Benefit of Pranayama

 

Yoga on a deeper level

RHYTHMICAL BREATHING

The breathing of worldly people is irregular. In exhalation the breath goes out 16 digits, and in inhalation only 12 digits, thus losing 4 clear digits of breath in every act of inspiration and expiration.

Now just imagine how much Prana is wasted every day by you at this rate!

If you can inhale 16 digits of Prana as in exhalation, everything is all right. There is absolutely no loss then.

You will have rhythmical breathing. The Kundalini will be roused. Moreover, by practicing this exercise and making it part and parcel of your daily life, you will enjoy perfect rest, a rest that you have never known or enjoyed even in your deep sleep.

The one striking feature of rhythmical breathing is that the time-unit is the same both in inhalation and exhalation.

This is done in the following manner: Inhale till you mentally count 6 OMs and exhale till you count mentally 6 OMs. This is breathing in and out in a measured and harmonious manner. This kind of breathing will harmonise the whole system.

There is another variety in rhythmical breathing. You inhale through both the nostrils till you mentally count 4 OMs, retain the breath till you count 8 OMs and exhale through both the nostrils till you count 4 OMs.

Then retain the breath outside (external Kumbhaka) till you count OMs.

These four processes constitute one Pranayama. Do this as many times as your strength and capacity would allow. Gradually increase the duration of inhalation and exhalation till you count 16 OMs.

There is no hurry. Enjoy every breath you inhale and exhale. Enjoy also the retention of breath. Pay good attention to the rhythm throughout. Feel the rhythm throughout your system.

By slow and gradual practice with zeal and enthusiasm, you will attain perfection. Weep not! Grieve not! You are nearing the goal now, my child!

KAPALABHATI

Kapala means a skull and Bhati means to shine. Because this exercise makes your skull shine, it is called Kapalabhati. It is a wonderful exercise to cleanse the skull nicely.

This exercise also does not come under the category of Pranayama, but as it is a breathing exercise, it deserves a place of honour.

Sitting on your usual meditative-pose, do Puraka and Rechaka so vigorously that you perspire profusely. There is no Kumbhaka in this exercise. But Rechaka plays a prominent part.

Puraka is mild, slow and long and is best done by releasing the abdominal muscles, while Rechaka is forceful and quick and is done by contracting the abdominal muscle with a backward push.

The important point to remember while doing this exercise is to keep the body, head and neck erect, and not to bend even a bit. In the beginning you can have one round only consisting of 10 expulsions in the morning. That will suffice. In the second week you can do the same in the evening also.

In the third week have two rounds in the morning and two in the evening. In this manner you can cautiously and slowly increase 10 expulsions to each round till you get 120 expulsions per round.

The benefits of this exercise are even more alluring. The respiratory system and the nasal passages are thoroughly cleansed, the spasm in the bronchial tubes is removed, asthma is cured, the apices of the lungs are nicely oxygenized, consumption is cured and the impurities of the blood are eliminated.

The circulatory and the respiratory systems are toned up beautifully, and the practitioner enjoys blooming health and vigour.

SURYABHEDA

Sitting on your favourite meditative pose again and closing the eyes, inhale through the right nostril, retain the breath by forming Jalandhara Bandha till perspiration flows from the tips of the nails and the hairs of the body stand on end, and then exhale through the left nostril slowly.

Of course in this exercise you cannot reach the point of perspiration at the very outset; but gradually increasing the period of Kumbhaka you will by all means attain it.

By the constant practice of this Kumbhaka, cephalalgia is relieved, coryza is cured, and the worms in the frontal sinuses are expelled.

UJJAYI

The practice of this Kumbhaka enhances the personal beauty of the practitioner. Assuming again your favourite pose, inhale through both the nostrils in a smooth, methodical and uniform manner till the inspired breath fills the space between the throat and the stomach with a noise.

Retain the breath as long as you can comfortably do and then exhale slowly through the left nostril.

The striking feature of this exercise is that a mild, uniform, continuous and peculiar sound is heard due to the partial closure of the glottis.

PRANAYAMA

This Kumbhaka is also practiced while standing or walking.

Then instead of exhaling through the left nostril only, you can exhale through both the nostrils. In any case, start with three rounds and add one round every week gradually.

The practitioner of this Kumbhaka gets rid of pulmonary, cardiac and dropsical diseases.

All diseases dependent upon deficient inhalation of oxygen are cured.

SITKARI

Folding the tongue in such amanner that the tip of the tongue touches the upper palate, draw the air through the mouth producing a sound of c. c. c., retain the breath as long as you can without the feeling of suffocation and then exhale through both the nostrils.

These three processes constitute one round. Start with three rounds and add one round every week.

This Kumbhaka increases the beauty and vigour of the body, removes hunger and thirst, indolence and sleep and makes the whole body cool. Many diseases of the blood are cured.

SITALI

Contract the lips and throw out the tongue. Fold the tongue like a tube and draw in the air through it making a hissing sound.

Fill the lungs and stomach slowly with the air drawn in, and retain the same as long as you can do with comfort. Then exhale through both the nostrils.

Practise this 10 to 20 times daily, morning and evening.

The practitioner acquires great tenacity of life and the power to repair the effects of injury.

He is freed from all fevers, splenitis and several other organic diseases. Like crabs, lobsters, serpents and frogs, he becomes proof against all kinds of inflammations.

He acquires the power to cast off his skin and endure the privation of air, food and drink. Poisons of all sorts in the blood are thrown out and the blood is purified.

Scorpion-stings and serpent-bites cannot injure him in any way. Whenever you feel thirsty, do this Pranayama a few times. At once your thirst will be quenched.

BHASTRIKA

Bhastrika means bellows. Quick succession of powerful expulsions of breath is the chief characteristic of this Pranayama.

Just as the village smith blows out his bellows quickly and rapidly, so also the practitioner of this exercise blows out the bellows of his lungs in quick and rapid succession.

Sit on Padmasana or Siddhasana with the body, neck and head erect. Close the mouth. Inhale and exhale quickly 6 to 10 times in rapid succession like the bellows of the village-smith.

While practicing this Pranayama a hissing sound is loudly heard.

If you can expel 10 times like this the tenth expulsion is followed by a deepest inhalation, retained as long as it can be done with comfort, and another deepest exhalation.

This completes one round of Bhastrika. Take rest for a while after one round is over, and do another round, and another round.

In the beginning you can have three rounds in the morning and three in the evening. You must be able to expel 120 times at a stretch by cautious and gradual practice.

If you can do Kapalabhati and Ujjayi nicely, you will find this Pranayama quite easy. Some do this exercise till they get quite fatigued.

Then you will profusely perspire. Stop the practice even if there is the slightest giddiness. Take a few normal breaths. Then you can resume the practice again after the giddiness is gone.

PLAVINI

This Pranayama requires some skill on the part of the practitioner. If you can do this perfectly, you can float on water for any length of time, even though you do not know swimming.

It enables you to live purely on air for some days.

It is done as follows: Drink the air like water through the mouth and fill your stomach with it.

The stomach becomes inflated. You will hear a tympanic sound, if you tap it with your fingers. Practise the Pranayama slowly and gradually.

The air is then expelled from the stomach by slow belching.

KEVALA KUMBHAKA

Kumbhaka is of two sorts—Sahita and Kevala. The Kumbhaka that is associated with Puraka and Rechaka is called Sahita; that which is devoid of these two is called Kevala (pure and absolute).

Kevala Kumbhaka should be practiced when the Sahita Kumbhaka has been completely mastered.

In the Vasishtha Samhita you will find: “When after giving up inhalation and exhalation, one holds his breath with ease, it is absolute Kumbhaka (Kevala Kumbhaka).”

In this Pranayama the practitioner can retain his breath as long as he likes. He attains the stage of Raja-Yoga.

Practise this three times a day, morning, midday and evening. He is a real Yogi who knows this Kumbhaka and Pranayama.

Now there is nothing unattainable by him in all the three worlds. This Kumbhaka cures all diseases, bestows longevity of life and awakens the Kundalini-Sakti, which passes through the hollow Sushumna-Nadi to the crown of the head, after piercing one Chakra after another.

BENEFITS OF PRANAYAMA

Perfection in Pranayama gives you the major eight Siddhis viz., Anima, Mahima, Laghima, Garima, Prapti, Prakamya, Vasitvam and Isitvam. Anima is the power to become as minute as you like, whereas Mahima makes you as big as you like.

By Laghima you can make your body as light as a feather and fly in the sky thousands of miles in a minute. Garima can make your body as heavy as a mountain.

By the power of Prapti you can predict all future events, understand unknown languages, cure any disease, hear distant sounds, see distant objects, smell mystical fragrant odours, touch the sun and the moon with the tip of your fingers from where you stand, and understand the language of birds and beasts. Indeed you can attain all desired objects.

By Prakamya you can cast away the old skin and assume a youth-like appearance for an unusual length of time.

You can also enter the body of another person. Sri Sankaracharya had this power.

He entered the body of the Raja of Benares. Yayati, Tirumulanar and Raja Vikramaditya had also this power.

Vasitvam is the power to tame wild beasts and bring them under your control.

By the exercise of this power, you can make anybody obey your orders and wishes. You can control the elements and be amaster of passions and emotions.

Isitvam is the attainment of all divine powers. You now become the Lord of the universe. You can give life to a dead man.

Kabirdas, Tulasidas, Akalkot Swami and many others had this power. By possessing this power you can penetrate all secrets of nature, know the events of the past, present and future and become one with the Supreme Soul.

You will also get the thirty-six other minor Siddhis such as freedom from hunger and thirst, heat and cold, pleasure and pain; death at your will, playing with gods, power to transmute baser metals into gold.

SRI SWAMI SIVANANDA

http://www.SivanandaDlshq.org/

THE DIVINE LIFE SOCIETY
P.O. SHIVANANDANAGAR—249 192
Distt. Tehri-Garhwal, Uttar Pradesh,
Himalayas, India.

Rahu and Saturn Conjunction

 

A tug of war between traditional and modern ethics

What is Shrapit Dosh or Pitar Dosh?

Shrapit Dosh or Pitar Dosh is formed when in horoscope conjunction of Saturn & Rahu is made and placed in any house.

Vedic Astrology is like a sea and most modern astrologers use a drop of seawater to predict events or provide remedies to clients.

There are thousands of good and evil conjunctions of planets explained in Vedic Astrology.

However, the conjunction between Saturn and Rahu is considered the most frightening and deadly.

Significance of Saturn in Vedic Astrology

Saturn and Rahu both are evil planets Saturn represents hardship, pain, suffering, depression, hindrance, obstacles and bottleneck in life. 

It’s the slowest planet and gives its fruits after a lot of effort and hardships.

Saturn is also a lord of justice and brings ups and downs in our life according to our past life karma.

Saturn is also a karaka and lord of the 6^th, 8^th, and 12^th houses mainly these houses are related to detachment and sufferings.

These houses mostly bring misery, sorrow, poverty, accidents, unnecessary expenses, hospitalization, debts & disease unless aspect by good planets.

Saturn is considered a judge it delivers fruits of our deeds. It is also a great teacher taking us through a major spiritual transformation of our life.

Saturn is a reality and takes us away from an imaginary or fantasy world, fairy tales and daydreaming do not fit in Saturn's world.

To get success and outcome you must go through a proper channel and hard work there is no shortcut for achieving a desired result in the Saturn domain.

Saturn does not like inaction, laziness, procrastination, running away from responsibilities and making money from the illegal channels.

Saturn also makes a person spiritual by constantly giving him hardship and problems in his materialistic life.

Needless to say, the majority of people in the age of downfall (Kalyuga) pray, remember or worship God when they go through an odds circumstances in their life, so by giving hardship indirectly Saturn force or push them into spirituality to teach a real and higher purpose of life.

Significance of Rahu in Vedic Astrology

Rahu is considered the evilest planet in Vedic astrology.

Rahu is a shadow entity, one that causes eclipses, and is the king of meteors. It is a shadow planet that does not have any existence only shows an illusory world far away from reality.

According to Vedic Astrology Rahu is evil and inauspicious planet and represents materialism, mischief, fear, insatiable, obsession, and confusion.

Why Rahu is insatiable? Amazing logic, Rahu only has a head no lower body.  When we eat food first go through the tongue taste is felt then food goes into the lower part of the body.

Rahu does not have a lower body just represents the upper head.

Therefore, Rahu- affected persons always feel insatiable and tend to have binge eating.   Such people keep eating but don’t get satisfaction and always feel something is missing.

Rahu represents meat & all animal-based food, smoking, drugs, and alcohol. These are a kind of addiction and never give you satisfaction like normal food.

Have you ever observed chain-smokers keep smoking and never get real satisfaction?

Boozer feels the same way, keeps drinking and goes away from reality Rahu pushes them into a fantasy world.

Sometimes the real world is full of ups and downs with a lot of expectations and responsibilities.

By taking drugs, cigarettes and booze which directly affect their head and mind they transitory ecstasy but after a moment they come back to their insatiable nature.

This is a hidden secrete of Rahu you can also call it dopamine effects on our mind in a scientific language.

Surprisingly, nature has its own limit and always creates a balance if something is excess or imbalanced.

Google the most powerful company and search engine used by everyone to get a piece of information on the internet is an indirect form of Rahu.  Any small or big information is just a click away from google.

Internet and electricity are co-related so both have a strong influence on each other.

The dark web is a strong form of Rahu and access by a limited number of people.

Why Rahu & Saturn conjunction is considered inauspicious   

Although Saturn and Rahu both are evil planets both have different nature.

On the one side, Saturn represents hard work, discipline, social welfare, honesty, integrity, traditional and conventional things in our life.

On the other side Rahu represents taking shortcuts to get the desired result, conning, deceiving, lying, imitating, disguising, stealing, gambling, betting, and taking drugs.

Rahu always takes the shortcut and form new unconventional policies to get the desired result.

For instance, Saturn is like a teacher who keeps guiding students to study well throughout the year to get good marks in examinations.

However, Rahu promotes shortcut and unconventional methods of study by copying or cheating in examinations.

Copying in the examination is not good for students by copying or cheating in exam students would take away from real wisdom and knowledge which is attained through proper studying and in a company of an experienced mentor. 

 

Negative Aspect of this Conjunction

A person who has Saturn & Rahu conjunction in horoscope always feels a tug of war between the heart and mind while making important decisions of life.

Saturn encourages a person to do good deeds or karma and also by promoting, motivating, and advocating perseverance, patience, diligence, confidence, peacefulness, Justice, sensitivity to lower class people, empathy and sympathy for the poor & needy, and determination to get the desired result.

While Rahu is totally opposite to Saturn advocate paranoid, impulsive, insecure, hostile, dishonest, withdrawn, isolated, cruel, illogical, melodramatic, manipulative, superficial, irresponsible, jealous, bossy and pushy nature of a person.

Rahu & Saturn conjunction also called a Shrapit Dosh or Pitra Dosh means a person having such a combination in a horoscope was cursed by someone in his past life due to his inhuman and bad deeds.

A person having Shrapit Yog in horoscope goes through a lot of ups and downs in his life and unable to enjoy comforts and luxury in life. 

It is considered a very bad conjunction and may cause a number of issues and problems in a person life like depression, suicidal tendency, mental disorder, divorce, isolation, fighting with family members, dissatisfaction and tension in professional life, premature death, obstacles, and hindrance in making money or buying property, instability in life, social boycott or alienation.

It’s seen that such a person is also possessed or haunted by Ghosts and Spirits.

However, on the basis of planets placement in a horoscope does not mean that a person will experience above bottleneck in his life.

A lot of other aspects to be also checked in a horoscope to make a correct and accurate prediction.

Planet’s sign, nakshatra, aspects, position, strengths, and friendship also plays a vital role to declare the result.

Positive Aspect of this conjunction

Rahu is called a kingmaker or breaker in the age of downfall (Kalyuga), so if Rahu is strong in a horoscope such a person can attain a new height in his life especially in politics and the mafia world.

In today’s world, Rahu manipulation and cunningness are widely used by politicians to get elected.

Liquor business, gambling, dark web, electricity, cinema, prostitution, mafia, profiteering, and black money, and all other illegal and taboo function of society related to sin products come under Rahu dominance.

Therefore to get quick money, name & fame this combination is very fruitful, however, sometimes it does not last for a longer period and person witness a severe downfall in his life.  

Shrapit Dosh and its effective remedy

The best remedy for this combination is worshipping Lord Shiva.

We cannot change our destiny or effects of bad karma of past life however by worshiping lord Shiva or offering water to Shivlinga person get peace of mind and the power to fight back to odd circumstances.

Saturn and Rahu can only be pacified by worshipping lord shiva, as Lord Shiva is respected and regarded by both Demon and  Dev (celestial God).

He is a God of Gods (Devo ke Dev Mahadev) does not discriminate and give his blessing to all irrespective of their creed, caste, color, religion, or ideology.

Serving poor and needy people on Saturday also ward off the negative effects of this combination.

Great Remedy to get Inner Peace

 

Vigyan Bhairav Tantra-Osho

https://www.osho.com/

SUTRA:

DEVI ASKS:

OH SHIVA, WHAT IS YOUR REALITY?

WHAT IS THIS WONDER-FILLED UNIVERSE?

WHAT CONSTITUTES SEED?

WHO CENTERS THE UNIVERSAL WHEEL?

WHAT IS THIS LIFE BEYOND FORM PERVADING FORMS?

HOW MAY WE ENTER IT FULLY, ABOVE SPACE AND TIME, NAMES AND

DESCRIPTIONS?

LET MY DOUBTS BE CLEARED!

VIGYANA BHAIRAVA TANTRA mean the technique of going beyond consciousness. VIGYANA means consciousness, BHAIRAVA means the state which is beyond consciousness, and TANTRA means the method: the method of going beyond consciousness.

It is not that the mind doubts, mind is the doubt! Unless the mind dissolves, doubts cannot be cleared. Shiva will answer. His answers are techniques -- the oldest, most ancient techniques. But you can call them the latest also because nothing can be added to them.

They are complete -- one hundred and twelve techniques. They have taken in all the possibilities, all the ways of cleaning the mind, transcending the mind.

Not a single method could be added to Shiva's one hundred and twelve methods in VIGYANA BHAIRAVA TANTRA, is five thousand years old. Nothing can be added; there is no possibility to add anything. It is exhaustive, complete. It is the most ancient and yet the latest, yet the newest.

Old like old hills -- the methods seem eternal -- and they are new like a dewdrop before the sun, because they are so fresh. These one hundred and twelve methods of meditation constitute the whole science of transforming mind.

SHIVA REPLIES:

RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS.AFTER BREATH COMES IN (DOWN) AND JUST BEFORE TURNING UP (OUT) --THE BENEFICENCE.

That is the technique:

RADIANT ONE, THIS EXPERIENCE MAY DAWN BETWEEN TWO BREATHS.

After breath comes in -- that is, down -- and just before turning out -- that is, going up --THE BENEFICENCE. Be aware between these two points, and the happening. When your breath comes in, observe.

For a single moment, or a thousandth part of a moment, there is no breathing -- before it turns up, before it turns outward. One breath comes in; then there is a certain point and breathing stops. Then the breathing goes out.

When the breath goes out, then again for a single moment, or a part of a moment, breathing stops. Then breathing comes in. Before the breath is turning in or turning out, there is a moment when you are not breathing.

In that moment the happening is possible, because when you are not breathing you are not in the world. Understand this: when you are not breathing you are dead; you ARE still, but dead. But the moment is of such a short duration that you never observe it.

For tantra, each outgoing breath is a death and each new breath is a rebirth. Breath coming in is rebirth; breath going out is death.

The outgoing breath is synonymous with death; the incoming breath is synonymous with life. So with each breath you are dying and being reborn. The gap between the two is of a very short duration, but keen, sincere observation and attention will make you feel the gap. If you can feel the gap, Shiva says,

THE BENEFICENCE. Then nothing else is needed. You are blessed, you have known; the thing has happened.

You are not to train the breath. Leave it just as it is. Why such a simple technique? It looks so simple. Such a simple technique to know the truth? To know the truth means to know that which is neither born nor dies, to know that eternal element which is always.

You can know the breath going out, you can know the breath coming in, but you never know the gap between the two. Try it. Suddenly you will get the point -- and you can get it; it is already there. Nothing is to be added to you or to your structure, it is already there.

Everything is already there except a certain awareness. So how to do this? First, become aware of the breath coming in. Watch it. Forget everything, just watch breath coming in -- the very passage.

When the breath touches your nostrils, feel it there. Then let the breath move in. Move with the breath fully consciously.

When you are going down, down, down with the breath, do not miss the breath. Do not go ahead and do not follow behind, just go with it.

Remember this: do not go ahead, do not follow it like a shadow; be simultaneous with it. Breath and consciousness should become one.

The breath goes in -- you go in. Only then will it be possible to get the point which is between two breaths. It will not be easy. Move in with the breath, then move out with the breath: in-out, in-out.

Buddha tried particularly to use this method, so this method has become a Buddhist method. In Buddhist terminology it is known as Anapanasati Yoga. And Buddha's enlightenment was based on this technique -- only this.

All the religions of the world, all the seers of the world, have reached through some technique or other, and all those techniques will be in these one hundred and twelve techniques.

This first one is a Buddhist technique. It has become known in the world as a Buddhist technique because Buddha attained his enlightenment through this technique.

Buddha said, "Be aware of your breath as it is coming in, going out -- coming in, going out." He never mentions the gap because there is no need. Buddha thought and felt that if you become concerned with the gap, the gap between two breaths, that concern may disturb your awareness.

So he simply said, "Be aware. When the breath is going in move with it, and when the breath is going out move with it. Do simply this: going in, going out, with the breath." He never says anything about the latter part of the technique.

The reason is that Buddha was talking with very ordinary men, and even that might create a desire to attain the interval.

That desire to attain the interval will become a barrier to awareness, because if you are desiring to get to the interval you will move ahead. Breath will be coming in, and you will move ahead because you are interested in the gap which is going to be in the future.

Buddha never mentions it, so Buddha's technique is just half. But the other half follows automatically. If you go on practicing breath consciousness, breath awareness, suddenly, one day, without knowing, you will come to the interval.

Because as your awareness will become keen and deep and intense, as your awareness will become bracketed -- the whole world is bracketed out; only your breath coming in or going out is your world, the whole arena for your consciousness -- suddenly you are bound to feel the gap in which there is no breath.

When you are moving with breath minutely, when there is no breath, how can you remain unaware? You will suddenly become aware that there is no breath, and the moment will come when you will feel that the breath is neither going out nor coming in. The breath has stopped completely. In that stopping, THE BENEFICENCE.

This one technique is enough for millions. The whole of Asia tried and lived with this technique for centuries. Tibet, China, Japan, Burma, Thailand, Ceylon -- the whole of Asia except India has tried this technique.

Only one technique and thousands and thousands have attained enlightenment through it. And this is only the first technique.

But unfortunately, because the technique became associated with Buddha's name, Hindus have been trying to avoid it. Because it became more and more known as a Buddhist method, Hindus have completely forgotten it.

And not only that, they have also tried to avoid it for another reason. Because this technique is the first technique mentioned by Shiva, many Buddhists have claimed that this book, VIGYANA BHAIRAVA TANTRA, is a Buddhist book, not a Hindu book.

It is neither Hindu nor Buddhist -- a technique is just a technique. Buddha used it, but it was there already to be used. Buddha became a buddha, an enlightened one, because of the technique.

The technique preceded Buddha; the technique was already there. Try it. It is one of the most simple techniques -- simple compared to other techniques;

I am not saying simple for you. Other techniques will be more difficult. That is why it is mentioned as the first technique.

What is reality materialism or spiritualism?

The question of what is reality - materialism or spiritualism - has been debated by philosophers, scientists, and spiritual leaders for centuries. Materialism and spiritualism are two distinct worldviews that offer very different perspectives on the nature of reality. In this blog, we will explore these two perspectives in detail and examine their strengths and weaknesses. Materialism Materialism is a worldview that sees the physical world as the only reality. According to materialists, everything in the universe, including human beings, is made up of physical matter and energy. Materialism is a reductionist worldview that seeks to explain everything in terms of physical laws and processes. Materialism is based on the belief that the physical world is objective and can be studied and understood through scientific inquiry. Materialists believe that reality can be reduced to its component parts and explained through the laws of physics, chemistry, and biology. The strengths of materialism lie in its empirical approach to understanding the world. Materialists have been successful in developing scientific theories and technologies that have transformed our lives in many ways. From the discovery of electricity to the development of computers, materialism has provided us with a framework for understanding and manipulating the physical world. However, materialism has some weaknesses. Materialism reduces everything to physical matter, which means that it does not have a place for the subjective experiences of consciousness, morality, and spirituality. Materialism also struggles to explain the nature of consciousness and how it arises from physical matter. This limitation is known as the "hard problem of consciousness." Spiritualism Spiritualism, on the other hand, is a worldview that sees the physical world as only one aspect of reality. According to spiritualists, there is a non-physical aspect of reality that cannot be explained by the laws of physics and chemistry. This non-physical aspect of reality is often called the spiritual realm, and it is believed to be the source of consciousness, morality, and spirituality. Spiritualism is based on the belief that there is a higher power or divine force that governs the universe. This force is often called God, the Universe, or the Source. Spiritualists believe that everything in the universe is interconnected, and that there is a spiritual dimension to all aspects of life. The strengths of spiritualism lie in its recognition of the subjective experiences of consciousness, morality, and spirituality. Spiritualism offers a framework for understanding the non-physical aspects of reality that materialism cannot explain. It provides a sense of purpose and meaning to life beyond the material world. However, spiritualism also has some weaknesses. One of the main criticisms of spiritualism is that it is often based on subjective experiences and beliefs, which can vary greatly from person to person. Spiritualism can also be criticized for its lack of empirical evidence to support its claims about the spiritual realm. Comparison between Materialism and Spiritualism The debate between materialism and spiritualism is often framed as a debate between science and religion. However, this framing can be misleading, as both materialism and spiritualism have scientific and religious components. Materialism is based on the scientific method and empirical evidence, while spiritualism is often based on personal experience, intuition, and faith. However, materialism also has its religious aspects, as it often assumes a worldview that is based on the belief in a physical universe that operates according to physical laws. Both materialism and spiritualism have strengths and weaknesses, and both offer different perspectives on reality. Materialism offers an empirical approach to understanding the physical world, while spiritualism offers a framework for understanding the non-physical aspects of reality. In conclusion, the debate between materialism and spiritualism is an ongoing one, and there is no definitive answer. Both worldviews offer valuable insights into the nature of reality, and it is up to each individual to decide which worldview to choose to grow in spirituality.

Karma Yoga

 

KARMA YOGA

Half-hearted service is no service at all. Give your whole heart, mind and soul when you serve. This is very important when you practise Karma Yoga.

Some people have their body in one place, mind in another place, and soul in another place.

This is the reason why they do not realise any substantial progress in the path. Forget not the goal of life amidst selfish activities.

The goal of life is Self-realisation. Are you attempting to reach the end and aim of life? Are you doing Japa, Pranayama and Meditation?

Have you kept up the ideal before the mind’s eye? That day in which you do not practise any spiritual Sadhana is wasted.

Give the mind to God and the hand to work. You will have to analyse and scrutinise your motives. It is the selfish motive and not the work itself that binds a man to Samsara.

Prepare the mind for Karma Yoga. Mere selfish work cannot be taken as Yogic activity. The mind is so framed that it always expects something for a small piece of work.

When you smile you expect a return of smile from your friend. When you raise your hand in salutation, you expect a salute from other people. Even when you give a cup of water to another man, you expect him to be grateful to you. When such is the case how can you perform Nishkama Karma Yoga?

Life is very precious. Live in the spirit of the Gita’s teaching and work without expectation of fruits and egoism. Think you are Nimitta in the hands of Lord Narayana. If you work with this mental attitude you will become a Yogi soon. Work never degrades a man.

Unselfish work is Puja of Narayana. Work is worship. All works are sacred. There is no menial work from the highest view point, from the view point of the absolute, from the view point of Karma Yoga.

Even scavenging when done with the right spirit and mental attitude is Yogic action. Even a scavenger can realise God in his own station of life by service.

The famous butcher Dharma Vyadha of Mahabharata realised God in his meat shop (through serving his parents). You all have got inside all materials for wisdom. There is a vast magazine of power and knowledge within you. It wants kindling. Now wake up, Oh Saumya!

When you work disinterestedly without any agency and when you surrender the works and fruits as Ishvararpana, all Karmas are transformed into Yogic Kriyas.

Walking, eating, sleeping, answering the calls of nature, talking, etc., become offering unto the Lord. Every bit of work is Yoga for you. Think that Lord Siva is working through your hands, and is eating through your mouth.

Think that your hands are the hands of Lord Siva. In the beginning some of your actions may be selfish and some may be unselfish. In the long run you can do all actions in an unselfish manner.

Scrutinise your motives always. This is the keynote for Nishkamya Karma Yoga. Every act can be spiritualised when the motive becomes pure. Work is meditation. Serve everyone with intense love without any idea of agency without expectation of fruits or reward.

If you adopt the path of Jnana, feel you are a silent Sakshi and the Prakriti does everything.

It is selfishness that has deplorably contracted your heart. Selfishness is the bane of society. Selfishness clouds understanding. Selfishness is petty-mindedness.

Bhoga increases selfishness and selfish Pravritti. It is the root cause for human sufferings. Real spiritual progress starts in
selfless service.

Serve the Sadhus, Sannyasins, Bhaktas and poor, sick persons with Bhava, Prema and Bhakti. The Lord is seated in the hearts of all.

The spirit of service must deeply enter into your very bones, cells, tissues, nerves, etc. The reward is invaluable. Practise and feel the cosmic expansion and infinite Ananda. Tall talk and idle gossiping will not do, my dear friends! Evince intense zeal and enthusiasm in work.

Be fiery in the spirit of service. Have Nishta with God and Cheshta with hands like the Bahurupi who has the Nishta of a male and the Cheshta of a female.

You will be able to do two things at a time by practice. The manual work will become automatic, mechanical or intuitive.

You will have two minds. A portion of the mind will be at work; three quarters of the mind will be in the service of the Lord, in meditation, in Japa. Karma Yoga is generally combined with Bhakti Yoga.

A Karma Yogin offers to the Lord as an oblation whatever he does through the Karma Indriyas. This is Ishvara Pranidhana.

Training For Karma Yoga

A raw untrained aspirant feels, “My preceptor is treating me like a servant or a peon. He is using me for petty jobs.” He who has understood the right significance of Karma Yoga will take every work as Yogic activity or worship of the Lord. There is no menial work in his vision. Every work is Puja of Narayana.

In the light of Karma Yoga all actions are sacred. That aspirant who always takes immense delight in doing works which are considered by the worldly man as menial services, and who always does willingly such acts only will become a dynamic Yogi. He will be absolutely free from conceit and egoism.

He will have no downfall. The canker of pride cannot touch him.
Study the autobiography of Mahatma Gandhiji.

He never makes any difference between menial service and dignified work. Scavenging and cleaning of the latrine is the highest Yoga for him. This is the highest Puja for him. He himself has done cleaning of latrines.

He has annihilated this illusory little ‘I’ through service of various sorts. Many highly educated persons joined his Ashram for learning Yoga under him. They thought that Gandhiji would teach them Yoga in some mysterious manner in a private room and would give lessons on Pranayama, meditation, abstraction, awakening Kundalini, etc.

They were disappointed when they were asked to clean the latrine at first. They left the Ashram immediately. Gandhiji himself does repairing of his shoes.

He himself used to grind flour and take upon his shoulders the work of others also when they were unable to do their allotted portion of work for the day in the Ashram.

When an educated person, a new Ashramite, felt shy to do grinding work, Gandhiji himself would do his work in front of him and then the man would do the work himself from the next day willingly. In the West cobblers and peasants have risen to a very great position in society.

Every work is a respectable work for them. A boy applies polish to the boots in the streets of London for a penny, carries newspapers and journals in the afternoon for sale and works as an apprentice under a journalist during his leisure hours at night.

He studies books, works hard, never wastes a minute and in a few years becomes a journalist of great repute and international fame.

In Punjab some graduates have taken to hair-dressing work. They have understood the dignity of labour.

A real Yogi does not make any difference between menial and respectable work. It is only an ignorant man who makes such a difference. Some aspirants are humble in the beginning of their spiritual career.

When they get some name and fame, some followers, admirers, devotees and disciples, they become victims to pride. They cannot do any service. They cannot carry anything on their heads or hands.

That Yogi who carries the trunk on his head without the slightest feeling in the railway platform amidst a multitude of his admirers, disciples and devotees, without making any outward show of humility must be adored. Sage Jada Bharata carried the palanquin of King Rahugana on his shoulders without murmuring.

Lord Krishna shampooed the legs of a Raja when his barber devotee was on
leave. Sri Rama carried a pot of water for the ablution of one of his devotees.

Sri Krishna took the form of a menial servant as Vithoo and paid the money to the Nawab on behalf of his devotee, Dhamaji. If you really want to grow in the spiritual path you must do all sorts of service daily till the end of life. Then only you are safe.

Do not stop doing service when you have become a famous Yogi. The spirit of service must enter every nerve, cell, tissue and bone of your body. It must be ingrained in you. Then only you will become a real, full-blown practical Vedantin.

Is there any greater Vedantin or Karma Yogin than Lord Buddha? He still lives in our hearts, because the spirit of service was ingrained in him and he spent his whole life in serving others in various ways.

You can also become a Buddha if you apply yourself diligently to selfless service with the right mental attitude. Attain Nirlipta State Lord Krishna says in His Gita: “Tasmat sarveshu kaleshu mam anusmara yudhyacha—Therefore, at all times think of Me and fight.” Give the mind to God and the hand to work.

The typist works at the machine and talks with his friends. The player on the harmonium plays on the organ and talks and jokes with his friends; the lady knits and talks with her comrades.

The mind of the girl who has a water pot on her head is on the water pot, though she is talking and joking with her companions while she is walking on the road.

A nurse while she is nursing the baby of another lady has her mind rivetted on her own baby. A cowherd while he is looking after the cows of other people has his mind fixed on his own cow.

Even so, have your mind fixed at the lotus feet of the Lord, while you are doing your household duties and office work. You will realise Self-consciousness quickly.

Just as the water remains unaffected in the lotus leaf, just as the oil floats upon the surface of the water without being affected in any way, so also you should remain in the world amidst pleasures and difficulties.

Just as the tongue is not affected by taking ghee, so also you should remain unaffected even amidst worldly activities and troubles. You must keep up the Nirlipta state. This is Jnana.

This is balance (Samata). You may fail to keep the balance and Nirlipta state a thousand and one times. But in the long run you are bound to succeed if you persist in your practice and if you discipline the mind properly. Every failure is a pillar for future success. Remember this point well.

A Karma Yogin should not expect even return of love, appreciation, gratitude, admiration from the people whom he is serving.

Only he who has reduced his wants and controlled the Indriyas can do Karma Yoga. How can a luxurious man with revolting Indriyas serve others?

He wants everything for himself and wants to exploit and domineer others. Another qualification is that you must be balanced in success or failure, gain or loss, victory or defeat. You must be free from Raga and Dvesha. “An action which is ordained, done by one undesirous of fruit, devoid of attachment, without love or hate, that is called pure.”

Karma means work or action. According to Jaimini, rituals like Agnihotra, Yajnas, etc., are termed Karmas.

There is a hidden power in Karma termed Adrishta which brings in fruits of Karmas for the individual. Karma is all for Jaimini. Karma is everything for a student of Mimamsic school of thought. Jaimini is the founder of Purva Mimamsa.

He was student of Maharishi Vyasa, the founder of Uttara Mimamsa or Vedanta. The Mimamsa school deny the existence of Ishvara who awards the fruits of works. According to the Gita, any action is Karma. Charity, sacrifice, Tapas are all Karmas.

In a philosophical sense, breathing, seeing, hearing, tasting, feeling, smelling, walking, talking, etc., are all Karma. Thinking is the real Karma. Raga-Dvesha constitute the real Karma.

How To Find Right Or Wrong Action

Have right thinking. Use your reason and commonsense. Follow the injunctions of the Sashtras. Consult the code of Manu or Yajnavalkya Smriti whenever you have doubts. You will be able to find out whether you are doing right or wrong action. If you say, “Sastras are countless.

They are like the ocean. I can hardly understand the truths that are inculcated. I cannot fathom and gauge their depths.

There are contradictions. I am puzzled and bewildered.” Then strictly follow the words of a Guru on whom you have absolute faith and confidence.

The third way is: Have fear in God. Consult your conscience. The shrill, inner voice will guide you.

As soon as you hear the voice, do not delay even a moment. Start the action diligently without consulting anybody. Practise to hear the inner voice in the morning at 4 a.m.

If there is fear, shame, or pricking of conscience, know that you are doing a wrong action. If there is joy, exhilaration or satisfaction understand that you are doing right action.

Inner Voice When the diverse, confining sheaths of Atman have been dissolved by Sadhana, when the different Vrittis of the mind have been controlled by mental drill or gymnastics, when the conscious mind is not active, you enter the realm of spirit life, the superconscious mind where Buddhi and pure reason and intuition, the faculty of direct cognition of Truth manifest.

You pass into the kingdom of peace where there is none to speak, you will hear the voice of God which is very clear and pure and has an upward tendency. Listen to the voice with attention and interest. It will guide you. It is the voice of God.

THE DIVINE LIFE SOCIETY
P.O. SHIVANANDANAGAR—249 192
Distt. Tehri-Garhwal, Uttar Pradesh,
Himalayas, India.

http://www.SivanandaDlshq.org/