Action ( Karma)

Act one must Inaction or non-action is neither possible nor desirable. Our very existence (practical exigencies) demands that we must act. If someone prefer not to do anything at all and abstains from the necessary and obligatory actions, it would be deemed as a case of bad action rather non-action. A healthy individual and collective living, calls for right action on the part of the individuals.

ACTION AND EVENT

Action is different from Event. Event is casually determined, whereas , an Action is determined by the intention and will of the human agent. In other words an event is explained in terms of casual antecedents whereas the action is expalined in terms of reason, purpose of the doer. But both action and event can be treated on the same , in so far as their occurrence generate certain inevitable consequences. The truth that , Every action has its reaction, is not only true of natural events but also of human action. The sole difference between action and event consists in the fact that actions are caused by human agents whereas events have non-human factors, as their casual determinations.

ACTION AND BONDAGE

As every action has its inevitable consequestions. the doer of the action remains bound to its consequences. As you so , so you reap, is the time honoured maxim that expresses the law of Karma. Karma implies the karmic bindings. In other words, in performing the act, the agent enters into the action-reaction nexus and thereby, becomes bound to undergo the consequences of the action. The law of karma does not preclude the role of free-will. Agent is free to act as he wills, but the action having been performed, one is not free to prevent the consequences. That is to say , there is room for choice and freedom in performing an action. but strict determinism prevail in respect of the fact that the performance of an action brings in its wake certain inevitable consequences. It is significant that not only physical actions but also psychic actions have their corresponding reactions.  The agents intention to do the act does invariably precede the real action. Often the action does not take place either because the agent restrains himself from doing it or because of circumstantial constraints which prevent the action from taking place. The very thought of doing the sorrounding. One is therefore advised not to harm others even in thought. To harbour an evil thought against someone is to wound him/her in the psychic plain. Conversely , one's good wishes and blessings for another are said to contribute to his good fortune. The reason might be that to think is to generate certain thought-waves. As is the thought so are the psychic waves and so shall be the effects on the person to whom they are directed.

Thinking is a form of action , event though it does not involve any motor-operation. Thinking something or desiring something has its characteristic reactions. For example one may wish very much to be a singer but due to circumstantial handicaps one fails to fulfil these desires. In that case the reactions are stored in potential form in form of samskaras ( reactive momenta). The samskaras are nothing but the unrealised reactions awaiting the oppertunity to get themselves fructified. This explains the concept and phenomenon of rebirth. If the reactions of the actions, already performed, are not exhausted in one's life time , one has to be reborn to undergo consequences in the succeeding lives. Certain actions have their immediate reactions. For example, food poisoning might make one sick immediately. Certain actions have reactions after a fairly long interval. For instance smoking might cause cancer in the lungs after a long span. Similarly there are actions, the consequences of which are to accur after a pretty long time, say after fifty or hundred years. The exhaustion of the samskaras depends on the time place and person. In the above case where the reactions are to take place after , say , hundred years, the agent obviously does not remain there to undergo the consequences.Hence one has to suffer the consequences of the vile deeds in form of great physical deformity, ailment or psychic agony in later life. The person in the next birth might be leading an absolutely righteous life. In that case one wonders, how is it that such a pious soul has to court such ignoble consequences ? In fact the explanation of the apparent anomaly is to be found in the previous life which neither the individual remembers nor is perceived by the ordinary mortals. Thus the doctrine of Karma explains certain facts which are otherwise unexplainable by the natural , psychological and social laws.

ACTION TYPES

Actions are classified into three categories:-

 (a) Prarabdh :- The referring to actions which comes as a result of the reaction of the actions of the past life. 

(b) Kriyaman :- The actions , the reactions of which are exhausted in the same life. 

(c) Sanchit :- The actions , the reactions of which remain in potential form, awaiting their actualisation in the succeeding lives.

This explains the inexorable law of karma.No wicked action goes unpunished and no virtuous action remain unrewarded. The karmic effects cannot be avoidrd or neutralised by prayer or propitiatory rites. The actions good or bad have their appropriate reactions which are to be undergone separately. It is mistaken to think that the consequences of the evil deeds can be compensated or neutralised by the results of good deeds. If this is so hypothetically if the number of good deeds and bad deeds are equal ; one shall have nothing left to experience. But it is not the case. The reason is that every action has the backing of the mind. Mind acts under the sway of the vrittis ( propensities). Avrittis is nothing but the distortion of mind. It is vrittis that makes mind functional. The incentive for action is nothing but the urge to realise a vrittis. So each action indicates a distortion of the mind which is restored to its normal state only when reactions of the actions accrue. Therefore each action has its distinctive reason a characteristic way of putting the mind in its native state. This explains why one has to undergo the consequences of good and evil deeds separately. 

THE REACTIVE MOMENTA (SAMSKARAS)

It is important to note that only by intuitional practice ( sadhana) one can either accelerate or slow down the duration and mode of exhausting the reactions (samskaras). The total quantum of the pleasure and sorrow remaining the same, only the time required for experiencing them can be either increased or decreased. It is as good as paying back the debt, either once or by several small installments. If one has to reap the reaction of an action by an accident,one may have to undergo it by a number of small incidents, causing physical pain or psychic agony. Those who do intensive sadhana are found to have uninterrupted suffering. It is so because , in their sustained attempt to attain emancipation, they exhaust their samskaras in quick succession. It is like going by train from one place to another. Of course one has the cross all the stations irrespective of the train one boards. But if one moves by a fast running train, one is sure to cross the stations in rapid succession. It is observed in the life of the Mahakaulas that they can absorb the samskaras of the lesser mortals. But in that case it is seen that they court suffering for the samskaras, which they have appropriated for themselves. 

BONDAGE AND LIBERATION

Now the moot question is , if to act is a must and actions have their inevitable bindings, one shall remain bound to the cycle of birth and rebirth, with hardly any possibility of emancipation. If one has to come again to live one's Prarabdh karma, one not only reaps the consequences of the past actions but also performs fresh actions that bind one to the next birth.This prima facie, suggests that , Karma is incompatible with Redemtion(mukti). But karma Yoga advocates that , it is only by karma that one can escape from the cycle of birth and rebirth and obtain liberation.To understand this  one has to cogitate upon the dynamics of action. There are three distinct components in every action, the Agent( the performer of the action), Action ( physical or psychic) and the Consequences. Action and reaction form a casual nexus. How is it that the agent remains bound to the consequence ? it is because the agent , in performing an action , becomes a part of the action. Divested of human factor, action is nothing but an event. In doing an action the agent has not only specific intension or goal to achieve, but also that , he considers the action to be his own in indending and doing the action, the individual obviously considers himself to be the agent and the action, to be his. This being so the consequences , good or bad, are appropriated by him, unto himself. Actions have their inevitable consequences. So in owning the action one owns the consequences also. As a result one remains bound to the dualities of happiness and sorrow, elation and disappointment, depending on whether the consequences are intentional. The desire to achieve something, promts one to act. So, there can hardly be a desireless action. Actions having been performed, their consequences can hardly be oviated. Action and reaction constitue the inexorable nexus. What makes the individual bound to the nexus is the sense of Agency ( kartabhava). Since the individual posits himself as the doer, the consequences become his. That is how the agent becomes an integral part of action and thereby, becomes inescapably bound o the consequences. After all the actions and the consequences are obviously , the two stages of the same phenomenon. So the only way to extricate oneself from the action-reaction nexus is to suspend the sense of agency or doer ship( kartutvabhiman tyag). When one realises the truth that the real self or the doer is none other than the Supreme subjectivity( Brahma) one considers the psycho-physical complex as a mere instrument that wills and acts at the behes of the Supreme-subjectivity. So the ultimate doer ship of all actions is attributed to a Lord or God who is the ultimate cognitive , conative and affective agent. He is not only doer but in the form of the immanent order, makes the reactions accrue to the actions. So having suspended the sense of doer ship, one has to consider oneself as mere instrument in the hands of the Lord to fulfil His desire. All that one ought to cherish is to make oneself an able instrument.

Since the actions are not one's own and Lord is verily the agent, one does not have the desire for the fruit of the action(phalakanksa tyag). The individual has to operate with the ideation that since he is not the agent, the consequences are not his. Hence , there is no room for happiness or disappointment. There is also another reason for relinquishing the desire for consequences. One has right to action not the consequences. The consequences necessarily follow the action. Since consequences come irrespective of our desire, or wish , there is no use rejoicing or brooding over the consequences. This eventually leads one to surrender all actions to Brahma( Lord).    

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Knowledge and Self Knowledge ( Gyana )

 

The definition of knowledge means internal subjectivation of the external objectivity is called knowledge. There are two types of knowledge

(i) Para ( absolute knowlwdge) , In paravidya the position is reverse: you and the external physicalities are the objects of another subject. The endeavour to discuss that Subject, the knower , the witnessing entity is the pursuit of paravidya. You are not to look upon yourself as the knower or author of actions, but as the objective counterpart of the Subjective Entity. para vidya is the real absolute knowledge. 

(ii) Apara ( relative knowledge) The internal and external ideas of the unit mind can understood from the following aneedote.Suppose you want to know what is lying in a particular corner of a particular house in a particular town ,you are quite familar with. The quest for this type of knowledge is called apara for it concerns the relative world. 

When you come to know everything there is to know about the town you will still know nothing about another town. If your psychic arena is likened to previous town , then to know present town you will have to expand your psychic arena. When knowledge concerns the mundane world you lookupon objects as the subjects. No matter how much you study the different stages of metamorphosis an object passes through, the Supreme Subject of those objects will remain unknown to you . Likewise when you are the object , then your subject remain unknown to you. Therefore in aparavidya you are the subject and the external physicalities are your psychic objects

Sensory knowledge: Sensory knowledge is two types- 

    (i)Direct sensory knowledge ( sarala samyukti)  occurs when an indriya directly receives an inferential vibration and conveys it straight to the chitta, thus creating the same kind of experience in the unit mind. Suppose an elephant is standing before you. 

 (ii) Indirect sensory knowledge ( tieyak samyukti). In this case the indriyas receive inferential vibrations indirectly. For example-  You  have acquired a lot of knowledge about a particular city , even though you have never been there , through indirect perception.

Acquired knowledge : Acquired knowledge also of two types : 

 (i) Knowledge acquired through habitual instinct ( siddha samskara raja gyana) - This knowledge occurs when one receives the same piece of information again and again. 

(ii) Knowledge acquired through inborn inborn instinct ( sahajata samskara raja gyana) Children have certain instincts which can be called inborn instincts. A baby mammal learn spontaneously how to suck its mother's breast- it does not need to be taught that there is milk in the breast, or the method of sucking. It is a kind of inborn instinct. 

Intuitional knowledge: 

(i) Focused intuitional knowledge ( aparoksa bhasa) All objectivities lie accumulated within the casual mind,however they normally remain unseen since the casual mind is darkened by static ignorance. The process to see some parts of the casual mind with the help of spiritual effulgence is called focused intuitional knowledge. I do not call it perceptional knowledge because it is only acquired through spiritual effulgence and not psychic probing. as the objectivities lie within the casual mind, I cannot logically call it the faculty of perceptional knowledge.

(ii) Spiritiuo-intuitional knowledge ( aparoksa anubhuti ) One who is established in the Microcosmic Mind is the knower of all objectivities. To such an entity knowing the entire Cosmic stance, all knowledge is spirituo-intuitional knowledge. When the perceiver, perceivable and perception; or the knower, knowable and knowledge become one; or when the deed and the 'doable' become one with the doer, one attains non-dualistic self-knowledge, one becomes the embodiment of knowledge. Onlly this is real knowledge. all other knowledge is the shadow of knowledge ... nsubstantial knowledge. The persuit of perceptional knowledge has no absolute value.

  Thus intelligent people , instead of cultivating perceptional knowledge, will direct their minds towards Parama Purusa the Supreme witnessing Entity, the Supreme guide , the Supreme answer to all questions not as the object of knowledge but as knowing Entity.

: Self Knowledge :

  In empirical knowledge , the objective portion of the mind ( chitta) takes the form of the object and subjective portion of  the mind witnesses it and all these take place because of the existentiality of the self transcendental consciousness, which accompanies all cognitive processes , perception, inference, memory etc. The difficulty arises when one seeks to know the self. There is the apparent paradox with regard to the knowledge of the self. The self , being the transcendental subject, is presupposed in all acts of knowing. So how can the very subject be the object of knowledge ? On the other hand it is claimed that the self-knowledge is the highest knowledge because it is by knowing the self, that everything is known. All other forms of knowledge are mere shadows the umbra and penumbras of real knowledge. In emperical cognition, the object of knowledge is extrinsic to the knowing subject and terefore it involves the subjectivisation of objectivity. Here chitta has for its assumes the form of the object it knows. When the object of knowledge is the self the epistemic phenomenon is radically different. As mentioned before chitta is the object in ralation to Ahamtattva, Ahamtattva is the object in relation to the Mahatattva, which in turn, is an object in relation Atman ( self). Hence there is the prime facie oddity of the object knowing the subject. For chitta knowing consists in becoming the object. Self is the subtlest of all existence. Chitta is cruder than Ahamtattvva. Ahamtattva is cruder than Mahatattva and Mahatattva is cruder than the self, ( witnessing consciousness). Hence knowledge of the self would involve introversion of the objective portion of the mind. In the attempt to know the self the chitta becomes subtler and subtler, until it becomes the self. In other words chitta can know the self only by becoming it. In knowing a finite object chitta assumes a determinate form. So the knowledge of self becomes possible only when chitta becomes the self. So knowing here consists in becoming. The unit consciousness(jiva) can know the Cosmic-consciousness ( Shiva) only by becoming it.

All cases of knowing involve Subjectivisation of Objectivity. It means that the object of cognition has to be assimilated within. The degrees of truth depends on the degree of assimilation. The process of assimilation(atmasthikaran) is completed in three stages : Ava-atmasthikaran ( superficial assimilation), upa-atmasthikaran ( psychic assimilation) and samyak-atmasthikaran. In sensory cognition there is superficial assimilation of the inferential vibrations ( tanmatras) emanated from the object and received by the sense organs according to their capacity. One's knowledge about the object is confined to the external vibrations received by the sense organs, assimilated by the chitta and wittnessed by the I-consciousness. In sense perception, there is always the possibility of error. It may be due to the defect in the receptive organs or the epistemic handicaps, preventing an effective sense object interaction. Similarly all inferences are fallible in principle, except deductive inference where the conclusion does not add any content to the premises as they are already contained in them . Such is also the case with knowledge derived from Authority. Something does not becomes true simply because it is certified by the Authority but because it is really so. Hence such knowledge are always open to validation or invalidation in the light of facts.Ava-atmasthikaran yields knowledge about the object, only from a particular perspective. Therefore they are relative and open to sublation or falsification. There is another mode of knowing where one knows the object by entering into the innermost core of the object. Here one goes beyond the tanmatras and knows the object by assimilating the psychic vibration of the object. This is characterised as Upa-atmasthikaran. Everything living or non-living is a metamorphosed from of the Supreme consciousness. The gamut of creation is nothing but the creation of the cosmic mind. Hence mind is dormant in everything animate or inanimate. Those who are psychically developed can know the object by perceiving the psychic throb within the object, be it a material body, plant, animal or a human being. The knowledge obtained through such interactions are much more intimate , complete and infallible than knowledge available through sense-object interaction. 

 But in case of knowledge of the self there is neither assimilation of tanmatrik vibrations because there is no tanmatra-emanating object, nor is there the psychic assimilation because the self is beyond mind. Hence , the only way for the mind to know that which is beyond it is to metamorphose itself to the sublest entity. Mind in the process of knowing the self gets dissolved and becomes the self. The self is nothing other than the pan-consciousness which lies quiescent in every structure and is the eternal witness of all the cognitive, cognitive and affective functions of the individual and the collectivity.

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Macrocosm and Microcosm

The characteristic of a unit mind is that its goal is multipurposive whereas its expression is unilateral , confined to a particular space , time and individuality. This is the major difference between microcosm and macrocosm. A unit mind can only think of one object at a particular time , but cannot exist in more than one place or at more than one time, But the Cosmic mind expresses Himself in more than one action , at more than one place and in more than one entity.  It may want to be a king and a billionaire , and a learned person and so much more. but when it actually performs actions , it can only act in one direction, not many. But the Macrocosmic endeavours are multilateral. 

 But the Microcosm transcends time , for the three realms of time-past , present and future- lie embedded in His mind.  Space is a limited expression bound by the static principle of Prakriti.  What will happen if the Macrocosm does not think of anything as His psychic projection ? 

  The controlling capacity of microcosms is very limited.  When the physical waves of objects are longer, they can at most be brought within sense-perception but not controlled.  In this case those objects themselves exercise control over the physical existence as well as the kamamaya and annamaya kosas of individuals. 

  Microcosms confined as they are within the relative factors have very little controlling authority.  It is worthwhile mention here that the tendency of the human mind to degenerate towards matter in the path of negative Pratisanchara is called naraka and the movement of the unit mind towards the Supreme Non-attributional stance in the flow of positive Pratisanchara is called heaven. 

This universe is merged in the Macrocosmic flow.  The person whose mind is free from the burden of crudify can easily float on the vast cosmic ocean, but who is loaded down with a heavy burden will sink.

Prakriti and Maya

  Creation is the result of the mere desire of Purusottama to become many. Purusa and Prakriti are two names of the same entity. As the creative principle , it creates the multiplicities and attracts them back to itself. Maya refers to the innate power of the creative matrix. Different Mayas refer to the different functions of the operative principle in relation to the Macrocosm and the Microcosm in the process of sanchara and pratisanchara. 

(a) Mahamaya: Mahamaya denotes basic function of the creative principle which makes both the centrifugal movement ( sanchara) and the centripetal movement( pratisanchara) possible. Because of this the supreme subjectivity metamorphoses itself into the five fundamental factors and in the process of pratisanchara the solid factor changes into subtler forms of existence.

(b) Yogamaya: Yogamaya is that by which the creatives principle guides living beings towards Parama Purusa. It is felt only when the human mind yearns to be united with the microcosm. 

(c) Vishnumaya : Vishnumaya is that by which the creative principle is associated with every individual being. Because of Vishnumaya , human beings remain engrossed and hypnotised by the beauty of charm of creation. One looks upon every object as the explicit manifestation of the Lord.

(d) Anumaya: Anumaya is the power of the creative principle as expressed in the unit structure. It keeps the mind directed to worldly ambitions and attachments, such as name , fame and wealth. As a result , the individual remains oblivious of the real goal of human life and one becomes concerned only with the pleasureable (preya) not with the preferable(shreya). In the cosmic act of creation, preservation and dissolution, the power of the creative principle act in two diametrically opposite direction. 

(e) Avidyamaya : Avidyamaya is to make from subtle things to crude. In pratisanchara , avidyamaya influences human mind in two ways. Due to the influence of Avarani Shakti the nature of reality is distorted. Under the influence of Viksepi Shakti mind tends to ideate on the  crude and drifts away from the Macrocosm. Avidyamaya operates through two forces (i) Avarini Shakti (ii) Viksepi Shakti 

 

(f) Vidyamaya : Vidyamaya is to make from crude to subtle . Vidyamaya helps  the individual to move from the crude to the subtle. Evolution is a perpetual conflict between vidya and avidya. Vidyamaya operates through two forces (i) Hladini Shakti (ii) Samvit Shakti .

            (i) Hladini Shakti - Hladini Shakti refers to the ecstatic experience of moving towards Parama Purusa. It provides added impetus to the God ward march. The spirit of sadhana is to wage a pact less fight against the forces of avidyamaya which produce hindrances in form of eight fetters (astapasa) six enemies ( sadaripu) and the crudifying propensities(vrittis)

           (ii) Samvit Shakti- Samvit Shakti refers to the dawning of higher consciousness which makes one realise that divinity is the goal and essence of one's existence. 

The capacity of a finite is very insignificant compared the power of Prakriti force of avidyamaya. The circumstancial handicaps are sometimes too very stupendous to be overcome. Fight one must against the forces of avidya until the goal is achieved. Often the individual efforts and assertive encounters are crushed by the uncanny and indefatigable Prakriti. So the ideal way to overcome the influence of avidya is to surrender and seek refuge in Parama Purusa. Shakti the operative principle is an integral part of Shiva ( cosmic consciousness) Prakriti is blind and acts at the behest of Purusa. When one takes shelter at the altar of divinity one is protected from the hostile Prakriti. Surrender removes the umbrella of Ego. so that one gets drenched by the shower of divine grace. When one surrenders oneself before Parama Purusa the forces of Prakriti instead of creating obstacles, turn to be friendly and help one is the process of sublimation. The forces of obstruction the pasas and ripus and the vrittis become allies on the path of spiritual progress. It should be remembered that the noble the goal the mightier are the obstacles. Obstacles re in fact the circumstances that help one muster strength to encounter them. Obstacles are necessary for spiritual elevation because the strength that one gains by trying to overcome the obstacles becomes one's asset. Suffering and difficulties pass by. But the person lives on with added strength and enlarged vision. In order to be on the path , one must invoke His grace because ,if the forces of Prakriti are hostile one may not even have good thought , good company or the right inspiration to lead a good life. 

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The Macrocosmic Stance and Human Life

     Human beings not only want expansion but undesputed authority in the process of expansion. Not only do they seek the Supreme shelter, they want to bring that shelter within their reach. Out of this desire to attain the Supreme out of this longing to become as vast as the Supreme they discovered was the science of intuitional practice. But this discovery was not easy. They had to cross numerous hurdles such as ritualistic observances-isms, doctrines and cult, Their discoverey was the reward for their long-cherished desire to attain the Supreme. Without the desire for expansion they would have never tried to realise Brahma even while remaining in the ocean of Brahma. The entity closest to them would have remained far away. The human desire for expansion is an innate desire. It cannot be suppressed, but must be given full scope for expression. Since desire for expansion is harmful for society when limited to the meterial sphere, it should be diverted to unlimited objects. No matter how much people acquire from this unlimited stock, it will not create conflict amongst individuals. While running after the acquisition of finite objects, the dissatisfied human beings of the past realized one day that their minds were looking for something which had hither to eluded them.

Those who want to thwart the introversial phase of the Cosmic Cycle in individual and collective life are dominated by Avidyamaya. In the struggle against Avidya , if the thought of Purusa ( cognitive faculty) is kept awake in one's mind, Avidya's influence will start to wane. In individual life the six enemies ( ripu) and eight fetters (pashas) are collectively known as the force of Avidya. For the preservation of the physical , and to keep social tyrants under control, these pashas and ripus need to be maintained, but the mind must not be allowed to become their slave. Those who wants to destroy them would be better off committing suicide. Sincere spiritual aspirants must keep their pashas and ripu firmly under control, making them subservient to their disciplined mind 

Though the Avi force is expressed in various ways, its expression in the human mind can be divided into five categories:  (i) Avidya, (ii) Asmita, (iii) Raga, (iv) Dvesa, and (v) Abhinivesha.

(i) Avidya : When human beings become blindly infatuated with objects of enjoyment and lose all common sense, when they become totally absorbed in the pursuit of finite objects forgetting the infinite, they make the error of believing that the impermanent is permanent. This useless pursuit exhausts all their vital energy. They forget that no single object of the world enjoys permanence. Some educated people say, " Well I amy not live long enough to enjoy all the pleasure of life, but my grandchildren will" This yearning for the finite is caused by avidya'. Under the influence of avidya , people become so infatuated that they forget the difference between pure and impure.  But the fact is all these limited objects will desert them after sometime. 

To understand avidya properly one must pursue the path of spiritual practice. Without sadhana one cannot escape the devouring jaws of avidya.

(ii) Asmita : Asmita literally means to arrogate the full authorship of an action. The actual authorship of action , no matter what that action may be , does not belong to the sensory and motor organs. In the absensce of Atman ( the knowing entity ) the organs become totally ineffective. If the image an of elephant is reflected on the eyes of a corpse, it will not be able to see it. A corpse has no Atman, no witnessing entity, and thus no capacity to see. People often believe that mind is everything, and thus commit the error of taking the mind to be the author of actions. This error is called asmita.

Asmita causes human beings to confuse drik shakti ( witnessing entity) with darshan shakti ( faculty of sight). Sadhakas must remember that the mind and the indriyas can only perform their allotted duties when Consciousness is reflected on the unit mental plate. 

(iii) Raga : The human mind constantly need a pabulam. A mind devoid of any pabulam attains the non-attributional stance. But sleep senselessness or death cannot be regarded as the non attributional stance. From the viewpoint of psychology , sleep and senselessness are almost similar. They occur when the kamamaya and manomaya kosas of the mind remain suspended due to some reason or other. in both cases the mind still has an object. In the case of death, the psychic power ( reactive momenta) is detached from the nerve cells of the brain and hense the mind cannot perform actions.

  In the wakeful and dream states human beings seek to acquire objects with the help of their entire mind. Under the influence of avidya they think that they will derive pleasure from eating a certain type of food, or become more comfortable by wearing certain clothes, or get some satisfaction by playing a certain role. This tendency to run after certain objects in the pursuit of pleasure is called raga or blind attachment.

People live for joy and happiness, and that is why they run after various objects. They do not understand, or sometimes refuse to understand, that nothing in this universe except infinite Brahma can give them permanent happiness. When people lose the sense of discrimination by foolishly giving indulgence to raga . it should be understand that they have allowed themselves to become pawns in the hands of Avidya.

(iv) Dvesa : The opposite of raga is dvesa. There are some objects or ideas upon which people cannot fix their minds because, according to their samskara, they find it painful to do so. They are reluctant to analyze where those objects or ideas are really painful or tormenting. When an attempt is made to divert the mind for from those objects or ideas to escape the anticipated pain it is called dvesa. Most of the wars and battles of the world are the result of either raga or dvesa. 

(v) Abhinivesha : In the world there are many wise and gifted people who understand the difference between Vidya and Avidya. Theoreticall, they know what is real and what is unreal , what is dharma and what is adharma. They deliver eloquent discourses on dharma and morality in meetings and symposia. yet knowledgly indulge in sinful deeds in their personal lives even thought they are aware of the dreadful concequences of their sinful actions. This suppression of Vidya is also an expression of Avida shakti in one's personal life. 

 From where does abhinivesh derive its impetus ? From the acquired samskaras of human beings. As long as human beings are guided by their own individual flow , they are microcosms and when they are guided by the Cosmic flow they become liberated souls - they become one with Shiva. 

The Four Stages of Human Progress

 

  This universe is systaltic . Going towards speed and pause like earthworm. But that is not true progress of development.  So humans must progress in the psychic realm. And in the process of movement , they will reach a stage when the mind becomes non-existent.  This path of movement is divided into four stages- Yatamana , Vyatireka , Ekendriya and Vashikara.

(A) Yatamana : Yatamana is the stage when the devotee or spiritual practitioner makes sincere efforts.  A person may say , " I am trying" , but if this trying last for three, four , twenty or twenty-five lives it may lead to retardation. So to say " I am trying". is not enough. Neverthless the benifit of the first stage is that at least human beings make constructive efforts. This is Yatamana. 

(B) Vyatireka :  One needs a firm determination stage of second is vyatireka.  There should be must determination in the path of success. This is the stage of vyatireka. What happens in the initial stage ? One gains a certain degree of control over some psychic propensities ( vrittis) for a while .  It is often noticed that many saints and monks who give up heart and home have a weakness for food.  These are all psychic disease , weakness of the mind. This is vyatireka. Devotees must start fighting these obstacles. 

(C)Ekendriya :  The third stage is ekendriya. Ekendriya means gaining full control over a particular psychic propensity. Once controlled, it will never return, will never cause further degeneration. Full control over a certain psychic vrtii is known as ekedriya.  Whatever he or she will come true. This is called vak shuddhi. 

(D) Vashiikara : The fourth and final stage is vashiikara. In this stage all the psychic vrittis are brought well within the control of the spiritual practitioner. Suppose someone wants to know what happend 20,000 years age. The moment the desire to know aries, his or her mind will return to the distant past and will see what really happened 20,000 years ago. These are all signs of absolute vashikara siddhi. Ordinary people think that Mr so-and-so is a very well read person but the fais otherwise. Everything has come from his vashikara siddhi.  if he fails to surrender himself to Parama Purusa , however, what will happen ? Well , after attaining vashikara siddhi and acquiring various occult powers, he will develop some ego. He will curse those he hates and thus, unknowingly, will gradually degenerate. He will meet his downfall. So after attaining vashikara siddhi, one should surrender one's unit soul, endowed with the acquired occult powers , to Paramatma. What will be the result ? One will become one will become Parama Purusa. This is the proper path of human beings. This is how human beings have progressed step by step in the past, are progressing in the present and will progress in the future as well. 

The Ten Characteristics of a Dharmik

         Dhriti ,ksama damosteyam saucham indriyanigrah , 

            Dhiirvidya satyamkrodha dasakamdharma laksalam 

(1)Dhriti : The word " dhriti" has a number of meanings the most important being " patience".

(2) Ksama :  The ksama means forgiveness. The first letter of ksama is ksa . This is the last and fiftieth letter of the Sanskrit alphabet " ksa" is itself composed of two letters "ksa" and "sa" . What is forgiveness ? Suppose someone has done something inimical to you, you in turn , need not be revengeful or vindictive towards him or her. This is the dharmik  interpretation of ksama. 

(3) Dama : The actual meaning of the word " dama" is self-control. A person who fights against the anti-social elements and controls oneself is said to be doing "samana", while one who controls oneself is said to be doing "samana" . Death controls the human beings and maintains a balance in this universe so death is called " samana". 

(4) Asteya : Asteya is a very important principle in our code of conduct. It means " non-stealing". There are two kinds of stealing (i) internal -Internal stealing is stealing within one's one's mind. Although internal theft does not harm anyone, unlike external theft, it neverthless makes one a thief. It is done mentally out of shame , fear, or lack of opportunity. So astheya means desisting from theft of any kind (ii) external-To deprive others of what is legitimately due to them or to take away things from others without their knowledge is called exernal stealing. 

(5)Shaocham : This is cleanliness , remaining free from dirt. Bathing or wearing clean cloths does not make one holy, although it is a part of holiness. The spirit of shaocha is to keep the mind pure and the body clean.  "kuru punyamahoratram" That is do virtuous deeds night and day.

(6) Indriyanigraha : When human beings successfully attain control over the five motor organs and five sensory organs , the afferent and efferent nerves and the sensory and motor nerves, it is called "Indriyanigraha".You must have experienced that while walking it is very difficult to enjoy the taste of good food calmly."  To control the sense organs- eyes, ears, nose, etc or to suspend one indriya keeping the other indriya active , is called indriyanigraha. What does one gain from the practice of indriyanigraha ? By suspending the activities of the indriyas, one can direct one's entire mind towards one's goal with undivided attention. This is way indriyanigraha is an essential aspect of dharma.

(7) Dhii : Dhii means " wisdom" . A person who reads thousands of books will be unable to remember everything which was reads thousands of books will be unable to remember everything which was read. There is ,however another type of memory-extra-cerebral memory-which does not depend upon the nerve cells of the human brain and which is independent of the body.  One has to arouse the power of this memory by dint of one's sadhana and for this human intellect is required. The goal of one's life should always be fixed before one's eyes , it should never be lost sight of .When one remembers one's goal twenty-four hours a day one develops the actual memory. In the scriptures, this sort of memory is called "dhruva smrti" Here dhii means that dhruvasmrti or fixed memory.

(8) Vidya : Vidya means " self -knowledge" that is knowledge which leads human beings towards Paramatma. Knowledge which leads human beings towards mundane objects is called "avidyao " . People have to labour hard to attain either vidya or avidya. For dharmik people , vidya is essential. Avidya however ,serves monor purposes and is not to be completely rejected. 

(9) Satyam : The definition of satyam is " Parahitartham bangmanaso yatharthitam satyam". That is the right application of thought and words for the welfare of humanity is called satya. That which one thinks or says with a view to harming others may be a fact or a factual statement but it is not satya. 

(10) Akrodha : Krodha means anger. Akrodha means " free from anger" A dharmik person -and indeed an intelligent person-must be free from anger. He or she is sure to be defeated in argumentation. Even if it comes to a physical fight he or she will surely be defeated because ,with hands and feet trembling, he or she will fall down at the slightest push.So one of the criteria for a dharmik person is to be free from anger.These ten characteristics are clearly manifested in a dharmik person.

Three Features of Bhagavat Dharma

    The root meaning of Dharma is " Characteristics" We can divide the crested world into three: Plant kingdom,animal Kingdom, and human kingdom. There certain plants which are developed in intelligence than the most undeveloped animal species,but as they cannot move from place to place they are included in the plant kingdom. So the main difference is that animal can move whereas plants cannot. . Some people say that the human beings is a rational animal.  But they are neither plants nor animals- they are a different kind of being.

 One who follows human dharma is a human in the true sense of the term, otherwise how can the use of the term be justify ? if there are no longer any landlord. Human dharma is Bhagavat dharma. 

(A) Vistara : Human beings seek psychic expansion. Not wishing to confined in one place, they seek expansion on all sides.  This is vistara.

(B) Rasa : Rasa means " flow " An unbroken Cosmic flow is in extensive motion in this universe. This flow has created the universe and maintain it. Regarding Parama Purusa ( GOD) it has been said : Rasa vae sah- " He is the embodiment of rasa" He is the universal flow.  That's way it is said : " Human existence is an ideological flow." So the old concept of the human as a rational animal degrades human dignity. Human beings have certain characteristic in common with plants and animal-they eat, sleep etc. - but they does not mean they are plants or animals. 

(C) Seva : (Service) Human beings have the inherent quality of serving others. Service , however is unilateral. That is I give everything to Parama Puarusa ( God) and wish for nothing in return. I only want to merge in Parama Purusa , the most valueable treasure in the universe, and so I give away the most valueable thing of mine- my every existence. But if I do not pay the full price , I will not ge the precious object.

Vistara , Rasa and Seva are parts of manava dharma, or Bhagavat dharma, and in this Bhagavat dharma lies the excellence of humanity. It is the Supreme dharma of humans. That's way it has been said that it is better to follow one's own human dharma than the dharma of other beings.  

  

 The Minimum Qualifications for a Sadhaka

A practicenor of manav dharma must also possess certain minimum qualifications as indeed must all people in all walks of life. A gardener for example,should know how to dig with a spade.  Try as you may , you will never be able to rain a crow to speak like mynah bird or a chandana. It is one the basis of these qualifications that is decided who should be accepted and who should be rejected, because everything is not to be taught to all. 

 Parvati's questions and Shiva's answers constitue the theoritical side of Tantra. One of Parvati's questions was particularly pertinent.  A spiritual practioner must possess certain minimum qualifications. 

(1) Human Body:  This means that whoever has been endowed with a human body is eligible to follow the path of spirituality".

What is gyana - knowledge ? The internal assimilation of any external object other than one's own self is called " the process of knowing". Suppose there are two types of mango - a langda amngo and a himsagar mango. A certain person assimilates both and discovers that each has its unique qualities and defects and thus differentiates a large mango from a himsagar one. When people assimilate anything of this universe and make it their own, it is called supreme or absolute knowledge or self realization. This doesnt happen in the external world but takes place internally- the external world is internalised and assimilated. Self- knowledge is the real spiritual knowledge. because  self knowledge means realization of Brahma. Where does Parama Purusa reside ? He resides within one's " I" feeling. To know the " I" of the "I" feeling means to know Parama Purusa. That is way it has been said that by attaining self knowledge, one attains salvation.

What is salvation ? people use words like moksa ( salvation) and mukti ( liberation) very casually.  Mukti means the state of liberation from all these bondages. When one attains liberation of a permanent nature it is acalled "vimukti" or "moksa" or "salvation".  But after exhausting one's acquires virtue enjoys the fruits there of in the supra mental level. There is no separate world named heaven or svarga. When one's virtue is exhausted , when the ritual of one's acquied samskara is over, one is born on earth to serve the unrequited samskaras. And according to the nature of the samskaras imbibed, one may be reborn as a dog , or one may also get human life. Heaven is the stage between the two lives lived as human beings. No-one acquires heaven permanently because no one acquire virtue- that is a mere figment of the imagination. 

Thereafter in order to requite the unserved or base samskaras one is reborn as a human being or even as an animal. What is gained by all that ? Where there is no desire for attainment of heavenly pleasure, where there is no other consideration except elevation to the levelof Parama Purusa, human beings attain leberation. That is people become one with Prarama Purusa by the grace of Parama Purusa.  

 " Brahmavid brahmaeva bhavati" One who realizes Brahma become Brahma.  Now the question aries, who is entitled to salvation ?

" Sukrutaeh manavo bhutva" . Here  Sukrutaeh manavo bhutva means - attaining a human frame by virtue of one's own noble deeds" . Human beings are creatures dominated by intellect. Those guided by mere inborn instincts are called " pasu" or animals.  That's way I say repeatedly that I strongly object to human beings be rational animals ? They are certainly not animals. When one acquires a human body what should one do ? One should guide one's inborn instincts along the proper path. This only can be done after acquiring a human body.

  Human beings control their inborn instincts with the help of their intellect. this makes them worthy to be called human beings. That's way Shiva says " Sukrutaeh manavo bhutva - one attains the human body by virtue of one's own noble deeds".

 When good deeds are done by those who have controlled the inborn instincts the intellect develops to some extent. When such people discover that there is no money in their pockeys ,they certainly will not enter a hotel or resturent. In order to follow the path of spirituality one must possess one qualification and that is , one must acquire a human body. 

The Three prerequisites and Stages of Spiritual Knowledge

   The Three prerequisites of Spiritual Knowledge

   Among so many people in our human society, very few get the oppertunity to acquire spiritual knowledge.  Now a person having a human body must also have the following three aspirations.  

Pranipatena : That is an aspirant should have a sincere desire to know Him, a sincere longing for Him.  Then we will say that one is ready to do pranipatena. Pranipatena means complete surrender.  So one will have to withdraw all psychic propensities moving towards cruder objects and guid them towards the Supreme Entity. This is pranipatena. 

Pariprashnena : Pariprashnena means " question". That you know sometimes just to quench the thirst of your inquisitiveness you ask a question and sometimes just just to befool the other person you ask a question. The answer is known to you but just you befool the other party you make an inquiry. And sometimes you ask a question meaninglessly.  They are not pariprashnena. Pariprashnena has only one meaning ,only one impor , and that is that you are to ask a question in order to get a certain reply.You ask the questions knowing that you will act according to the reply. 

Sevaya:  Sevaya means " through service" When you want to learn the spiritual science from Parama Purusa ( only Parama Purusa knows the spiritual science , and He preaches spiritual knowledge thought a physical body which we know as the Guru. So actually , the science is known to Parama Purusa and to nobody else) when you want to know something from Him, you will have to satisfy Him. The entire living world is His progeny. He is the Progenitor. So to satisfy Him you will have to selfless service to His children. 

     You know , our transactions are of two kinds: You give something , and at the same time you take something- this is called a commercial transction.  In English seva is unilateral or one-sided.

   There is another way of explaining it.  Now if you want to take the most costly article from Him, You will have to pay Him the highest sum.  When your giving is unilateral . and when you are giving your everything to Him and receive spiritual knowledge , in both cases, it is " seva".

   So in order to acquire spiritual knowledge and enjoy spiritual bliss, three actions are to be done by you. They are Pranipatena , Pariprashnena and sevaya. This is the process of spiritual approach.

The Three stages of Spiritual Progress

        Sarve cha pasavah santi talavad bhulate narah ,

           Tesam gyanam prakashaya viirabhavah prakashitah ,

           Viirabhavam sadaprapya kramena devata bhavet.

   Every human geings goes through a period of infancy after birth. At that stage, as the intellect is not yet formed, there is no developed faculty of judgement and one remains infantile in all respects. 

    When the baby grows up and becomes a little child it develops some intellect and beings calling its elder sister by her name. It sounds pleasing and the elder sister enjoys it. But when that little child becomes older , neither the sister nor the other menbers of the family further appreciate that.  There you must call me " elder sister" But when children are little, no-one [ condemns] their faults and neither should they. 

The inner spirit of this initiation is that one should pray to Parama Purusa(God) " O Lord , show me the right path." Well the one who seek a path will surely find it. In the Gayatri Mantra it has been said.....

The next stage is the initiation according to the Tantric system which occurs when one is eligible to be taught Ista Mantra and Guru Mantra.  In fact after the prayers is made to the Supreme Entity, it is Iishvara who makes arrangements for imparting diiksa ( initiation) and Isata Mantra.   Those who have not joined the path of spiritual practice remain underdeveloped beings. Thought endowed with a human body, they are no better than animals. 

 Later on after joining the path of spiritual practice, one is confronted with obstacles and hindrances on all sides. Even one's families, friends and relatives create obstacle.  At this stage one address Parama Purusa as Viireshvara". To the devotee having attained the mentality of a hero , He is no longer known as Pasupati. 

" Kramena devata bhavet" . One becomes God in due course. That is , one attains Godhood. Rising step by step from viira bhava ( heroic stance) one becomes a varitable god and reaches divya bhava.  Such a person proceeds far along the path of evolution and one day merges in Parama Purusa,and becomes Parama Purusa Himself. These are the different stage of spiritual practice.

 Those who utilize this potential are intelligent but those who do not, and like animals, will be born as even more inferior creatures in the next life.Animals have no intellect and therefore cannot work intellectually. Humans however, are already endowed with intellect and the faculty of judgement. So if they do not act properly or fail to follow the path of spirituality, they are no better than animals. It is therefore the duty of every sadhaka to propagate dharma so that humans will not make this mistake but will follow the path of spirituality. This should be our inherent nature.

Artha and Paramartha

 

Pashabaddha Bhavejjiivah pashamukto Bhavetshivah

" A person who is comes under the bondages of Maya is called  ' jiiva'  And a person who is free from the fetters of Maya becomes one with Shiva" .

   However the one endowed with cosmic grace gets liberation from these bondages by dint of sadhna, and attains oneness with that Supreme Entity ( Shiva). Who wants to live in bondage ? No-one. Everyone wants to attain freedom, to be leberated from all sorts of bondage. Human beings can be liberated from certain bondages temporarily, but after a while those bendages will again return. This situation can be compared to a bird which is related from its cage and allowed to fly around a large room for a while but after sometime is again confined to the same cage.

 Now , what happens to the jiiva during this temporary liberation , termed " Artha" in Sanskrit. When they eat something , they will get temporary relief from hunger: that is , they will attain temporary liberation from the influence of the bondage of hunger. Where did this food come from,and how did they procure of " Artha" is money, And its third meaning is " meaning" . Money brings temporary relief from bondage. Thday a hungry person may get relief from hunger wih the help of money , but tomorrow the hunger will again return and the person will require more food. Liberation with the help of money can never be permanent. Yet , in this ephemeral world we need to use transient objects. It is a relative world composed of relative objects and entities. And that's way our natural question is " How should we live our lives? The answer is that we should move towards the Supreme Entity while maintaining an adjustment with the relative world. We can not ignore the external world , we cannot live without Artha or money. To obtain temporary liberation from pain and misries , money or Artha is required but to attain permanent liberation, we need Paramartha. This is the basis difference between Artha and Paramartha.

   Human affilictions are triferious: physical , psychic and spiritual. The physical affilictions originate from the meterial world and the psychic affilictions from the unmanifest world or human mind. Next the spiritual affilictions. Limited psychic wealth is the root cause of spiritual affilictions. When that liberation is permanent it is called " salvation".

   However we also require Paramartha. Paramartha is that factor which brings about the permanent cessation of the triple affilictions. here permanent cessation means cesation of those affilictions which once removed will never return again in the future.  It is important that you understand the true significance of " Paramartha". 

   Something else can be said about Paramartha . On one side stand the human beings who suffer from numerous defects and imperfections and on the other side stands the great , inscrutable Maya, poised against them. this tremendously powerful Maya is intent upon ensnaring human beings within the grip of various instincts which scatter the mind. Human are under the domination of that powerful maya, are controlled and guided by that Visnu Maya according to her own sweet will. And when she observes that her influence is waning , she strives to further mislead humans with various force so that they remain within her grip. In such an atmosphere of servility, humans can never attain Paramartha. All obstacles be they in the form of husbands ,wives, parents or indeed the society at large are the creation of Visnu maya. These obstacles and hindrances must be overcome.if Visnu maya becomes extremely angry and powerful,what should human beings do? Actually there is no reason for human to worry about this because the blessings of Parama purusa are always with them.

This maya of limitless power is My divine force her power and strength are all Mine. She cannot harm the one who has taken shelter in me. Parama purusa is the actual controller of Maya so a person who takes refuse in Him cannot be harmed in any way. However little strength one may have one will be able to resist Maya in all circumstances. It is not always necessary to fight against Maya , She eventually meets her own defeat and surrenders. So what should an intelligent person do? The other day I said that all human beings should surrender their ego. They should only  think that they are the children of Parama purusa sitting on His lap. If they think in this way , Maya will be unable to harm them.  Another thing should be mentioned in this context there are many people who think "I am a sinner, I am a sinner" This is not the right attitude as though are often expressed externally. So the person who always thinks , I am a sinner , will ultimately become a sinner, even though he or she is not a sinner at all. If you surrender everything to His lotus feet altimately ones get the real love of that Supreme Entity.

 

The Significance of Service and Cosmic Brotherhood

  The goal of human beings is Parama Purusa- He is the Supreme Entity- the absolute entity. They have to remain within the spatial , temporal and personal boundaries. hence one has to pass ones life maintaining proper adjustment with time, space and person.  And the individual entity is also benefited. If someone does not maintain adjustment, the society is not benefitted nor is anyone individually. Not only this , retardation starts taking place. One's aim should be a proper , well-balanced continuous journey. One has to move towards Parama Purusa. Human beings are travellers on the path of eternity, marching ahead without stopping anywhere is their characristics. The greatest shelter of human beings is Parama Purusa.  Thus it is very very dear to him.  Hence your duty is to utilise totally and properly this physical body and mind. You have come with human body, human intellect. Your human life will become fruitful. By His grace you have a human body and human mind and you should also bear in mind that by His grace alone you have to move ahead in life. By His grace alone He is to be attained. 

The Four Kinds of Service

 There are four kinds of service (a) Sudrachita Seva (b) Vaeshyochita Seva (c) Ksattriyochita Seva (d) Viprochiat Seva 

(A ) Sudrachita Seva : To serve the world by the physical body, to others happy by one's own sacrifice, or to alleviate the afflictions of other's for example, by nursing the patients , comes within the scope of Sudrachita Seva. This type of seva is the backbone of society. 

(B) Vaeshyochita Seva : The services rendered by supplying food, money, etc, are termed  Vaeshyochita Seva. 

(C) Ksattriyochita Seva : To protecting others, even by risking one's life is Ksattriyochita Seva

(D) Viprochiat Seva : This seva is it give expression of Adhyatma Gyana by imparting the spiritual knowledge you have gained. Instill in others the earnest desire to follow the path of virtue-only then will you justify your existence as a social creature. Viprochita Seva is particularly glorious because it is directly related to Adhyatma Gyana. 

The Ideation of Service

   At the time of rendering service, you should feel that object of service is Narayan or God and that you are a spiritual aspirant. With such feelings there is no room for conceit. Conceit causes the fall of human beings. To get rid of conceit we will have to regard the object of our service as Narayana.

  The principal cause for bondage to the fruits of actions is conceit or the yearning for fame. When you perform acts with the ideation that the person served is Narayana , there is no possibility of arrogance or the desire for fame growing in your mind.Then you will realize that through the grace of Narayan you have been given the opportunity of serving Narayana. Our hands and feet are not ours , they are His , and by serving Himself with those hands and feet, He sports with Himself. Such an action is an action without attachment.Only in this way can one attain salvation from the bondage of karma. You must feel that the person served is Brahma. 

 Cosmic Brotherhood

     Spirituality is not a utopian ideal but a practical philosophy which can be practiced and realized in day-today life, however mundane it be. All fissiparous tendencies and group or clean philosophies which tend to create the shakeles of narrow-mindeness are in no way connected with spirituality and should be discouraged. That which leads to brondness of unison alone should be accepted. 

   In the present environment many fissiparous tendencies are working to divine humanity into manually belligerent groups. The approach of spirituality should be psychological and rational , and should offer a touching appeal to the deepest psychic sentiments of human beings. That ultimate and absolute ideal is the Cosmic ideal an ideal beyond the scope of time, place and person, It is the Absolute, without and beyond relativity. 

  All the sentiment-provoking ideas should be firmly opposed. This does not mean an attack on those sentiments, traditions and habits which are innate in human beings and which do not hamper their Cosmic development. For Exam- the movement for uniformity in dress for all people will be but a ridiculous and irrational approach. Different selections of dress are the result of climatic factors and corporal necessities. Moreover, dissimilarity in dress is not detrimental to world fraternity.

   There will also be many zonal or regional differences as regards other traditions and customs. These should be appriciated and encouraged for the indigenous development of society. 

                Common philosophy of life-

A  common philosophy of life demands a clear conception in the human mind that the development of the human personality means an evolution in all the three spheres- physical , metaphysical or mental , and spiritual. Other thinkers conceived it as a wise and intelligent device to befool the toiling mass. But the logical analysis given above must have clarified to thoughtful readers that spirituality is the summum bonum of life in all its aspects. 

   Those who think dharma to be an individual's concern cenceive it in a very narrow sense the domination of cosmoplitanism in world affirs. Vested interest, however , continue to cause certain fissiparous tendencies. There are some who fear loss of their economic or political domination and are directly responsible for these detrimental or retrograde reactions.

  

Yagya and Karmaphala

  "Yagya and the fruit of Yagya" . The word " Yagya" is formed by the root " Yag and the suffix " na" . it means actions. Whatever a person does we can call it a yagya. What is the origin of actions ? Where is the unmanifested potentiality of actios ? Before doing an act , a person thinks of it and the thought gets manifested as corresponding vibrations or sensations in his mind. That is ,when after thinking about doing an act, the hands and feet begin to move , then the action being done is called an act or kriya. Vibration exists in the mind or sublime level and an act exists both in the crude and sublime levels, because all vibrations are not necessarily transformed into acts. Whenever there is an act , then the existence of a precedent thought is a certainly. That is way karma or Yagya is called psycho-phisical. 

     Salvation means the eternal emancipation from this very Karma or Yagya. Ordinarily, Yagya is of four kinds: Bhut yagya , Nr Yagya , Pitri Yagya and Adhyatma Yagya. Of these four Yagya , the first three namely Bhuta, Nr, and Pitri Yagya, are psycho-physical , that is boath mental and physical , but Adhyatma Yagya is one hundred percent internal. The origin of Bhuta , Nr and Pitri Yagya is in mental vibrations and they take shape in the physical world. Adhyatma Yagya , on the other hand originates in the domain of the soul and terminates in the soul.

    (1) Bhuta Yagya : Bhuta Yagya means services rendered to any created entity of the manifested world. For exam- watering trees, servicing cattle, undertaking scientific explorations and doing anything for the sake of welfare. In Samskara , Bhuta means that which has been created. 

(2) Nr Yagya : Nr Yagya is action for human welfare. In fact Nr yagya is a part of Bhuta Yagya because human beings are also created beings. 

(3) Pitr Yagya : Pitr Yagya means remembering the ancestors and the sages. As long as a person possesses the physical body, he remains indebted to his ancestor. Those who are capable of working for their own emancipation, as well as of the society by virtue of the knowledge aquired through the austerities practised by the sages , are indebted to the sages. Sages are those who helping and who have helped human society in numerous ways, such as the invention of new subjects.  It is not a fact that present intellectual currents originated from the fountain of their wisdom ? We proceed and extend these roads by cutting down the jungles and the hills.  That is way I say that there is no fault in the development of science. On the other hand those sages who have looked to the well-being of humanity certainly deserve our revered memory. To pay homage to them is Pitr Yagya.

(4) Adhyatma Yagya : The Adhyatma Yagya is hundred percent internal. The impetus for Adhyatma Yagya comes from the soul and this impetus becomes operative in the mental province. The mind performs the sadhana and the Karma also terminates in the provience of the soul.This is the ultimate goal of mental Sadhana lies in the province of the soul. Adhyatma Yagya is a liberating sadhana and the remaining three, Bhut , Nr and Pitr yagya are both liberating and subjugating ( Nivritti  Pravritti )

  As long as you exist , you have got to perform yagya. You should not let this happen. it is your dharma to move from narrowness to vastness, from greatness to divinity. To allow yourself to fall into an abyss is against the characteristic of your existence. You long for eternal bliss and endeavour for eternal life. 

Freedom from the bondage of Action

                  

Relinquishing the Desire for the Fruits of Action 

(1) Phalakanksa Tyaga : A man performs each act with a particular objective or other in mind. This natural an invariable law of Prakriti. Similarly , with every thought or deed the reactions in potentiality will inevitably have to be accumulated. As soon as any act is accomplished, the growth of the potentiality of reactions is stopped and this potential energy is inveriably transformed into the reactions of the actions performed.

    When we have no command over the results of our actions, it is vain to brood over the attainment of certain objectives. There is no use in brooding.  To continue to work in this way is to relinquish the desire for the fruits of action or Phalakanksa tyaga.

(2) Kartrutvabhimana Tyaga : Ordinarily, people perform actions with certain objective in view, but still there are many who perform actions not with a view to the result.

   Mere renunciation of the fruits of actions will not do. The vanity of having performed an act , for exam, the desire to see the news of gift published in the newspapers, all contributes to the formation of mental vibrations. Samskara will continue to multiply as before. 

     Karmakleshavipakashaera paramrista Purusa visheso iishvarah 

   The term " Iishvara " means Purusa uninfluenced by actions,   affections , result or objectives.

     But we have seen above that so long as Prakriti's dominance prevails, it is not possible to be actions-free for that particular action being performed at that point of time.

          To avoid such thoughts, the belief has to be developed that Brahma is only served or chosen by Brahma. That is Brahma inspires us to donate and again receives the same through others. It is simply by the grace of Brahma that we act and have the favorable opportunity of performing this act. It is possible to avoid the doer's vanity or kartrutvabhimana tyaga by developing  this belief.

(3) Surrendering all actions unto Brahma :  However , all is not over by renouncing the desire or abandoning the doer's vanity. So long as Prakriti is active , rajaguna is there , causing actions. The actions have been performed by Brahma alone and their consequences, whether good or bad , will be borne by Brahma alone. 

 Many people do not do anything out of fear of reaction, and they become indolent. But can they really become devoid of actions ? Thought they do not act externally, their heart and other oragns continue to function. Moreover inactivity or apparent inaction can never be commended.  It also keeps the mind completely engrossed in Brahma. Those who have surrendered their mind to Brahma are the real Sannyasis. 

    He or she who acts for a gain is called a greedy person and acting under the influence of greedy , they are carried to to the dark hell. I do not act for any fruit , rather surrender all my actions unto Brahma.  As a consequence of this , human beings quality for the attainment of Mukti or Moksa.