Best Books on Yoga

Here we're introducing you to best books on Yoga which you could refer for getting deep into the philosophy. This will surely help you.

1. Patanjali's Yoga Sutras

You can refer ANY ONE of the following books in English

• Patanjali's Yoga Sutras: With The Commentary Of Vyasa And The Gloss Of Vachaspati Misra 
• Light on the Yoga Sutras of Patanjali by B.K.S.Iyengar 
• Patanjali Yoga Sutras by Swami Vivekananda

You can refer following books if you wish to read the same in Hindi

• पातंजल योग-सूत्र - डॉ. पु. वि. करंबेलकर
• पतंजली योगसूत्र - श्री श्री रविशंकर 

2. The Complete Illustrated Book of Yoga by Swami Vishnu Devananda

3. YOGA for Children : A Complete Illustrated Guide to Yoga by Swati Chanchani

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08. Bhakti Yoga

Today we will deal with the topic of Bhaktihi found in the scriptures and a topic with various shades of meaning in different contexts and therefore often a confusing topic also. So we should clearly understand what Bhaktihi is. The word Bhaktihi is used in the scriptures in two different meanings.

8.1. First Meaning of Bhakti - Devotion to God

One is Bhakti as in devotion towards God. Devotion is nothing but a love directed towards a higher principle. Whenever love is directed towards some principle which we revere, which is sacred, that love is called Devotion. Reverential love can be called as devotion. We talk about Mātru Bhakti, Pitru Bhakti because in our tradition we look upon our parents as superior, holy, deserving, respect worthy. Similarly we talk about Guru Bhakti and Desha Bhakti and Īshvara Bhakti. This love has been very elaborately analysed in our scriptures both in its general form as love and also in its specific form as in love of God.

8.1.1. Forms of love

Scriptures point out that all forms of love that a human being entertains is directed towards only three things.

8.1.1.1. Love towards Goals

The first is whatever goals that we want to accomplish in our life, whatever ends that we want to accomplish, all are ends that we love. And it is because we love them that we want to acquire them or accomplish them. This is called Love towards various ends or goals.

8.1.1.2. Love towards Means

Later we find that to accomplish the ends, we have to use various means. Only through the means can we accomplish the ends, and since the means are useful to accomplish the ends, we begin to love the means also. This is because it is useful to accomplish the ends and hence the second direction of our love is love of the means.

8.1.1.3. Love towards oneself

The third thing the object of love is the love of oneself. Everyone loves himself or herself. It is also called self love.

Then the scriptures point out that there is a gradation in the intensity of love in the above three forms of love. Love of the means is the least in its intensity, love of the end is mediocre and love of oneself is the highest form of love wherein the love has got the highest intensity. The reason is that love of the means is not for the sake of the means itself but for the sake of the end. Once the end is accomplished, then the attitude towards the means is completely different and often not loved. E.g. Rich people are more loved than poor people. That is because the rich are the means to an end called Wealth. And as long as the end called wealth can be accomplished through the rich, they are loved. The moment money goes away from them, thereafter the rich are not loved. Most of the time love for people is love for the means to accomplish the end and often money is the end.

Between the love of the end and love for the self, the love of the self is superior. I love various ends hoping that they will give me various comfort safety and happiness. The moment I see that particular end does not give me joy, then the end is either changed, or even after accomplishing the end, it is disposed of.

If we have to grade, Means love is called Manda, End love is called Madhyama and Self love is called Uttama because that is the highest in intensity.

8.1.2. Love towards God

Let us apply this in the field of God. If we have Bhakti or if a person loves God, what will be the intensity of that love ? The scriptures point out, the intensity of the love depends upon how you look upon God.

8.1.2.1. Manda Bhakti

Majority of people look upon God only as the means for various worldly ends. As long as you look upon God to attain means the love is called Manda Bhaktihi. That is why people get angry with God also. This is a conditional love, and only if the condition is fulfilled will the person love God and if the condition is not fulfilled I reject God.

8.1.2.2. Madhyama Bhakti

The next set of people who are still rarer, who look upon God not as means to various ends. They are matured enough, their understanding of God is clearer enough that they are able to choose God as the goal of life. Because they know God represents security, peace happiness. Once I understand God as the symbolic representation of peace, love and happiness then I know that everyone in life is seeking security, happiness and peace alone. And once I know God represents these, I know that God is the end of my life and naturally my love of God is as the end and therefore it is more intense than the previous one. This Bhakti is called Madhyama Bhakti.

8.1.2.3. Uttama Bhakti

Uttama Bhakti is the even rarer form of love, the most intense form of love in which I look upon God not as the means nor even as the end, but God as non-different from myself. Soham Asmi – means that that Lord is essentially not different from me and therefore the Lord and the Self being identical, God love will become equal to self love. And since self love is the most intense love, that form of love is called Uttama Bhakti.

For Manda Bhakta God is dear, for Madhyama Bhakta God is dearer and for the Uttama Bhakta God is the dearest. Krishna beautifully elaborates in seventh and twelfth chapter of Gītā. Thus love of God in the form of Manda, Madhyama and Uttama Rūpa is called Bhakti. This is the first meaning of the word Bhakti. Now we will come to the second meaning of the word Bhakti.

8.2. Second Meaning of Bhakti- Course of Discipline 

The second meaning is Bhakti as a course of discipline to achieve the spiritual goal, the ultimate goal of liberation. To convey this idea of Bhakti as a course of discipline, generally the word Yoga is added. So when Bhakti means a course of discipline, we use the word Bhakti Yogaha meant for accomplishing the goal. In the Bhagavad Gītā Krishna says

Māmcha Yovyabhichārena Bhakti Yogena Sevate,Sagunān Samatītyaitān Bhrahma Bhūyāya Kalpate

And the 12th chapter of the Gītā is titled Bhakti Yoga itself.

8.2.1.What is Bhakti Yogaha ?

What course of discipline is indicated by the word Bhakti Yogaha. Earlier we dealt with our three fold course of discipline for attaining the Purushārtha – the human goals. We talked about Karma Yoga, Upāsana Yoga and Jnāna Yoga. We never talked about Bhakti Yogaha. So the question is what is then meant by Bhakti Yogaha as a course of discipline ? Is it a fourth Yoga ?

Our answer is Bhakti Yogaha is not an exclusive or separate course of discipline at all. Bhakti is the name of the entire groups of discipline consisting of all the three. It is not a fourth one, but it is the name of the entire threefold course of discipline known as Karma Yoga, Upāsana Yoga and Jnāna Yoga. The first stage of Bhakti Yogaha is Karma Yoga. The second stage of Bhakti Yoga is Upāsana Yoga and the third stage of Bhakti Yoga is Jnāna Yoga.

8.2.2. All encompassing

The next question is why do you call all these three commonly as Bhakti Yogaha ? How come Bhakti Yogaha is the common name for all these three ? Why don’t you treat it as a separate fourth Yoga ? Bhakti Yogaha is the common name for all the three because, Bhakti is the common atmosphere in which all these three Yogas are practiced. It is not that Bhakti is separately practiced in a separate time but Karma Yoga, Upāsana Yoga and Jnāna Yoga have to be imbued in Bhakti.

In Karma Yoga, the attitude that one enjoys is dedicating all actions to the Lord and accepting without resistance all the consequences of my actions. Therefore how can there Karma Yoga without Ishvara Arpana Bhāvanā and Prasāda Bhāvanā. Therefore a Karma Yogi should necessarily have Bhakti all the time because every action is dedicated to the Lord.

In Upāsana Yoga, I have to meditate upon the Lord for developing mental discipline and integration. How can I meditate upon Lord if I don’t have Bhakti – these include Mānasa Pūja, Mānasa Pārāyanam, Mānasa Japa. Therefore Upāsana Yoga must also take place in the atmosphere of Bhakti alone.

Jnāna Yoga also involves Bhakti. Before any study of scriptures, we start with a prayer and end with a prayer. In Jnāna Yoga we are enquiring into our own real nature, discovering the identity of our real nature with the nature of God. therefore self realisation or discovery is nothing but God discovery. Therefore Jnāna Yoga also involves Bhakti.

At no time is the person away from Bhakti and all three Yogas put together are called Bhakti Yogaha. This is the second meaning of Bhakti.

8.3. Principle of God

Another topic to be introduced in this context. When we talk of Bhakti, it is love or devotion towards God. Without understanding the principle of God, how can we discuss the topic of devotion ? Because, integral part of love is the object of love. Infact you cannot develop love towards anyone without understanding what it is. How can anyone love an unknown thing or person ? That is why Jnānam of God becomes a necessity.

Scriptures give three definitions of God depending on the maturity of the seeker and the intellectual calibre of the seeker.

8.3.1. Jagat Kartā Īshvara

First definition for the beginner is – God is the creator of the world. In Sanskrit - Jagat Kartā Īshvara. And we present the simple and easily understandable reasoning – any well designed product, any purposeful well designed product must have an intelligent being to design. And the more well designed the product is, the more you appreciate the designing intelligence. So if the ordinary product requires an intelligent being behind the creation, what to talk of the most wonderful universe which is well designed and very purposeful ? Nothing is purposeless in this creation. If this creation is purposeful and well designed there must be an intelligent creator behind it and that intelligent creator is the Jagat Kartā or Īshvara.

And once I define Īshvara as Jagat Kartā, you will visualise God as a person because we are used to intelligent beings as human beings or persons. Therefore we imagine a very intelligent God who is omniscient, omnipotent, and since we don’t see him around safely place him above the clouds. This is Lord as a creator, personal God with a special form as Raama, Krishna, Vishnu or Shiva. This is called Eka Rūpa Īshvara.

8.3.2. Jagat Kāranam Īshvara
And once you have grown up sufficiently, the scriptures present the next level of Īshvara. God is the cause of the world - Jagat Kāranam Īshvara. Suppose I understand God as the creator of the world, invariably the question comes – what is the raw material out of which the world is created? Nothing else is available because before the creation of the world, God alone was there – none else, even space was not available. That is why scientists say, before Big Bang, we cannot even conceive of time and space. Even before the creation of time and space and objects, when God alone was there, where is the raw material ?

Scriptures point out that God himself happens to be the very material also out of which the world is shaped. God is the Kāranam – the very material out of which the world is created- just as a spider finds the material for the web out of itself. Similarly God is the material cause of the universe and from this the scriptures extend, the raw materials alone becomes the product – manifold products, and since God is the raw material God alone has become the universe. Therefore the whole universe is nothing but God alone. So where is God ? The whole universe is God. Since the whole universe is God, every form I see is the form of God. Hence God does not have one form but all forms are God’s forms. So He is no more personal God, He is universal God. He is no more Eka Rūpa Īshvara but is Aneka Rūpa Īshvara or Vishva Rūpa Īshvara and to have to have the Darshanam to God he is available everywhere.

Hence first we said, God created the world, and now we say, God has become the world.

8.3.3. Jagat Adhishthānam Īshvara

Once you are ready for the next level, the scriptures give the third definition – Jagat Adhishthānam Īshvara. This is the highest and the toughest and the culmination. In this we say, God did not become the world. This is because the next question will be – Are the ugly things God as well? How can I accept bad also as God ? If such a question comes, you are ready for the third definition.

God does not become the world. God appears as the world with different forms not affected by any form in which he appears. To put the other way around – God is the very substratum of all the forms or the entire creation, which he transcends. God is the ultimate reality, God is the ultimate stuff behind the creation but not affected by them. This is Jagat Adhishthānam Īshvara.

And since God transcends all the superficial forms of the creation, no particular form belongs to God. Therefore that God is Adhishthānam Īshvara is Arūpa Īshvara – formless God.

When I am in the initial stage, I have Eka Rūpa Bhaktihi. When I am in the middle stage, I have Aneka Rūpa Bhaktihi. When I am in the final stage my Bhakti is Arūpa Bhaktihi.

And remember, when we talk about the three stages gradually, the latter ones does not displace the former ones. It only is of a different dimension. The one who has come to Arūpa Bhakti has not lost Eka Rūpa and Aneka Rūpa. Arūpa Bhakti includes the other two. That is why the greatest Advaitin can worship God in any form also. They could happily appreciate Lord as the beautiful nature also and they could transcend both of them and arrive at the formless also. So the higher one does not displace the lower one but adds another dimension. This is the understanding of God that develops in the mind of the seeker as he studies the scriptures.

To consolidate, we have discussed nine forms of Bhakti.

1. The first three are Manda Bhakti, Madhyama Bhakti and Uttama Bhakti where Bhakti is based on Love of God – Bhāvanā Drushtyā Bhakti Trayam
2. Then we saw Karma Yoga Rūpa Bhakti, Upāsana Yoga Rūpa Bhakti and Jnāna Yoga Rūpa Bhakti where Bhakti is from the standpoint of Sādhanā - Sādhanā Drushtyā Bhakti Trayam
3. Then we saw Eka Rūpa Bhakti, Aneka Rūpa Bhakti and Arūpa Bhakti depending on my understanding of God – Devatā Drushtyā Bhakti Trayam

So anytime we talk about Bhakti, we should understand the context and grasp the meaning. And it is a very important topic in the scriptures.

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07. Jnāna Yoga

Earlier we saw that the scriptures first present an ideal infrastructure for the fulfilment of the human goals or Purushārthāhā. After presenting the infrastructure the scriptures also present a course of discipline for the accomplishment of these goals. This course of discipline we classified into three – Karma Yoga, Upāsana Yoga and Gnana Yoga. Upāsana Yoga is also known as Samādhi Yoga.

Jnāna Yoga means a course of discipline meant for gaining knowledge. Jnāna Prāptyartham Yogaha. And when you talk about a course of discipline meant for Jnāna or knowledge, the question arises – knowledge of what ? Because knowledge should always have an object and here we point out in the context of Jnāna Yoga, the word Jnāna refers to self- knowledge of Atmna Jnāna i.e. knowledge regarding oneself. And when we sat knowledge regarding oneself, we already have some knowledge – our date of birth, name of parents, height or weights etc. So we do have some knowledge about our superficial personality.

But what we discuss in Jnāna Yoga is the essential nature of “I”, the basic nature of “I”, the real nature of “I” or the higher nature of “I” – the Parā Prakrutihi. In the scriptures the real “I” is called Ātmā. Hence Jnāna Yoga means Ātmā Jnāna Yogaha – a course of discipline meant for gaining self knowledge. The purpose of gaining this self knowledge, as pointed out by the scriptures, is that self knowledge gives us freedom or Moksha Purushārthaha – the highest goal called Moksha. So Jnāna Yogaha Mokshārtham.

Then comes the natural question – what is meant by Mokshaha. This has been briefly dealt with earlier when talking about Dharma Artha Kāma Moksha Purushārthaha. Moksha is freedom from bondage or dependence. This bondage is caused by the first three Purushārtha namely Dharma Artha Kāmaha. Anything or being in the creation can cause bondage. What type of bondage is this ? Bondage is of two types :-

• When an object is present – The presence of objects cause a bondage called Bhāraha. The stress or strain of handling the object or person. Handling the object or person or relationship itself especially if it is a human relationship, that itself becomes a very big Bhāraha. In fact when many people face problems, it is the stress and strain caused by human relationship.
• When an object is not present – This creates another problem called emptiness or loneliness.

So I am not sure whether I want them or I don’t want them. When I don’t have them I crave to have them and once I have them, I crave for freedom. Either way, I am in a soup. This is called Ubhayataha Pāshā Rajjuhu. And by Moksha we mean, I am free from this problem caused by the world. This means the presence of objects will not cause strain in me if I am a free person and the absence will not create emptiness in me. The presence of people will not create the strain of relating and the absence of people will not create loneliness without companion. So if I can have Dharma Artha Kāma when they are there and I can be happy even if the Dharma Artha Kāma are not there, either way I am fine – this is called Freedom. With objects or people I am fine, even without objects or people I am fine. And this Freedom is the result of self-knowledge. This inner freedom expresses in the form of threefold virtues which are very useful for human life.

7.1. Virtues of Inner freedom
The threefold virtues are presented in a prayer called Serenity prayer. Serenity means balance of mind – Samattvam. In this prayer we address the Lord and ask for these three virtues.

Oh Lord, grant me the serenity to accept what cannot be changed in life,Oh Lord, grant me the courage to change what can be changed in life,Oh Lord, grant me the wisdom to know what can and cannot be changed

These are the three virtues – acceptance, courage and discretion. And by acceptance, we do not mean a negative acceptance like “what cannot be cured must be endured” with a sense of being victimised. Acceptance in fact refers to balanced cheerful acceptance which will not lead to bitterness, hatred, sense of victimisation, sense of injustice or produce any negative reaction. This is healthy acceptance. Life will become beautiful when I can healthily accept all the choiceless situations and courageously change what can be transformed and I am able to discern which is which. These are the three virtues that I get through the freedom of self knowledge.

The next question is How can I get self knowledge ? What is the discipline of Jnāna Yoga that I should follow to gain the knowledge of myself ?

We say, any Jnānam can be attained only by one method and that is by using the instrument of knowledge. Any knowledge can be acquired only by using an instrument of knowledge. In Sanskrit an instrument of knowledge is called Pramānam . The one who uses the instrument of knowledge is called Pramātā and the knowledge that is generated i.e. the Jnānam is called Pramā and the object that is known is called Prameyam. This Pramātā uses Pramānam and acquires Pramā with regards to the Prameyam.

Without using an instrument of knowledge we cannot get the knowledge. For example, if I have to get the knowledge of the colour of an object I have no option but to use the instrument called the eyes. If I want to know what is the sound, I have to use the instrument of ears. Without using the eyes, Varna Jnānam cannot take place, without using the ears, Sahbda Jnānam cannot take place etc. Our scriptures have made an elaborate study on the topic of Pramānam and they point out that there are five instruments of knowledge at our disposal.

7.2. Instruments of knowledge

Since these five instruments of knowledge are available to human beings, they are called Paurusheya Pramānāni. These are

7.2.1.Perception

You get the knowledge by using the five fold sense organs – Eyes, Ears, Nose, Tongue and Skin and by perceiving through the five sense organs, we get perceptual knowledge. This is called Pratyaksham

7.2.2.Inference
In Sanskrit this is called Anumānam

7.2.3.Postulate

In Sanskrit this is called Arthapattihi

7.2.4.Comparision

In Sanskrit this is called Upamānam

7.2.5.Non-Cognition
In Sanskrit this is called Anupalabdhihi

These are the Pancha Paurusheya Pramānāni. And for all practical purposes, we can reduce the above five into two – Perception and Inference. Now we have to find, which Pramānam should I use to gain a particular knowledge especially self-knowledge. The Shāstrams point out that the instrument that you make use of will depend on the object that you want to know. It does not depend on your fancy or your will. If I have to know the colour of an object, I have not choice but to use the eyes. Jnānam is acquired by using the appropriate Pramānam.

We want to gain self knowledge and have to find out which instrument or Pramānam to use and when I make an enquiry I enter into a big problem. All the five instruments at my disposal, are extrovert instruments capable of studying only the objective world or external world. None of these instruments is capable of studying the very subject behind these instrument. This is the intrinsic limitation of the Pancha Pramānāni and also science. Science can only the objective universe but cannot study the student. The eyes can perceive everything in the creation but unfortunately the eyes have a peculiar limitation that the eyes cannot see themselves. This is because eyes are extrovert, they can never study themselves. The Law is – Subject is never subject to objectification. Similarly I cannot study myself.

Self knowledge will be elusive for the human being and all material sciences. But there is a way out. If I have to see my own eyes, I have to learn to take the help of another external object or factor – a mirror to see my eyes. I should be humble enough to accept that my eyes cannot directly see themselves and therefore I require the assistance of an external mirror. With the help of the mirror I can see my own eyes. Similarly all the Paurusheya Pramānāni are inadequate to give me self knowledge unless I introduce a sixth Pramānam or sixth factor that will serve as a mirror for gaining self knowledge. I have to accept the necessity of a sixth Pramānam which is not in my hands and this must come from outside. That sixth Pramānam is called Shāstra Pramānam – the scriptural teaching.

7.3. Shāstra Pramānam – Sixth Pramānam

This is also called Shabda Pramānam. And this Shāstram Pramānam is not already with me. It has to be brought from outside like a mirror and therefore it is called Apaurusheya Pramānam. This means not naturally available to human being and it has to be brought from outside. This Shāstra Pramānam has been gifted to use just like God has given mirrors for seeing our own face. If mirrors were not there, eternally our own beauty will not be available for us to see. Thus God has gifted us with Shāstra Pramānam to enjoy our inner beauty. If you refuse to use the mirror, it is only us who is going to be the loser. Using this alone can we get self knowledge.

The next thing we come to know is, even though the mirror is capable of showing us our face, to enjoy it we should know how to use the mirror properly. Anything will help only if we know how to use. In the same way, Shāstram or scriptures can help only if we study the scriptures properly. If you handle the scriptures properly we can see our beauty and get self knowledge.

7.4. Information – Direct Experience dichotomy

And when I try to study the scriptures and use the scriptures myself, I get into another big problem. Because scriptures, unlike other forms of literature, use a peculiar method to impart self knowledge. This is because of the uniqueness of the subject matter, the Self, and the uniqueness of the knowledge, the scriptures make use of a unique method.

Normally books deal with different object, places and people in the creation and therefore my orientation is that I should get the information first , and then later convert that into direct experience by contacting the object. E.g. I read what is Niagara Falls (getting the information first) and when I go there actually only then will I get direct experience out of contact. Therefore our orientation in any study is Information – Direct Experience dichotomy.

But when it comes to self knowledge the problem is that we do not have these two stages at all. Because if you are talking about the two stages, the information should be got first, then the direct experience will be got when I come in contact with the self. But unfortunately you will never come in contact with the self because you are the Self. Hence the information – direct experience dichotomy does not exist in self knowledge. But we always incorrectly study the scriptures with this orientation of first book knowledge then direct experience. Hence we never know how to utilise the scriptures properly and therefore we never get the self knowledge if we study the scriptures ourselves.

7.5. Threefold Exercise

If self knowledge is not information or direct experience, then what is self knowledge? Self knowledge is freedom from self ignorance. Therefore scriptural study is different from studying other books and scriptural study requires a difference type of operation or method called Jnāna Yogaha. And this Jnāna Yoga consists of a threefold exercise called Shravanam Mananam and Nididhyāsanam.

7.5.1.Shravanam

Shravanam means exposing myself to the scriptural teaching handled by a competent guide. Because it is unlike the study of another objective literature. If we study the scriptures by ourselves, we end up in information - experience dichotomy. Eternally we would be trapped in search of either information or experience. Therefore if you should not be trapped in this, this teaching should be handled by someone who knows expertly how to handle and remove the orientation of information experience and gives self knowledge removing self ignorance.

Therefore Shravanam is exposing myself to the systematic teaching or handling of the scriptures done by an expert guide and for a length of time – because orientation breaking takes time. The study has to be systematic because it is a gradual build-up from beginning to end. It should be a stray study of unconnected topics. It should be systematic in the sense that between one topic and another, there should be a gradual build-up with a connection. It is like building a house where a number of bricks are arranged in an orderly manner well cemented. Only then it becomes a house that can be occupied. But the same number of bricks dumped in one place cannot become a house and we cannot live in that house. And the bricks will be more of an obstacle than a useful thing. Similarly gathering stray ideas by reading books here and there, without building up gradually and without connecting the topics, then our brain will be full of piled up ideas like the piled up bricks and they will be cluttered in the brain. It will not be of any use and will create more problems than benefits. Similarly Vedāntik study will be beneficial only when there is a systematic study.

The study should be continuous. Even in the case of laying bricks, before the cement hardens we should lay the bricks and then some more cement on it and then more bricks before the cement hardens. The whole process should be continuous without gaps and for a length of time.

This Shravanam has to continue for a length of time during which time no questions are allowed. We have to get the comprehensive teaching from all angles in all aspects in its totality. And this process is called Shravanam. Even if you are not able to accept a part of the teaching or have a doubt regarding a particular aspect of teaching, you are allowed to keep aside those questions and doubts and listen with an open mind. You are free to disagree with the teacher. Be patient. Shravanam requires a lot of patience. Never be judgemental or critical.

7.5.2.Mananam
During Mananam I try to tie all the ideas of Vedanta and make a garland out of the teaching so that every idea fits into the grand building of Vedanta. Every brick has got a role to play in the house. Every window is part of a grand scheme. Similarly every idea of Vedanta should become part of the grand design of Vedāntik teaching – the study of the individual, the study of the total, the study of Aikyam, the study of Sādhana Chatushtaya Sampattihi.

As even I am connecting, I must be able to go back, take all the topics and should know where they all stand. What is the role of Karma Yoga ? What is the role of Upāsana Yoga ? Everything should fall in its place when I look back at it. Doubts will surely arise.

When I look at a topic individually, doubts may not arise. But when I try to connect one topic to another, there may be seeming contradictions or one topic may not find its place properly. After comprehensively listening and being exposed to the teaching for a length of time, I bring out all my questions. Generally the beauty of the teaching is, by the time you complete your teaching systematically, doubts will not be there. Because the scriptures themselves handle the possible questions – hence it is in the form of a dialogue – Guru Shishya Samvādaha. You are given full freedom to your rational mind, logical mind, scientific mind, intellectual acumen to raise any question. The teacher is available to answer or to help the student in removing all kinds of doubts because doubts are obstacles to knowledge.

Vedanta encourages asking any number of questions. Vedanta is knowledge. Vedanta is not a faith or belief. In a system of faith, questions are discouraged as it is considered to be disrespectful to the teacher or teaching. Questions are to be asked until all the questions subside.

How do I know when all the questions are subsided or not ? I must be able to say I am the Parama Ātmā – Aham Brahma Asmi – I am immortal – I am all pervading – I survive the death of the body – the world cannot affect me. Each one of the statements, I must be able to make from the inner most core of my heart. And when I ask my own intellect whether it is convinced, it must say yes.

Hence Mananam removes all obstacles in the intellect and makes the knowledge into doubtless knowledge or conviction. Mananam is the process of conviction – solving the intellectual problems. Doubts belong to the intellect, therefore Mananam is solving the intellectual problem and hence Mananam isn an intellectual process.

Nisamshaya Jnānam with regards to my essential nature my real or higher nature. Shravanam removes ignorance, Mananam removes doubts or intellectual problems.

7.5.3.Nididhyāsanam

Then comes the process of Nididhyāsanam which is the process of internalisation or assimilation of this knowledge and the removal of my habitual behaviour. This also involves solving emotional problems in the light of Jnānam. Ultimately even though Samsara is a problem of ignorance, the ignorance is appearing or expressing in the form of emotional turmoil alone. Basic problem may by Ajnānam but I am facing this problem in the form of Rāga Dvesha Kāma Krodhaha Lobha Moha Mada Mātsarya and Bhayam. Unless the emotional problems are solved, I have not assimilated the knowledge totally.

The present behaviour I have developed very gradually, it is a habit, a conditioning that I have – this I have to de-condition myself. This process is called Nididhyāsanam or assimilation. Only when the habitual behaviour goes away, do I get the full benefit of this knowledge. We have been Samsārī, petty, ignorant, bitter people and that personality has influenced our responses, our goals. Everything has been governed by our idea about ourselves. How you behave depends on how you look at yourself.

Every behaviour depends on your self image. As long as you have a miserable self image, your behaviour will be miserable. And even if the Guru transforms the self image, the old self image continues for a length of time. Hence we need some time during which we should allow the transformation to take place. And that process is called Nididhyāsanam in which I keep in touch with the Shāstram even if the study part is over. I keep in touch with the Jnānis or wise people, Satsanga or Shāstra Sanga because the association influences my personality. Not only do I keep in touch with Shāstra, I lead an alert life, monitoring my responses and making sure that every response in every situation is governed by the new teaching and not by the old misunderstood personality. And assimilated knowledge alone nourishes me like assimilated food nourishes food. It is not the amount of food that I eat that matters, but the amount of food that I digest alone that matters.

Swami Chinmayānanda put it “You may have gone through ten Upanishads. Wonderful. How many Upanishads have gone through you ?” Hence conversion of intellectual knowledge into emotional strength is called Nididhyāsanam. 

This can be done as follows :

All emotional problems will express themselves in two forms :

• One is choice-less situations which requires acceptance. We should sufficient emotional strength to accept whatever is choiceless
• Other is choice-ful situation which can be changed or improved where the emotional mind should not obstruct my effort to improve the situation.

A weak mind creates problems in two ways :

• When there is a choiceless situation, the weak mind goes on saying “Don’t accept it” – which means I keep mumbling and grumbling all time knowing that this will not change the situation because it is choiceless. Therefore strengthening the emotional mind to accept the choiceless is the purpose of this knowledge.
• If the mind is weak and is worrying over the choiceless, then the problem is that our time is spent in worrying that where we can improve we will not be available for improving the situation. Worrying over the choiceless becomes an obstacle in improving over the choiceful or where the improvement is possible. Hence I should work on the situations that can be improved.

This is called emotional strength. Face the situation. If the situation is a choiceless one, I learn to accept it and forget it and go for the next one. And I try to improve the situation to the extent possible. There also there may be a limitation. Once I reach another choiceless situation, again I understand it and I go for the next. Like the bulldozer I face the day-to-day life with emotional strength. And this emotional strength is possible only when the knowledge is presiding over my day to day life.

Therefore Shravanam and Mananam and Nididhyāsanam is Jnāna Yogaha. And this Jnāna Yoga will give self knowledge. Self knowledge will give Moksha which means I am free in the presence and absence of things, people, my life and even in death. This is Jnāna Yogaha the subtlest form of Sādhanā.

7.5.4.Role of Āshrama Dharma

You should remember, all the three Yogas, Karma Yoga, Upāsana Yoga and Jnāna Yoga are compulsory for all people and not given as optional Yogas. Every body requires these and the culmination is in self knowledge which give me Moksha. If at all there is a person who comes to Jnāna Yoga without Karma Yoga or Upāsana Yoga, he cannot be successful. And if at all a person skips Karma Yoga or Upāsana Yoga and successfully gains Jnānam, the scriptures say he must have gone through both of these in his past Janma . If you study the Āshrama scheme, you will find that the four Āshramas are designed for the pursuit of these three Yogas only.

Even though these three are not air-tight compartment compartments, there is a domination of a particular Yoga in a particular stage in life.

In BrahmĀchārya Āshrama it is primarily studying the theory – what is life, what is the goal. The other three Āshramas are meant for predominantly practicing the three Yogas.

Grihastha Āshrama is Karma Yoga Pradhānaha; Vānaprastha Āshrama is Upāsana Yoga Pradhāna; Sanyāsa Āshrama is Jnāna Yoga Pradhānaha.

These three different infrastructures are presented for predominantly practicing these three Yogas. Even if you do not go through these four Āshramas physically, you will have to make the appropriate modifications in your lifestyle depending on which Yoga you dominantly practice. And therefore adjust the infrastructure follow the three Yogas, gain knowledge and be free. Being a free person either enjoy Dharma Artha Kāma presence, or enjoy the absence of Dharma Artha Kāma. This is the vision of all the scriptures primary as well as secondary.

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06. Upāsana Yoga – Right Action

In the last few sessions, we saw a framework for Vaidikas and then a course of discipline for the accomplishment of all the four human goals – focussing on Moksha as the final goal. This course of discipline can be broadly classified into three, each one being called a Yogaha

• Karma Yoga
• Upāsana Yoga
• Jnāna Yoga

We saw Karma Yoga in the previous Yoga – proper action and proper attitude and the propriety of the action is determined by its capacity for giving inner growth. The propriety of the action is not governed by its capacity for material accomplishment – which were always considered incidental – propriety is measured in terms of its capacity for giving inner growth. And proper attitude we saw because attitude can change the quality of the action and response to the result of the action also. Attitude is as much important as the action itself. This was Karma Yoga and has been elaborately dealt with in the Gītā especially in the third chapter.

We will now go through the Upāsana Yoga and Shankarāchārya sometimes calls it Samādhi Yogaha. The purpose of Upāsana Yoga is a program to make our personality fit for the accomplishment of the Purushārtha – Purushārtha Yogyatā Sampadanārtham. This is to make the personality Purushārtha worthy. This is because the entire life’s journey is nothing but a journey to accomplish the human goals. Upāsana Yoga can be presented as a personality conditioning programme.

In the Kathopanishad, our very personality is compared to a vehicle for reaching the goal. Just as a vehicle should be in fit condition for travelling and successfully reaching the goal, our personality must be in a fit condition. For this purpose, our scriptures divide our personality into different layers for the facility for handling. This is because we are a complex personality and cannot be handled in one go, it has to be subdivided into layers for the facility of handling. And this layer wise division is done in several angles – sometimes as Kosha Panchakam or Sharīra Trayam – when different methods are used. For the convenience of our study, we will divide our personality into three layers which have to be carefully conditions. This is popular in the Shāstrams and hence an important classification.

The first layer of our personality is Kāyikam. This is from the standpoint of the physical body. 

The second aspect of our personality is Vāchikam because we have a developed organ of speech – this not only displays our personality but also influences our personality.

The third is the Manasa Amshaha – our psychological personality which the subtlest and most important and extremely difficult to handle but this cannot be ignored. Our scriptures take into account all three layers of personality and also prescribe programs for conditioning these layers

6.1. Physical body

The first one is the physical personality of physical body. We all know that the physical body is the most important instrument through which we have to accomplish everything in life, whether it is material pursuit of spiritual pursuit. Therefore scriptures uniformly declare never to neglect the physical body or health. Throughout the scriptures we have prayers e.g. Aroga Drudha Gātra Sampathyartham

Or we say this before consuming medicines,

Sharīre Jarjaribhūte Vyādhigraste KalevareOushadham Jānhavi Toyam Vaidyo Nārāyano Harihi

When the Sharīram (body) is suffering and the body is beset with disease,The medicine is the sacred water of the Ganga and the doctor is Lord Nārāyanā

It is not only in the materialistic portion of the Vedas, even in the spiritual portion in the Vedāntik Shānti Pāthās , many prayers are for fit personalities. Physical fitness and attention towards that is extremely important.

Unfortunately, health is always taken for granted until we get struck with diseases. The law is Preservation of health is far more easier than trying to recover the lost health. Preservation of health is least expensive and least time consuming whereas once the health is lost, trying to get it back is more time consuming and expensive. One who cannot voluntarily give time for health will have to forcibly give time to diseases. Allied with health the scriptures talk about diet and exercises. Health maintenance should not be looked upon as pampering of the body. Pampering of the body arises only when physical is considered as an end in itself or physical health is regarded for unworthy goals. It does not come under pampering but comes under Sādhanāni.

6.2. Verbal Conditioning

The next layer of personality is Vāchika Amshaha. This also is considered extremely important. Shankarāchārya points out in Vivekachūdāmani

Yogasya Prathamam Dvāram Vān Nirodho Parigrahaha Nirāsha Cha Nirīhā Cha

Speech discipline is referred to by Krishna in the seventeenth chapter talks about observation of four parameters

6.2.1.Anudvega Karam

Make sure that your speech does not hurt anyone. Ahimsā at Vāk level is the first stage. All forms of abuse, criticisms, blaming, denigration, arguments are all Himsā. An easy way to determine what is unacceptable is first understand what hurts me due to others’ speech. Once identified, my first aim is to avoid all these items of speech and if unavoidable, then I should know how to do it so that the hurt is minimised or neutralised – just as the doctor anesthetises the person before cutting the person’s body

6.2.2.Satyam

Satyam means truthfulness. This is one of the most important disciplines which is the stepping stone to reach Brahman or God which is none other than Satyam. Only by the speak the truth we can reach the absolute Satyam. Truth in the empirical plane will help win truth in the absolute plane. Empirical truth is a verbal discipline and absolute truth is God. Therefore every Asatyam is taking me away from God.

Asato Mā SatgaMāyā – Oh Lord. Please take me away from Asat. Every lie takes me away from God or truth whether white lies or not. I should sensitise my mind to such an extent that every lie should disturb me and the disturbance should become deep and long-lasting. The pain caused by lie should become so deep that the benefit attained by lying should become insignificant and I effortlessly drop lying. The Pāpam obtained by unavoidable lies can be reduced to an extent by certain Prāyaschittam – voluntary undergoing of pain.

6.2.3.Priyam

This is the third parameter of Vāk Tapas. This means that your speech must be pleasant in terms of decibels. Soft, slow, polite and gentle (Mangala Shabdam) should be used. Give up all the Amangala Shabdāhā.

6.2.4.Hitam

This means whatever is good to the listener also. Find out whether it is good for the listener also. One of the worst forms of Himsā is talking to a person who is not interested in you. This is the worst form of verbal violence. And the bitter fact is generally nobody wants to listen to us !

6.3. Mental Conditioning

The Third Layer is Mānasa Amshaha – the mental conditioning programme. All forms of meditation comes under Mental Conditioning programme, though meditation is not the only method of mental conditioning. Primarily the word Upāsana means Meditation for Mental Conditioning. Since mind cannot be handled without taking care of body and speech, we include body conditioning and speech conditioning as a stepping stone for mental conditioning. This is because mind is a subtle instrument and is not that easy to control the mind. Hence first start with physical and verbal discipline and then come to the mind. Therefore the first two become indirect methods for conditioning the mind later.

That is why any meditation programme will include physical and verbal discipline. In Ashtānga Yoga of Patanjali, even though the purpose is mental conditioning, Patanjali talks about physical and verbal discipline. The sixth chapter of the Gītā is titled Meditation but Krishna talks about Āhāra Niyama. Body and mind are connected as speech and mind are as well. Therefore when one is highly emotional (e.g. anger) it is difficult to talk slowly and softly. All psychosomatic studies reveal that your mental and physical bodies are connected and therefore out approach is through the body and speech, we try to handle the mind. Therefore Upāsana primarily means mental discipline and secondarily means physical and verbal discipline as well.

For the sake of our convenience, we can classify all forms of meditation into four types based on the type of discipline that we want to inculcate in the mind i.e. the aspect of the mind that we want to handle. The four forms are

6.3.1.Relaxation meditation

Any form of meditation where the aim is relaxing the mind in particular and relaxing all the other parts of the body in general. These include physical withdrawal, verbal withdrawal, sensorial withdrawal. This is culminate in the relaxation of the mind. This is particularly important in today’s times because life has become very fast paced and stressful as well. Hence relaxation meditation can be termed de-stressing meditation. Learn to sit for a few minutes every day just relaxing. This is required for the physical and mental health. Any technique or methodology used does not matter – e.g. repeating a mantra, watching your breath or just repeating Shāntihi.

6.3.2.Focussing meditation

This is concentration meditation where I train my mind to develop attention and attention span. The capacity to focus in a field for a length of time whether it is material or spiritual field. This is required for everything – sports, studying, listening to a class. Generally in our scriptures, Mānasa Pūja or mental worship of the Lord is prescribed. Also are included, Mānasa Pārāyanam referring to mentally chanting something or Mānasa Japa referring to mentally chanting one Nāmaha (name) of the Lord. The difference between Pārāyanam and Japa is that Pārāyanam refers to chanting any prayer, in Japa only one name of the Lord is taken.

6.3.3.Expansion meditation

Here I learn to expand my mind to visualise the totality of creation. Only then do we know our relative significance – which is nothing but zero! We have a wrong perspective with regards to our life and situations – i.e. our problems are the most important, without us the world will come to an end. Such a wrong perspective leads to wrong responses. Everything should be put into its place and I will know my place only when I look at myself from the standpoint of totality. It is the meditation of the creation itself, starts, galaxies, sky, solar system and planet and continent and rivers and mountains, birds animals, and human beings. This is called Vishva Rūpa Dhyana, as we look up the creation as the Universal Form of God. So in this form of meditation, we visualise the totality.

6.3.4.Value meditation

This is also called Transformation meditation. Here I have to bring about a total, inner transformation by changing my thought pattern. We generally neglect our thought pattern because it is too subtle and too fleeting and the other people don’t see that. But we should remember, our thought pattern determines our life , our journey and our destiny.

“Watch your thoughts, they become your words,Watch your words, they become your action,Watch your actions they become your habit,Watch your habits they become your character,Watch your character, it becomes your destiny”

Hence thought is the subtlest Bījam or seed that determines your future.

Yad Bhāvam Tad Bhavati

As you think so you become.

6.3.4.1. Daivī Sampat and Āsurī Sampat

In Shastra, it is known by two technical words – Tat Kratunyāyaha or Bhramara Kītanyāyaha. Never neglect watching or being aware of your though pattern. They determine your future - therefore inner transformation of our thought pattern is necessary. The scriptures also give us what is the thought pattern which will take me towards the Spiritual goal – Daivī Sampat in the 16th chapter of Gītā. The other set of thought patterns is known as Āsurī Sampat which will take me away from the goal.

Āsurī Sampat include jealousy, depression, impatience, irritation – these are nothing but thoughts only. Remember that thoughts are like bricks which determine the shape of the building. If the shape of the building has to be changed, you have to change the brick arrangements. If you have to transform your life, you have to transform your thought pattern. Therefore I just change my thought and visualise myself as a transformed person – I am patient, I am confident to face my life. You repeat the thought that I am diffident and I will only be incapable. Nowadays even diseases can be cured by just willing health. Mind is a powerful instrument with a tremendous Sankalpa Shakti – Resolution Strength. This Value meditation is exploiting or utilising our Sankalpa Shakti. This is the fourth type of meditation.

The above four forms of meditation will condition my mind and make my mind healthy and Purushārtha Worthy.

6.3.5.Team work of Body Speech and Mind

Then comes the final topic. Not only should the personalities be healthy (i.e. the body, speech and mind), not only should they be individually healthy, the most important thing is they should function in integration or coordination. So not only is conditioning important, their integration which is now called Team Work is important as well. Body, speech and mind should not function at cross purposes. In fact everytime we lie, we are breaking the coordination by creating a division between speech and mind. Punctuality is a very important discipline to integrate the personality. It is called Aarjavam - Team work of the personality. Thus individual health and team work or integration have to be taken care of and the scheme presecribed by the Shāstrams is Upāsana Yogaha otherwise called Samādhi Yogaha or Ashtānga Yogaha.

Of course there is no chronology between Karma Yoga and Upāsana Yoga. Maybe at a particular stage you might be focussing more on one or the other. All are equally important. Once we have gone through the first and second discipline, we are ready for the third and most important course of discipline called Jnāna Yogaha which we will see eventually.

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05. Karma Yoga

Right action and right attitude

5.1. Right Action

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

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

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

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

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

• Karma Yoga
• Upāsana Yoga
• Jnāna Yogaha

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

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

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

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

1. Uttamam Karma : those Karmas which have maximum positive spiritual influence
2. Madhyamam Karma : intermediary one, those Karmas which have got limited or nil spiritual influence. They might have a lot of materialistic benefits which are not kept in mind.
3. Adhama Karma : those actions which have got a negative spiritual contribution which means those which will cause spiritual fall or retrogression.

Now we will try and understand these.

5.1.1.Uttama Karmāni

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

Shrūyatam Dharma Sarvasvam,Shrutva Chaiva Avadhāryatām,Paropakāra PunyāyaPāpāya Parapīdanam

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

Para Upakārāya Vahanti NadyahaPara Upakārāya Duhanti GāvahaPara Upakārāya Phalanti VrukshāhāPara Upakārārtham Idam Sharīram

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

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

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

5.1.1.1. Deva Yajnaha

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

Svasti Prajābhya Paripālayantām,Nyāyena Mārgena Mahīm MahīshāhāGo Bhrahmanebhya Shubhamastu NityamLokāha Samastāha Sukhinaha Bhavantu

May all of humankind be happy and well.May the great noble lords protect the earth in every way by the path of just virtue.May there be perpetual joy for those who know the real nature of things.May all the worlds be happy and free.

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

Sarve Bhavantu Sukhinaha,Sarve Santu Nirāmayāhā,Sarve Bhadrani Pashyantu,Mā Kaschid Dukhabhāg Bhavet

May everybody be happy,May everybody be free from disease,May everybody have good luck andMay none fall on evil days.

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

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

5.1.1.2. Pitru Yajnaha

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

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

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

Eshām Na Mātā Na PitāNa Mitrajnāti BāndhavāhāTe Sarve Trupti MāyāntuMayā Utsrushtaihi Kushodakaihi

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

5.1.1.3. Brahma Yajnaha

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

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

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

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

Adhyāpanam Brahma YajnahaPitru Yajnastu TarpanamHomo Daivo BalirbhoutahaNriyagnyo Tithipūjanam

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

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

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

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

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

Thus Brahma Yajnaha also comes under Para Upakāra because

Vidyā Dhanam Sarva Dhanāt Pradhānam

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

5.1.1.4. Manushya Yajnaha

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

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

5.1.1.5. Bhūta Yajnaha

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

Ashvattho Vata Vruksha Chandana Tarur Mandāra Kalpa DrumauJambū Nimba Kadamba Chūta Saralā Vrukshāshcha Yeh Kshīrinaha

Sarve Te Phala Samyutā Pratidinam Vibhrājanam RājateRamyam Chaitra Ratham Cha Nandanavanam Kurvantu No Mangalam

Let the banyan, fig tree and sandalwood tree,Let the flowering coral tree and the wish giving tree,Let the Jamun, Lime, Kadamba, mango and the pine tree,Which are the chose ones among trees,And which daily are fruitful,And create rules of plenty,Let the pretty chaithra forest and garden,Do all that is good to us.

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

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

Gangā Sindhu Sarasvati Cha Yamunā Godāvari NarmadāKāveri Sarayu Mahendra Tanayā Charmanvati VedikāKshipra Vetravati Mahāsura Nadi Khyātā Cha Yā GandakiPūrnā Pūrna Jalaihi Samudra Sahitāhā Kurvantu No Mangalam.

Let the rivers, Ganges, Indus, Saraswathi and Yamuna,Let the rivers Godavari and Narmada,Let the rivers Kaveri, Sarayu who is the daughter of Indra,Let the vedic river Charmavathi,Let Kshipra and Vetravati the great river of gods,Let the very famous Gandaki,And let the ocean with its completely full water,Do all that is good to us.

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

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

5.1.2.Madhyama Karmāni

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

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

5.1.3.Adhama Karmāni

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

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

5.2. Right Attitude

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

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

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

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

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

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Yoga Lifestyle For Health And Happiness

What is yoga lifestyle? It is virtually impossible to separate philosophy of life from yoga. Progress in yoga depends not only on your efforts on the mat. Equally important is to consider what you do off the mat during the rest of the day. Each moment unfolds in your situations requiring your response. You may respond in a positive way or negative way. Even not responding is an action. Yogic lifestyle involves integrating your, mind body and soul to perform karma that takes you towards good health, peace of mind and ultimate freedom. Most of us are caught in the whirlwind known as human life;

A man sacrifices his health in order to make money. Then he sacrifices money to recuperate his health. And then he is so anxious about the future that he does not enjoy the present; the result being that he does not live in their present or the future. He lives as if he is never going to die; and then he dies having never really lived.....Dalai Lama

Why to waste this precious life? For sorting our life's problems, coping with stress and taking care of health is a challenging task. This task becomes easier if we can take a holistic view of our life and adopt yoga lifestyle as a way of life.
Yoga lifestyle is based on universal truths or principles of good ethics and spirituality. These principles are as valid today as they were thousands of years ago. Yoga is not limited to yoga poses, pranayama or meditation only. Yoga is a way of life which can be easily incorporated in to your daily lives.
  As a beginner, you may find various facets of yoga philosophy difficult to understand.

• First we need to understand the various concepts of yoga lifestyle. All these concepts are closely integrated, one attribute complements others.
• Second step is to practice the action steps to realise our yoga goals.
• However, if any of the action steps do not conform to your established beliefs, leave it at that and proceed further. With sufficient practice you will find your way.

Yoga Lifestyle: Getting Started

Setting Chief Goal of Your Life

Without a definite aim there can be little progress. The chief goal of life has to be well defined. This will enable you to know your destination and enable you to channelise all your energies in a single direction. All your other material and spiritual/ yoga goals must align to this chief goal. Also remember that for a serious yoga practitioner the goal is already defined, realisation of union with the divine.

Selecting Your Yoga Path

Once you know your yoga goals, you have to select the path to be followed. Each person is having a unique temperament, health/ fitness levels and spiritual awareness levels. You need to chart your own yoga path under guidance of an experienced teacher. For adopting yoga lifestyle, you may choose to focus on hatha yoga, japa yoga, karma yoga or bhakti yoga. Your every action on any of these paths is interlinked. All your actions must be synchronised to achieve your gains with least effort.

Aim for Continuous Improvement

Yoga practice needs a disciplined approach and self control. Procrastination is its worst enemy. You have to force yourself for first 40 to 50 days to do yoga regularly till yoga practice becomes a part of your life. Make yoga as No. 1 priority in your life, even if do yoga for half an hour daily. Start yoga NOW and do it daily. Progress in yoga is slow. Regular practice ensures steady and continuous progress.

Introspect and Improve Life

Intense and continuous introspection can help you to first identify your limitations before you find fault with others. Be a continuous observer of your thoughts and actions. You need to improve yourself before setting out to reform the world.

Creating An Integrated Personality

You have to mould your life as per yoga lifestyle to become an integrated personality with solid character. The constant efforts to increase sattva guna, strong belief in positive values and practicing one's Dharma give rise to an inner integration. This integration results in better concentration of mind and meditation.

Practice Spiritual Living

Spiritual growth is one of the main aims of yoga practice. A spiritual person realises that whole cosmos is manifested closely inter related and interdependent. Spiritual living provides you with an austere yoga lifestyle where you do not waste energy on mundane issues and instead work for making significant impact in this world through your actions.

Simplify Life

We have lost the joy of living life while keeping up with the fast pace of modern life. Slow down a bit. When was the last time, you could spare free time to analyse where your life is heading? Review your needs and look around yourself how to simplify your life as per yoga lifestyle.

Realise Your Infinite Potential.

Each one of us is born with infinite potential but we forget this reality and get bogged down with multitude of problems many of which are just imagination of our mind. Our soul is a mirror image of supreme consciousness. Our senses and ego diminishes the light of soul limiting our power of awareness and discrimination. Pray to God, surrender to God and open your heart to let His infinite Grace nourish your soul. It is in your hands to open the door. God loves each one of us.

Freedom From All Fears

Fear is one of the most damaging human emotions which is propagated by lack of self confidence. Fear of any kind will sap your energy and reduce your working efficiency. Fear of loss of property, fear of death and fear of illness are some of the common fears. Once you start realising that everything in this world is being manifested as per Gods great design. Divine love will help to overcome all fears.

Let Go of Ego

Ego is how we perceive reality as we move around in this world. Ego is false and we have to realise our true inner self. Ego is this false self which creates an impression that it knows everything. All problems in life are seen and tackled as perceived by our ego. You need to let go of the ego but it will require tremendous effort to identify our ego and then to get over the ego. It means you need to understand our true self and see the world without passing through the prism of our ego.

Forget about Guilt Trips

Get rid of all guilt trips. Guilt is powerfully negative emotions that affect one psychologically. Do your best in a given situation and do not let other to make you feel guilty. Remember, nobody is perfect and you are bound to make mistakes. If you have positive attitude and your intentions are clear do not worry at all.

Overcome Fear Of Death

Most of the people carry a strong fear of death. Non living things never die. Whoever takes birth has to die. Worrying too much about life after death, or existence or non existence of soul takes away the joy out of living. Death is a certain phenomenon not in our hands, but living life to the fullest is in our hands.

Human Life Is Precious

Human body is an amazing but perishable gift given by God to you. You are lucky to get birth in the human form. You have finite time in this birth; do not waste your life by running after unreal things. Utilise this birth to work relentlessly for betterment of life and ultimately achieve salvation. Do not waste time. Engage in noble deeds.

Religion Or Spirituality

Practice of any religion without developing spiritually does not make any sense. Spirituality is also possible without following any religion. We can say that if God exists, He is there for whole cosmos. Therefore spirituality is universal. Spirituality can be our direct link to the creator, the supreme intelligence.

Selection of a Guru

You can learn yoga asanas and pranayama from a yoga teacher. But a Guru is required to assimilate the life concepts required for daily living. A Guru is an enlightened soul who will guide you in your quest to realise the divine. Selection of a Guru is must for faster spiritual progress. Till you find a Guru, get guidance from spiritual texts and epics written by enlightened souls to formulate your yoga lifestyle.

Get Inspired

Yoga lifestyle does not mean to put on robes of a monk and become a sanyasi. Dream high and achieve your dreams. Yoga practice will help you to understand the true meaning of life and provide you with the necessary discipline, strength and will power to live an inspired life.

Understand Maya Or Illusion

Maya is the illusory power which takes us away from God realisation. It means that we get attached to things, desires and physical world. We are in fact getting an illusion of permanence whereas nothing in this world is permanent. All this is transient. Only the energy of the soul is divine and permanent.

Search for Happiness

One of the chief cause of human suffering is due to unsatisfied desires. Happiness is possible when you have set clear well defined goals and your mind and body works in harmony to achieve these goals.

Seek and You Shall Find

How to find God? We are too small a entity to perceive the power or concept of God. God can be experienced only. Once you start on the path towards unification with the supreme creator, you will find your own path provided you have 100 per cent faith and determination.

Universal Brotherhood

Yoga philosophy believes that all persons are created equal and no discrimination must be made based on country of residence, sex, age or religion. The soul in all humans is derived from the same source and God wants us to work for common good.

Harmony

Yoga lifestyle provides perfect harmony between your mind and body. Maintain harmonious relations with your colleagues at work and family members at home. This will reduce your stress levels promote co-operation and improve efficiency.

Do yoga with complete faith and dedication to get the benefits. Adopt yoga lifestyle and lead an activelife.

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