore no object in the creation is beyond time and space and everything is subject to onslaught of time.

Kālaha Krīdati Gacchati Āyuhu

Onslaught of time, or every object is attacked my time means every object is subject to birth and consequently subject to death also. And since I do not experience anything beyond time, I can say the whole creation is impermanent or ephemeral or perishable in nature. Thus perish-ability or fragility is the intrinsic nature of the entire creation consisting of things, beings, situations and relationships. There is no permanent object, permanent person or permanent situation and above all there is no permanent relationship.

And since the whole world is perishable, it can never give lasting security or support. Nothing in the world or entire world can give me lasting security or support. So if I am going to expect lasting security or support from the world, my expectations are not going to be fulfilled. Disappointment will be the result. Therefore right judgement is – never depend on the world, never rely upon the world for lasting security and support. The world cannot give it – Anitya Vastu cannot give it.

That does not mean that the world is useless or that the world should be rejected. The world can give a lot of things and certainly you can use the world for a lot of things. World can give you entertainment, education, opportunity for service, opportunity for growth. But when it comes to lasting security and support, leaning on the world is risky. That is why we have the example of the cardboard chair. We have beautiful chair of cardboard, we can keep in the showcase. But it cannot be used for sitting down.

Therefore the first wisdom is that the whole world is like a cardboard chair. Don’t lean on it. Use it, but don’t lean on it. This wisdom is with regards to Anitya Vastu.

And if I want to lean on something, if I want lasting support and security I should turn towards Nitya Vastu and Nitya Vastu alone. This refers to permanent or eternal thing. In Tattvabodha language, it is called Brahman. In religious or Puranic language, it is called God.

Therefore the first lesson is God alone can give permanent security and support. World can give entertainment, education and opportunity. This understanding is called Nitya Anitya Vastu Vivekaha.

9.1.2. Vairāgyam

The second qualification is called Vairāgyam. Vairāgyam is called dispassion. What is meant by passion ? Passion is clinging to the world for security and support. Psychological leaning on the world for security and support is also passion. Using the world for entertainment is not passion. Using the world for education, serving is not passion but leaning on the world for security and support especially psychologically, is called Passion.

And having understood that the world cannot be relied upon for security and support, gradually withdrawing from this world or stopping leaning on the world for security or support is called dispassion. This does not mean running away from the world, nor rejecting but psychologically when I need security and support, I change the channel.

I have both channels, World channel and God Channel. If I want entertainment and education, use the World channel, for security and support change the channel. This changing of the channel when I need security and support is called dispassion. Weaning myself away from the world which is born out of discrimination or understanding. Just like having two chairs – one is made of teak wood and the other is made of cardboard. Use one for decoration and the other for sitting. Use God and Use World appropriately.

9.1.3. Mumukshutvam

The third qualification is called Desire or Mumukshutvam. This is the desire for Freedom from the problems caused by depending on the world or Anitya Vastu leaning. World dependence causes lot of psychological problems. The first psychological problem is insecurity. This is because I am worried that whatever I am dependant upon will give way. And especially if it involves people, there is a constant worry of rejection. Those people who liked me, will they continue to like me permanently. Insecurity with regards to family or everything else, the basic problem will be insecurity, worry, fear, frustration, disappointment anger, hatred and in fact all psychological problems are cause by depending on the un-dependable, relying on the un-reliable. It is not the problem with the Anitya Vastu, but it is my mistake that I expected permanence out of impermanence. Wrong expectations are the problems. And the problems caused by the wrong expectations or dependences are called Samsāraha. Mumukshutvam means strong desire to be free from this Samsāraha.

If this desire is not there, a person will travel from one impermanent thing to another impermanent thing, and again be cheated and frustrated. So when the person wants to get out of this mess, this is called desire for freedom or Mumukshutvam.

9.1.4. Shatka Sampattihi

The fourth qualification is called discipline or Shatka Sampattihi. Shatka means sixfold. Hence Shatka Sampattihi means sixfold inner discipline or personal discipline, self management before trying to manage others like the family, the company or the nation. And the six disciples are enumerated..

9.1.4.1. Shamaha

This means tranquillity and mastery of the mind or mind control in simple language

9.1.4.2. Damaha

Tranquillity and mastery of sense organs. Sensory discipline or sense control.

9.1.4.3. Uparamaha

Reduction of extrovert activities so that one will get some quality time for Self enquiry. Relaxed and stress-free pursuit. Finding quality time for withdrawal.

9.1.4.4. Titikshā

Means mental toughness to withstand all forms of challenges in life. To face all types of experiences in life and this is also called psychological immunity in ups and downs. This is also called forbearance. This is an important word that has many shades of meanings. In this case we use the meaning of inner strength

9.1.4.5. Shraddhā

Shraddhā means faith in the scriptures and also the Guru or Āchārya who helps in the study of the scriptures. By faith we do not mean blind faith but an open mindedness until I understand things clearly – hence a non-critical open minded approach giving the benefit of the doubt to the teacher or the scriptures until I understand. That humility, Shraddhā involves freedom from intellectual arrogance. Intellectual arrogance is a very big obstacle for scriptural studies.

9.1.4.6. Samādhānam

This means focussing capacity. The capacity to focus on the goal that I have undertaken. If it involves listening to a talk, my mind must be focussed on it for at least an hour. So concentration or focussing is that this refers.

The above are the six fold discipline and all the above make up one qualification. All the four qualifications put together make up Sādhana Chatushtayam and this is the pre-requisite for Self enquiry. Tattvabodha begins with this statement only.

The one who has got these four – at least 10 – 15 % - is called Adhikāri and he or she can alone benefit fully from Self enquiry, for others it will appear irrelevant or a waste of time or will merely appear as an academic exercise.

9.2. Becoming an Adhikāri

The author of this text points out that Sādhana Chatushtayam is required but he never says how to acquire them. Many things are taken for granted. Naturally if he says that the four fold qualification are required and I will look into myself and I find myself to be an Anadhikāri, what am I supposed to do to become an Adhikāri ? We have to find the answers ourselves and the methods are as follows

The first three qualifications discrimination, dispassion and desire are acquired and nourished by Karma Yoga discipline. Karma Yoga is the most important discipline meant for acquiring the first three qualifications.

The fourth qualification Shama Ādi Shatka Sampattihi. The fourth qualification is acquired through Upāsana Yogaha. Hence Karma Yoga and Upāsana Yoga together will give Sādhana Chatushtaya Sampatthihi with is preparation for Jnāna Yoga. Karma Yoga and Upāsana Yoga will make you fit for Jnāna Yoga. Hence Karma Yoga and Upāsana Yoga gives you Jnāna Yogyatā. Jnāna Yoga gives us Jnānam. And Jnānam gives you Mokhshaha.

Therefore out entire spiritual discipline can be divided into two stages now. First stage is Jnāna Yogyatā Prāptihi – acquisition of Jnāna Yogyatā. This involves pursuit of Karma and Upāsana Yoga. And the second and final stage of life is acquisition of Jnānam – Jnāna Prāptihi.

In the scriptures the first stage of Jnāna Yogyatā Prāptihi is discussed in the first part of the scriptures – Veda Pūrva deals with Jnāna Yogyatā Prāptihi through Karma and Upāsana Yoga. This portion is also called Karma Kāndam or religious portion. The entire religious portion or beginning portion of the scriptures known as Veda Pūrva deals with Jnāna Yogyatā Prāptihi through Karma and Upāsana.

Whereas the last portion called Veda Antaha deals with Jnāna Prāptihi or the attainment of Jnānam through Jnāna Yoga. And this is not religious portion but is the philosophical portion of the scriptures. Thus the scriptures have got a religious portion dealing with religious life for Jnāna Yogyatā and a Philosophical portion for a philosophical life which is meant for Jnāna Prāptihi. Veda Pūrva and Veda Antaha – Vedanta is also known as Upanishad. That is because Vedanta puts an end to all the problems born out of wrong expectation. Upanishad means destroyer of dependence caused problems.

9.3. Ten “Commandments”

Finally we will discuss one more aspect. We saw Karma Yoga gives the first three qualifications (Discrimination, dispassion and desire) and Upāsana Yoga gives the last qualification (discipline). In addition to Karma Yoga and Upāsana Yoga, one more exercise is included for acquiring Sādhana Chatushtaya Sampatthihi. Karma Yoga and Upāsana Yoga are not sufficient. One more is important – that is an ethical life in which a person follows moral values. A life of moral values is extremely important for cultivating Sādhana Chatushtayam. Mere Karma Yoga and mere Upāsana Yoga are not enough. Morality ethical values are also important.

  

What are the ethical values. There are many ethical values highlighted throughout the scriptures. Of them, ten values are important. Without them, Sādhana Chatushtaya is impossible and without Sādhanā Chatushtaya, Jnāna Yoga is impossible and without Jnāna Yoga, Jnānam is impossible and without Jnānam, Moksha is impossible and without Moksha freedom is not possible. Without Freedom, you will then be a psychological slave of worries and tension etc. The ten “commandments” are divided into two groups.

9.3.1. Five to avoid

The first group consisting of five values in which you avoid five things.

9.3.1.1. Himsā Varjanam

First one is called Himsā Varjanam. Varjanam means avoidance. Himsā means violence. Avoidance of all forms of violence, physical verbal and even mental violence. And if you think that violence of two nature, avoidable and unavoidable violence, the scriptures say avoid the avoidable violence and do Prāyaschittam for the unavoidable violence. And Prāyaschittam is always Pancha Mahā Yajnāha. In simple terms it is called Ahimsā

9.3.1.2. Asatya Varjanam

The second avoidance is Asatya Varjanam. Avoidance of lying. Anruta Varjanam – falsehood avoidance. Never lie. Here also if you divide the lie into two – avoid all avoidable lies and all unavoidable lies should be followed by Prāyaschittam which is again Pancha Mahā Yajnāha.. Even the scriptures says

Pancha Sūna Grihasthasya Pancha Yajnena Nashyati

Sūna means unavoidable evil. And a householder will face many such problems and for him, Prāyaschittam is presented.

9.3.1.3. Steyam Varjanam

The third one is Steyam Varjanam – Asteyam. Avoidance of stealing. Any illegitimate possession comes under stealing. Any benefit I acquire through an illegitimate deal is stealing only.

9.3.1.4. Maithuna Varjanam

Then comes Maithuna Varjanam. Maithunam means inappropriate sexual relationship in thought, words and deed. Varjanam means avoidance.

9.3.1.5. Parigraha Varjanam

The fifth one is Parigraha Varjanam. Avoidance of over possession, hoarding, amassing etc. To put in positive language, simple living to the extent possible. And if I have more, sharing with others,

The above are the five avoidances.

9.3.2. Five to be follow

Then there are five positive things to be followed.

9.3.2.1. Shaucham

The first is Shaucham – means purity. Outside and inside (thoughts) purity

9.3.2.2. Santoshaha

The second is Santoshaha – means positive contentment with whatever I acquire through legitimate methods. This does not mean neutrality saying “OK fine”. I am happy.

Yat Labhase Nija Karmopattam

Vittam Tena Vinodaya Chittam

9.3.2.3. Tapaha

The third is Tapaha or Tapas. Any self denial practiced for master over one’s own instrument. E,g, fasting, maunam – any vow taken where I deny certain comforts for self mastery. Tapas is austerity or self denial.

9.3.2.4. Svādhyāyaha

The fourth is Svādhyāyaha – scriptural study is very important.

9.3.2.5. Pranidhānam

The fifth Īshvara Pranidhānam – surrender to the Lord by which accepting every experience as a Karma Phalam which is coming as a gift from God. Without resistance accepting every experience and not allowing the experience to generate negative emotion. That acceptance is called surrender to God.

These are the five positive ones. The first five are called Yamaha. The second five are called Niyamaha. Yama + Niyama are the ten commandments which is the moral or ethical life. Karma Yoga + Upāsana Yoga + Ethical life will give Sādhanā Chatushtaya. If we have this, we are ready to go into Tattvabodha.

The Vedas by Swami Sivananda

THE VEDAS By HIS HOLINESS SRI SWAMI SIVANANDA SARASWATI MAHARAJ

SANSKRIT LITERATURE

Sanskrit literature can be classified under six orthodox heads andfour secular heads. The six orthodox sections form the authoritative scriptures of the Hindus. The four secular sections embody the latter developments in classical Sanskrit literature.

The six scriptures are: (i) Srutis, (ii) Smritis, (iii) Itihasas, (iv) Puranas, (v) Agamas and (vi) Darsanas.

The four secular writings are: (i) Subhashitas, (ii) Kavyas, (iii) Natakas and (iv) Alankaras.

VEDA-THE REVEALED WISDOM

The Srutis are called the Vedas, or the Amnaya. The Hindus have received their religion through revelation, the Vedas. These aredirect intuitional revelations and are held to be Apaurusheya orentirely super human, without any author in particular. The Veda isthe glorious pride of the Hindus, nay, of the whole world!

The term Veda comes from the root 'Vid', to know. The word Veda means knowledge. When it is applied to scripture, it signifies abook of knowledge. The Vedas are the foundational scriptures of the Hindus. The Veda is the source of the other five sets ofscriptures, why, even of the secular and the materialistic. The Veda is the storehouse of Indian wisdom and is a memorable glorywhich man can never forget till eternity.

The Vedas are the eternal truths revealed by God to the great ancient Rishis of India. The word Rishi means a Seer, from dris, tosee. He is the Mantra-Drashta, seer of Mantra or thought. The thought was not his own. The Rishis saw the truths or heard them.Therefore, the Vedas are what are heard (Sruti). The Rishi did not write. He did not create it out of his mind. He was the seer ofthought which existed already. He was only the spiritual discoverer of the thought. He is not the inventor of the Veda.

THE UNIQUE GLORY OF THE VEDAS

The Vedas represent the spiritual experiences of the Rishis ofyore. The Rishi is only a medium or an agent to transmit to peoplethe intuitional experiences which he received. The truths of the Vedas are revelations. All the other religions of the world claim their authority as being delivered by special messengers of God to certain persons, but the Vedas do not owe their authority to anyone. They are themselves the authority as they are eternal, as they are the Knowledge of the Lord.

Lord Brahma, the Creator, imparted the divine knowledge to the Rishis or Seers. The Rishis disseminated the knowledge. TheVedic Rishis were great realised persons who had direct intuitive perception of Brahman or the Truth. They were inspired writers.They built a simple, grand and perfect system of religion and philosophy from which the founders and teachers of all other religions have drawn their inspiration.

The Vedas are the oldest books in the library of man. The truths contained in all religions are derived from the Vedas and are ultimately traceable to the Vedas. The Vedas are the fountain head of religion. The Vedas are the ultimate source to which all religious knowledge can be traced. Religion is of divine origin. It was revealed by God to man in the earliest times. It is embodied in the Vedas.

The Vedas are eternal. They are without beginning and end. An ignorant man, may say how a book can be without beginning or end. By the Vedas, no books are meant. Vedas came out of the breath of the Lord. They are not the composition of any human mind. They were never written, never created. They are eternal and impersonal. The date of the Vedas has never been fixed. It can never be fixed. Vedas are eternal spiritual truths. Vedas are an embodiment of divine knowledge. The books may be destroyed, but the knowledge cannot be destroyed. Knowledge is eternal. In that sense, the Vedas are eternal.

DIVISIONS OF THE VEDAS

The Veda is divided into four great books: the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharva-Veda. The Yajur-Veda is again divided into two parts, the Sukla and the Krishna. The Krishna or the Taittiriya is the older book and the Sukla or the Vajasaneya is a later revelation to sage Yajnavalkya from the resplendent Sun-God.

The Rig-Veda is divided into twenty-one sections, the Yajur-Vedainto one hundred and nine sections, the Sama-Veda into one thousand sections and the Atharva-Veda into fifty sections. In all, the whole Veda is thus divided into one thousand one hundred andeighty recensions.

Each Veda consists of four parts: the Mantra-Samhitas or hymns,the Brahmanas or explanations of Mantras or rituals,the Aranyakas, and the Upanishads. The division of the Vedas into four parts is to suit the four stages in a man's life.

The Mantra-Samhitas are hymns in praise of the Vedic God for attaining material prosperity here and happiness hereafter. Theyare metrical poems comprising prayers, hymns and incantations addressed to various deities, both subjective and objective. The Mantra portion of the Vedas is useful for the Brahmacharins.

The Rig-Veda Samhita is the grandest book of the Hindus, the oldest and the best. It is the Great Indian Bible, which no Hindu would forget to adore from the core of his heart. Its style, the language and the tone are most beautiful and mysterious. Its immortal Mantras embody the greatest truths of existence, and itis perhaps the greatest treasure in all the scriptural literature of the world. Its priest is called the Hotri.

The Yajur-Veda Samhita is mostly in prose and is meant to be used by the Adhvaryu, the Yajur-Vedic priest, for superfluous explanations of the rites in sacrifices, supplementing the Rig-Vedic Mantras.

The Sama-Veda Samhita is mostly borrowed from the Rig-VedicSamhita, and is meant to be sung by the Udgatri, the Sama Vedicpriest, in sacrifices.

The Atharva-Veda Samhita is meant to be used by the Brahma, the Atharva-Vedic priest, to correct the mispronunciations and wrong performances that may accidentally be committed by the other three priests of the sacrifice.

The Brahmana portions guide people to perform sacrificial rites.They are prose explanations of the method of using the Mantras inthe Yajna or the sacrifice. The Brahmana portion is suitable for the householders.

There are two Brahmanas to the Rig-Veda-the Aitareya and the Sankhayana. "The Rig-Veda", says Max Muller, "is the most ancient book of the world. The sacred hymns of the Brahmanasstand unparalleled in the literature of the whole world; and their preservation might well be called miraculous."

The Satapatha Brahmana belongs to the Sukla-Yajur-Veda. The Krishna-Yajur-Veda has the Taittiriya and the Maitrayana Brahmanas. The Tandya or Panchavimsa, the Shadvimsa, the Chhandogya, the Adbhuta, the Arsheya and the Upanishad Brahmanas belong to the Sama-Veda. The Brahmana of the Atharva-Veda is called the Gopatha. Each of the Brahmanas has got an Aranyaka.

The Aranyakas are the forest books, the mystical sylvan texts which give philosophical interpretations of the rituals. The Aranyakas are intended for the Vanaprasthas or hermits who prepare themselves for taking Sannyasa.

The Upanishads are the most important portion of the Vedas. The Upanishads contain the essence or the knowledge portion of theVedas. The philosophy of the Upanishads is sublime, profound, lofty and soul-stirring. The Upanishads speak of the identity of the individual soul and the Supreme Soul. They reveal the most subtle and deep spiritual truths. The Upanishads are useful for the Sannyasins.

The subject matter of the whole Veda is divided into Karma-Kanda, Upasana-Kanda and Jnana-Kanda. The Karma-Kanda or Ritualistic Section deals with various sacrifices and rituals. The Upasana-Kanda or Worship-Section deals with various kinds of worship or meditation. The Jnana-Kanda or Knowledge-Sectiondeals with the highest knowledge of Nirguna Brahman. The Mantras and the Brahmanas constitute Karma-Kanda; the Aranyakas Upasana-Kanda; and the Upanishads Jnana-Kanda.

THE ESSENCE OF THE VEDAS

Live in the spirit of the teachings of the Vedas. Learn to discriminate between the permanent and the impermanent. Behold the Self in all beings, in all objects. Names and forms are illusory. Therefore sublate them. Feel that there is nothing but the Self. Share what you have, -- physical, mental, moral or spiritual,-- with all. Serve the Self in all. Feel when you serve others, that you are serving your own Self. Love thy neighbour as thyself. Melt all illusory differences. Remove all barriers that separate man fromman. Mix with all. Embrace all. Destroy the sex-idea and body-idea by constantly thinking of the Self or the sexless, bodiless Atman. Fix the mind on the Self when you work. This is the essence of the teachings of the Vedas and sages of yore. This is real, eternal life in Atman. Put these things in practice in the daily battle of life. You will shine as a dynamic Yogi or a Jivanmukta. There is no doubt of this.

తిరుమల

తిరుమల దివ్య క్షేత్రము ఏడుకొండల సమాహారము మరియు పెక్కు నామాలతో వర్దిల్లునట్టిది :


1. కృతయుగంలో వ్రుషభాచలము 
2. త్రేతాయుగములో అంజనాద్రి
3. ద్వాపరయుగములో శేషాచలము
4. కలియుగమున వేంకటాచలము
5. లక్ష్మీదేవికి ఆవాసమైనందున శ్రీశైలము 
6. వరాహస్వామి ఆనతిపై గరుత్మంతుడు వైకుంఠము నుండి తేచ్చినందువల్ల గరుడాద్రి
7. నారాయణుడనే బ్రాహ్మణుని కోరికమేరకు స్వామివారు వారము నిచ్చినందువలన నారాయణాద్రి.
8. ధర్మదేవత ఈ పర్వతముపై తన అభివృద్ది కొరకు తపసు చేసినందువల్ల వృషాద్రి.
9. శ్రీనివాసుని కోరిక మేరకు తొండమానుడు స్వామికి దేవాలయము కట్టినందున ఆనందనిలయము.

ఇంకను:

10. చింతామణి
11. జ్ఞానాద్రి,
12. వరాహాద్రి
13. వైకుంఠాద్రి


వేంకటాద్రియనగా సర్వపాపములని దహించునది అని అర్థము.

సర్వపాపానివేంప్రాహుః కటస్తద్దాహ ఉచ్యతే
తస్మాద్వేంకటశైలోయం లోకేవిఖ్యాతకీర్తిమాన్

ప్రభాతసమయములో ఎవరు వేంకటాద్రిని స్మరిస్తారో వారు వేయి గంగాయాత్రలు చేసిన ఫలమును పొందగలరు.

శ్రీ వెక్నటేశ్వర స్వామీ పాదాల క్రింద విరజానది ప్రవహిస్తున్నదని చెప్పబడుచున్నది. ఈ విరజానదే వైకుంఠములోని దేవనది. ఇది శ్రీవారి ఆలయము సంపంగి ప్రదక్షిణలో కొద్దిగా పైకి తేలి ఇప్పటికీ కన్పించుచున్నది. దీనిని చూచి తరించిన వారిదే భాగ్యము.

శ్రీ రామక్రుష్ణపరమహంస, నాగమహాశయ , వివేకానంద

శ్రీ రామక్రుష్ణపరమహంసయొక్క గ్రుహస్థ శిష్యులలో నాగమహాశయుడను నాతడు చాల ముఖ్యుడు. సన్యాసి శిష్యులలో వివేకనందుడు చాలా గొప్పవాడు. నాగమహాశయుడు పరమభక్తుడు, వివేకానందుడు పరమజ్ణాని. ఒకడు 'దాసోహం' మార్గావలంబి, మరియొకడు 'శివో2హం' పథగామి. ఒక పండితుడు వారిగురించి ఇట్లు వర్ణించెను.

'మాయ' అను మహాశ్రుంఖలము (గొలుసు) నాగమహాశయుని, వివేకనందుని ఇరువురిని కట్టివైచినది. కాని నాగమహాశయుడు తన కాయముని చిన్నదిగ, చిన్నదిగ తగ్గించుకొనుచువచ్చి తుట్టతుదకు ఒక చిన్న పురుగువంటి ఆక్రుతికలవాడై ఆ గొలుసు యొక్క రింగులోని సందుగుండా దూరి పారిపోయెను. వివేకానందుడో, తన శరీరమును పెద్దదిగా, పెద్దదిగా కావించుకొని, విజ్రుంభించి ఆ గొలుసును బ్రద్దలు చేసి పారిపోయెను.

ఈ విదముగా ఇరువురును మాయా బంధనము నుండి విముక్తిని బడసిరి. నాగమహాశయుడు భక్తి భావనగల్గి తన అహంకారమును చంపుకొని:

త్వద్భ్రుత్య భ్రుత్య పరిచారక భ్రుత్య భ్రుత్య
భ్రుత్యస్యభ్రుత్త్య ఇటి మాం స్మర లొకనాథ

'దెవా! నేను నీ దాసానుదాస తద్దాసానుదాసదాసుడను' అని భగానుని కీర్తించుచు తన ఉపాధిని తన మనస్సును చిన్నదిగ, చెన్నదిగ చేసి కొని తుదకు పరంత్మయందు లయింపజేసెను.

 జ్ణానమార్గావలంబియగు వివేకానందుడు.

మత్తో నాన్యత్కించిదత్రాస్తి విశ్వం
సత్యం బాహ్యం వస్తు మాయోపక్లుప్తం
ఆదర్శాంతర్భాసమానస్య తుల్యం
మయ్యద్వైతే భాతి తస్మాచ్ఛివో2హం

ఈ ప్రపంచము నాకంటె అన్యముగ ఒకింతైనను లేదు. మాయచే ఈ ప్రకారముగ అది బాహ్యమున కల్పింపబడియున్నది. అద్దమున వస్తువెట్లు కల్పితమై భాసించునో అట్లే అద్వయమగు నాయందీ జగత్తు మిథ్యా రూపమున భాసించుచున్నది. కావున ద్వైతము లేదు. పరమాత్మయే కలదు. అట్టి ఆద్వయ శివస్వరూప పరమాత్మనే నేను అని ఎలుగెత్తి పాడుచు తన ఉపాధిని (మనస్సును) విశాల మొనర్చి, విశాల మొనర్చి తుట్టతుదకు అనంత పరమాత్మగనే భాసిల్లెను.

తత్వసారము

శ్రీ శుకబ్రహ్మాశ్రమము, శ్రీకాళహస్తి వారు ప్రచురించిన "తత్వసారము" అను చిన్న పుస్తకమునుండి జనసామాన్యమునకు కూడ అందుబాటులో ఉండేటట్లుగ, చక్కగా అర్థమయ్యేటట్లుగ, సులభమైన భాషలో జటిలముకాని భావముతో, ఉపనిషత్తులు, శ్రీమద్ భగవద్ గీత మొదలగు ప్రామాణిక గ్రంథములందుగల దర్మ రహస్యములను సర్వ జనులకు తేటతెల్లముగ  తెలియులాగున మరియు హాయిగా పాడుకొని ఆనందిచేటట్లుగా శ్రీ విద్యాప్రకాశానందగిరి స్వాములవారు రచించియుండిరి.ఇందు 108 తత్వములు కలవు. ముముక్షువులు వీనిని చక్కగ మననము చేసుకొని ఆనందానుభూతిని పొందెదరని విశ్వసిస్తా.

1.
తత్వసారము తెలిసికోరన్నా
సద్గురుని చెంత, నిజము గనుగొని లాభమొందన్నా
పామరత్వము పారద్రోలి
ద్వేషభావము రూపుమాపి
అంతటను పరమాత్మ కలడని
నెమ్మనంబున బోద సల్పుము.

|| త ||

2.
పాముకాదు తాడురోరన్నా
దీపకాంతిలో, సత్యవిషయము తెలిసికోరన్నా
తాడు తాడైయుండి యుండగ
తాడు పామని భ్రమసి ఏడ్చుచు
తామసంబున కాలమంతయు
పాడుచేయక నొందుము
 
|| త ||

3.
ఆలుబిడ్డలు వెంటరారాన్నా
నిజమెరిగి నీవు, బంధుజాలపు  మమతవీడన్నా
పక్షిజాలము చెట్టుపైన
చేరియుండును సంధ్యవేళ
పొద్దుపొడవగ పక్షులన్నియు
వీడిపోవును వేరువేరుగా

|| త ||

4.
తనువు నిత్యము కాదురోరన్నా
ధరణిపైయది, ఎల్లకాలము ఉండబోదన్నా
దండధరుడు పొంచియుండగ
పాపకార్యము ఏలచేయుదు
పాశహస్తుడు రాకపూర్వమె
ధర్మమార్గము దరికి చేర్చుము.

|| త ||

5.
గీత సతతము ఆశ్రయించన్నా
ఉపనిషత్తుల, సారమేయది తెలిసికోరన్నా
గీతమాతకు సేవసలిపి
గీతతత్వము మదిని దాల్చి
గీత చెప్పిన కృష్ణ దేవుని
పాదపద్మము నమ్మి కొలువుము.

|| త ||

6.
తనువుచూసి మురిసిపోకన్నా
మట్టిబొమ్మది, అందమేమియు లేదు లేదన్నా
అందమైన ఆత్మవదలి
నింద్యమైన మేను నేనని
తలపువీడి శాశ్వతంబగు
సచ్చిదాత్మను స్మరణచేయుము.

|| త ||

7.
మట్టివంటిది దేహమోరన్నా
జడమైనదేయది, చిత్స్వరూపము కాదు కాదన్నా
కుండవంటి మేను గాంచి
చేతనంబని తలచువాడు
సత్యమేమియో తెలియలేకనె
గోతిలో పడిపోవు తథ్యము

|| త ||

8.
మనసుపైన జయము పొందన్నా
ఇంద్రియంబుల, టక్కు  చూచి మోసపోకన్నా
దేహమండలి చతురచోరుల
చర్యలన్నియు గాంచుచుండుము
బుధ్ది కుశలత గలిగి నేర్పుతో
వాని నెల్లను తరిమివైచుము.

|| త ||

Karma Yoga

Topic # 5- Karma Yoga

Right action and right attitude

5.1. Right Action

In the previous four sessions, we saw the Purushārtha, the human goals of life. We also saw about the scriptures which want to help us in the fulfilment of these human goals. Then we saw the scriptural infrastructure, the Varna Āshrama scheme which is the infrastructure presented by the scriptures for the pursuit of these fourfold human goals.

Now in the following sessions, we propose to see the course of discipline prescribed by the scriptures for accomplishing these goals. What we previously saw was the infrastructure or the atmosphere. The very social and family condition was presented before. Now, we are going to see the course of discipline prescribed by the scriptures for the realisation and accomplishment of the human goals. These human goals, include all the four goals – material accomplishments (Dharma-Artha-Kāma) as well as spiritual accomplishment (Moksha). According to the scriptures, all the human accomplishments should culminate in spiritual accomplishment of Moksha. Without Moksha, the human life is incomplete. And therefore the scriptures keep the material accomplishments as incidental goals and the spiritual accomplishment as the ultimate and primary goal of life. In fact that alone gives the sense of fulfilment at the time of death. Minus Moksha the total sense of fulfilment cannot come – there will be wants and regrets.

Therefore keeping all the goals and especially the spiritual goal of Moksha in mind the scriptures prescribe a course of discipline which we generally call Sādhanā. Sādhanā means a course of discipline that we undertake to accomplish a goal – the goal is called Sādhyam. To accomplish the Sādhyam, the goal, we take to a course of discipline called Sādhanā and when we take to this discipline we are called Sādhaka. Therefore the scriptures want us to become Sādhakas taking to Sādhanā for accomplishing the Sādhyam. And once we accomplish the Sādhyam, we will be become Siddhāhā. So, Sādhaka through Sādhanā should attain Sādhyam and thus become Siddha.. Sādhaka to Siddha is the journey of life.

Siddha is not related to miraculous powers. Siddha is one who is totally at home with himself. And this entire course of Sādhanā is broadly classified or divided into three levels or segments for the convenience of understanding and practice. Each level being called a Yogaha. The very word Yoga meant that which links the Sādhaka and the Sādhyam – the seeker and the sought. Yoga is derived from the root Yuj – to combine or unite.. Unite the Sādhaka and Sādhyam. Yujyate Sādhyena Saha Sādhakaha Yena Saha Sādhanā.

What are these three levels of Sādhanāni or Yogas. These are

· Karma Yoga

· Upāsana Yoga

· Jnāna Yogaha

Therefore you can visualise the entire course of discipline as a staircase with three steps. Three stepped staircase through which you can climb and reach Moksha. We will study each one of the Yoga. Because these three Yogas are not presented as alternative methods. This should be very clear to a Sādhaka that these three Yogas are not presented as alternative or optional methods. According to scriptures all three are important and compulsory and necessary for all the people. Just as when you climb the staircase, you have to step on every step – you cannot skip any one step if you want to safely and comfortably reach the goal.

Therefore we have to necessarily know all the three Yogas and we have to necessarily resort to all the three Yogas. We will now deal with one Yoga at a time, starting with Karma Yoga.

Karma Yoga consists of two words. It is a compound word consisting of two words – Karma and Yogaha. The word Karma in this context refers to proper action or appropriate action. The word Yoga means proper attitude or appropriate attitude – in Sanskrit Bhāvanā. In simple language Karma Yoga is nothing but proper action with proper attitude. Now we have to understand what is meant by proper action.

All the human actions possible for us, are broadly classified into three types by the scriptures. This is based on their spiritual influence on the human beings. This is because, the scriptures consider the spiritual personality and the spiritual goal as the most important thing which we cannot ignore and therefore they categorise actions not based on their materialistic benefits and influence. But actions are categorised based on their spiritual influence on you. There three categories are 

1. Uttamam Karma : those Karmas which have maximum positive spiritual influence

2. Madhyamam Karma : intermediary one, those Karmas which have got limited or nil spiritual influence. They might have a lot of materialistic benefits which are not kept in mind.

3. Adhama Karma : those actions which have got a negative spiritual contribution which means those which will cause spiritual fall or retrogression.

Now we will try and understand these.

5.1.1.Uttama Karmāni

This is otherwise known as Sāttvika Karmāni. In the 17th and 18th chapters of Bhagavad Gītā, Krishna deals with these topics in detail. Uttama Karmāni or Sāttvika Karmāni are defined as Para Upakāra Karmāni – all those actions which will benefit maximum number of beings, where you help or contribute towards other’s wellbeing. The Para Upakāra Karmāni are greatly praised in our scriptures. There is a verse that says

Shrūyatam Dharma Sarvasvam,

Shrutva Chaiva Avadhāryatām,

Paropakāra Punyāya

Pāpāya Parapīdanam

All the noble Karmas or punya Karmas or elevating Karmas are Para Upakāra Karma – helping others.

Para Upakārāya Vahanti Nadyaha

Para Upakārāya Duhanti Gāvaha

Para Upakārāya Phalanti Vrukshāhā

Para Upakārārtham Idam Sharīram

In short, Uttama Karmas are those Karmas where you give more and take less. So the greater is your giving, the greater is your growing. Therefore our culture is a giving or Dānam or Tyāgam culture. Whereas a materialistic is a grabbing culture.

This Para Upakāra Karmās are otherwise called Nishkāma Karmāni. Thus all these words are synonymous – Uttama Karmāni, Sāttvika Karmāni, Para Upakāra Karmāni or Nishkāma Karmāni – they contribute to the maximum spiritual growth.

The next question is what are those Para Upakāra Karmāni ? And the scriptures help us in identifying these Para Upakāra Karmās and they are presented as Pancha Mahā Yajnāha – the five fold Yajnāhā. In these five Yajnāhā, I will be contributing to the welfare of the world.

5.1.1.1. Deva Yajnaha

The first Yajnaha is called Deva Yajnaha. This is the first and foremost Para Upakāra Karma. And in this Deva Yajnaha – worship and prayer of God, what am I supposed to do ? I just stand in front of the Lord, and with my full and total heart utter a prayer. The prayer is the noblest one known in the scriptures –

Svasti Prajābhya Paripālayantām,

Nyāyena Mārgena Mahīm Mahīshāhā

Go Bhrahmanebhya Shubhamastu Nityam

Lokāha Samastāha Sukhinaha Bhavantu

May all of humankind be happy and well.

May the great noble lords protect the earth in every way by the path of just virtue.

May there be perpetual joy for those who know the real nature of things.

May all the worlds be happy and free.

A sincere heartfelt deep prayer is the most powerful contribution which will help not only the entire humanity, animals and plants but it goes beyond the terrestrial plane to 14 Lokāhā

Sarve Bhavantu Sukhinaha,

Sarve Santu Nirāmayāhā,

Sarve Bhadrani Pashyantu,

Mā Kaschid Dukhabhāg Bhavet

May everybody be happy,

May everybody be free from disease,

May everybody have good luck and

May none fall on evil days.

So when I utter these prayers in front of the Lord, in any language, I am doing the greatest contribution to the creation. In any other service, I can confine to only a particular geographical area. No human being or no institution can reach all areas of creation, but this one prayer is the most extensive prayer which will benefit the whole creation. So this is the most extensive and least expensive Para Upakāra Karma. The expenditure is a few minutes and few words and the sincere most heart. And along with this prayer if you offer something to the Lord, whatever you offer will also be distributed to the entire creation. Because God does not depend upon your contribution. God has a trust called Universal trust, Him being the trustee. Whatever is offered in any Pūja or Abhishekam, nothing will be waster and everything offered will be taken by the Lord and distributed through the Universal Trust of God to every human being, living being including plants and micro-organisms. Therefore the Sevā or service offered to the Lord, will ultimately go to humanity only.

Nowadays people say that Mānava Sevā is Mādhava Sevā. It is a good concept and is declared by many social service people who sometimes look down upon the religion people going to temples. They have the holier than thou, we are doing service, and that the others are doing useless Pūja . This is because they see only one side of the equation. They know Mānava Sevā is Mādhava Sevā but they don’t understand the other side that Mādhava Sevā is in fact more extensive Mānava Sevā because when I worship or offer, it is reaching the entire humanity. Therefore Mādhava Sevā or Deva Yajnaha is the first and most extensive and least expensive Paropakāram . And this is to be done daily.

5.1.1.2. Pitru Yajnaha

This is the second Yajnaha. In each one of them, there is an expression of gratitude. Gratitude + Upakāra = Yajnaha. I express my gratitude to my Lord for what the Lord has given to me and then I contribute to the creation. In this Yajnaha, I express my gratitude to all my forefathers because of whom I am here. So my parents have contributed by giving birth to me, having brought me up without knowing whether I will do anything in return.

The greatest service is the parental service. And if my parents are able to do that, it is because of their parents and so on. In Pitru Yajnaha, I contribute to the well being of and express my gratitude to all the ancestors.

Then you may ask, how can you call this Paropakāra? Because you are only bothering about your ancestors. In all the Pitru Karmas there is another contribution to a special ‘fund’. This is required because there are many ancestors who do not get the Shrāddham because either they don’t have children or they have children who do not believe in Shrāddham. And imagine the plight of all such ancestors. The scriptures understand that in Kaliyuga, more such non-believers will come and the values will come down and hence we have an offering.

Eshām Na Mātā Na Pitā

Na Mitrajnāti Bāndhavāhā

Te Sarve Trupti Māyāntu

Mayā Utsrushtaihi Kushodakaihi

There are orphans like ancestors who are not contributed to by anyone, ungrateful children are there. For all such ancestors, let my offering go. All the Pitru Yajnaha like Shrāddham or Tarpanam, are great Paropakāra Karma because ancestors are also a vast community.

5.1.1.3. Brahma Yajnaha

The third Yajnaha is called Brahma Yajnaha. This is expressing my gratitude to all the Rishīs who have given the Vedas and other secondary scriptures. Brahma means Vedas here and Brahma Yajnaha means Veda Yajnaha in which I worship both the scriptures and the authors of the scriptures, the discoverers of the scriptures – the Rishīs. It is because of them alone,

that I am enjoying this wonderful holistic culture.

And in what way am I going to help these Rishīs ? These Rishīs do not need any help from me as they are already free. They want to spread this teaching in the entire creation. This is their one intention. They have given out the wonderful scriptures and only want the preservation and propagation of this wonderful teaching. Whatever I do to preserve and propagate the scriptures is a very great service. This is because scriptures help the humanity. This is in two ways :-

Firstly, the very sound of the scriptures help the humanity in creating peace. That is why we value Pārāyanam as a great Sādhanā. When I chant the scriptures aloud, the very Shabda, the very Veda Ghosha (loud chanting), purifies the creation. Therefore Pārāyanam becomes Brahma Yajnaha..

Secondly learning and teaching of the scriptural content is beneficial. This propagation of the teaching is called Adhyāpanam. Scriptural teaching is considered to be the best form of Brahma Yajnaha.

Adhyāpanam Brahma Yajnaha

Pitru Yajnastu Tarpanam

Homo Daivo Balirbhoutaha

Nriyagnyo Tithipūjanam

These are the five definitions of Pancha Yajnaha. There is a very big difference between teaching and preaching. Preaching is giving a set of stray discourses on unconnected topics. It is some form of a Satsanga, where somebody shares some through or advices or stories spending some time uttering nice words. This is certainly useful but there is big difference between such preaching and systematic teaching in the form of classes.

In teaching there is a development, connection between every topic and all the ideas are supported through scriptures , logic and experience. So with the help of Shruti, Yukti, and Anubhava support, when systematically the teaching is presented, it is totally difference from preaching. Preaching is useful to inspire. But Brahma Yajnaha is teaching.

The difference is like dumping some bricks in the courtyard. Bricks dumped will not be of any use, they have to be arranged in a systematic manner. Arranged bricks alone will form a house in which you can live. When I give some stray ideas through preaching, I am only dumping some bricks which will not be useful to you. You will have to re-arrange it and make it a total teaching. And you cannot arrange the bricks – a mason is required.

Teaching is not only giving ideas but arranging the ideas in a systematically developed manner so that you have a beautiful vision in which you will get security, peace and happiness. And therefore Brahma Yajnaha is a very important one.

Previously Brahma Yajnaha was there in Gurukula Sampradāya where this teaching was given. But nowadays, this practice is going away. And if it has been revived to a certain extent, the credit goes to Swami Chinmayānanda and Swami Dayānandā. They brought the scriptures in the form of teachings. Previously discourses were there and teaching was only minor. But now in a major scale as a movement, teaching people, taking students and conducting classes and requesting them to write notes and compare notes, ask questions, clarify doubts like a University education has been done by the Swāmis. Brahma Yajnaha is a systematic teaching as this is also a science which has to be thoroughly understood. It is not a set of beliefs to be blindly followed but is a set of teaching that has to be understood.

Thus Brahma Yajnaha also comes under Para Upakāra because

Vidyā Dhanam Sarva Dhanāt Pradhānam

You can give different forms of money, do different forms of charity, but the best among them is Vidya Dānam Brahma Yajnaha. That is why in the end of the Gītā, Krishna says, whoever teaches the Bhagavad Gītā, I love him the most.

5.1.1.4. Manushya Yajnaha

The fourth Yajnaha is Manushya Yajnaha. All forms of social service will come under this. Running orphanages, helping old people who cannot have any help, building schools, hospitals etc.

The problem now is Manushya Yajnaha can replace all the other four Yajnāhā. This is because of lack of proper understanding. This is like saying human beings need only carbohydrates. Manushya Yajnaha, a social service can never be a replacement for others. In addition to Manushya Yajnaha, we have to handle the others also.

5.1.1.5. Bhūta Yajnaha

This is the fifth Yajnaha - Bhūta Yajnaha. All forms of contribution to all living being other than living being – non human living beings. I should remember that all the other living beings are also contributing to my happy life. This has been proved only now by the study of ecology. Therefore I should remember the animals, plants and just as they are helping for my survival, I should also contribute.

Ashvattho Vata Vruksha Chandana Tarur Mandāra Kalpa Drumau

Jambū Nimba Kadamba Chūta Saralā Vrukshāshcha Yeh Kshīrinaha

Sarve Te Phala Samyutā Pratidinam Vibhrājanam Rājate

Ramyam Chaitra Ratham Cha Nandanavanam Kurvantu No Mangalam

Let the banyan, fig tree and sandalwood tree,

Let the flowering coral tree and the wish giving tree,

Let the Jamun, Lime, Kadamba, mango and the pine tree,

Which are the chose ones among trees,

And which daily are fruitful,

And create rules of plenty,

Let the pretty chaithra forest and garden,

Do all that is good to us.

Let me remember all the trees, let me grow and nourish so that they will do Mangalam to the entire humanity.

And not only trees, this applies to rivers as well.

Gangā Sindhu Sarasvati Cha Yamunā Godāvari Narmadā

Kāveri Sarayu Mahendra Tanayā Charmanvati Vedikā

Kshipra Vetravati Mahāsura Nadi Khyātā Cha Yā Gandaki

Pūrnā Pūrna Jalaihi Samudra Sahitāhā Kurvantu No Mangalam.

Let the rivers, Ganges, Indus, Saraswathi and Yamuna,

Let the rivers Godavari and Narmada,

Let the rivers Kaveri, Sarayu who is the daughter of Indra,

Let the vedic river Charmavathi,

Let Kshipra and Vetravati the great river of gods,

Let the very famous Gandaki,

And let the ocean with its completely full water,

Do all that is good to us.

From the rivers in top most India to the rivers in the south, I will remember all your contribution. If will not do any kind of contribution to them, at least I will not pollute or destroy them. So this contribution, if I cannot do in a larger scale, they have a Tulasi tree at home; at least pour water to the Tulasi tree. If you cannot offer to all animals, before eating, at least keep some rice outside – some crows or cows will eat.

This is awareness of the totality. Vaidika means universal citizen. This is because he is aware of this world, he remembers the stars and planet. In the daily Sandhyāvandanam , all the planets are invoked – Ādityam Tarpayāmi, Somam Tarpayāmi, Angārakam Tarpayāmi. He remembers all the planets and the entire solar system. This grand awareness I should have and I should contribute and this is called Pancha Mahā Yajnāha. This is called Nishkāma Karmāni, Sāttvika Karmāni, Uttama Karmāni, Para Upakāra Karmāni – they will contribute to spiritual growth primarily.

5.1.2.Madhyama Karmāni

These are the second set of Karmās. These are all the Sakāma Karmāni also called Rājasa Karmāni also called Para Udāsana Karmāni. Para Udāsana Karma means those actions in which I ignore other people and am indifferent to others where I don’t bother about even their existence or problems. I am concerned only about my selfish karmas. They will help in the material well being but they do not contribute much to the spiritual growth – either nil or limited.

All Kāmya Karmās – selfish Karmas, whether ritualistic or non-ritualistic come under Madhyama Karmāni.

5.1.3.Adhama Karmāni

Finally comes Adhama Karmas, Tāmasa Karmāni, or Nishiddha Karmāni – prohibited actions or corrupted actions or destructive actions or Para Apakāra Karmāni. In this, I benefit but it is harmful to others and these Karmāni not only do they not help me spiritually but also bring us down spiritually.

Hence the first one leads to spiritual Elevation, second one leads to spiritual stagnation and the third one leads to spiritual retrogression. These are the three Karmāni introduced by the scriptures. The scriptures point out that the Karma yogi’s attempt is to change the proportion of the Karmāni in such a way that the Uttama Karmāni are dominant in our lives, Madhyama Karmāni are less dominant and Adhama Karmāni are to be zero. The scriptures point out that even if some inevitable Adhama Karmāni are there, because of unavoidable situations – called Sūna – unavoidable Para Apakāra Karmāni (e.g. using insecticides) they can be neutralised by Uttama Karmāni. Thus Uttama Karmāni help in two ways – they contribute to spiritual growth and also neutralise the Pāpam born out of inevitable Sūna.

5.2. Right Attitude

Any attitude is born out of right understanding. One can never develop a healthy and lasting attitude unless he understands the principles. Whenever you do an action, the moment you do an action, it becomes part of the universe. It has left my hands. And once the Karma has become part of the universe, all the universal laws will act on the Karmas. That is because everything in creation is acted upon by the laws in the universe.

The thus processed Karma is called Phalam. Thus every Karma is processed by the universal laws, becomes Phalam and is handed over back to me. The scriptures point out, all the universal laws are tools in the hands of the Lord to maintain the harmony of creation and therefore when I say the laws are processing the Karmas, it essentially means God is processing the Karmāni through the tool of his own universal laws. Therefore Karma is going to God for processing and is coming from the Lord in a processed form called Phalam.

The moment you know this fact and remember this fact, every Karma becomes Īshvara Arpanam. For an enlightened Karma yogi, every action is Īshvara Arpana and this is called Ishvara Arpana Bhāvanā – born out of this awareness. And when I perform the actions out of Ishvara Arpana Bhāvanā, and when I receive the processed Karma in form of Phalam, I don’t call it Karma Phalam, but I call it Īshvara Prasādaha. Because what comes from God is a Prasāda, therefore sacred, therefore cannot be rejected or criticised and received with a sense of fulfilment.

Hence while acting, Ishvara Arpana Bhāvanā and while receiving the result, Prasāda Bhāvanā, this is called Yogaha. And when I have these two Bhāvanāhā, I enjoy an equanimous mind, Samattvam Yogaha Uchyate because I am enthusiastic in every action. There is no dullness, there is no drudgery or boredom because every action is offering to the Lord. Hence I love everything that I do and accept all experiences in life because they are Īshvara Prasādaha which will lead to Samattvam. Samattva Bhāvanā is the result of Īshvara Arpana Prasāda Bhāvanā. These two put together will lead to very fast spiritual growth. This is called Chitta Shuddhihi.

Chitta Shuddhihi can be put in the simplest context as – I can understand that all my problems in life are not caused by the world, but are caused by my wrong handling of the world because of my ignorance. So the ignorant I handle the world wrongly, and hence I suffer. If I become the wise I, I know how to handle the world which is Nandanavanam – Sampūrnam Jagadeva Nanadanavanam. So ignorant-I is the problem and wise-I is the solution – this diagnosis is the result of Karma Yoga which is otherwise called Chitta Shuddhihi.