Karma Yoga Origin and development

The concept of Karma is India's unique contribution to the world. The concept of karma entered Hinduism through ancient non-Vedic
Hinduism, Buddhism and Jainism, the major religions of the world sects such as Saivism and Bhagavatism and the old Samkhya school.
which originated in India, all acknowledge the universality of the law Saivism recognized karma as one of the three impurities 1 responsible
of karma in their own individual ways. According to Jainism, karma is for the bondage of individual souls. It emphasized that only by the
not just a metaphysical law, but a real substance which flows into grace of Siva or a guru who had realized Him, individual souls could
people and attaches itself to them like an impurity as they engage in free themselves from the impurities and attain liberation. For a
various actions. People are born again and again until they rid considerable period of time, ancient religious sects of India debated on
themselves of the karmic substance. the question of whether it was fate or free will which shaped the lives
of people upon earth. Those who believed in fatalism, such as the
According to Buddhism, Karma is an eternal law, which is responsible followers of Ajivikas, argued that everything in the world was
for the births and deaths and the suffering of beings in the causative predetermined and that there was nothing an individual could do other
world or samsara. While no one can really be free from the law of than accepting his lot passively and following the order of things
karma, people can minimize its negative impact by leading a righteous (niyati) as they were. Those who believed in karma argued that man
life, following the Eightfold Path. According to the three religions, the was endowed with free will and that he could change the course of his
law of karma is applicable not only to humans but all beings, including life, if he wanted, through his actions. They believed that desire ridden
plants, animals and microorganisms. and egoistic thoughts and actions were responsible for the suffering of
individual souls and their corporeal existence. According to them fate
The early Vedic people were not familiar with the concept of karma. was a product of one's own actions and what might look like the
However they had an ethical sense and awareness of dharma (divine intervention of chance in case of some individuals was actually a result
justice) and righteous actions. They believed that by pleasing the of their previous actions done either in their present lives or in their
divinities and performing ritual acts in a prescribed manner, men could previous ones.
enter the higher worlds, by the path of the moon or that of the sun
according to their deeds. It is difficult to say whether they believed in It was the latter opinion that gained ground through the popularity of
the rebirth or reincarnation of souls. Probably they did not. Hinduism, Buddhism and Jainism. Even Sikhism, which is the most
recent of all Indian religions, accepts karma as an inseparable reality of
the earthly life.
Meaning of Karma positive psychology to improve one's lifestyle and aid in the treatment
of stress disorders.
The word karma is derived from the Sanskrit ”Kri”, to do; all acton in
Karma. Technically this word also means the effects of actions. In Bhagvad Gita
connection with metaphysics, it somethings means the effects , of
which our past actions were the causes. But in Karma Yoga we have Bhagavad Gita is probably the first recorded evidence of crisis
simply to do with the word Karma as meaning work. The goal of intervention psychotherapy. It describes the various forms of yoga
mankind is knowledge; that is the one ideal placed before us by Eastern relating to spirituality. Spirituality is associated with mental health,
philosophy. Pleasure is not the goal of man, but knowledge. Pleasure managing substance abuse, marital functioning, parenting, and coping.
and Happiness comes to an end. It is a mistake to suppose that pleasure It has been suggested that spirituality also leads to finding purpose and
is the goal; the cause of all the miseries we have in the world is that meaning in life. This article focuses on the karma yoga described in
men foolishly think pleasure to be the ideal to strive for. After a time Bhagavad Gita and its meaning in relation with positive psychology.
man finds it is not happiness, but knowledge, towards and that he learns
as much from evil as from good. As pleasure and pain passes before his The Gita teaches the doctrine of uttermost detachment. It is a Sanskrit
soul they leave upon it different pictures, and the result of these text written in Bhisma Parva of Mahabharata epic, comprising 745
combined impressions is what is called man’s “character.” verses. Philosophical concepts of Gita's are Ishvara (The Supreme
Controller), Jiva (Living beings/the soul), Prakrti (Matter), Karma
Karma yoga is the path that leads to salvation through action. Salvation (Action) and Kala (Time). Bhagavad Gita proposed that true
is the ultimate state of consciousness. Work is the central and defining enlightenment comes from growing beyond identification with the
characteristic of life. It may have intrinsic value, instrumental value, or temporal ego and self. According to Krishna, the root of all suffering
both. Instrumental value includes incentive, dignity and power, etc., and discord is the agitation of the mind caused by a selfish desire. The
which is the result expected from the work. The Gita teaches us to do only way to douse the flame of desire is by simultaneously stilling the
work without thinking of result (work with intrinsic value). Attachment mind through self-discipline and engaging oneself in a higher form of
with the result leads to stress, competition and aggression. Stress activity.
further gives rise to heart ailments, depression and suicide. Positive
psychology studies the factors and conditions leading to pleasurable The Gita formulate theories of the three paths (Bhakti, Gyan and
and satisfying life. Understanding Karma yoga and its practice has a Karma Yoga) without creating any conflict. In the current article, we
similar role that lead an individual towards work and leading to a are more focused on Karma Yoga or Yoga of action.
satisfied life. This may play a unique role towards practical aspects of
Other Hindu texts The Path of Selfless Service

The earliest texts that are forerunners of the karma yoga ideas in Karma Yoga is the path of ‘action’, of putting in 100 percent effort,
the Bhagavad Gita are the ancient Upanishads, such as without being attached to the outcome. Karma yoga can be applied to
the Brihadaranyaka Upanishad. Other Vedic texts as well as post- everything you do: from the most trivial, ordinary tasks to greater, more
Vedic literature of the Mimamsa school of Hindu philosophy challenging works. When action is performed selflessly, with full focus
mention karma marga, but these contextually refer to the path of and attention, it brings ful-fillment and freedom. Acting without being
rituals. According to Raju, the Mimamsa ideas, though orthodox, were attached to the fruits of one's deeds – this alone can lead to union with
the fertile grounds on which the later ideas of Karma yoga developed. the Self, which is the goal of yoga.

Karma yoga is discussed in many other Hindu texts. For example, the What is known as seva or service among The Art of Living community
section 11.20 of the Bhagavata Purana states that there are only three is nothing other than Karma Yoga – it is the selfless giving of oneself
means to spiritual liberation: jnana yoga(knowledge), karma through the medium of work and stems from love which finds
yoga (action) and bhakti yoga (devotion). Those who are of fulfillment in pure giving without thought of self-gain or
philosophical bent, prefer the "knowledge path". Those who are acknowledgement. Karma Yoga is closely linked to Bhakti Yoga, for
inclined to productive application of arts, skills and knowledge, prefer without love and devotion, it would be impossible to serve others
the "karma path". Those who prefer emotional connection, prefer the selflessly. Performing one’s duties and serving humanity without any
"devotional path". These three paths overlap, with different relative selfish motives purifies the heart and brings satisfaction.
emphasis.
“Thy right is to work only, but never with its fruits; let not the fruits of
Discussions on Karma yoga are also found in chapter 33 of Narada action be thy motive, nor let thy attachment be to inaction. As the
Purana. ignorant men act from attachment to action, so should the wise act
without attachment, wishing the welfare of the world.”
Later, new movements within Hinduism added raja yoga as the fourth ~ The Bhagavad Gita
spiritual path, but this is not universally accepted as distinct to other
three. “When you make service your sole purpose in life, it eliminates fear,
focuses your mind and gives you meaning.”
~ Sri Sri Ravi Shankar
Karma Yoga others". Karma yoga is a path to reach spiritual moksha (liberation)
through work. It is rightful action without being attached to fruits or
The word Karma is derived from the Sanskrit word “Kri” meaning to being manipulated by what the results might be, a dedication to one's
do; all actions are Karma. This word also means the effects of actions. duty, and trying one's best while being neutral to rewards or outcomes
The cause of all the miseries we have in the world is that men foolishly such as success or failure.
think pleasure to be the ideal to strive for. Our Karma determines what
we deserve and what we can assimilate. With regard to Karma-Yoga, The tendency for a human being to seek the fruits of action is normal,
the Gita says that it is doing work with cleverness and as a science; by state Hindu texts, but an exclusive attachment to fruits and positive
knowing how to work, one can obtain the greatest results. Man works immediate consequences can compromise dharma (ethical, rightful
with various motives. Some people want to get fame, and they work for action). Karma yoga, states Bilimoria, is "ethically fine-tuned action".
fame, money, power, etc. We read in the Bhagavad Gita again and According to Stephen Phillips, a professor of philosophy and Asian
again that we must all work incessantly. All work is by nature studies, "only dharmic action" is suitable in karma yoga, where one
composed of good and evil. The Gita teaches us about detachment from downplays one's own exclusive role or one's own exclusive interests.
the result of work. If working like slaves results in selfishness and Instead, the karma yogi considers the interests of all parties impartially,
attachment, working as master of our own mind gives rise to the bliss all beings, the elements of Prakṛti and then does the right thing.
of non-attachment. However, adds Phillips, there are commentators who disagree and state
"any action can be done as karma yoga" and it doesn't have to be
Vivekananda defines karma yoga as a system of ethics and religion consistent with dharma.
intended to attain freedom (moksha) through unselfishness and
good works. He does not exalt karma yoga as superior to other Karma yoga, states Bilimoria, does not mean forfeiture of emotions or
yogas, which include jnana and bhakti yoga. All yogas have the desires, rather it means action driven by "equanimity, balance", with
same goal, and each can lead to freedom independently of the "dispassion, disinterest", avoiding "one sidedness, fear, craving,
others. He also points out that karma yoga does not have to be favoring self or one group or clan, self-pity, self-aggrandizement or any
practiced within a particular tradition. It makes no difference form of extreme reactiveness".[11] A Karma yogi acts and does his or
whether a person is a Hindu, a Christian, Jew, or Gentile. her duty, whether that be as "a homemaker, mother, nurse, carpenter or
garbage collector, with no thought for one's own fame, privilege or
Concept of Karma Yoga
financial reward, but simply as a dedication to the Lord", states Harold
Coward – professor of Religious Studies with a focus on Indian
According to James Lochtefeld, Karma yoga (also called karmamarga)
religions.
is the spiritual practice of "selfless action performed for the benefit of
According to Phillips, Karma yoga applies to "any action in any explained in positive psychology can be only understood by
profession or family activities", where the yogi works selflessly to understanding karma yoga when we become indulged in the given
others' benefit. This is in contrast to other forms of yoga which focus work. It is intrinsic motivation secondary to the pleasure we gain by
on self-development and self-realization, typically with isolation and just doing work, which is higher state of concentration. Attainment of
meditative introspection. The "disinterested action" idea, states Phillips, yoga leads to salvation. Although, meaning of salvation does not
is not unique to Hinduism, and similar disinterested non-craving matter, but it matters if we get a taste of flow in work.
precepts for monks and nuns are found in Buddhism and Jainism.
Freedom From Karma
Karma Yoga to positive Psychology
Part 29 of the Bhagavad Gita for Awakening
“Don’t hanker after the fruit”, says the Gita. However, it also insists
that you should act with full energy and skill. The action of the person
Do you remember the television ad that asked: “Why trade a headache
who acts without desire should be much better than that of the person
for an upset stomach?”? Many people trade fear of sin and hell for fear
who acts with desire. The latter is attracted to the fruit, and a part, much
of bad karma and bad karmic consequences. That is a perfect example
or little, of his time and attention will, of course, be spent on thought
of Jesus’ statement that “no man putteth new wine into old bottles; else
and dreams of the fruit.
the new wine will burst the bottles, and be spilled, and the bottles shall
perish. But new wine must be put into new bottles; and both are
Vinova Bhave, Krishna said that only work come in your jurisdiction
preserved” (Luke 5:37, 38).
and not the result (Karmanyevadhikaraste ma phaleshu kadachana). At
the same time, it is evident that no work remains fruitless. It will give
It is pointless to adopt new ideas while retaining the old attitudes that
either positive result or negative. It is the positive psychology by which
were consistent with or shaped by the old rejected ideas. The
we learn to be happy. By focusing on only work we can give 100% of
inconsistency will have a negative, even a disruptive, effect. As Jesus
our concentration. It is the desire of a result that comes in the way
said before the passage just cited: “No man putteth a piece of a new
causing anxiety. Whenever emotions are intense, it causes distraction
garment upon an old; if otherwise, then both the new maketh a rent, and
and work is hampered. Krishna also emphasizes to focus on the present
the piece that was taken out of the new agreeth not with the old” (Luke
not on past or tomorrow. It is the similar to give up the desire and
5:36). Putting a new top layer over the old leads to the ruin of both.
result. Expectation of a result is future of the work done in the present.
We should not forget to plan for future because planning is present. This is why the majority of Westerners who think they have adopted
Work is worship-the statement is perfect in its meaning when we do not Hinduism or Buddhism have really only created their personal
think that which work is great and which is not. Flow of work as
simulations of those religions. For they have only changed or contemplation. Shraddhavanto means “believing” and “full of
rearranged their intellectual furniture; everything else remains the faith.” Anasuyantas means quite a few things: “not sneering,” “not
same. In fact, under pressure the old ideas emerge as entrenched as spiteful [in the sense of being annoyed at having been told the truth],”
ever. For example, those who for years have professed belief in karma “not caviling,” “not grumbling [complaining],” and “not speaking ill of
immediately wail: “Why did this happen to me?” when something [what has been taught].” In short: whiners never win.
unpleasant occurs. After 9/11 a multitude of American book-Hindus
began demanding why it took place, many of them suggesting far- If the Gita is diligently studied daily by the serious sadhaka and
fetched reasons; but not one of them said the k-word. followed with faith and without any reservation or compromise
whatsoever, he will be “released from the bondage of actions.” A
As Sri Ramakrishna observed, you can teach a parrot to call out: knowledge of the Gita and a living out of its precepts are a guarantee of
“Radha-Krishna! Radha-Krishna!” but when you pull its tail it only liberation. Nothing more is needed. It may seem too simple, but why
squawks. It is a simple matter to jump from Western religion to Eastern not try it out?
religion, but to BECOME a Hindu or a Buddhist is a matter of
profound transformation, having little to do with mere ideas. On the other hand…

That is what I have to say: now we should listen to what Krishna tells “But those who, sneering at this [showing ill will or complaining or
us about freedom from karma, not forgetting that good karma is as objecting], do not practice My teaching, confusing all wisdom [twisting
binding as bad karma. truth into fiction], know them to be lost [destroyed] and mindless
[without awareness or intelligence]” (3:32).
Right action
There is not much need to comment on this verse, especially because of
“Men who constantly practice this teaching of Mine, believing, not all the words I put in brackets. Those who in their ignorance disregard
sneering, are also released from the bondage of actions” (3:31). or even despise the principles set forth in the Gita are hopeless.
Everything they think they know is an illusion. Life itself proves the
Karma need not be worked out or worked through. As Krishna says truth of this.
later on: “He has consumed his karma in the fire of knowledge” (4:19).

This is one of the most important verses in the Gita, for it tells us how
to attain moksha (liberation) in the simplest possible way. (I said
simple, not easy.) There are some words that deserve
 Swadharma What is Swadharma?

श्रेयान्स्वधर्मो विगुण: 1. Sri Sri Ravi Shankar Ji,

परधर्मात्स्वनुष्ठितात् |
स्वधर्मे निधनं श्रेय: परधर्मो भयावह: || 35|| Swadharma is that action which is in accordance with your nature. It is
acting in accordance with your skills and talents, your own
nature (svabhava), and that which you are responsible for (karma) .
śhreyān swa-dharmo viguṇaḥ para-
dharmāt sv-anuṣhṭhitāt
Any action that does not make you feel afraid or restless is Swadharma.
swa-dharme nidhanaṁ śhreyaḥ para-
dharmo bhayāvahaḥ That action which you feel compelled to do, without which you feel
restless is swadharma.
(It is far better to perform one’s
natural prescribed duty, though tinged Now do not misunderstand this and say, ‘I feel restless if I do not drink
with faults, than to perform another’s alcohol’. No! Not at all.
prescribed duty, though perfectly. In
fact, it is preferable to die in the
Every time you feel restless, it not always because of Swadharma. But
discharge of one’s duty, than to follow
the path of another, which is fraught at the same time not following your swadharma always makes you feel
restless.
In the Indian spiritual tradition, dharma means the way, literally law or
duty. Everything and everyone in existence has its own dharma — its
That is why it is said in the Bhagavad Gita, ‘Swadharme nidhanam
essential way of being in the world — that is in harmony with the
shreyah paradharmo bhayaavahah’ (3.35).
overriding dharma of nonviolence that applies to all life (ahimsa
paramo dharma). Thus a person’s swadharma (swa, own, and dharma, When we do something without authenticity, just to show off to another
duty) is their own unique role in life or way of being in the world, person, that is when we feel fear because such action is not genuine, it
which it is their duty to realize and fulfill. Swadharma is not destiny, does not come from the heart. But when we do something that is
which would deny the reality of human choice, but rather a set of authentic and from the heart, then there is no fear.
capacities that when fully developed allow us to take our place in the
world. The Gita warns strongly against attempting to live out the When someone speaks lies, they definitely feel scared somewhere
dharma of another, but discovering our own capacities and using them inside. But someone who speaks the truth does not feel scared at all. In
in selfless service is described as the goal of human life.
fact speaking the truth and abiding by it brings so much strength to you, Bhagavad Gita: Chapter 3, Verse 35
isn’t it? This is what Swadharma is.
In this verse, the word dharma has been used four times. Dharma is a
When we follow that which comes naturally to us in our life, then it word commonly used in Hinduism and Buddhism. But it is the most
brings abundance and prosperity to us. When we flow in accordance elusive word to translate into the English language. Terms like
with our nature, we grow from within. Any action that uplifts us is righteousness, good conduct, duty, noble quality, etc. only describe an
our Swadharma. aspect of its meaning. Dharma comes from the root word dhṛi, which
means ḍhāraṇ karane yogya, or “responsibilities, duties, thoughts, and
Dharma is that which holds the mind, intellect, memory and our inner actions that are appropriate for us.” For example, the dharma of the
soul together in harmony. Growth comes when we follow our soul is to love God. It is like the central law of our being.
swadharma.
The prefix swa means “the self.” Thus, swa-dharma is our
2. Swami Sivananda personal dharma, which is the dharma applicable to our context,
situation, maturity, and profession in life. This swa-dharma can change
There is no proper equivalent in English for the Sanskrit term 'Dharma'. as our context in life changes, and as we grow spiritually. By asking
It is generally rendered as 'duty', 'righteousness'. Any action that is best Arjun to follow his swa-dharma, Shree Krishna is telling him to follow
calculated to bring Sreyas (liberation) and Abhyudaya (exaltation) is his profession, and not change it because someone else may be doing
Dharma. That which brings well-being to human beings is Dharma. something else.

By Dharma people are upheld. As it supports and holds together it is It is more enjoyable to be ourselves than to pretend to be someone else.
called Dharma. That which secures preservation of being is Dharma. The duties born of our nature can be easily performed with stability of
'Svadharma' means one's own duty in accordance with the Varnashrama mind. The duties of others may seem attractive from a distance and we
or caste and order of life which are founded according to the Gunas or may think of switching, but that is a risky thing to do. If they conflict
qualities born of the nature of man. with our nature, they will create disharmony in our senses, mind, and
intellect. This will be detrimental for our consciousness and will hinder
God, religion and Dharma are inseparable. Man evolves through the our progress on the spiritual path. Shree Krishna emphasizes this point
practice of Dharma according to his caste and order of life, and dramatically by saying that it is better to die in the faithful performance
eventually attains Self-realisation, the ultimate goal of life, which of one’s duty than to be in the unnatural position of doing another’s
brings infinite bliss, supreme peace, unbroken joy, highest knowledge, duty.
eternal satisfaction and immortality.
What we are according to Swadharma? concept of swadharma beautifully. It goes like this "Do what you love
and love what you do". The second part "love what you do "comes
The word Dharma originally refers to the nature or swabhava in spontaneously.
sanskrit. Swadharma, therefore, means our true nature, the way we are
made in terms of oue internal instincts and attributes. Gita says we What you are made to do?
express and behave in accordance with our true nature. We react in
different ways in response to a specific event or a situation. Swadharma If you focus to much on, what you are obliged to do, you would never
thus makes everyone of us unique in our own way. It is on the basis of have found time to do what you are made to do. People can motivate
Swadharma that our scriptures put us in four broad categories- you to do something which you are not made to do . Motivation is the
Brahmana, Kshatriya, Vaishya and Shudra. Krishna declares in Gita art of making problems so interesting and their solutions so
that He is the creator of varnashram. It is not by birth in a so called constructive, that everyone wants to work to solve it. Then also it could
brahman family that makes us a true brahmin. It is the swadharma or doing just what you are not made to do. In Bhagvad Gita , Krishna talks
Quality, Guna in sanskrit that defines us what we are and which about Swadharma , which in concise statement can be told as "what
category we belong to. you are made to do" .

Gita provides us a master key for success and happiness in life. Krishna For many people , it takes a lifetime , to understand what he is made to
says it is better to live in sinc with our swadharma for success and do as they are too much bogged on with what they are obliged to do ,
exellence in life. He advises Arjuna to fight as a true Kshtriya. He even by different factors , and some of them can be also motivating one in a
goes to an extent that ultimately he will be forced to fight by his own wrong way. Everybody need to find out , what he is made to do . When
nature. Engaging in a field of our liking will open up the way to success he person , follows what he is made to do , he is automatically in the
and excellence in life. path of Dharma . His actions can bring both peace and prosperity to the
world.
If a child is creative in his original swabhava, it is only the creative
field that holds immence possibility for him. A child who is analytical So follow the path of Dharma. Always take on actions , which you are
in his mental framework shall choose a field of engineering or MBA. made to do and not obliged to do . That is the only way you can express
The basic premise is we should always do what we love doing. It your soul completly.
negates any possibility of internal conflict and confusion. Engaging in a
field alien to our nature is prone to failure and utter chaos in life.
Krishna says Sansayatma vinashyati meaning thereby that a confused
mind leads to his own destruction. There is an ad which expresses this
Choice of Action  Identify recurring ideas, common themes, or patterns. This gives a
more focused or pointed area for further investigation.
“Better is svadharma (one’s own duty) though devoid of merit
than paradharma (duty of another) well discharged; better is death  Though we are advised against acting on likes and dislikes, in this
in svadharma, paradharma is fraught with fear.” (Bhagavad Gītā, context we are able to identify our inherent nature only through the
III.35) understanding of our inner leanings.

Choosing a field of activity according to one’s svadharma is a primary  Since our vāsanās conform to our likes, identifying our vāsanās is
duty and responsibility in life. possible by understanding our likes.

How to Identify your Svadharma  However, once we have chosen a course of action, we are advised
to act on obligation rather than likes/dislikes, using reason to
 Through analysis into one’s tendencies and inclinations since birth, distinguish between them.
one’s basic nature, svadharma, can be determined.
Consequences of Svadharmic Activity
 Practically, this is done at a time when the mind it relatively calm
and the intellect alert. Thus it is advised to be done in the early • Choosing a field that is svadharmic will thus promote success in
hours of the morning, just after rising. the field of activity, and contentment within.

 Examine the likes and dislikes, preferences and aversions, natural • It is better to choose svadharmic activity even if you fail to
inclinations and predispositions that have been present since achieve anything meritorious in that field.
childhood.

 On a clean sheet of paper write down these observations. Put the

paper aside, and repeat the process over the course of a number of
days. Do not refer back to previous days’ lists.

 When you feel that the investigation is complete, look at all the
lists you have created.
 1) Vaishnavism- Lord Vishnu is considered as Supreme Brahman.
Followers of Vaishnavism worship Vishnu and his ten incarnations.
Two most-worshiped incarnations of Vishnu are Krishna & Rama.
2) Shaivism - Shaivas or Shaivites are those who primarily
worship Shiva as the Supreme Brahman, both immanent and
transcendent
Idea of God 3) Shaktism- Shaktas worship goddess as Mother Shakti. Mother
Shakti is considered as Supreme Brahman as well as Prakriti
In Hindu Vedic religion there is only one Supreme God. Vedas call it (Maya/energy) of Brahman which is not separate
by the name of “Brahman”, “Parabrahma”,”Paramatma”. Hindus from Brahman itself. In Shaktism the goddess is presented as both
worship this Supreme God both in personal & impersonal form. Vedas the Brahman & Prakriti. These forms may include Durga, Kali,
mostly mention impersonal God Brahman which is only ultimate true Parvati, Lakshmi, Saraswati.
reality & original nature of God from metaphysical point of view and 4) Smartism - Smartas treat all deities as same, & their temples
Puranas mention Trimurti which are three personal manifestations of include five deities (Pancopasana) or Panchadevata. It is
Brahman(Cosmic spirit). nonsectarian as it encourages the worship of any personal god
along with others such as Ganesha, Shiva, Devi (Shakti), Vishnu,
God in Hinduism is Supreme Brahman/Para Brahman/Paramatma. The Surya.
Trinity (Brahma, Vishnu, and Shiva) &
their avatars are manifestation of one Supreme Brahman. Even Minor gods/Devas in Hinduism and Misconception of 33 crore/330
though Trinity & their Avatars have different divine body but they million gods:-
have same single atman/soul (innermost core and essence) that
is Supreme Brahman. Trinity and their Avatars are no different from There is no such concept of 330 million god. There are only 33
each other they are one but have manifested in different divine bodies. Koti/types (Literal meaning of Koti is types)
Normal human being consider divine bodies as Supreme God because of gods/Devas whose function is to sustain the world. Each living being
they wrongly identify divine bodies of trinity and their avatars consist of fraction of these Devas. They are not able to give any living
with spiritual body of Supreme Brahman which pervades & reside being Moksha/Nirvana (freedom from Samsara/cycle of death &
in divine body of Trinityas Atman/Soul. birth) so they are not be worshiped. They are just creation of Supreme
Brahman. In Vedic period Devas were only worshiped only to
There are mainly four denomination in Hinduism they are: - get temporary heaven/Swarg. One who seek liberation & freedom
 from Samsara/cycle of birth of death they should notworship them. The traditional Hindu greeting 'Namaste', usually performed with
They should be revered only by considering presence of Supreme joined palms and bowed head, may be translated as 'I bow to the divine
Brahman within them in the form of Atman/soul. spark within you'.

The faith of many religions is centred on a god or gods. For Hindus, Shakti
Brahman is the ultimate reality – one 'Supreme Spirit' in many forms.
Brahman is male, female and even animal. Shakti literally means 'strength' and symbolises feminine aspects of
the divine, often referred to as Devi and Mata. Some of the many forms
The nature of God of Shakti include:

Many Hindus believe in Brahman as the ultimate reality – one  Saraswati – inspires music, drama, science and poetry. Many pray to
'Supreme Spirit' in many forms. Brahman is male, female and even her for help in these areas.
animal.  Lakshmi - many Hindus pray to her for a happy family life and
financial security.
Brahman is also commonly understood as the Trimurti - three gods  Parvati - known to be caring for others and both patient and wise.
with three key functions: The balance of female and male is often represented in Hinduism by
images of Shiva and Parvati as halves of one person.
 Brahma - the source of all creation.  Durga - a warrior goddess who symbolises the 'hidden strength' of
 Vishnu - responsible for keeping all good things on Earth and women, and divine opposition to evil.
bringing harmony when needed.
 Shiva – assists in the creation of new things – some things have to Other popular deities
end for others to begin.
 Lord Krishna - one of the most popular gods and source of many
However many Hindus believe in Vishnu or Shiva as the one legends.
Supreme Deity.  Prince Rama and Princess Sita - a beautiful love story and model
for how people should live. They both demonstrate loyalty, bravery
The atman of each of us may also hold a 'spark' of Brahman. For most and disregard for material possessions.
Hindus, Brahman is present in the lives of all living things.  Hanuman - a deity in the form of a monkey, recognised for his
bravery and loyalty. Many Hindus pray to Lord Hanuman for help in
overcoming difficulties.
 Lord Ganesh - commonly depicted with an elephant's head, Ganesh Many Hindus believe that sacred texts are accumulations of spiritual
represents wisdom and prosperity. laws discovered by different people at different times.

Incarnations and avatars Other scriptures

Many Hindus believe that Lord Vishnu has appeared on Earth in human The other main Hindu scriptures include Smriti texts, believed to be
or animal form, called incarnations or avatars. Examples of this 'remembered' by Rishis and sages. Some of the most popular Smriti
include Rama and Krishna who were both princes. Hindus believe they texts are:
were sent to save the Earth in times of danger. Buddha is also believed
to be an avatar of Lord Vishnu.  The Ramayana - an 'epic poem' detailing events related
to Ramaand Sita.
Expressing Belief about God’s  The Mahabharat - probably the most popular sacred text used by
Hindus in the UK today which contains guidance on how to live well
The Vedas and attain moksha, as well as events in the life of Lord Krishna.
 The Puranas – a collection of poems and stories about Lords Brahma,
Veda means 'wisdom'. Many Hindus believe that Rishis received these Vishnu and Shiva and Krishna. The Puranas encourage adoration of
texts through divine inspiration and that this wisdom has been passed the divine and worship through bhakti.
down through rote learning from generation to generation. These texts
are sometimes referred to as Shruti, which means 'to hear'. Expressing beliefs about God - personal duty and family
relationships
The Vedas are made up of four compositions, and each Veda in turn
has four parts: For most Hindus the aim of life encompasses four aspects:

 The Samhitas are the oldest of the Vedas and contain over 1,000  dharma - fulfilling moral duties and living life in accordance with
hymns of praise to God. right actions
 The Brahmanas are rituals and prayers to guide the priests in their  artha - gaining wealth in an honest manner and using it wisely
duties.  kama - enjoying the pleasures and beauty of life
 The Aranyakas involve worship and meditation.  moksha - the ultimate goal involving ending rebirth and being freed
 The Upanishads consist of the mystical and philosophical teachings from the material and physical existence
of Hinduism.
 There are also four different stages of life most Hindus recognise. Respect for life
These are referred to as ashrama.
Many Hindus believe that nature is sacred and they may place great
Worship value on the environment. They believe that Brahman is present in the
environment and any damage caused by bad actions (karma) will create
Some Hindus undertake forms of yoga or meditation and help them to negative merit . Therefore, some Hindus actively work towards
connect with the divine away from worldly distractions. The main types protecting 'Mother Earth'.
of yoga include:
Another important concept for many Hindus is ahimsa. Mahatma
 Jnana yoga - studies of scripture, to gain deeper knowledge. Gandhi believed this to be the most important duty for a human being.
 Bhakti yoga - worship and rituals, seen as the path of spiritual
devotion. For many Hindus both animals and humans have atman and should be
 Raja yoga - meditating to gain a greater sense of reality and treated with respect and protected. Many Hindus are vegetarian due to
eventually enlightenment. this belief, though it is generally due to commitment to the principle of
 Karma yoga - an attempt to serve the divine in everything you do – ahimsa.
worship through actions.

Puja

Some Hindus use images to assist puja. Murti are statues of deities,
which have been consecrated and must be treated with respect.

Features of puja

 Water, fruit, flowers and incense may be offered to the murti.

 A bell is rung to 'waken' the deities and arti performed.
 Personal or communal prarthana may be chanted.
 A few Hindu texts state that the world is destroyed at the end of the
Kali Yuga, but most Hindu texts present the alternate cyclical theory,
wherein caturyugas follow each other without interruption. The
numerous differences in Hindu cosmology has been used by some
scholars to chronologically date the texts that contain them, based on
the presumption that the simpler models preceded more elaborate
Concept of Universe mythologically richer ones.

In Hindu cosmology, the universe is cyclically created and Beginning of Universe according to Hindu Sriptures
destroyed. Its cosmology divides time into four epochs or Yuga, of
which the current period is the Kali Yuga. Hinduism is an umbrella term for various set of beliefs and
philosophies. So each era has it’s own theories and interpretation on
According to Hindu vedic cosmology, there is no absolute start to time, how Universe came into existence.
as it is considered infinite and cyclic. Similarly, the space and universe
has neither start nor end, rather it is cyclical. The current universe is I am going to mention the ones I can remember now, will add more in
just the start of a present cycle preceded by an infinite number of the future:
universes and to be followed by another infinite number of universes.
Vedas: The Creator here is a very abstract being- Brahm
The dominant theme in Puranic Hindu cosmology, state Chapman and
Driver, is of cycles and repetition. There are multiple universes, each There is no absolute start or end, every conjecture is very speculative
takes birth from chaos, grows, decays and dies into chaos, to be reborn and metaphysical:
again. Further, there are different and parallel realities. Brahma's one
day equals 4.32 billion years which is a Kalpa. Each Kalpa is  “Then was neither non-existence nor existence: there was no
subdivided into four yuga (caturyuga, also called mahayuga)). These realm of air, no sky beyond it. Death was not then, nor was
are krita (or satya), treta, dvapara and kali yugas. The current time is there anything immortal: no sign was there, the Day’s and
stated to be one of kali yuga. The starting year, length of each, or the Night’s divider. Darkness there was: at first concealed in
grand total, is not consistent in the Puranas. According to Ludo Rocher, darkness this All was indiscriminated chaos. All that existed
the total of four yugas is typically 4,320,000 years, of which 432,000 then was void and formless: by the great power of Warmth
years is assigned to be the duration of the kali yuga. was born that One.
 —Rigveda Rigveda (10:129). It is concerned with cosmology and the origin of the
universe, which does not offer a cosmological theory, but asks
The Rigveda which is variously dated, generally in the second half of cosmological questions about the nature of universe and how it began:
the 2nd-millennium BCE, presents many theories of cosmology. For
example: Darkness there was at first, by darkness hidden;
Without distinctive marks, this all was water;
 Hiranyagarbha sukta, its hymn 10.121, states a golden child was That which, becoming, by the void was covered;
born in the universe and was the lord, established earth and heaven, That One by force of heat came into being;
then asks but who is the god to whom we shall offer the sacrificial
prayers?  Who really knows? Who will here proclaim it?
 Devi sukta, its hymn 10.125, states a goddess is all, the creator, the Whence was it produced? Whence is this creation?
created universe, the feeder and the lover of the universe; Gods came afterwards, with the creation of this universe.
 Nasadiya sukta, its hymn 10.129, asks who created the universe, Who then knows whence it has arisen?
does anyone really know, and whether it can ever be known. Whether God's will created it, or whether He was mute;
Perhaps it formed itself, or perhaps it did not;
According to Henry White Wallis, the Rigveda and other Vedic texts Only He who is its overseer in highest heaven knows,
are full of alternative cosmological theories and curiosity questions. For Only He knows, or perhaps He does not know.
example, the hymn 1.24 of the Rigveda asks, "these stars, which are set —Rigveda 10:129-6
on high, and appear at night, whither do they go in the daytime?" and  “In the beginning arose the Golden Germ: he was, as soon as
hymn 10.88 wonders, "how many fires are there, how many suns, how born, the Lord of Being, sustainer of the Earth and of this
many dawns, how many waters? I am not posing an awkward question Heaven. What God shall we adore with our oblation?“
for you fathers; I ask you, poets, only to find out?" To its numerous —Yajurveda(4:1:8, 31)
open-ended questions, the Vedic texts present a diversity of thought, in  Devi sukta, (10.125), states a goddess is all, the creator, the
verses imbued with symbols and allegory, where in some cases forces created universe, the feeder and the lover of the universe;
and agencies are clothed with a distinct personality, while in other  "Such is his magnificence, but Purusha is greater than this;all
cases as nature with or without anthropomorphic activity such as forms beings are a fourth of him,three-fourths -- his immortality --
of mythical sacrifices. lie in heaven."
"Three-fourths of Purusha ascended,the fourth part was here
The Rigveda contains the Nasadiya sukta hymn also known as the again and again,and, diversified in form, it movedto the
Hymn of Creation, is the 129th hymn of the 10th Mandala of the
 animate and the inanimate world." —Purusha their light -- it is His light that illumines this entire universe."
sukta from Yajuraranayaka (3:13, 33& 34): —Mundakopanishad (2:2, 10)
It describes this form of His as having countless heads, eyes,
legs, manifested everywhere, and beyond the scope of any Purana, Smrities, Itihaas and later texts : here the arguments are
limited method of comprehension. All creation is but a more practical and more human centered, this was perhaps done to
fourth part of Him. The rest is unmanifested. make these ideas available to common folk in the form of stories and
mythologies. The idea of parallely existing Multiverse is also quite
Upanishads have a less meta-physical but still highly philosophical fascinating. Rise of the trinity:
description of a cyclical world-view. Universe is series eternal and
endless cycles of creation and destructions. Each rishi/rishika has their Brahma :
own interpretation of universe, ideas varies from one upanishad to
another.: Brahma start creation in what is called a Kalpa, which has 4 yuga

 Purusha and Prakriti are taken a 2 abstractions of Matter 1 Krita Yuga = 17,28,000 years (4 times Kali yuga)
and Energy OR Man and Nature OR the Laws and Process. 1 Treta Yuga = 12,96,000 years (3 times Kali yuga)
 The Universe endures for about 4,320,000,000 years 1 Dvapara Yuga = 8,64,000 years (2 times kali yuga)
(one day of Brahma, the creator or kalpa)and is then 1 Kali Yuga = 4,32,000 years
destroyed by fire or water elements. At this point, Brahma
rests for one night, just as long as the day. This process, Total duration of four yugas = 43,20,000 years = 1 Mahayuga
called pralaya (cataclysm), repeats for 100 Brahma years This is one day of brahma, when he sleeps at night, the and equal cycle
(311 trillion, 40 billion human years) that represents of Destruction happens called Pralay. Brahma eventually dies leaving
Brahma's lifespan. behind a vary long period of non-existence called Mahapralay , until
 “Oh Gargi! The earth along with those which are above and new Brahma arises.
below the earth, the time that is past, present and future, are
all in unmanifested space.” —Brihadaranyaka Vishnu
Upanishad (3:8, 4)
 Vishnu lies in a dream like state on the serpent Adi-sesha
 "There no sun shines no moon nor stars nor lightning; where
Ananta who is Time, without beginning or end. Ananta floats
could there be fire? From Him who shines all things derive
for all eternity on the waters of the Ksheer Sagar ( the ocean
of Cosmic Consciousness).
  As if he is seeing a dream, Vishnu watches Brahma create destruction is expressed in the energetic posture of Shiva. He
the Universe. By the act of watching his dream, Vishnu dances in a ring of fire that refers to the life-death process of
sustains the Universe. When Vishnu wakes from his dream the universe. Everything is subject to continual change, as
one cycle of Creation ends. energy constantly assumes new forms in the "play" (lila) of
Vishnu who dreams up the Universe must also now protect creation, except the god himself whose dance is immutable
it. To maintain the order of Creation, Vishnu becomes The and absolute. The pictorial allegory of Nataraja indicates the
Protector. He takes the form of Ishwara or God so-called "five acts" of the deity: the creation of the universe,
its sustenance in space, its final dissolution at the end of the
 This form of Vishnu looks very different from the one cycle of four world ages (yugas), the concealment of the
reclining on Ananta. He is standing,radiant as the sun and nature of the godhead, and the bestowal of true knowledge.
has four arms. In his hands he holds the Conch, The Discus,
The Lotus and The Mace. From the Nirguna Adi Shakti is the primordial Energy
Brahman( formless energy) Vishnu thus becomes Saguna
Brahman, a God with forms and attributes. Vishnu is now  "I am Adi Parashakti, goddess Bhuvaneshwari. I am the
the Supreme Lord, Parameshwar. owner of this universe. I am the Absolute Reality. I am
dynamic in feminine form and static in masculine form. You
Shiv/Shankar have appeared to govern the universe through my energy.
You are the masculine form of Absolute Reality, while I am
 The idol of Lord Nataraja (dancing God) depicts one of his the feminine form of that Reality. I am beyond form, beyond
four hands up in protection while the process of perpetual everything, and all the powers of God are contained within
creation and annihilation goes on. In his upper right hand, he me. You must know that I am the Eternal limitless energy.”
holds a small drum (called damaruka), which taps out the
first sound in the unfolding of the universe. This drum, The Multiverse
shaped like an hour-glass, denotes the connection of creative
sound and time. The first sound is said to be the 'Om'  There are innumerable universes besides this one, and
(pranava). The circle of fire in which he dances depicts although they are unlimitedly large, they move about like
continuity through the phases of creation, preservation, atoms in You. Therefore You are called unlimited (Bhagavata
incarnation, destruction and deliverance. Purana 6.16.37)
 Shiva's dance is a symbol of the unity and rhythm of  Because You are unlimited, neither the lords of heaven nor
existence. The unending, dynamic process of creation and even You Yourself can ever reach the end of Your glories.
 The countless universes, each enveloped in its shell, are  The Upanishads compare God to a spider that weaves its web
compelled by the wheel of time to wander within You, like out of its own body and lies at the center of it. There is
particles of dust blowing about in the sky. The śrutis, general agreement that the principle and source of the
following their method of eliminating everything separate universe is Brahman. The resolution of the relationship
from the Supreme, become successful by revealing You as between Brahman and the universe is the central theme
their final conclusion(Bhagavata Purana 10.87.41) of Vedanta, and the Upanishads. The relative standpoint is
 The layers or elements covering the universes are each ten Saguna Brahman, the manifestation of Brahman by the
times thicker than the one before, and all the universes human soul, viewed through the human spectacles. Nirguna
clustered together appear like atoms in a huge Brahman is the absolute standpoint, where Brahman is God
combination (Bhagavata Purana 3.11.41) as He views Himself independently. Sankara's Advaita
 And who will search through the wide infinities of space to Vedanta explains whyBrahman, individual soul (Atman) and
count the universes side by side, each containing its Brahma, the Universe are not different. Human being, in the scale of
its Vishnu, its Shiva? Who can count the Indras in them all-- spiritual progression, has dual personality. They are partly
those Indras side by side, who reign at once in all animal and partly god, moving in two worlds, the world of
the innumerable worlds; those others who passed away Nature and the world of Spirit. "By eliminating all the
before them; or even the Indras who succeed each other in limitations of the body, mind and intellect, the Self can be
any given line, ascending to godly kingship, one by one, and, realized. The human being is potentially divine and can
one by one, passing away (Brahma Vaivarta Purana) overcome the limitations.” —Swami Vivekananda

Few quotes:  "The Hindu dharma is the only one of the world's great faiths
dedicated to the idea that the Cosmos itself undergoes an
 “He, who out of his own free will, spreads out this universe, immense, indeed an infinite, number of deaths and rebirths.
like a juggler or a great yogi; this universe, which is It is the only dharma in which time scales correspond to
characterized by the expanse of time-space continuum, and those of modern scientific cosmology. Its cycles run from
which like a sprout in a seed, earlier existed in an unmanifest our ordinary day and night to a day and night of Brahma,
form and is later manifested outside; to that creator, Sri 8.64 billion years long, longer than the age of the Earth or
Dakshinamurthy, who has himself manifested as my teacher, the Sun and about half the time since the Big Bang." —Carl
are these salutations.” —Adi Sankara Sagan
The Universe In current occurrence of Universe, we are believed to be
in the 51st year of the present Brahma and so about 156
With its cyclical notion of time, Hinduism teaches that the trillion years have elapsed since He was born as Brahma.
material world is created not once but repeatedly, time After Brahma's "death", it is necessary that another 100
and time again. Additionally, this universe is considered to Brahma years pass until a new Brahma is born and the
be one of many, all enclosed "like innumerable bubbles whole creation begins anew. This process is repeated
floating in space." Within this universe, there are three again and again, forever
main regions: the heavenly planets, the earthly realm and
the lower worlds.

The sacred sound Aum is believed to be the first sound at

the start of creation. The Hindu tradition perceives the
existence of cyclical nature of the universe and everything
within it. The cosmos follows one cycle within a framework
of cycles. It may have been created and reach an end, but
it represents only one turn in the perpetual "wheel of
time", which revolves infinitely through successive cycles Concept of Knowledge
of creation and destruction

A universe endures for about 4,320,000,000 years(one day

of Brahma, the creator or Kalpa) and is then destroyed by
fire or water elements. At this point, Brahma rests for one
night, just as long as the day. This process, named
Pralaya(literally especial dissolution in Sanskrit, commonly
translated as Cataclysm), repeats for 100 Brahma years
(311 Trillion, 40 Billion Human Years) that represents
Brahma's lifespan. Brahma is regarded as a manifestation
of Brahman as the creator.
 or false, whereas false knowledge or wrong knowledge seems like a
contradiction in terms (at least in English). Furthermore, jñāna is a
particular and momentary event, whereas knowledge often refers to a
general and lasting acquaintance with facts. Furthermore, knowledge is,
or may be, an abstract entity that is shared by many persons; jñāna is
always individual and belongs to a single person. Finally, knowledge,
unlike jñāna, is a collective term and can only be used in the singular.
A person has many jñānas, but not many knowledges.

Traditional Indian Philosophy

The different ontologies of the various traditions of Indian philosophy

necessitate different notions of jñāna. According to some Brahminical
schools, jñāna is a momentary property of the eternal individual soul
(ātman ). The relationship between jñāna and soul is the relationship
between quality and substance. It is the same relation that occurs
Almost all the philosophical texts in classical India were written in between a color and the material substance like a pot in which it
Sanskrit. How does one say knowledgein Sanskrit? And what do the inheres. In contrast, the Buddhists reject the idea of substance in
Sanskrit terms that may be translated by the English general and of a permanent soul or self in particular. According to them
word knowledge mean exactly? There are no simple answers to these an awareness (jñāna ) is a primitive (nonderivative) element of
questions. existence (dharma ) that depends only on its causes and conditions
(e.g., sense, object, and previous mental factors), not on any substrate
In Western philosophy truth and falsity are usually ascribed to such as a permanent soul. The Sāṃkhya and Yoga are unique in the
statements, propositions, or beliefs. In the Indian tradition truth and Brahminical tradition in claiming that the cognitive and psychological
falsity are ascribed to a cognition or an awareness (the most common processes occur in the realm of matter and have no direct contact with
term is jñāna, but there are a relatively large number of synonyms, or the conscious soul, which is distinct from them and completely passive.
quasi synonyms, such as vijñāna, buddhi, dhī and citta ). The Finally, according to the materialists (Cārvāka or Lokāyata), an
word jñāna is derived from the root jñā, which is etymologically awareness, or consciousness, arises from the combination of the
related to the English word know. Nevertheless, the rendering material elements earth, water, fire, and wind when they evolve into
of jñāna as knowledge is generally avoided because jñāna can be true
body, sense, and object, just as the power of intoxication arises when Hinduism derives its knowledge and wisdom from many sources.
certain substances ferment. Countless people enriched it. It is through the individual contribution of
many pious people, enlightened masters and spiritual teachers
In General Sense Hinduism has acquired its current form.

Knowledge in general as referring to an organized body of knowledge, There was little organized activity in the development of Hinduism. If
or even a science, is usually called veda or vidyā (words that are there was, it would have happened through the caste system, which
cognate with Latin videre and the English to wit ). When the ensured that certain families dedicated themselves, generation after
word veda is mentioned without further qualification, it always refers to generation, to serve its institutions and preserve its knowledge and
the four collections of texts known as Ṛgveda, Yajurveda, Sāmaveda, traditions. They ensured the continuity and purity of the sacred
and Atharvaveda. These contain the knowledge, the knowledge par knowledge of Hinduism
excellence. The Vedas are the primary scriptures of Brahmanism and
Hinduism. According to Brahminical orthodoxy they are neither of Thus, Hinduism is essentially a religion of the humans, by the humans
human nor Godly origin, for they are eternal and infallible. The text of and for the humans. Since it has been derived from many divergent
the Vedas was revealed (not created) by omniscient Gods such as sources, Hinduism has a rich ritual, spiritual and philosophical base.
Brahma, or directly heard by inspired seers (Rishis) of old. Various They represent the multidimensional aspect of Hinduism and multiple
enumerations and classifications of systematic knowledge, or sciences, perspectives of eternal truths, exemplifying the limitations of the
have been transmitted; perhaps the most common ones refer to fourteen human mind and its continuing struggle to explore and comprehend the
or eighteen locations of knowledge (vidyāshtāna ): the four Vedas and eternal truths of existence and the mysterious universe in which we
the six auxiliary sciences to the Vedic texts (the sciences of articulation exist.
or phonology, prosody, grammar, etymology, astronomy/astrology, and
ritual/ceremony), religious and social law (dharmaśāstra ), collections However, it is incorrect to assume that God played no role in the origin
of ancient myths (purāṇa ), hermeneutics (mīmāṃsā), and dialectics and development of its Dharma. Hindu scriptures tell a different story.
(tarka ); the eighteenfold enumeration adds medicine (āyurveda ), They suggest that the source of Hinduism was God himself, and it
archery or the science of weapons in general (dhanurveda ), flourished in the backdrop of God serving as its protector and upholder
and arthaśāstra, which includes politics and economy.
He revealed the sacred knowledge of Hinduism through many channels
Concept of Knowledge in Hinduism such as incarnations, emanations, gods, humans, demons, saints and
seers, who contributed to the flowering of its knowledge and wisdom.
Whenever it declined, he manifested upon earth to preserve it. Whoever Jnana or sacred knowledge has a great significance in Hinduism
threatened it with their evil nature, he destroyed them. because it is the basis of Dharma, virtuous conduct, order and
regularity, discernment, purity, self-awareness and self-realization.
Thus, truly Isvara, the Lord of the universe, is the Brahma, Vishnu and Knowledge distinguishes the enlightened from the ignorant and the
Shiva of Hinduism. Gods humans and celestial beings constitute his seers from the deluded ones. With wealth, one may temporarily achieve
army and play an important role in the continuation and preservation of peace and happiness or enjoy pleasures, but with one knowledge one
Hinduism. can enjoy everlasting happiness, peace and stability.

The meaning of Jnana According to Hindu beliefs until a person acquires right knowledge he
remains ignorant and deluded, bound to the cycle of births and deaths.
Hinduism recognizes that knowledge is the means by which humans Upon attaining it, he first becomes the twice born. If he persists on the
can seek the help of gods to survive in this world or safely cross the path and puts that knowledge to right use to cultivate purity of thought
turbulent sea of impermanence to reach the world immortality. and vision, he achieves liberation and becomes one with God himself.
Knowledge opens their eyes to the truths of existence and the very truth
which is hidden in them. Without knowledge they will be lost in a sea Other concepts of Jnana
of ignorance and mental darkness.
The following are a few words and concepts which are related to the
In Sanskrit, jnanam is the word used to denote sacred knowledge. Jna word Jnana
means to know, to learn or to become aware of. “Am” means this or the
Self. (It is almost so similar to the Am in I am). Thus, jnanam means to Jnanayoga: Study and practice of the sacred knowledge of the Self and
know or to become aware of the Self. From this it is clear that jnanam Brahman which leads to liberations. Its regular practice purifies the
truly means the sacred knowledge by which one knows “this” or the mind, sharpens the intellect and leads to discernment, concentration,
Self. equanimity, sameness and absorption of the mind in the contemplation
of the Self.
A person may acquire jnana through several means, from observation,
insight, intuition, intelligence, understanding, study, learning and Jnanayajna: The act of contemplation and meditation, or the offering
contemplation upon the higher truths of God, religion, philosophy, of knowledge in the pursuit of liberation. Symbolically, it refers to the
scriptures, the world and existence. It may also spontaneously arise due internal sacrifice of using the internal organ and its aspects (the senses,
to the merit (punya) accumulated in the past births or by the grace of mind and intelligence, perceptual knowledge and intellectual
gods. knowledge) as offerings in the fire of consciousness to realize the Self.
Jnanakanda: That part of the Vedas which deals with the spiritual Jnanendriya: The sense organs or the organs of perception. Indra (the
knowledge of Brahman, Atman, Yoga and Self-realization. mind) is their controller. Symbolically, they represent the divinities in
Traditionally, the Aranyakas and the Upanishads constitute the the body where they are bound to the breath (prana) and exist as long as
Jnanakanda, in contrast to Karmakanda, which deals with the ritual there is breath in the body. Upon death, they depart from the body
knowledge. along with the breath into the mid-region, and from there to their
respective spheres.
Jnani: The enlightened master, the possessor of the secret knowledge
of the Self, a true scholar who is well versed in the study and Jnanachakshu: The mind’s eye, the third eye, intellectual sharpness or
knowledge of the scriptures. A Brahmajnani is one who has the intuitive intelligence. When it is opened, one becomes aware of the
knowledge of Brahman and an atmajnani is the one who has the truths that were hitherto hidden. It also refers to the discerning wisdom
knowledge of the Self. or intellectual ability to distinguish truth from falsehood.

Brahmajnanam: The sacred knowledge of Brahman, the Supreme Self

as found in the Upanishads. It arises from the study and practice of
various Brahmavidyas, which are found in the Upanishads which leads
to union with the Supreme Self. Brahmajna means the knower of
Brahman.

Vijnana: It is often used as a synonym to Jnana. However, in some

contexts it may mean verified or tested knowledge, practical knowledge
and knowledge of material things (vishaya jnana). It is also used in
vernacular languages to denote science (Vijnana sastram).

Ajnana: Ignorance or the lack of knowledge. According to Hinduism,

ignorance is the root cause of delusion whereby we fail to perceive the
truth hidden in things around us and mistake them for real, rather than
the essence which is hidden in them. By overcoming ignorance, one
become a true seer, the seeing one. Ignorance is also known as avidya.
 Field and knower of the Field As pointed out before in this commentary, the Gita is really an
exposition of Sankhya philosophy, the original philosophy of the
श्रीभगवानुवाच | upanishadic sages. The prime concept of Sankhya is that of the divine
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते | duality of purusha and prakriti–matter and spirit, energy and
consciousness. This concerns every person looking to understand his
एतद्यो वेत्ति तं प्राहु: क्षेत्रज्ञ इति तद्विद:
present situation and his potential attainment.
|| 2||
It is not without significance that in his question Arjuna puts Prakriti
śhrī-bhagavān uvācha
idaṁ śharīraṁ kaunteya
before Purusha. Being a yogi, he knows that we must deal with the
kṣhetram ity abhidhīyate material-energy side of things before we can hope to know about
etad yo vetti taṁ prāhuḥ spiritual matters. Also, he implies the threefold mystery: knower,
kṣhetra-jña iti tad-vidaḥ knowing, and known. Separating them into their true boundaries is
essential for us.
(The Supreme Divine Lord said: O
Kaunteya (Arjun), this body is The overview
termed as kṣhetra (the field of
activities), and the one who knows Krishna begins with an overview of the question: “This body is said to
this body is called kṣhetrajña (the be the field. He who knows this is called the knower of the field by
knower of the field) by the sages those who are wise in such things” (13:1). This is very clear. Because
who discern the truth about both.) we sow seeds of action in it, and reap their fruits, the body is our field
and we, as the experiencer of both sowing and reaping–of karma, in
The opening words of the Gita are Dharmakshetre Kurukshetre–The other words–are the knower of the field, though we often fail to
field of Dharma, the field of the Kurus. The entire discourse takes place understand what we perceive.
on the battlefield of Kurukshetra in North India. Naturally the Gita is
considered symbolic as well as literal and historical. The first symbol to “Know also that I am the knower of the field in all fields. Knowledge
be considered is “field.” The thirteenth chapter of the Gita is all about of the field and of the knower of the field–that is considered by Me to
that. It opens with questions by Arjuna: “Prakriti and purusha, the field be true knowledge” (13:2).
and the knower of the field, knowledge and the knower of knowledge: I
wish to know about these.” (This verse is not found in all texts of the Know also. It is great wisdom to know that we are an immortal,
Gita.) unchanging consciousness that is witnessing the drama of the mortal
and ever-changing field–both the little field of our own body and life- The field
sphere and the greater Field of the cosmos and the cycles of
creation/dissolution. “The great elements, egoism, intellect and the unmanifest, the senses–
ten and one–and the five objects of the senses, desire, aversion,
That I am the knower of the field in all fields. It is greater wisdom to pleasure, pain, the body, intelligence, steadfastness: this briefly is
know that God is the Knower of all fields, small and great–that God is described as the field with its modifications” (13:5, 6). This is certainly
experiencing our life right along with us. This a great wonder. And so complex, but it is also very clear. Basically everything we know in a
is knowledge of the field and of the knower of the field, for that is objective manner is the field. If we can perceive, recall, and name
considered to be true knowledge. anything–it is part of the field and should be known as such and never
identified with. All Krishna has listed is anatma–not-Self.
It is not enough to know the Knower, we must also know the Known.
Self-knowledge is not enough–that which is not the Self must also be Preparation for knowledge
known. Awareness of the not-Self (anatma) must also be there, as
Buddha pointed out. We must learn what is not us and what is. So when There is no need for Krishna to talk about the knower of the field at this
we encounter the bewildering vagaries of the field we can be at peace point, for it would be mere theory. Instead we must prepare our minds
and say: “That is not me.” Identification with the body is one of our for such knowledge. So Krishna continues: “Absence of pride, freedom
greatest errors and must be seen as the phantom it really is. This is why from hypocrisy, non-violence, patience, rectitude, resorting to a
yoga has so much to say about the field. We must recognize and master teacher, purity, constancy, self-restraint, indifference to the objects of
it so the knower-Self can fully manifest within and through it. sense, and absence of egotism; keeping in view the evils of birth, death,
old age, disease, and pain; non-attachment–beginning with absence of
“This field, what it is, and of what kind, what its modification are and clinging to son, wife, home–and constant even-mindedness toward
whence they come, and who he [the knower of the field] is, and what desired and undesired events; and unswerving devotion to Me with
are his powers, that, in brief, hear from Me. Sages have sung of it in single-minded yoga, frequenting secluded places, distaste for crowds of
many ways, distinctly, in various sacred hymns and with aphorisms men, constancy in knowledge of the supreme Spirit, observing the goal
concerning Brahman, full of positive reasoning” (13:3, 4). This great of knowledge of the truth: this is declared to be true knowledge.
knowledge is completely traditional, and Krishna is reminding Arjuna Ignorance is what is contrary to this” (13:7-11).
of this fact. There no new yoga for a new age. Rather there is eternal
yoga for the eternal spirit. That is what the Gita is all about. How simple–and what a lifetime project to fulfill! Whatever goes
contrary to this is ignorance and must be ruthlessly ejected from our
lives and minds.
The knower of the field experiencing of all things. God is separate, yet He fully experiences
everything through everyone. Every sentient being is a door of His
Krishna now will describe the cosmic Knower in all fields, but in perception. He experiences the internal and external sensations and
reading it we must not forget that everything he says applies also in a impulses of all sentient beings. Great yogis reflect this to some degree.
finite degree to our individual Self, and consciousness of that must be In the thirty-fifth chapter of his autobiography Yogananda narrates the
uppermost in our mind. following about Yogiraj Lahiri Mahasaya:

“I shall declare that which has to be known, knowing which, one attains “The master’s omnipresence was demonstrated one day before a group
immortality: it is the beginningless supreme Brahman, which is said to of disciples who were listening to his exposition of theBhagavad
be neither existent nor non-existent” (13:12). “Existent” and “non- Gita. As he was explaining the meaning of Kutastha Chaitanya or the
existent” are terms proper only to relative existence with its constant Christ Consciousness in all vibratory creation, Lahiri Mahasaya
change, including the great changes of birth and death. To be eternal is suddenly gasped and cried out:
not to exist forever, but to be completely beyond the possibility of
either existence or non-existence in relativity. Absoluteness is the goal. “‘I am drowning in the bodies of many souls off the coast of Japan!’

“Having hands and feet everywhere, eyes, heads and faces everywhere, “The next morning the chelas read a newspaper account of the death of
having ears everywhere, That stands, enveloping everything in the many people whose ship had foundered the preceding day near Japan.”
world” (13:13). “Having ears everywhere” is a translation
of sarvatahshrutimal loke–“having hearing in all the world.” Yogananda experienced this himself on a small scale, as he relates in
Immediately there comes to mind the meaning of Avalokiteshvara or Chapter Thirty of Autobiography of a Yogi:
Kuan Yin: “Hearing the Sounds of the World.” God hears not just the
prayers but the words and thoughts of all human beings and the cries of “I sat one morning in my little attic room in Father’s Gurpar Road
all animals and even plants. However, there is a much more practical home. For months World War I had been raging in Europe; I reflected
and esoteric meaning: shabda–sound in the form of both speech and sadly on the vast toll of death.
hearing–is the faculty of omniscience. That is why sound is the basis of
meditation. “As I closed my eyes in meditation, my consciousness was suddenly
transferred to the body of a captain in command of a battleship. The
“Shining by the function of the senses, yet freed from all the senses, thunder of guns split the air as shots were exchanged between shore
unattached yet maintaining all, without gunas [nirguna] yet batteries and the ship’s cannons. A huge shell hit the powder magazine
experiencing the gunas” (13:14). Part of divine omniscience is the
and tore my ship asunder. I jumped into the water, together with the reality of everything internal and external–the “one thing real” that
few sailors who had survived the explosion. alone is worthy of our involvement.

“Heart pounding, I reached the shore safely. But alas! a stray bullet “Thus the field, knowledge, and the object of knowledge have been
ended its furious flight in my chest. I fell groaning to the ground. My briefly described. My devotee, understanding this, enters into My state
whole body was paralyzed, yet I was aware of possessing it as one is of being” (13:18).
conscious of a leg gone to sleep.

“‘At last the mysterious footstep of Death has caught up with me’ I
thought. With a final sigh, I was about to sink into unconsciousness
when lo! I found myself seated in the lotus posture in my Gurpar Road
room.”

“Outside and inside beings, the animate and the inanimate, because of
Its subtlety This is not comprehended. This is far away and also near.
Undivided yet remaining as if divided in all beings, this is to be known
as the sustainer of beings, their devourer and creator” (13:15, 16). All
this is done for the sake of sentient beings–for their evolution in
consciousness. Even our bodies are really produced by God for us to
inhabit. It is true, however much the philosophically sophisticated may
sneer: We are the center of the universe, its purpose for existing. Of
course “we” includes all sentient beings, and everything is potentially
sentient. From this we see that God is not just Father and Mother, he is
also Companion and Servant. Blessed are those that give this God His
due: their entire heart and life.

“Also This is said to be the light of lights That is beyond darkness. It is

knowledge, the object of knowledge and that which is to be attained
through knowledge. It is seated in the hearts of all” (13:17). He is the
 Concept of Yagya gods. It is performed in front of a fire and Vedic mantras are chanted.
Yagna is a Sanskrit word meaning "worship," "sacrifice" or "offering."
Yagyas are known as pillars of Indian philosophy and culture. Mantra
science and Yagya form an inseparable pair of Vedic Science. With the There are thought to be 1,008 types of yagna: the Bhagavad Gita
help of Yagya and Mantra we can deciphered the cosmic energy which mentions 12.
is helpful for human mankind and also helps us to connect absolute
source of energy. This is eternal source of universal knowledge. Yagya means — selfless sacrifice for noble purposes. Sacrificing of the
ego, material attachments and selfishness and dedicated creativity for
There are four Vedas: Rigveda, Yajurveda, Samaveda and the welfare of all — is undoubtedly the best Yagna which should be
Atharvaveda. Subclassified of each veda – The Samhitas, The performed by all people. Yagya has been a vedic tradition.Yagna
Aranyakas, The Brahmanas, and The Upanishads etc .The four Vedas described in a vedic literature called “Brahmanas”. The philosophy
signify the philosophy of the eternity and absolute complementary role of Yagna teaches how lives in the society in harmony, a living style to
of Yagya in the divine creation. Atharvaveda deals with sounds promote higher humane values in the society it is indeed the basis of
therapy of Mantra. Which are used for treatment of ailments related to the human culture. Since ancient times hindu ritual has been performed
physical, psychological and spiritual levels .The Samaveda consists of in which Agni Deva, the fire god, acts as a medium between man and
the musical chanting patterns of the Mantras and activity by which the the gods. Yagna is performed in front of a fire and Vedic mantras are
soul of human being is relieved from the cycle of life and chanted.
death .Samaveda consists subtle form of Yagya by defining the latter as
the process of mental oblation on the surface of internal emotions The Seva Yagna supporter service of the society is a noble example
through the cosmic radiation of the infinite subtle energy of sound. The of Yagna. The Gyana Yagna, the service of people by enlightening
Yajurveda focus on the knowledge of principles and methods of their lives in the glow of knowledge and education. This is for
performing Yagya’s as Spiritual and Scientific experiments for global People who control the mind and senses and realise their true
welfare. self .The Prana Yagna focus on the service of saving the lives of
people from suffering, agonies and inspiring liveliness and respect for
Meaning of the Term Yagya life in them.Prana Yagna is extension of the prāṇa. Prana means
the breath or life force or breath control. In the Shastras described a
Yagna is a Hindu ritual that has been performed since ancient times in variety of such Yagnas.
which Agni Deva, the fire god, acts as a medium between man and the
Concept of Yagya Ananda ministers occasionally perform a yagya at special occasions,
such as weddings, and before Sunday service. They light a small fire
Yagna is performed to invoke the gods for their blessings and to also and offer ghee and rice into the fire to represent burning up the seeds of
obtain favors from them. They are performed by four types of priests, desires and karma, freeing us to reunite with the Divine.
namely adhvaryu, hotra, udgatra and brahman. The adhvaryu's role is
to take care of the physical aspects of yagna; hotra recites invocations; Importance of Yagya (Yajna)
udgatra chants the yagna verses while focusing on the vital breath; and
brahman, who is considered the chief priest, comtemplates upon the The Yagya(1) is a spiritual action; a blissful and divine sacrifice
moon god. performed by a group of Vedic Pandits who sit together and chant the
Vedic(2)rhymes and verses called "Mantras". The Vedic Pandits
Yagnas are performed at a yaga sala. The four entrances of a yaga sala (scholars of the Vedas) who perform this auspicious action do so with
represent the four Vedas. The agni, meaning "fire," is created in the very pure minds and bodies, and because of their intense focus and
designated sacrificial location. Ahuti, meaning, "oblation," is offered purity of thought, their performance of the Yagya can very gently help
into the sacred fire. solve problems, conflicts and remove blockages in one's life.

A sacrificial rite or performance of duty. It should be offered with Some examples when a Yagya will have a positive benefit:
devotion, without any desire for personal gain, and with firm belief in
its rightness. 1) Couples facing trouble in marriage or life.
2) One who is highly educated and cannot find employment.
Traditional yagas in Vedic culture were offerings of food, money, or 3) Ill health or disease.
cows for milk. They also were performed according to instructions 4) One who does work but cannot seem to save for the future.
written in Vedic scriptures. They were accompanied by other rituals 5) Opening opportunities, removing stagnation or blockages.
such as prayers, chanting mantras, and fire for purification.
The Yagyas special prayers and chants can assist in solving the
Yagyas were sometimes performed to attain rewards, material or example’s above as well as many other types of problems by clearing
spiritual, but the higher sacrifices were intended as devotional offerings blocked energy and restoring a balance to life.
or to purify the soul of desires and attachment to the body. Swami
Kriyananda has said that Kriya Yoga is a true yagya. Yagya can also be There is basic but important information needed for preparation when a
seen as a continuous self-offering, offering the little self into the higher Yagya is to be performed. First, and most important, is for the Pandit to
self. review the person’s horoscope and access the time period, what transits
are now occurring and what is the overall understanding of an of the individual; plus, a person gains the support of Nature. In Hindu
individual’s Vedic horoscope chart. scripture there are numerous descriptions of the benefits of the many
Yagyas that can be performed.
For a properly performed Yagya the Pandit needs the following from
the client: In the Gita(4), Chapter 4- Verse 32, Lord Krishna advises Arjuna on
the Spiritual importance of Yagyas:
1. Date of Birth
2. Time of Birth “evaµ bahu-vidha yajna vitata brahmano mukhe karma-jan-viddhi tan
3. Place of Birth sarvan evarn jnatva vimoksyase”

With this information the Pandits then chart the Horoscope according “... many varieties of sacrifices have been explained in the Vedas. You
to the Vedic Astrology (Jyotish ~ which means the Light of the Soul or should understand that all of them are born of action. Knowing this,
Knowledge) to determine the status of the Signs and positions of Stars you shall be liberated”.
and Planets in his or her (Kundali) Horoscope. The position of different
Stars and Planets and the status of the Signs show the sources of the The importance of Yagyas is realized by studying the Gita and the
lessons, difficulties or problems. After the Horoscope overview is Vedas and there are many examples in Hindu Scripture for those who
reached and then reviewed the Pundits gain deeper perception into the wish more information. All the different types of Yagyas (Divine
actual reasons of someone’s circumstances so that a specific conclusion Sacrifice) are approved by the Vedas, and each Yagya is specific to a
is reached as to what type of Yagya is needed(3). different need and situation. Meditation helps us to gain insight from
our experiences, which will then help one attain Salvation or
To perform the actual Yagya a group of Vedic Pandit’s first sit together Liberation.
and Chant Vedic Mantras. Then the Pundits divine insight by holding
the Holy Water of River Ganges along with the name and the status of
the signs of the Vedic Horoscope of the person who needs the specific
Yagya to be done for them. After which, the Pandits are ready to start
their practice of Vedic Mantras and Chants for the individual.

An ancient Spiritual Science, the Yagya is a Spiritual and very blissful

and highly auspicious way to please the different aspects of Nature and
a Yagya helps to grow and improve the will- power and self-confidence