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What is Atman (Soul) and Brahman in Hinduism

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Atman and Brahman

Ātman is a Sanskrit word that means ‘self’. In Hindu philosophy, especially in the Vedanta school of Hinduism, Ātman is the first principle, the true self of an individual beyond identification with phenomena, the essence of an individual. In order to attain salvation (liberation from the physical world), a human being must acquire self-knowledge (atma jnana), which is to realize that one’s true self (Ātman) is identical with the transcendent self Brahman.

In order to understand the Hindu worldview it is essential to grasp this first and foundational concept. Atman refers to the non-material self, which never changes. It is distinct from both the mind and the external body. This real self is beyond the temporary designations we normally ascribe to ourselves, in terms of race, gender, species and nationality.

The soul is not born, but always exists. It is the consciousness of life, and dwells in every heart; it is the master of all, the lord of all.

The soul is not made greater by good actions, nor diminished by bad actions. It is the supreme sovereign, and the protector of all living beings. It is the bridge between this world and the world beyond; and it is also the dike which separates them.

Those who love God, seek the soul through studying the sacred texts, through worship, through acts of charity, and through abstaining from pleasures. Those who find the soul, become sages. They demand nothing for themselves, because those who know the soul, possess the whole world. They do not desire offspring, and nor do they desire wealth; they regard all desire as empty.

Ātman and brahman

The soul cannot be defined; it is not this or this. The soul cannot be comprehended, because it is beyond comprehension. The soul cannot pass away, because it is imperishable. The soul is free, because it has no bonds of attachment. The soul is serene, because it cannot suffer or fear suffering.

Those who know the soul, feel no grief at the evil they do, nor elation at the good they do; they are beyond good and evil. They are indifferent to what is done and left undone. They are masters of themselves, and they are utterly calm and tranquil. They see the soul within themselves, and they see the soul in all beings. – Brihadaranyaka Upanishad 4:4.22-23

The soul can pass through several types of life (animals, plants, human, rocks, etc. etc.), but only human life offers it the chance of learning this truth.

If you see the soul in every living being, you see truly. If you see immortality in the heart of every mortal being, you see truly. If you see God within every man and woman, then you can never do harm to any man or woman. If you see God in yourself, then you attain perfection.

When you see the soul in every living being, you see that all actions are performed by the soul’s energy -though the soul itself does not act. You see that the soul inspires every movement -though the soul itself does not move. When you see that amidst the variety of living beings the soul is the unity, then you attain fulfillment.

The soul has no birth; it cannot be divided into parts; and it has no death. It dwells in the body, but it is not touched by the body. It pervades the universe, but is not affected by anything in the universe. The soul can never be corrupted or stained.

As the sun lights up the world, the soul lights up the body. Those who possess the eye of wisdom, can distinguish the soul from the body -and therefore they can break free from the body. – Gita 13.27-34

The universe emerges from God, and will return to God; he is the beginning and the end. God is all, and all is God.

Ātman and brahman

You are your deepest desire. Your deepest desire in this life will shape your next life. So direct your deepest desire to knowing the soul.
The soul can be known by those who are pure in heart. The soul is light and life, truth and space. The soul is the source of all activity, all desires, all fragrances and tastes. The soul is beyond words. From the soul comes eternal joy -and the soul dwells within every heart.

The soul is smaller than a grain of rice, smaller than a grain of barley, smaller than a mustard seed, smaller than a grain of millet, smaller even than the kernel of a grain of millet. Thus the heart has room for the soul. The soul is also larger than the earth, larger than the sky, larger than the entire universe. – Chandogya Upanishad 3: 14.1-4

So, Hindus believe that they should utilize the opportunity offered by their birth as humans to understand brahman, soul, and their oneness with God.


Atman and Brahman


While the atman is the essence of an individual, Brahman is an unchanging, universal spirit or consciousness which underlies all things. They are discussed and named as distinct from one another, but they are not always thought of as distinct; in some schools of Hindu thought, atman is Brahman.

Atman

Atman is similar to the Western idea of the soul, but it is not identical. One significant difference is that Hindu schools are divided on the subject of the atman. Dualistic Hindus believe that individual atmans are joined to but not identical with Brahman. Non-dual Hindus, by contrast, believe that individual atmans are Brahman; as a result, all atmans are essentially identical and equal.

The Western concept of the soul envisions a spirit which is specifically linked to an individual human being, with all of his or her particularity (gender, race, personality). The soul is thought to come into existence when an individual human being is born, and it is not reborn through reincarnation. The atman, by contrast, is (according to most schools of Hinduism) thought to be:

  • Part of every form of matter (not special to human beings)
  • Eternal (does not start with the birth of a particular person)
  • Part of or the same as Brahman (God)
  • Reincarnated

Ātman and brahman

Brahman

Brahman is similar in many ways to the Western concept of God: infinite, eternal, unchanging, and incomprehensible to human minds. There are, however, multiple concepts of Brahman. In some interpretations, Brahman is a sort of abstract force which underlies all things. In other interpretations, Brahman is manifested through gods and goddesses such as Vishnu and Shiva.

According to Hindu theology, the atman is reincarnated over and over again. The cycle ends only with the realization that the atman is one with Brahman and is thus one with all creation. It is possible to achieve this realization through living ethically in accordance with dharma and karma.

Origins

The first known mention of atman is in the Rigveda, a set of hymns, liturgy, commentary, and ritual written in Sanskrit. Sections of the Rigveda are among the oldest texts known; they were likely written in India between 1700 and 1200 BC.

Atman is also a major topic of discussion in the Upanishads. The Upanishads, written between the eighth and sixth centuries BC, are dialogues between teachers and students focusing on metaphysical questions about the nature of the universe.

There are over 200 separate Upanishads. Many address the atman, explaining that atman is the essence of all things; it cannot be understood intellectually but can be perceived through meditation. According to the Upanishads, atman and Brahman are part of the same substance; atman returns to Brahman when the atman is finally liberated and is no longer reincarnated. This return, or reabsorption into Brahman, is called moksha.

Ātman and brahman

The concepts of atman and Brahman are generally described metaphorically in the Upanishads; for example, the Chandogya Upanishad includes this passage in which Uddalaka is enlightening his son, Shvetaketu:

As the rivers flowing east and west
Merge in the sea and become one with it,
Forgetting they were separate rivers,
So do all creatures lose their separateness
When they merge at last into pure Being.
There is nothing that does not come from him.
Of everything he is the inmost Self.
He is the truth; he is the Self supreme.
You are that Shvetaketu, you are that.

Schools of Thought

There are six major schools of Hinduism: Nyaya, Vaisesika, Samkhya, Yoga, Mimamsa, and Vedanta. All six accept the reality of the atman, and each stresses the importance of “knowing atman” (self-knowledge), but each interprets the concepts slightly differently. In general, atman is understood to be:

  • Separate from ego or personality
  • Unchanging and unaffected by events
  • The true nature or essence of oneself
  • Divine and pure

Vedanta School

The Vedanta school actually contains several subschools of thought regarding atman, and they do not necessarily agree. For example:

Advaita Vedanta states that atman is identical with Brahman. In other words, all people, animals, and things are similarly part of the same divine whole. Human suffering is caused largely by unawareness of the universality of Brahman. When full self-understanding is reached, human beings can achieve liberation even while they are living.

Dvaita Vedanta, by contrast, is a dualistic philosophy. According to those people who follow Dvaita Vedanta beliefs, there are individual atmans as well as a separate Paramatma (supreme Atma). Liberation can occur only after death, when the individual atman may (or may not) be near (though not part of) Brahman.

The Akshar-Purushottam school of Vedanta refers to the atman as the jiva. Followers of this school believe that each person has his or her own separate jiva which animates that individual. The jiva moves from body to body at birth and death.

Ātman and brahman

Nyaya School

The Nyaya School includes many scholars whose ideas have had an impact on other schools of Hinduism. Nyaya scholars suggest that consciousness exists as part of the atman, and use rational arguments to support the existence of atman as an individual self or soul. The Nyayasutra, an ancient Nyaya text, separates human actions (such as looking or seeing) from actions of the atman (seeking and understanding).

Vaiseshika School

This school of Hinduism is described as atomistic, meaning that many parts make up the whole of reality. In the Vaiseshika School, there are four eternal substances: time, space, mind, and atman. Atman is described, in this philosophy, as a collection of many eternal, spiritual substances. Knowing atman is simply understanding what atman is—but it does not lead to unification with Brahman or to eternal happiness.

Mimamsa School

Mimamsa is a ritualistic school of Hinduism. Unlike the other schools, it describes atman as identical with ego, or personal self. Virtuous actions have a positive impact on one’s atman, making ethics and good works particularly important in this school.

Samkhya School

Much like the Advaita Vedanta school, members of the Samkhya School see atman as the essence of a person and ego as the cause of personal suffering. Unlike Advaita Vedanta, however, Samkhya holds that there are an infinite number of unique, individual atmans—one for every being in the universe.

Yoga School

The Yoga school has some philosophical similarities to the Samkhya school: in Yoga there are many individual atmans rather than a single universal atman. Yoga, however, also includes a set of techniques for “knowing atman” or achieving self-knowledge.

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Hinduism

Significance of Bilva Leaf – Why is it dear to Lord shiva?

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Significance of Bilva Leaf - Why is it dear to Lord shiva?

– Arun Gopinath 

Hindus believe that the knowledge of medicinal plants is older than history itself, that it was gifted hundreds of thousands of years ago to the Vedic by Lord Brahma, the divine creator.

Thus when the Rishis of the Ayurveda sought to heal human suffering, they were able to draw on knowledge that had already been evolving for millennia in the forests of India. One tree about which they had a very deep knowledge was the Bilva tree. The science of Ayurveda values the Bilva highly for the medicinal properties contained in its root, fruit and leaves. According to Swami Sivananda, it is a healing tree which cures all diseases caused by vata (wind) and gives strength to the body.

More commonly known as the Bel Tree in India as well as other warm countries, this is a sacred tree having sacrificial importance and the first thing we can notice about the leaves is that they are generally trifoliate. This trifoliate leaf is symbolic of Trikaal or the Hindu Trinity of Devas known as Brahma Vishnu and Mahesh. The other names of this tree are Wood apple and its botanical name is Aegle marmilos.

The Bilva leaf or Patra as it is known, represents the Trinetra or three eyes of Lord Shiva, the main aspects like Trishakti (volition, action and knowledge), the three Shiva lingams and the three syllables of AUM or Omkar and are most favorite of Lord Shiva.

There are also five formed Bilva leaves known as PanchaDal patra found on some Bilva trees and these too are held as sacred for the worship of Lord Shiva. Bilva tree grows to a height of 8 meters with thorns. The leaves are alternate, ovate, trifoliate and aromatic. The tender leaves and shoots are consumed as salad greens. The flowers bloom in the month of May and will have a sweet fragrance.

It appears from all the Hindu texts and scriptures that the Bilva tree itself has been held very sacred and auspicious and is considered very holy since time immemorial thats its significance is mentioned in Mahapuranas in various forms of mantras. The Shiva Purana mentions a particular narration of how the usage of Bilva due to its scientific as well as medicinal properties is of great adavantage to Mankind.

Significance of Bilva Leaf - Why is it dear to Lord shiva?

The 22nd Chapter of maha ShivaPurana narrates ” The trifoliate Bilva Patra is so sacred to Lord Shiva & is therefore a symbol of the Lord. Adored by all the Gods, its importance is difficult for anyone to comprehend. The sacred tree can only be known to a limited extent. Sacred sites of this Earth can only find their place at the root of this auspicious tree. Those who meditate upon Lord Mahadeva in His form of linga at the root of Bilva obtain Moksha & become purified souls by attaining Shiva. Such are the marvels of this sacred Bilva.”

The famous Shri Bilvashtakam (v. 6–7) Mentions :

Lakshmyaascha stana utpannam Mahaadeva sadaa priyam,
Bilva vriksham prayachchhaami eka bilvam Shivaarpanam.
Darshanam bilva vrikshasya sparshanam paapanaashanam,
Aghorapaapasamhaaram eka bilvam shivarpanam.

Translation :
Born from the heart of Goddess Lakshmi, the Bilva tree is ever dear to Mahadeva. So I ask this tree to offer one Bilva leaf to Lord Shiva. Even if (one) has darshan ( view) of the Bilva tree, and touches it, surely frees one from sin. The most terrible karma is destroyed when a Bilva leaf is offered to Lord Shiva.

It is also believed that Lakshmi, the Goddess of Wealth, also lives in the bel tree. Those who perform the puja of Shiva and Parvati devoutly, using the leaves, will be endowed with spiritual powers.

Scientific Advantages

According to Hindu scriptures, the Bilva is Triguna which is connected to the three Gunas or components of natural characteristics of the tree. In Hindu philosophy, the three Gunas are Sattva, Rajas & Tamas with Sattva being the pure most while Tamas normally is to do with darkness & ignorance.

The Sattvic component is believed to be more centered within the bilva patra and therefore the high capacity to absorb and emit Sattvic frequencies. This has various effects on the environment as well as on anyone merelt touching the leaf. One of them is the reduction of Rajasic-Tamasic atoms present in the atmosphere & more importantly within the human body.

A Sattvic leaf like bilva patra when brought in proximity of a person suffering from negative energies such as distress and anxiety is believed to medically reduce these energies within the human body. People with negative outlook towards life and their environment normally do not realize they have negative energies building up within their body and are at a risk of subconsciously harpering destructive thoughts also.

Whenever such people come into contact with a Sattvic atmosphere, what they fail to realize is their negative energies try to fight the positivity of a Sattva predominant environment. This struggle can build up at various levels and can vary from the human mind thinking negatively and can result sudden bursts of anger to destruction of things around them.

Medicinal uses

The roots, skin, fruits and the leaves of the Bilva tree are used for medicinal purpose. Bilva has astringent, edema lessening, anti-diarrhea, laxative and appetizer properties hence, can be used to cure both internal and external diseases.

The sacred tree has many medicinal usages and is advantageous in curing many human ailments such as :

  • Bleeding gums.
  • Bel fruit clears diarrhea, dysentry, phlegm, high blood pressure, morning sickness in pregnancy, stress.
  • Asthma can be controlled when a mixture of dry bel leaf powder & honey is consumed daily
  • Jaundice can be cured by consuming the extracted juice of the bilva leaves
  • Anemia can be cured by drinking the powder of the bel fruit mixed with milk
  • Bel fruit keeps the skin rejuvenated when pasted into a face pack; also cures joint aches

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Concept of Time and Creation (‘Brahma Srishti’) in Padma Purana

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Concept of Time and Creation (‘Brahma Srishti’) in Padma Purana

Pulastya Maha Muni affirmed to Bhishma that Brahma was Narayana Himself and that in reality he was Eternal. But in a formal sense it was stated that Brahma was ‘created’ and in that normally recognised manner Brahma had hundred years of age; apparently, the concept of Time would have to have a basis and that was why Brahma’s age was determined notionally as of hundred Brahma Years; in other words, ‘Para’or the first half was over and his present age has entered the ‘Paraartha’, the second half (viz. Fifty first year).This was how, the concept of Time emerged.

Every fifteen ‘Nimeshas’ constitute one ‘Kaashtha’; thirty Kashthas one one ‘Kala’; thirty Kalas make one ‘Muhurtha’; thirty Muhurtas make one day/night, thirty day/nights make on ‘Maasa’; (half Maasa makes one ‘Paksha’), six Maasas make one ‘Ayana’ and two Ayanas-Dakshinayana and Uttarayana- make one ‘Year’. Dakshinayana is a night for Devas and Uttarayana their day. One hundred human years make one day-night of Devas.

Twelve thousand Deva Years make four Yugas viz, Satya Yuga, Treta Yuja, Dwapara Yuga and Kali Yuga and these four Yugas make one Maha Yuga which is Brahma’s one day! Satya Yuga comprises 4800 DevaYears including ‘Sandhya mana’ of 400 years and ‘Sandhyamsha maana of additional 400 years; Treta Yuga comprises 3600 Deva Years including 600 years of ‘Sandhya/ Sandhyamsha mana’each; Dwapara Yuga of 2400 years including 200 years of ‘Sandhya/ Sandhyamsha mana’each and Kali Yuga of 1000 years including 100 years each of Sandhya / Sandhyamsha manas.Deva Years are 360 times more than human years. For instance, the duration of Kali Yuga in human year terms is 432,000 years; Dwapara’s is 864000; Treta Yuga’s is12, 96,000 and of Satya Yuga is 17, 28,000 years; all the Yugas totalling 432, 00, 00,000 (432 million) make one Chaturyuga and that constitutes one Brahma Day!

Concept of Time and Creation (‘Brahma Srishti’) in Padma Purana

In one day of Brahma there are fourteen Manvantaras and each Manvantara has 8, 51,000 of Deva Years. There are two kalpas on one day-night of Brahma.At the end of the previous Kalpa, Brahma felt fresh from the previous night and found that Prithvi was submerged in water while Bhagavan Varaha Deva entered into water and Prithvi prayed to him; in response, Varahadeva emanated a ‘Ghur Ghur’ sound which was like the reverberation of Sama Veda, lifted up Prithvi from Rasala loka by the might of his horns, Devas rained fragrant flowers from the sky, Rishis went into rapturous tributes to Vishnu’s incarnated Varaha Rupa; and Brahma implored the latter to allow him recommence Srishti with his blessings as also to preserve and administer the Creation that he would so generate even as the Lord gracefully replied to say: ‘Tathastu!’ (So be it!).

Brahma’s first Srishti being Maha Tatva, the creation of Tanmatras was known as Bhuta Sarga or the Second Srishti; Vaikarika or Satvika Ahankara was the third Srishti of Indriyas or Aindriya Sarga; the Fourth Srishti is the Mukyha Sarga related to Mountains, Forests and other Sthaavara Srishti; the fifth Srishti relates to Pashu-Pakshi (Animals and Birds); the seventh Srishti was called Deva sarga or Urthva faced and was of Devas; and Seventh Srishti was of Manava Sarga; the Eighth was of Anugraha Sarga which could be of Satvika or Tamasic nature and finally the Ninth Srishti called the Kaumara Sarga which could be of Prakrita or Vaikrita Marg.

Depending on the carry forward of one’s own balance of ‘Papa-Punya’of the previous time-frame preceding the Pralaya, placement of lives was commenced by Brahma in the New Age. Arising out of his ‘Manasika Samkalpa’ (Mind born Proposal), Brahma created various species including Devas, Asuras, Pitaras and human beings. From his thighs, the evil Asuras emerged and as per his free will various birds were created.

Concept of Time and Creation (‘Brahma Srishti’) in Padma Purana

From his stomach surfaced cows, his shoulders the wolves; his face created horses, elephants, asses, nilgais, deer, camels, etc.each species multiplying several others. Brahma’s body hairs created fruits, roots and foodgrains. From his right extreme face, Brahma created, Gayatri Chhandah, Rig Veda, Tivritstoma, Rathantara, Agnihoshtha yagna; from South-faced he created Yajur Veda, Tristhub Chandas, Panchadasha stoma, Brihatsaama, etc; Sama Veda, Jagati Chhanda, Saptadashastoma, ‘Vairupa’ etc; from the Western face; Brahma created Ekavimshatstoma, Atharva Veda, Aptoryama, Anushthup chhanda, and Vairaja from the Uttaravarti Mukha. Miscellaneous ‘Pranis’ were created from any of the limbs of Brahma. To sum up thus at the beginning of the Kalpa, Prajapati Brahma created Devas, Asuras, Pitaras and human beings as also of Yakshas, Pishachas, Gandharvas, Apsaras, Siddhas, Kinnaras, Raakshasaas, Lions, Birds, Animals and Reptiles.

Focussing attention on human beings now, Bhishma asked the highlights of Varnashrama Vidhi and Pulastya Muni explained that Brahma created Brahmanas from the face, Kshatriyas from ‘Vakshasthali’ (chest), Vaishyas from thighs; and Shudras from the feet.These four Varnas are the important constituents of ‘Yagnas’; Devas are satisfied wirh their respective portions of ‘Havis’ (oblations) to Agni and being pleased with the Yagnas, Devas bestow good rains and good crops which leads to material prosperity.

The hearts and hands of every body tend to be clean and social customs and virtuous living would go hand in hand. Prajapati decided the duties of the Four Varnas, depending on the professions that human beings tended to follow like Brahmanas performing Yagnas, Vratas, Temple Tasks, and enabling various religious deeds of Virtue in favour of the members of three other Varnas etc.; Kshatriyas discharging the responsibilities of Kingship, Administration, Security against external enemies, collection of taxes and maintenance of Internal Law and Order; Vaishyas performing business, farming, trading and all matters involving finance, provision of materials to others by allowing reasonable profits for the services given etc. and Shudras supporting the members of the Three Varnas in the discharge of duties being undertaken by them.

Brahma materialised the above various kinds of Creations by applying his mental faculties but was not quite satisfied as the next generations so created were not adequate to fill in the universe; therefore he created Sages like Bhrigu, Pulaha, Kratu, Angira, Marichi, Daksha, Atri and Vasishtha, in addition to the four ‘Manasa Putras’ viz. Sanaka, Sanandana, Sanatana and Sanat Kumaras. As not all these sons were interested in family lives, Brahma created Rudra from his forehead and decided that half of the body be a woman; thus Eleven Rudras got materialised along with as many Rudranis who had a variety of Rupas ranging from ‘Sowmya’ (composure), ‘Krura’(unkindness), ‘Shanta’ (peacefulness), ‘Shyama’ (darkness), ‘Gaura’ (wheatish) and such other colours.

Further on, Brahma created Swayambhu Manu and the latter’s wife Shatarupa; the Manu couple gave birth to sons Priyavrata and Uttanapada and daughters Prasuti (married to Daksha) and Akruti (married to Ruchi Prajapati). To Prasuti and Daksha were born twenty four daughters, thirteen of whom were Shraddha, Lakshmi, Dhruti, Pushti, Tushti, Megha, Kriya, Buddhi, Lajja, Vapu, Shanti, Sidhi, and Kirthi (all these thirteen were married to Dharma); eleven more daughters were Khyati, Sati, Sambhuti, Smriti, Preeti, Kshama, Sannati, Anasuya, Urja, Swaha and Swadha; they were wedded respectively to Bhrigu, Shiva, Marichi, Angira, Pusasthya, Kratu, Atri, Vasishtha, Agni and Pitras.

The sons of Daksha’s daughters were Kamak by Shraddha, Darpa to Lakshmi, Niyam to Dhriti, Santhosh to Tushti, Lobha to Pushti, Shruta to Megha; Danda, Vinay and Naya to Kriya, Bodha to Buddhi, Vinay to Lajja, Vyavasayak to Vapu, Kshema to Shanti, Sukha to Siddhi, and Yash to Kirti.These were all the sons of Dharma. Kaam and Nandi gave birth to Harsha, the grand son of Dharma. Bhrigu and Khyati gave birth to Devi Lakshmi who was Lord Narayana’s wife. Bhagavan Rudra accepted Sati as his wife (Daksha’s daughter) but Devi Sati sacrificed her life pursuant to Daksha’s Yagna to which Rudra was uninvited but Sati insisted in attending it; she felt highly insulted by her father Daksha who also offended Rudra Deva and Rudra eventually destroyed Daksha Yagna. — with Srilan Srisukumaran.

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Karma Yoga – Yog Through Selfless Actions

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Karma Yoga - Yog Through Selfless Actions

 Karma Yoga is Meditation in Action:

“Karma” means action and “yoga” means loving unity of our mind with God. To perform karma and also practice yoga means to remain engaged in activity in the world while remaining in a state of devotional unity with God. This is true spiritual action.

Your bhakti yoga meditation practice will combine all these aspects and it will include:

  1. Daily sitting meditation
  1. Daily dynamic meditation woven seamlessly into the fabric of your life’s activities

Before we look at guidelines for these, let’s explore how process is described in the Hindu scriptures.

Karma Yoga of the Bhagavad Gita:

One of the most important scriptures of Hinduism, the Bhagavad Gita, was revealed under unusual circumstances: moments before a war and in the middle of a battlefield. It is comprised of a 700-verse dialogue between Lord Krishna, supreme God, and Arjuna, his loving disciple.

The all-in-one solution of the Bhagavad Gita for eliminating karma is Lord Krishna’s advice to practice akarma or actions that have no karmic consequence.

If we could perfect akarma in daily activity, the consequences of our actions would automatically be neutralized — even though we are engaged in action.

This means that from the point of view of karmic debt, no consequences would be added to our “account”. The only key to this is we must maintain an unbroken and continuous devotion to God.

Karma Yoga

Karma yoga philosophy in the Bhagavad Gita is summed up in one statement of Lord Krishna:

“Remember Me and fight.”

But is it really possible to simultaneously do devotional remembrance and be engaged in activity? Can the mind function in two places at the same time? This is definitely impossible, but for karma yoga to be done properly, both have to happen simultaneously.

For example, if you are at work and absorbed in a project, and remember God occasionally, how are both these actions accounted for as karmas?

The time you spent in devotional remembrance will be considered devotional action, and the time you spent engrossed in working will be considered normal action. This is not karma yoga.

Plus, a common misconception describes karma yoga as “performing action without being attached to the results”. Although this sounds noble, is it psychologically possible for any human being to do this?

The fact is because we are constantly trying to find authentic happiness, we will always anticipate the outcome of our actions in advance of doing them.

The practical form of the Gita’s karma yoga…

In the Gita, Krishna was both supreme God and Arjuna’s spiritual guide. Krishna advised Arjuna to surrender to Him and to simply follow His instructions. By transferring his motivation for action to a divine personality, Arjuna would not be responsible for the outcome of the actions he was instructed to perform.

For example, a police officer is issued a revolver, which he is instructed to use in the line of duty by his superiors. It could happen that he kills someone in the pursuit of law and order. In the eyes of the justice system, this will not be considered a crime. He did not use his own mental motivation to decide to kill someone — he simply followed the guidelines given to him by his superiors.

In Arjuna’s situation, in spite of engaging in war, all his actions were counted as devotion, because his heart, mind and body were fully dedicated to the will of Krishna.

This again highlights one of the most important points of karma yoga: The mind is the performer of action, not the physical body.

It is our personal motive that has to be carefully redirected for karmic consequences to change or be neutralized.

Karma Yoga

A Closer Look at the Spiritual Theory

If a practitioner is surrendered to a true divine Guru, and performs actions entrusted to him by his Guru, that activity is considered not only karma yoga, but also bhakti or spiritual action. It will be free of a karmic consequence. That practitioner is not directly attached to the results of that activity because his motive is to follow the instructions of his Guru.

Arjuna accepted Lord Krishn as his Guru at the very beginning of the Gita when he declared he was Lord Krishna’s disciple. He preserved the understanding during the entire Mahabharata War that he was doing service for his Guru.

In this way, just by holding this intention, his devotion remained unbroken and his actions were considered karma yoga. Thus, service to a true Guru is called karma yoga or devotion.

Practically speaking, a Guru will give instructions on how a practitioner can keep his mind engrossed in a state of continuous devotional remembrance. Simply by following these instructions, a disciple is automatically practicing karma yoga.

Those devotional guidelines take the form of (1) karma sanyas and (2) karma yoga.

Karma Sanyas – Quiet Time for Meditation

And old method of dyeing fabric in India was to place a cloth in a dye bath and then allow it to dry in the sun.

After drying, the intensity of the color faded. Again the cloth was placed in a dye bath, again it was placed in the sun, and again the color faded, but the second time more of the color remained.

After entering the dye bath multiple times, the color eventually became intense and fixed.

Similarly, to establish devotion in our hearts and minds, it is important to have a structured daily practice of sitting meditation.

Karma Sanyas

The main elements of a daily devotional practice include:

  1. Heart-centered prayer
  2. Kirtan or chanting meditation combined with active visualization
  3. Aarti-the offering of light – a brief ceremony that reaffirms the spirit of our devotional dedication

Karma Yoga – Dynamic Devotion

For the attainment of divine love, the Vedas state that there is only one rule and one prohibition that apply to bhakti yoga meditation. The rule is: “Always remember Radha Krishna.” The prohibition is, “Never forget Radha Krishna.”

This means that after our sitting meditation, our meditation should continue — while eating, sleeping, walking, working, talking, resting, and so on.

Wherever you are, all the time, whatever you are doing, remember your divine beloved and don’t forget Him! This simultaneous devotion and action is karma yoga. This state of devotional consciousness is cultivated over time with practice.

For example, in the old days street musicians with hand organs kept small monkeys. A monkey by nature is extremely active. How to make a monkey’s nature conform to sitting still, and that, too, in a confined space?

gita krishna radha

The musician’s technique was to first restrain the monkey with a 100-foot rope. If the monkey tried to go outside of this range, he was stopped. He thought, “Okay, I’ll jump around in a 100-foot area.”

When he was tied with a 50-foot rope he thought, “I went 100 feet yesterday, today I’m restricted to this much.” So he jumped around in a 50-foot area.

When the monkey was finally limited to only 1 foot of rope, he sat quietly, “Why should I drive myself crazy? I’ll just sit here.”

The human mind has this same monkey-like nature. It roams far and wide. Our goal is not to tame it’s active nature, but to train it to roam in a particular area. This is done by gently tying it with the devotional rope of love.

In sitting meditation we cultivate a feeling a devotional relationship with God. In active meditation we can continue this in three ways:

  • Embed your intention — Every person has a mission that guides his life’s activities. For example, very few people like to work, but they do it because their mission is to support themselves or their family. While they are at work, although this motive is hidden deep in their mind, it still guides their decisions and actions.Similarly, when we firmly understand the purpose of our life is God-realization, this intention deeply embeds itself in the mind. If cultivated properly, this subconscious devotional intention remains in all our activities, even when we are sleeping.
  • Feel divine presence — in sitting meditation we visualize and feel our relationship to God’s personal form. In activity, take hourly breaks for 30 seconds or a minute and with open eyes sense the presence of your worshipped form of God or Radha Krishna. Simply feel you are not alone. Imagine them near or far, sitting, standing or in any position, in any mood of love.
  • Share your awareness — After visualizing God’s presence, either feel He is watching you or that you are showing Him what you are doing.
  • Avoid wrong association — your associations and environment will affect your feeling of divine connection. Be mindful and avoid those situations that divert your devotional intention.

There is no restriction of time, place and activity for this remembrance. It can be done anywhere, at any time. You do not need to sit in a particular position or have closed eyes. This very simple practice will recall the blissful feelings of your seated meditation and help to stabilize your devotional experience.

 

 

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