Guidance Of Sages & Scriptures of India
GUIDANCE FOR MEDITATION AND LIFE
Quote 27
The world is bound by actions other than those performed for the sake of sacrifice (selfless actions). Therefore, O son of Kunti, perform action for the sake of sacrifice, for duty alone, free from attachment!
The greater part of the practical lessons which the Yogi gives us is in the mind, the power of concentration and meditation…. We have become so materialistic. When we think of ourselves, we find only the body. The body has become the ideal, nothing else. Therefore a little physical help is necessary….
First, to sit in the posture in which you can sit still for a long time. All the nerve currents which are working pass along the spine. The spine is not intended to support the weight of the body. Therefore the posture must be such that the weight of the body is not on the spine. Let it be free from all pressure.
There are some other preliminary things. There is the great question of food and exercise….
The food must be simple and taken several times a day instead of once or twice. Never get very hungry. “He who eats too much cannot be a Yogi. He who fasts too much cannot be a Yogi. He who sleeps too much cannot be a Yogi, nor he who keeps awake too much.” (Gita, VI. 16.) He who does not do any work and he who works too hard cannot succeed. Proper food, proper exercise, proper sleep, proper wakefulness — these are necessary for any success.
What the proper food is, what kind, we have to determine ourselves. Nobody can determine that for us. As a general practice, we have to shun exciting food…. We do not know how to vary our diet with our occupation. We always forget that it is the food out of which we manufacture everything we have. So the amount and kind of energy that we want, the food must determine….
Violent exercises are not all necessary…. If you want to be muscular, Yoga is not for you. You have to manufacture a finer organism than you have now. Violent exercises are positively hurtful…. Live amongst those who do not take too much exercise. If you do not take violent exercise, you will live longer. You do not want to burn out your lamp in muscles! People who work with their brains are the longest-lived people…. Do not burn the lamp quickly. Let it bum slowly and gently…. Every anxiety, every violent exercise physical and mental means you are burning the lamp.
The proper diet means, generally, simply do not eat highly spiced foods. There are three sorts of mind, says the Yogi, according to the elements of nature. One is the dull mind (tamas), which covers the luminosity of the soul. Then there is that which makes people active (rajas), and lastly that which makes them calm and peaceful (satva).
Dull people. Now there are persons born with the tendency to sleep all the time. Their taste will be towards that type of food which is rotting. It is a natural tendency with them.
Then active people. Their taste is for everything hot and pungent, strong alcohol….
Satvik people are very thoughtful, quiet, and patient. They take food in small quantities, and never anything bad.
Then there are various sorts of breathing exercises. One consists of three parts: the drawing in of the breath, the holding of the breath — stopping still without breathing — and throwing the breath out. Some breathing exercises are rather difficult, and some of the complicated ones are attended with great danger if done without proper diet. I would not advise you to go through any one of these except the very simple ones.
Take a deep breath and fill the lungs. Slowly throw the breath out. Take it through one nostril and fill the lungs, and throw it out slowly through the other nostril. Some of us do not breathe deeply enough. Others cannot fill the lungs enough. These breathings will correct that very much. Half an hour in the morning and half an hour in the evening will make you a new person. This sort of breathing is never dangerous. The other exercises should be practiced very slowly. And measure your strength. If ten minutes are a drain, only take five.
The Yogi is expected to keep his own body well. These various breathing exercises are a great help in regulating the different parts of the body. All the different parts are inundated with breath. It is through breath that we gain control of them all. Disharmony in parts of the body is controlled by more flow of the nerve currents towards them.
Do not despair! Awake, arise, and stop not until the goal is reached!…
Complete Works of Swami Vivekananda
Volume 2
Practical Religion
[योग-वासिष्ठ – Yoga Vasishta is a dialogue between Sage Vasishta and Lord Sri Rama.]
Unreality of the World
1. Just as the great ocean of milk became still when the Mandara Mountain (with which the milk was churned by the Devas and the Asuras – Gods and Demons) became still, even so the illusion of samsara comes to an end when the mind is stilled.
2. Samsara rises when the mind becomes active and ceases when it is still. Still the mind, therefore, by controlling the breath and the latent desires (latent mental impressions – Vasanas).
3. This worthless samsara is born of one’s imagination and vanishes in the absence of imagination. It is certain that it is absolutely unsubstantial.
4. The idea of a live snake in a picture of a snake ceases to be entertained when the truth is known. Similarly samsara ceases to exist when the Truth is realized, even if it continues to appear.
5. This long-living ghost of a samsara which is the creation of the deluded mind of man and the cause of his sufferings disappears when one ponders over it.
6. Oh Rama, maya is such that it brings delight through its own destruction; its nature is inscrutable ; it ceases to exist even while it is being observed.
7. Dear boy! Wonderful indeed is this maya which deludes the entire world. It is on account of it that the Self is not perceived even though it pervades all the limbs of the body.
8. Whatever is seen does not truly exist. It is like the mythical city of Gandharvas or a mirage.
9. That which is not seen, though within us, is called the eternal and indestructible Self.
10. Just as the trees on the bank of a lake are reflected in the water, so also all these varied objects are reflected in the vast mirror of our consciousness.
11. This creation, which is a mere play of consciousness, rises up, like the delusion of a snake in a rope when there is ignorance and comes to an end when there is right knowledge.
12. Even though bondage does not really exist, it becomes strong through desire for worldly enjoyments; when this desire subsides bondage becomes weak.
13. Like waves rising up from the ocean, the unstable mind rises out of the vast and stable expanse of the Supreme Self.
14. It is because of that which always, of its own accord, imagines everything quickly and freely that this magical show of the world is projected in the waking state.
15. This world, though unreal, appears to exist and is the cause of life-long suffering to an ignorant person, just as a non-existent ghost is the cause of fear to a boy.
16. One who has no idea of gold sees only the bracelet. He does not at all have the idea that it is merely gold.
17. Similarly towns, houses, mountains, serpents, etc. are all in the eyes of the ignorant man, separate objects. From the absolute point of view this objective world is the subject, the Self itself; it is not separate from the Self.
18. The world is full of misery to an ignorant man and full of bliss to a wise man. The world is dark to a blind man and bright to one who has eyes.
19. The bliss of a man of discrimination, who has rejected samsara and discarded all mental concepts, constantly increases.
20. Like clouds which suddenly appear in a clear sky and as suddenly dissolve the entire universe appears in the Self and dissolves in it.
21. He who reckons the rays as non-different from the sun and realizes that they are the sun itself is stated to be nirvikalpa, the unperturbed man.
22. Just as the cloth, when investigated, is seen to be nothing but thread, so also this world, when enquired into, is seen to be merely the Self.
23. This fascinating world rises like a wave in the ambrosial ocean of consciousness and dissolves in it. How then can it be different from the consciousness when it appears in the middle of it?
24. Just as the foam, the waves, the dew and the bubbles are not different from water, even so this world which has come out of the Self is not different from the Self.
25. Just as a tree consisting of fruits, leaves, creepers, flowers, branches, twigs and roots, exists in the seed of the tree, even so this manifest world exists in Brahman.
26. Just as the pot ultimately goes back to mud, waves into water and ornaments into gold, so also this world which has come out of the Self ultimately goes back to the Self.
27. The snake appears when one does not recognize the rope; it disappears when one recognizes the rope. Even so this world appears when the Self is not recognized; it disappears when the Self is recognized.
28. It is only our forgetfulness of the invisible Self which causes the world to appear just as the ignorance of the rope causes the snake to appear.
29. Just as the dream becomes unreal in the waking state and the waking state in the dream, so also death becomes unreal in birth and birth in death.
30. All these are thus neither real nor unreal. They are the effect of delusion, mere impression arising out of some past experiences.
Quote 26
Perform your bounden duty, for action is superior to inaction and even
the maintenance of the body would not be possible for you by inaction.
Quote 25
Lord Krishna guides King Arjuna
He who, restraining the organs of action, sits thinking of
the sense-objects in mind, he of deluded understanding, is called a hypocrite.
But whoever, controlling the senses by the mind, engages himself in Karma
Yoga with the organs of action, without attachment, he excels O Arjuna.
Quote 24
Lord Krishna guides King Arjuna
By the non-performance of actions man does not reach actionlessness,
nor by mere renunciation does he attain perfection.
Indeed none can ever remain for even a moment without performing action;
for, everyone is made to act helplessly indeed by the qualities born of Nature.
Sanjaya recounts the condition of Arjuna, who was agitated due to attachment, fear and confusion.
Lord Krishna rebukes Arjuna for his dejection, which was due to Desire or attachment, and urges him to fight. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts in his mind.
The Lord takes pity on him and proceeds to enlighten him by various means.
1.
Sri Bhagavaan Uvaacha:
Imam vivaswate yogam proktavaan aham avyayam;
Vivaswaan manave praaha manur ikshwaakave’braveet.
1.
The Lord said:
I taught this imperishable Yoga to Vivasvan; he told it to Manu; Manu proclaimed it to Ikshvaku.
2.
Evam paramparaa praaptam imam raajarshayo viduh;
Sa kaaleneha mahataa yogo nashtah parantapa.
2.
This, handed down thus in regular succession, the royal sages knew. This Yoga, by a long lapse of time, has been lost here, Oh Parantapa (burner of foes)!
3.
Sa evaayam mayaa te’dya yogah proktah puraatanah; Bhakto’si me sakhaa cheti rahasyam hyetad uttamam.
3.
That same ancient Yoga has been today taught to you by Me, for, you are My devotee and friend; it is the supreme secret.
4.
Arjuna Uvaacha:
Aparam bhavato janma param janma vivaswatah;
Katham etadvijaaneeyaam twam aadau proktavaan iti.
4.
Arjuna said:
Later on was Your birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that You taught this Yoga in the beginning?
5.
Sri Bhagavaan Uvaacha:
Bahooni me vyateetaani janmaani tava chaarjuna;
Taanyaham veda sarvaani na twam vettha parantapa.
5.
The Lord said:
Many births of Mine have passed, as well as of thine, Oh Arjuna! I know them all but you know not, Oh Parantapa!
6.
Ajo’pi sannavyayaatmaa bhootaanaam eeshwaro’pi san;
Prakritim swaam adhishthaaya sambhavaamyaatmamaayayaa.
6.
Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, ruling over My own Nature, I am born by My own Maya.
7.
Yadaa yadaa hi dharmasya glaanir bhavati bhaarata;
Abhyutthaanam adharmasya tadaatmaanam srijaamyaham.
7.
Whenever there is a decline of righteousness, Oh Arjuna, and rise of unrighteousness, then I manifest Myself!
8.
Paritraanaaya saadhoonaam vinaashaaya cha dushkritaam;
Dharma samsthaapanaarthaaya sambhavaami yuge yuge.
8.
For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age.
9.
Janma karma cha me divyam evam yo vetti tattwatah;
Tyaktwa deham punarjanma naiti maameti so’rjuna.
9.
He who thus knows in true light My divine birth and action, after having abandoned the body is not born again; he comes to Me, Oh Arjuna!
10.
Veetaraagabhayakrodhaa manmayaa maam upaashritaah;
Bahavo jnaana tapasaa pootaa madbhaavam aagataah.
10.
Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained to My Being.
11.
Ye yathaa maam prapadyante taamstathaiva bhajaamyaham;
Mama vartmaanuvartante manushyaah paartha sarvashah.
11.
In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, Oh Arjuna!
12.
Kaangkshantah karmanaam siddhim yajanta iha devataah;
Kshipram hi maanushe loke siddhir bhavati karmajaa.
12.
Those who long for success in action in this world offer sacrifice to the gods, because success is quickly attained by men through action.
Note: ~Sacrifice
13.
Chaaturvarnyam mayaa srishtam gunakarma vibhaagashah;
Tasya kartaaram api maam viddhyakartaaram avyayam.
13.
The fourfold caste system has been created by Me according to the differentiation of Guna and Karma; though I am the author thereof, know Me as the non-doer and immutable.
14.
Na maam karmaani limpanti na me karmaphale sprihaa;
Iti maam yo’bhijaanaati karmabhir na sa badhyate.
14.
Actions do not taint Me, nor have I a desire for the fruits of actions. He who knows Me thus is not bound by actions.
15.
Evam jnaatwaa kritam karma poorvair api mumukshubhih;
Kuru karmaiva tasmaat twam poorvaih poorvataram kritam.
15.
Having known this, the ancient seekers after freedom also performed actions; therefore, do you perform actions as did the ancients in days of yore.
16.
Kim karma kim akarmeti kavayo’pyatra mohitaah;
Tat te karma pravakshyaami yajjnaatwaa mokshyase’shubhaat.
16.
What is action? What is inaction? As to this even the wise are confused. Therefore, I shall teach you such action (the nature of action and inaction), by knowing which you shall be liberated from the evil (of Samsara, the world of birth and death).
17.
Karmano hyapi boddhavyam boddhavyam cha vikarmanah;
Akarmanashcha boddhavyam gahanaa karmano gatih.
17.
For, certainly the true nature of action (enjoined by the scriptures) should be known, also of forbidden (or unlawful) action, and of inaction; hard to understand is the nature (path) of action.
18.
Karmanyakarma yah pashyed akarmani cha karma yah;
Sa buddhimaan manushyeshu sa yuktah kritsnakarmakrit.
18.
He who sees inaction in action and action in inaction, he is wise among men; he is a Yogi and performer of all actions.
Note: It is the idea of agency, the idea of “I am the doer” that binds man to worldliness. If this idea vanishes, action is no action at all. It does not bind one to worldliness. This is inaction in action. But if a man sits quietly, thinking of actions and that he is their doer, he is ever doing actions. This is referred to as action in inaction.
19.
Yasya sarve samaarambhaah kaamasankalpa varjitaah;
Jnaanaagni dagdhakarmaanam tam aahuh panditam budhaah.
19.
He whose undertakings are all devoid of desires and selfish purposes, and whose actions have been burnt by the fire of knowledge, him the wise call a Sage.
20.
Tyaktwaa karmaphalaasangam nityatripto niraashrayah;
Karmanyabhipravritto’pi naiva kinchit karoti sah.
20.
Having abandoned attachment to the fruit of the action, ever content, depending on nothing, he does not do anything though engaged in activity.
21.
Niraasheer yatachittaatmaa tyaktasarvaparigrahah;
Shaareeram kevalam karma kurvannaapnoti kilbisham.
21.
Without hope and with the mind and the self controlled, having abandoned all greed, doing mere bodily action, he incurs no sin.
22.
Yadricchaalaabhasantushto dwandwaateeto vimatsarah;
Samah siddhaavasiddhau cha kritwaapi na nibadhyate.
22.
Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting, he is not bound.
23.
Gatasangasya muktasya jnaanaavasthitachetasah;
Yajnaayaacharatah karma samagram pravileeyate.
23.
To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who works for the sake of sacrifice (for the sake of God), the whole action is dissolved.
24.
Brahmaarpanam brahmahavirbrahmaagnau brahmanaa hutam;
Brahmaiva tena gantavyam brahmakarmasamaadhinaa.
24.
Brahman is the oblation; Brahman is the melted butter (ghee); the oblation poured into the fire of Brahman by Brahman; Brahman certainly shall be reached by him who always sees Brahman in action.
Note: This is wisdom-sacrifice.
25.
Daivam evaapare yajnam yoginah paryupaasate;
Brahmaagnaavapare yajnam yajnenaivopajuhwati.
25.
Some Yogis perform sacrifice to the gods alone, while others (who have realized the Self) offer the Self as sacrifice by the Self in the fire of Brahman alone.
26.
Shrotraadeeneendriyaanyanye samyamaagnishu juhwati;
Shabdaadeen vishayaananya indriyaagnishu juhwati.
26.
Some again offer hearing and other senses as sacrifice in the fire of restraint; others offer sound and various objects of the senses as sacrifice in the fire of the senses.
27.
Sarvaaneendriya karmaani praanakarmaani chaapare;
Aatmasamyamayogaagnau juhwati jnaanadeepite.
27.
Others again sacrifice all the functions of the senses and those of the breath (vital energy or Prana) in the fire of the Yoga of self-restraint kindled by knowledge.
28.
Dravyayajnaas tapoyajnaa yogayajnaastathaapare;
Swaadhyaayajnaana yajnaashcha yatayah samshitavrataah.
28.
Some again offer wealth, austerity and Yoga as sacrifice, while the ascetics of self-restraint and rigid vows offer study of scriptures and knowledge as sacrifice.
29.
Apaane juhwati praanam praane’paanam tathaa’pare;
Praanaapaana gatee ruddhwaa praanaayaamaparaayanaah.
29.
Others offer as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the courses of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath.
Note: This is Pranayama : controlled inhalation, retention and exhalation of breath.
30.
Apare niyataahaaraah praanaan praaneshu juhwati;
Sarve’pyete yajnavido yajnakshapita kalmashaah.
30.
Others who regulate their diet offer life-breaths in life-breaths; all these are knowers of sacrifice, whose sins are all destroyed by sacrifice.
31.
Yajnashishtaamritabhujo yaanti brahma sanaatanam;
Naayam loko’styayajnasya kuto’nyah kurusattama.
31.
Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the man who does not perform sacrifice; how then can he have the other, Oh Arjuna?
Note: They go to the eternal Brahman after attaining knowledge of the Self through purification of the mind by performing the above sacrifices. He who does not perform any of these is not fit even for this miserable world. How then can he hope to get a better world than this?
32.
Evam bahuvidhaa yajnaa vitataa brahmano mukhe;
Karmajaan viddhi taan sarvaan evam jnaatwaa vimokshyase.
32.
Thus, various kinds of sacrifices are spread out before Brahman, the Self. Know them all as born of action, and knowing thus, you shall be liberated.
33.
Shreyaan dravyamayaadyajnaaj jnaanayajnah parantapa;
Sarvam karmaakhilam paartha jnaane parisamaapyate.
33.
Superior is wisdom-sacrifice, to sacrifice with objects, Oh Parantapa! All actions in their entirety, Oh Arjuna, culminate in knowledge!
34.
Tadviddhi pranipaatena pariprashnena sevayaa;
Upadekshyanti te jnaanam jnaaninas tattwadarshinah.
34.
Know that by extended surrender and reverence, by question and by service, the wise who have realised the Truth will instruct thee in (that) knowledge.
35.
Yajjnaatwaa na punarmoham evam yaasyasi paandava;
Yena bhootaanyasheshena drakshyasyaatmanyatho mayi.
35.
Knowing that, you shall not, Oh Arjuna, again become deluded like this; and by that you shall see all beings in thy Self and also in Me!
36.
Api chedasi paapebhyah sarvebhyah paapakrittamah;
Sarvam jnaanaplavenaiva vrijinam santarishyasi.
36.
Even if you the most sinful of all sinners, yet you shall certainly cross all sins by the raft of knowledge.
Note: One can overcome sin through Self-knowledge.
37.
Yathaidhaamsi samiddho’gnir bhasmasaat kurute’rjuna;
Jnaanaagnih sarvakarmaani bhasmasaat kurute tathaa.
37.
As the blazing fire reduces fuel to ashes, Oh Arjuna, so does the fire of knowledge reduce all actions to ashes!
38.
Na hi jnaanena sadrisham pavitram iha vidyate;
Tat swayam yogasamsiddhah kaalenaatmani vindati.
38.
Indeed there is no purifier in this world like Self-knowledge. He who is perfected in Yoga finds it in the Self in time.
39.
Shraddhaavaan labhate jnaanam tatparah samyatendriyah;
Jnaanam labdhvaa paraam shaantim achirenaadhigacchati.
39.
The man who is full of faith, who is devoted to it, and who has subdued all the senses, obtains (this) knowledge; and, having obtained the knowledge, he goes at once to the supreme peace.
40.
Ajnashchaashraddhadhaanashcha samshayaatmaa vinashyati;
Naayam loko’sti na paro na sukham samshayaatmanah.
40.
The ignorant, the faithless, the doubting self proceeds to destruction; there is neither this world nor the other nor happiness for the doubting.
41.
Yogasannyasta karmaanam jnaanasamcchinnasamshayam;
Aatmavantam na karmaani nibadhnanti dhananjaya.
41.
He who has renounced actions by Yoga, whose doubts are rent asunder by knowledge, and who is self-possessed,—actions do not bind him, Oh Arjuna!
42.
Tasmaad ajnaanasambhootam hritstham jnaanaasinaatmanah;
Cchittwainam samshayam yogam aatishthottishtha bhaarata.
42.
Therefore, with the sword of knowledge (of the Self) cut asunder the doubt of the Self born of ignorance, residing in thy heart, and take refuge in Yoga; arise, Oh Arjuna!
Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishnaarjunasamvaade Jnaanavibhaagayogo Naama Chaturtho’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourth discourse entitled: “The Yoga of Wisdom”
Swami Chinmayananda
1. Karma Yoga is selfless service unto humanity. The important point is to serve humanity without any attachment or egoism. The central teaching of the Gita is non-attachment to work. Lord Krishna says: “Work, but your duty is to work but not expect the fruits thereof.”
2. The mind is so framed that it cannot work without expectation of fruits or anticipation of rewards or even appreciation. You will have to train the mind to work disinterestedly. Worldly people cannot understand the spirit of Nishkamya Karma Yoga as their minds are charged or saturated with impurities. Do vigorous service for some time. You will grasp the spirit of Nishkamya service.
3. A Karma Yogi should be absolutely free from greed, lust, anger and egoism. Then only he can do real useful service. Even if there are traces of these evil qualities, he should try to remove them one by one.
4. A Karma Yogi should have an amiable, loving, social nature. He should have perfect adaptability, tolerance, sympathy, cosmic love and mercy. He should be able to adjust himself to the ways and habits of others. He should have an all-embracing and all-inclusive heart and equal vision. He should have a cool and balanced mind. He should rejoice in the welfare of others. He should have all the organs under perfect control. He should lead a very simple life. He should bear insult, disrespect, dishonour, censure infamy, disgrace, harsh words, heat and cold and the pain of diseases. He should have power of endurance. He should have absolute faith in himself, in God, in scriptures and in the words of his Guru. Such a man becomes a good Karma Yogi and reaches the Goal quickly.
5. The man who serves the world really serves himself. That man who helps others really helps himself. This is an important point. When you serve a man, when you serve your country, always think that the Lord has given you a rare opportunity to improve, correct and mould yourself by service. Be grateful to that man who has given you a chance to serve him.
6. Karma Yoga prepares the mind for the reception of Light or Knowledge. It expands the heart and breaks all barriers that stand in the way of unity or oneness. Karma Yoga is the effective Practice for cleansing the mind.
7. By doing selfless service you purify your heart. Egoism, hatred, jealousy, idea of superiority and all the kindred negative qualities will vanish. Humility, pure love, sympathy, tolerance, and mercy will be developed. Sense of separateness will be annihilated. Selfishness will be eradicated. You will get a broad and liberal outlook of life. You will begin to feel oneness and unity. Eventually you will attain knowledge of the Self. You will realise ‘One in All’ and ‘All in One.’ You will feel unbounded joy. World is nothing but manifestation of God. Service of humanity and country is service of God. Service is worship.
8. Generally people are impatient and they expect Siddhis after doing a little service. The real Karma Yogi who serves the people with humility and Atma Bhava becomes a real ruler of the world. He is honoured and respected by all. The more service you do with Atma Bhava, the more power, energy, and capacity you will get. Practise this and feel.
9. When the thought of doing good to others becomes part and parcel of a man’s very being, then he will not entertain any least motive at all. He takes immense delight in serving others, in doing good to others. There is peculiar joy and happiness in the vigorous Nishkamya service. He gets inner spiritual strength and power by performing motiveless and selfless actions.
10. Never grumble or murmur when you do service to others. Take delight in service. Be ever ready to serve others. Watch for opportunities to serve. Never miss a single opportunity. Create opportunities. Create field of good service.
11. In the practice of Nishkamya Karma Yoga, there is no loss of effort. There is no harm. There is no transgression also. Even a little of this practice can protect you from great fear of birth and death with its concomitant evils. You will reap the fruits of Karma Yoga : Realization of the Self. There is no uncertainty here. The path of Karma Yoga eventually leads to the attainment of Bliss of the Self.
You are, Oh Lord, the Creator of this Universe. You are the Protector of this world. You are in the grass and the rose. You are in the sun and the stars. My reverence to You, Oh Destroyer of the cycle of births and deaths! I bow to You, Oh Bestower of Bliss and Immortality!
Oh Sweet Lord! May I be free from the bonds of death. May I never forget my immortal nature! May I be able to look upon all beings with equal vision! May I attain the Supreme seat of Brahman, the Self! May I be free from impurity and sin! May I know my essential nature!
Adorations to the Supreme Being, who dwells in the hearts of all beings, who is in the fire and water, who is in the plants, herbs and trees, who is in the stone, brick and iron bars, and who is pervading the whole universe.
I bow to You, Oh Secret of secrets! I bow to You, Oh Indweller of our hearts! I bow to You, Oh Silent Witness of all activities of all minds! I bow to You, Oh Inner Ruler of all beings, who pervades and permeates and interpenetrates all things of this universe.
I bow to you, the Supreme Lord! You are without beginning and end. You are the flower. You are the bee. You are woman. You are man. You are the sea. You are the waves. You are the old man tottering with a stick. You are the saint. You are the rogue.
You are Light Divine. You are Light of knowledge. You are the dispeller of darkness. You are the Supreme Guru. You are beyond the reach of mind and speech. You are beyond any kind of limitation. You are the Self of this universe.
You are Self-luminous. You are without parts, without actions, without limbs, without any taint or fault, without birth and death. You are our Father, Mother, Brother, Friend, Relative, Guru and Sole Refuge! You are the embodiment of Peace, Bliss, Power, Knowledge, Strength and Beauty.
Oh All-merciful Lord! Through Your Grace May I realize the Truth. May I always entertain sublime thoughts. May I realize myself as the Light Divine. May I serve humanity with Atma Bhava. May I be free from greed, lust, egoism, jealousy and hatred. May I behold the one sweet Immortal Self in all beings. May I realize Brahman, the Self with pure understanding.
May that Light of lights ever guide me! May He cleanse my mind of all impurities! May He inspire me! May He bestow on me Power, Courage and Strength! May He remove the veil in the mind! May He remove all obstacles on the spiritual path! May He make my life happy and fruitful.
I bow to You, Oh Lord of lords, Oh God of gods, Oh Deva of Devas, the Brahman of the Upanishads, the Self, the Support for Maya and Isvara, the Supreme Bridge to Immortality!
Om, Peace! Peace! Peace!
Swami Sivananda
Easy Steps to Yoga
Swami Sivananda Saraswati
Sri Sarada Devi
