Nishkamya Karma Yoga In the practice of Nishkamya Karma Yoga, there is no loss of effort. There is no harm. There is no transgression also. Even a little of this knowledge, even a little practice can protect you from great fear of birth and death with its concomitant evils. You will doubtless reap the fruits in this path of Karma Yoga, viz., Jnana. There is no uncertainty here. Matter is indestructible. Energy is indestructible. Even a little practice with the right mental attitude will purify the Chitta. The Samskaras of virtuous actions are imbedded in the Chitta. They are also indestructible. They are real, valuable assets for you. They will prevent you from doing wrong actions. They will goad you to do selfless actions. They will push you on to the goal. Selfless works will prepare the ground of Antahkarana for the reception of the seed of Jnana. The path of Karma Yoga eventually leads to the attainment of infinite bliss of the Self. Work unselfishly with disinterested spirit. Always scrutinise your motives. Your motive should be pure. The fruits of actions vary according to the motive. Listen to this story: In Hanuman Ghat two girls were in a drowning condition. Two young men jumped immediately into the Ganga and rescued them. One man asked the girl to marry him. The other man said: “I have done my duty. God gave me an opportunity to serve and improve myself.” He had Chitta Suddhi. The external action is the same (the act of saving the life) but the motive is different. The fruits also must be different. Never care for the fruits of your actions. But do not become a victim of sloth or inertia. Pour forth all your energies in the service of humanity, country, etc. Plunge yourself in selfless service. Fix your mind at the Lotus Feet of the Lord. Give the hands to work. Even when you work, work like the typist or the harmonium player who types or plays while talking to you, like the woman who knits and talks at the same time. Let your mind be ever attached to the Lotus Feet of the Lord while your hands are at work. The mind of the girl who has the water-pot on her head, is on the pot even though she talks and jokes with her comrades while walking along the road. You will be able to do two things at a time by practice. The manual work will become automatic, mechanical or instinctive. You will have two minds. A portion of the mind will be at work, while the rest of the mind will be in the service of the Lord, in meditation, in Japa. Repeat the Name of the Lord while at work also. Ashtavadhanis do eight things at a time. They play at cards, move the man in Chaturanga play (chess), dictate some passages to a third man, talk to a fourth in order and continuation, and so on. This is a question of training of the mind. Even so, you can so train the mind that it can work with the hands and can remember God at the same time. This is Karma Yoga and Bhakti Yoga combined. Lord Krishna says: Tasmat sarveshu kaleshu mamanusmara yudhya cha; Mayyarpitamanobuddhir mamevaishyaisyasamsayam. “Therefore at all times think upon Me and fight with mind and reason set on Me, without doubt thou shalt come unto Me.” Gita: Chapter VIII-7. Though the cow grazes in the pasture having been separated from the calf, her mind is always fixed on the calf only. Similarly you should fix the mind on God when you do Japa, like the cow, and give your hands to work, which is only worship of the Lord. Renounce all attachment. Be balanced in success or failure, gain or loss, victory or defeat, pleasure or pain. Train and discipline your mind cautiously. This is your master-key to open the doors of the realms of bliss. This is the secret of Karma Yoga. This is the secret of success in Yoga. Here is also another interesting illustration. The mind of the Ayah is always on her own child though she fondles and caresses the child of the zamindar for the time being. The mind of the Choranari is always on her paramour though she is busy doing her household duties at her home. Even so, fix the mind at the Lotus Feet of the Lord and give the hands to worldly activities. You can realise God even while remaining in the world if you adopt this method. You need not retire to Himalayan caves and forests. That is the reason why Lord Krishna says: “Renunciation and Yoga of action both lead to the highest bliss; of the two, Yoga of action is verily better than renunciation of action.” Gita: Chapter V-2. If you care for the fruits of actions you will be caught up in the wheel of birth and death. You cannot expect to attain immortality immediately or the final beatitude. Mind is so framed that it cannot work without expectation of fruits or anticipation of rewards for actions. If you smile when you meet your friend, you do expect a smile in return from him. If you give a cup of water to somebody, you do expect something in return from him. If you salute your friend on Mount Road, you expect him to salute you in return. This is the inborn nature of worldly-minded people. You will have to train the mind to work disinterestedly. You will have to tame the mind cautiously. You will have to discipline the mind with patience and perseverance. Worldly-minded people cannot understand the spirit of Nishkamya service as their minds are charged or saturated with impurities. Do service for sometime. Then you will grasp the spirit of Nishkamya Karma Yoga. In the beginning all your actions may be selfish. But if you work hard in the field of Karma Yoga for two years, five of your

Inspirng Stories by Swami Sivananda 1. TIRUVALLUVAR In Mylapore, Madras, there lived about two thousand years ago a born Siddha and born poet by the name of Valluvar, or, as he is more commonly known, Tiruvalluvar. He is regarded as an Avatara of Brahma. He married Vasuki and led the life of a householder to show people the way of leading a divine life, a life of purity and sanctity, while living in the world. All his wise sayings and teachings are now in book-form and is known as Tirukural. These sayings and teachings are in couplets. Here are some of them: Just as the alphabet ‘A’ is the beginning of all letters, so also God is the beginning for this universe. Learn the Sastras completely and then act according to their injunctions. The Anicha flower will fade by smelling but guests are more sensitive if the hosts turn their faces a bit. Death is like sleeping in the burial ground, birth is like waking in the morning. These couplets are 1330 in number. They contain the essence of the Vedas, the Upanishads and the six Darshanas. Tirukural is regarded as a universal Bible. It is another Gita, Koran or Zend Avesta. Some aspirants repaired to Tiruvalluvar and enquired: “O sage, which Ashrama of life is better-Grihastha or Sannyasa?” The sage did not give any answer. He simply kept quiet. He wanted to teach them the glory of Grihastha Ashrama by example. His wife was an ideal, chaste and devoted lady who would never disobey his orders, but would implicitly carry them out. Once Tiruvalluvar was taking cold rice in the morning. He said to her: “O Vasuki, the rice is very hot, bring a fan to cool it.” She was at the time drawing water from the well when he called her. She at once left the rope and ran to him with a fan to cool down the rice. She did not say to her husband: “How can cool rice be hot? Why do you want a fan now?” She simply obeyed his commands. The vessel that contained water was hanging half way in the well fearful of her Pativrata Dharma Sakti. The aspirants noticed this strange phenomenon and the noble conduct of Vasuki, and were struck with amazement. On another occasion, Valluvar called his wife at 1 p.m. and said: “Bring a lamp immediately, O Vasuki. I am stitching a piece of cloth. I cannot see the eye of the needle. I cannot pass the thread properly.” She did not say: “It is broad daylight now. Why do you want a lamp? You can see the needle properly.” But she implicitly obeyed his word. The aspirants were much inspired by the ideal life of sage Tiruvalluvar and the exalted conduct of his wife. They did not speak a word to the saint. They quietly left the place with profound satisfaction. They were deeply impressed by the practical and exemplary life led by the sage and his wife. They learnt a lesson that the life of an ideal householder is in no way inferior to that of an ideal Sannyasin who is treading the path of Nivritti and austerity in the Himalayan caves, and that each is great in his own place. Dear reader! Can you find a single devoted wife like Vasuki in these days of modern civilisation and scientific advancement? If the husbands of the present-day behave like Tiruvalluvar, the wives will say: “My husband has become senseless. He wants to fan the rice when it is cold. He wants a light when there is broad daylight.” The wives will rebuke their husbands and fight with them. They will seek separation. That house wherein the wife serves the husband with sincere devotion and observes Pativrata Dharma, is heaven on earth. That house wherein the wife fights with the husband and disobeys his orders, is a veritable hell on earth. Ladies who practise Pativrata Dharma need not go to temples. They need not practise any Vrata or penance. Service of husband becomes worship. They can realise God through service of their husbands. Husbands also should be ideal persons with noble qualities. Husbands are the Gurus for their wives. Wives need not get any initiation from any Acharya. Glory to such exalted ladies who practise Pativrata Dharma! 2. STORY OF A BANIA A Bania once approached a Sadhu for initiation. The Sadhu said: “I will initiate you when I meet you next time.” The Bania pressed the Sadhu again and again on several days for quick initiation. The Sadhu totally declined. He returned to the Bania after a couple of years. He placed in his Bhiksha-bowl some mud, hair, urine and excreta and approached the Bania for alms. The Bania brought nice sweet-meats, Kheer, Halwa, etc., for the Sadhu. He prepared nice dishes as he thought he would be initiated this time by the Sadhu. The Sadhu said to the Bania: “Put everything in my bowl.” The Bania said: “How can I place them, Swamiji, in this dirty bowl. Kindly clean the bowl and bring it to me. I will place all the preparations in it.” The Sadhu replied: “When such is the case with this bowl how can I place the pure Lord in your heart which is filled with various impurities like lust, anger, pride, greed, etc. How can I initiate you now, when your mind is very dirty like this bowl?” The Bania got vexed and went away in shame. He purified himself through charity and selfless service and got himself initiated by the same Sadhu after some time. The ground (mind) must be prepared first. Why do you bother much about Upadesha? Purify yourself, and get the moral qualifications, Brahmacharya, etc. The initiation will come by itself. 3. RAJA GOPICHAND Minavaty, mother of Raja Gopichand, gave four instructions to her son: 1. Eat nectar-food. 2. Sleep on a bed of flowers (Pushpa Shayana). 3. Live within the iron fort 4. Enjoy with the

Special Instructions for Karma Yogis by Swami Sivananda 1. See God in every face, in everything. 2. Repeat mentally or silently or with the breath the Name of the Lord, such as ‘Hari Om’, ‘Sri Ram’ or your own Ishta Mantra or Guru Mantra, even while you work in the office. A strong habit of repetition of the Mantra will soon be formed. 3. Give up meat, hot curries, onions and garlic. Take Sattvic foods like milk, fruits, bread, pulses and vegetables, etc. Eat simple food. Wear simple clothing. Practise celibacy or moderation. 4. Feel that God is the inner Ruler who manipulates your mind, body and the Indriyas. Therefore give up the thought: ‘I am the doer’. Feel: ‘I am Nimitta or an instrument in His hands. God works through my hands, eats through my mouth and sees through my eyes.’ 5. Do not expect any fruit for your actions, not even approbation, thanks, gratitude, appreciation, applause, return of salute or smile, etc. 6. Offer all actions, their fruit, body, mind, the Indriyas and the soul as flowers at the Lotus-feet of the Lord. 7. Never, never say: ‘I have helped that man.’ Feel and think: ‘That man gave me an opportunity to serve. This piece of service has helped me to purify my mind. I am extremely grateful to him.’ 8. Feel that the world is a manifestation of God. Harireva Jagat Jagadeva Harih. Sarvam Vishnumayam Jagat. Serve with Narayana Bhava. Feel that you are serving God in all beings. 9. Discipline the Indriyas. Control them. Develop alertness, decision, discrimination, mercy, tolerance, forgiveness, discernment, patience, cosmic love and equal vision. Have a balanced mind. Be calm, cool and serene always. 10. Combine Bhakti or Jnana with Karma Yoga. 11. Serve poor, sick people. There is no Yajna that is greater than this. Serve everyone with Bhava, Prem and full Shraddha. Serve the Lord in all. Serve your country and society. Serve your parents, brothers and sisters, the Sadhus, Sannyasins, Bhaktas, Mahatmas and your spiritual teachers with devotion and a full heart. Shampoo the legs of sick people. Feel that you are touching the body of the Lord (Virat). Feel that the energy of Hiranyagarbha (cosmic energy) is flowing through your hands. Tap the very source, the storehouse of cosmic energy. 12. Be good and do good. Become an embodiment of goodness. Keep the body strong and healthy. Note in your spiritual diary the number of good and evil actions that you do daily. MANU SMRITI You cannot gather what you have not sown.As you have planted the tree, so will it grow. IX-40.Success in every undertaking depends on destiny and man combined. The acts of destiny are out of control of man.Think not of destiny but act thyself. VII-205. Whatever work a man does, whatever his motive, of that the reward he should get in a corresponding body. XII-81. Let all men reflect with care and attention, the passage of the soul through diverse forms of Brahma, Devas, men, beasts, plants and stones, in accordance with their good and evil deeds, and also let them apply their minds to virtue only. XIII-22, 42, 86. SPIRITUAL DIARY Prepare a similar statement of daily spiritual diary as shown in the table every month and verify whether you are progressing or not. If you want quick spiritual progress, you should never neglect to record everything in your diary. To change the worldly nature it needs rigorous Sadhana. Apart from the questions in the Spiritual Diary you must also mention the remarks in the separate column:

Karma Yoga, Better than Renunciation by Swami Sivananda Arjuna said to Lord Krishna: “O Krishna, Thou praiseth renunciation of actions and then also Yoga (of action or Nishkamya Karma Yoga). Of the two which is better? That tell me conclusively.” The Lord said: “Renunciation and Yoga by action both lead to the highest bliss; of the two, Yoga by action is verily better than renunciation of action. A Nitya Sannyasin or perpetual ascetic is one who neither hates nor desires, one who is free from the pairs of opposites. Children, not sages, speak of the Sankhya (Jnana Yoga) and Yoga (Karma Yoga) as different; he who is duly established in one obtaineth the fruits of both. That abode which is gained by those practising Sankhya is reached by the Yogis also.” “He seeth who seeth that the Sankhya and Yoga are one. But without Yoga, O mighty-armed, renunciation is hard to attain to; the Yoga-harmonised Muni swiftly goeth to the Eternal. He who is harmonised by Yoga, the self-purified, self-ruled, with senses subdued, whose self is the self of all beings, although acting, he is not affected. He who acteth, placing all actions in the Eternal, abandoning all kinds of attachment, is unaffected by sin as a lotus leaf by the drops of water. Yogis, having abandoned all attachment, perform action by the body, by the mind, by the reason and even by the senses, only for the purification of the self.” “The harmonised man, having abandoned the fruits of action, attaineth to the eternal peace; the non harmonised, impelled by desire, attached to fruit, is bound. Mentally removing all actions, the sovereign dweller in the body resteth serenely in the nine-gated city, neither acting nor causing to act. The Lord of the world produceth not the idea of agency, nor actions, nor the union together of action and its fruit; nature however, manifesteth. The Lord accepteth neither the evil-doing nor yet the well-doing of any. Wisdom is enveloped by ignorance; therewith mortals are deluded.” Ch. V-1 to 16. Arjuna said to Lord Krishna: “I desire to know severally the essence of renunciation, O Hrishikesha, and of relinquishment, O Kesinishudana.” The Blessed Lord said: “Sages have known as renunciation as the renouncing of works with desire; the relinquishing of the fruit of all actions is called relinquishment by the wise. ‘Action should be relinquished as an evil’, declare some thoughtful men. ‘Acts of sacrifice, gift and austerity should not be relinquished’, say others. Hear My conclusions as to that relinquishment, O best of the Bharatas, since relinquishment, O tiger of men, has been explained as threefold. Acts of sacrifice, gift and austerity should not be relinquished, but should be performed; sacrifice, gift and also austerity are the purifiers of the intelligent. But even these actions should be done leaving aside attachment and fruit, O Partha; that is My certain and best belief. Verily renunciation of actions that are prescribed is not proper, the relinquishment thereof from delusion is said to be of darkness. He who relinquisheth an action from fear of physical suffering, saying that it is painful, thus performing a passionate relinquishment, obtaineth not the fruit of relinquishment. He who performeth a prescribed action, saying: ‘It ought to be done,’ O Arjuna, relinquishing attachment and also its fruit, that relinquishment is regarded as pure. The relinquisher, pervaded by purity, intelligence and with doubts cut away, hateth not unpleasurable action nor is attached to pleasurable. Nor indeed can embodied beings completely relinquish action; verily he who relinquisheth the fruit of action he is said to be a relinquisher. Good, evil and mixed-threefold is the fruit of action hereafter for the non-relinquisher; but there is none ever for the renouncer.” Ch. XVIII-1 to 12.

Self-Surrender by Swami Sivananda “Whatever thou doest, whatever thou eatest, whatever thou sacrificest, whatever thou givest, whatever thou doest of austerity, do thou that as an offering unto Me.” Ch. IX-27. “On Me fix thy mind, be devoted to Me, prostrate thyself before Me; harmonised thus in the Self, thou shalt come unto Me, having Me as thy supreme goal.” Ch. IX-34. The ideas that are contained in Sloka 34 of chapter nine are repeated in Sloka 65 of chapter eighteen. But there is the word of assurance given by Lord Krishna to Arjuna: “I pledge thee My truth; thou art dear to Me.” The Lord further says: “Abandoning all duties, come unto Me alone for shelter, sorrow not, I will liberate thee from all sins. Flee unto Him for shelter, O Bharata; by His Grace thou shalt obtain supreme peace, the everlasting dwelling place.” Ch. XVIlI-66, 62. “For a sage who is seeking Yoga, action is called the means, for the same sage, when he is enthroned in Yoga, serenity is called the means. When a man feeleth no attachment either for the objects of the senses or for actions, renouncing all formative will, then he is said to be enthroned in Yoga.” Ch. VI-3 and 4. “Therefore at all times think upon Me only, and fight. With mind and reason set on Me, without doubt, thou shalt come unto Me.” Ch. VIII-7. “He who doeth actions for Me, whose supreme good I am, My devotee freed from attachment, without hatred of any being, he cometh unto Me, O Pandava.” Ch. XI-55. “Restraining and subduing the senses, regarding everything equally, in the welfare of all rejoicing, these also come to Me. If also thou art not equal to constant practice, be intent in My service; performing all action for My sake, thou shalt attain perfection. Ch. XII-4 and 10. “He who is free from the egoistic notion, whose reason is not affected, though he slayeth these men, he slayeth not, nor is he bound. Though ever performing all actions, take refuge in Me; by My Grace thou obtaineth the eternal indestructible abode. Renouncing mentally all works in Me, intent on Me, resorting to the Yoga of discrimination, have thought on Me. The Lord dwelleth in the hearts of all beings, O Arjuna, and by His illusive power, causeth all beings to revolve, as though mounted on a potter’s wheel.” Ch. XVIII-17, 56, 57, 61.

Action and Actor by Swami Sivananda “Action performed as duty, without attachment, without love or hate, without desire for fruit, is called pure (Sattvic). But that action that is done by one longing for pleasures, or again with egoism, or with much effort, is declared to be passionate (Rajasic). The action performed under delusion without regard to the capacity and consequences, loss and injury to others, is declared to be dark (Tamasic).” Gita: Ch. XVIII-23, 24, 25. “Free from attachment, not egoistic, endued with firmness and enthusiasm, unaffected in success and failure, that actor is called pure (Sattvic). Passionate and desiring to attain the fruit of actions, greedy cruel, impure, moved by joy and sorrow, such an actor is said to be passionate (Rajasic). Fickle, cheating, vulgar, stubborn, malicious, indolent, despondent and procrastinating, such an actor is said to be dark (Tamasic).” Gita: Ch. XVIII-26 to 28.

Action and Inaction by Swami Sivananda Lord Krishna says: “What is action, what is inaction? Even the wise are herein perplexed. I will declare to thee the action by knowing which thou shalt be freed from evil. It is needful to discriminate unlawful action, to discriminate inaction-the path of action is mysterious. He who seeth inaction in action and action in inaction, he is wise among men, he is harmonious, even while performing all action.” Gita: Ch. III-16, 17. People generally think that action means movement of the body, and inaction means the absence of it, to sit quiet. Sri Sankara writes: “He who sees inaction in action, i.e., he who has the right knowledge that action, which is commonly supposed by all to pertain to the Self, does not really belong to the Self, just as motion does not really pertain to the trees (on the shore of the river) which appear (to a man on board the ship) to move in the opposite direction, and who sees action in inaction, i.e., he who knows that even inaction is action,-for, inaction is but a cessation of bodily and mental activities, and like action it is falsely attributed to the Self and causes the feeling of egoism as expressed in the words “quiet and doing nothing, I sit happy”-he who can realise the nature of action and inaction as now explained is wise among men: “He is a devout Yogin, he is the performer of actions, he is released from evil and has achieved all.” Lord Krishna says: “Having abandoned attachment to the fruit of action, always content, nowhere seeking refuge, he is not doing anything, although doing actions. Hoping for naught, his mind and self controlled, having abandoned all greed, performing action by the body alone he doth not commit sin. Content with whatsoever he obtaineth without effort, free from the pairs of opposites, without envy, balanced in success and failure, though acting he is not bound. Of one with attachment dead, harmonious and with his thoughts controlled in wisdom, his works being all sacrifices, all actions melt away. The Eternal the oblation, the Eternal the clarified butter, are offered in the Eternal fire by the Eternal; unto the Eternal verily shall he go, who, in his action, meditateth wholly upon the Eternal. He who hath renounced action by Yoga, who hath rent asunder doubts by wisdom, who is ruled by the Self, actions do not bind, O Arjuna!” Gita: Ch. IV-20 to 24, 41. When a man regards the action as if it were for him, he has ‘action-mentality’, and when he treats of it as God-ordained and for God, he being just a spectator, he has ‘inaction-mentality’. If an action is done with Nishkamya Bhava as Isvararpana, then it is no action at all. It is ‘inaction in action’. If you identity yourself with Brahman and stand as a witness of the activities of Prakriti and its effects, mind, Indriyas and body, you will realise ‘inaction in action’. Brahman is Nishkriya, Akarta, Niravayava. But he is the primum mobile. He gives a push and Prakriti moves and acts. He gazes and Prakriti moves and acts. Without His presence Prakriti cannot do anything. Therefore it is Brahman only who really does all actions. This is ‘action in inaction’ as taught in the Gita.

Prakriti does everything by Swami Sivananda All actions are done by the qualities of nature only. He whose mind is deluded by egoism thinks: ‘I am the doer’. This is the cause of bondage. The Gunas only do all actions. The ignorant man identifies himself through the force of Avidya with his body, mind and Indriyas which are the products or effects of the three Gunas-Sattva, Rajas and Tamas. Now comes the trouble. If he thinks: ‘I am the doer’, he has to enjoy the good and bad fruits of his actions. He is brought again and again to this Mrityuloka. He who sees that Prakriti performs all actions and that the Self is actionless, really sees. The wise man who knows the essence of the divisions of the qualities and functions, holding that “the qualities move amidst the qualities” is not attached. He separates himself from the body, mind and organs. He stands as a witness of these Upadhis and their functions by identifying himself with the pure inner Self or Atman. He says: “Seeing, hearing, touching, speaking, giving, grasping, opening and closing the eyes, are functions of the Indriyas. I have nothing to do. They are the Dharmas of the senses. I am distinct from the senses. The senses move among the senses. I am Nirlipta. I am Asanga.” This is the Drishti (vision) or Nischaya (determination) of a Jnani. He escapes from the bondage of Karmas. He is freed from the wheel of birth and death.

Scope for Personal Exertion by Swami Sivananda In the Gita you will find: “Even the man of knowledge acts in conformity with his own nature; beings follow nature; what shall restraint avail.” Ch. III-33. The meaning of this Sloka is misunderstood by many people. Many have become fatalists. They lead a life of inertia. They say: “What is the use of our exertion? Nature is all-in-all. We cannot go against nature? Nature is irresistible. All living beings follow their own nature. There is influence of man’s nature on his conduct. What can coercion and inhibition do? Let us not exert ourselves.” This is a sad mistake. It is a lamentable misapprehension. There is a clear solution for this in the next Sloka 34. Slokas 33 and 34 should go together. Then the meaning is quite clear. Even the man of knowledge or a Jnani behaves according to his own nature. It needs no saying that a man of ignorance acts according to his own nature, because he does not know how to control it. If every individual behaves according to his own nature only, if there is none who has no nature of his own, then there is no scope for individual exertion (Purushartha). In that case the teachings of the Sastras which inspire people to right exertion would be quite purposeless. In the next verse Lord Krishna asks Arjuna to do Purushartha, to go above Raga Dvesha, the two currents of attraction and repulsion. “Affection and aversion for the objects of the senses abide in the senses; let none come under the dominion of these two; they are the destroyers of the path.” Ch.III-34. If the aspirant has controlled these two Vrittis, he has already conquered Nature, he has become the lord of Nature. He can command Nature. Nature has become his obedient servant. Nature operates through these two Vrittis. What you call the universe is only Raga Dvesha. There is no world for that Jnani or Yogi who has subdued these two Vrittis. There is no world apart from these two Vrittis. Man is bound or attached to sensual objects through the Vritti, Raga. When he develops Vairagya, Raga is annihilated. An ignorant man is a slave of these two Vrittis and so he is tossed about hither and thither like a straw in this ocean of Samsara. Patanjali Maharishi prescribes easy definite methods in his Raja Yoga philosophy to control these two Vrittis. His definition of Yoga is: YOGAH CHITTA VRITTI NIRODHAH “Yoga is control or restraint of the modifications of the Chitta.” He also prescribes Purushartha to extirpate Vrittis and control nature and to attain Kaivalya Moksha or independence. He does not say: “Nature is very powerful, keep quiet and become a slave of nature. What is the use of your struggle and Sadhana?” His Yoga is an exact science. He prescribes definite, positive, accurate and effective methods to control nature. He says: “Control the Vrittis and then rest in your own Svarupa (essence). The whole nature is under your control.” Vasishtha also asks Sri Rama to do Purushartha. Through Raga a man loves an object; through Dvesha he dislikes an object. If anyone rises above the sway of likes and dislikes, love and hatred, affection and aversion, he is no longer subject to his nature. He can understand the teachings of the Sastras. His mind is pure. If he becomes a victim of these two currents, his mind becomes impure. He cannot understand the significance of the Sastras. He neglects his own duties. He begins to do the duties of others as his mind is in a state of confusion and bewilderment. Raga Dvesha are great obstacles in the spiritual path. They are the adversaries of a man or aspirant. They are like robbers on the highway. If Viveka and Vichara (discrimination and enquiry of the nature of the Atman) dawn in the aspirant, Raga Dvesha will take to their heels. O man! Learn practical lessons from Nature. The mango tree does Purushartha. It gives shade to the weary traveller and delicious fruit to the proprietor. The jasmine emanates sweet fragrance to all. The ants are busy with collecting grains in summer. They enjoy the grain in their holes during the rainy season and in winter. The bees collect honey vigorously from the flowers and get intoxicated with joy drinking honey. The rivers supply good sparkling water to people. The sun gives energy and warmth to plants and human beings and converts saltish waters of the sea into good drinkable water. The sandal tree sends out fragrance in all directions. The musk-deer gives musk. The earth supplies grains, gold, iron, lead, vegetables and other necessities to man. The parents prescribe Purushartha to their children. The teachers ask the student: “Study well, have a good character. Pass in your examination and get a good job. Do charity, control the senses and become a good man.” You will find in the Gita: “But the disciplined self, moving among sense-objects with senses free from attraction and repulsion, mastered by the self, goeth to peace.” Ch. II-64. The difficulty that you encountered in Sloka 33 is now obviated. Do Purushartha now. Remove Raga Dvesha and rest in peace. Then Nature becomes your obedient servant. You are the master or lord of Nature. Do Sadhana. Practise! Practise! Realise! Realise! This is your highest duty. You have taken this body to achieve this end!

The Wheel of the Universe by Swami Sivananda This world is action-bound except in the case of action for the sake of sacrifice (Yajna). If people do actions for the sake of the Lord, then they are not bound. The Lord of creation created human beings along with sacrifices. He said: “By this shall ye propagate; be this to you the giver of desires.” Just as one can get any object from Kamadhenu, the cow of Indra, so also you can get anything by performing sacrifice. By this sacrifice you nourish or propitiate the gods, such as Indra, Varuna, etc. You will have plenty of crops and food. This is mutual service of men and Devas. Eventually you will obtain Sreyas or supreme good, the attainment of knowledge of Brahman. The sacrifice will purify your heart. The Devas will confer all enjoyments, cattle, woman, children and estate when they are pleased with your sacrifices. He who enjoys what is given by the gods without returning them anything, without discharging the debt due to the gods, he who feeds his own body and organs without propitiating the gods, is a thief indeed, a robber of the property of the gods. The righteous who eat the remnant of the sacrifice, are freed from all sins; but the unholy men who cook for their own sake, verily eat sin. The remnant of the sacrifice is Amrita or ambrosia. It is nectar. Those who eat the remnant of the sacrifice after performing them to the gods, are freed from all sins committed at the five places of slaughter of animate beings-the fire-place, the water-jar, the pestal and mortar, the grindstone, and the broom. Small creatures are unconsciously killed at these five places. That is the reason why the Pancha Maha Yajnas or the five daily sacrifices are prescribed for householders to wash off these sins. THE FIVE DAILY SACRIFICES ARE: 1. Deva Yajna-offering sacrifice to the gods.2. Brahma Yajna-Teaching and reciting the scriptures.3. Pitru Yajna-Tarpan or offering libation of water to the manes or forefathers.4. Manushya Yajna-feeding the poor or the hungry and the guests.5. Bhuta Yajna-feeding birds, animals and fish. The performance of the Bhuta Yajna aims at the development of mercy and realising the unity of life and consciousness. It helps the performer to see and feel the one Satchidananda in all, and all in the One. It brings in Advaitic realisation of oneness or unity or identity in the end. If one does this Yajna with Prem, Shraddha and Bhava, he will have the same experience which an Advaita Vedantin has through Sravana, Manana and Nididhyasana. Look at the beauty of the Hindu scriptures and the teachings of the Hindu Rishis and sages! They prescribe various methods for men of various calibre and capacity. Every man can have Self-realisation in his own station of life by discharging his daily duties. Even a scavenger, cobbler or washerman can attain the highest good or God-consciousness by discharging his duties in an unselfish manner. “From food creatures become; from rain is the production of food; rain proceedeth from sacrifice. Sacrifice ariseth out of action. Know thou that from Brahma action groweth, and Brahma from the Imperishable cometh. Therefore the all-permeating, the eternal, is ever present in sacrifice.” Gita-Ch. III-14, 15. Manu says: “The offering given into the fire reaches the sun; from the sun cometh the rain; from rain cometh food; and from this food all creatures.” Manu Smriti-III-76. The Lord of this world is at the back of all activities. Without Him even an atom or leaf cannot move even a fraction of an inch. He is the true actor. The individuals are simply the media of this activity. Apurva or Adrishta is an unseen or hidden power in action which gives fruits. It is the result of the activities. It is an unseen form which an action assumes between the time of its performance and the time when its results become manifested. It is the connecting link between the cause and effect. If a man does not follow the wheel of the universe thus revolving, if he leads a sensual life of absolute selfishness, he is simply wasting his life. He is committing great sin indeed. The basic foundation of the world-order is mutuality and healthy co-operation. No one should disturb its equilibrium and interfere with its working. Man is not brought here to amass wealth by illegal means for himself and his children. He should not remain an idler. He should not act selfishly. He should not refuse to work. He must perform his allotted work. This whole world is a big factory of God. The main wheel revolves. Leather belts are attached to other wheels and machines. Each small part or machine does its own allotted work. Man must do the Pancha Maha Yajnas daily. He must do Sandhya, Nitya and Naimittika Karmas. He must serve others. He is part of the cycle and must perform his assigned task like the other parts. If he fails in the discharge of his duties, and leads a sensual life, he is a mere burden on earth. It is better if such a man gives up his physical body and creates a void for the better filling of air. A Jnani who rests in his own Svarup, who rejoices in the Self within, who is satisfied in his Self, and who is also contented in the Self, has nothing to do. He is not bound to do anything to keep up the wheel of the world. He is an Apta Kama, one in whom all desires have been gratified. He has done everything. He has obtained everything. For him there is no interest whatsoever in what is done or what is not done, nor does any object of his depend on any being. No Pratyavaya Dosha will affect him from his inaction. He has nothing to gain by action. He has no particular object in view. He need not depend upon anybody.