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Karma trividham ucyate






sannyä saù karmaë ä à nyä so

nyä sé tad dharmam ä caran

“There are three kinds of activities, namely nitya, naimittika and kä mya. Giving up all such activities is called nyä sa, renunciation, and one who practices renunciation is called as sannyä sé.”

Experts in karma understand there are three kinds of activities. Not to perform them is sannyä sa and one who does so is called sannyä sé. What then is the difference from 'tyä ga', giving up the results of all such activities?

One should understand that simply by performing the né tya-karma even without desire to get the result, one certainly gets a result. According to the statement of Ç ruti, 'athä haraù sandhyä m upä sé ta', one should perform sandhyä rites everyday. That activity is done with the aim to remove accidental sins. Though one may not desire those results, the result will still come.

As stated in Hä ré ta-saà hitä:

pratyaà yas tri-kä lajï aù

sandhyopä sana-kå d dvijaù

brahma-lokam avä pnoti

gä yatré -japa-tat-paraù

“The twice born (dvija) who engages in japa or chanting the gä yatré mantra daily at the three sandhyä s attains the planet of Brahmä.”

'Dvija' means brä hmaë a, kñ atriya, and vaiç ya. 'Tri-kä la-jï a' means the knower of the three junctures of the day -- morning, noon and evening. 'Gä yatré -japa-tatparaù ' means he is seriously engaged in gä yatré japa, at the time of sandhyä. He naturally attains Brahmaloka after he quits his body, even though he has no desire to enjoy the result of his work.

Also in the naimittika-karmas (such as offering pië ò as to the ancestors) one gets the result of his work even without having any desire for the results. As stated in Skaì da Purä ë a:

gayä yä à viraje caiva

mä hendre jä navé taö e

atra pië ò a-prado yä ti

brahma-lokam ä namayam

“One who offers pië ò a, or food, to his forefathers in Gayä, in the region of Virajä, on the hill called Mahendra on the bank of Jä hnavé (Gaì gä), attains the planet of Brahmä which is free from diseases.”

'Gayä ' refers to the lotus feet of Lord Viñ ë u and for an area of two miles (koç a) around or according to the Purä ë as, four, eight and sixteen miles around. 'Ca' means Kurukñ etra, Badré nä th, Kedaranath, Veì kaö ä cala, Ç ré Raì ganath kñ etra, Ç ré Puruñ ottama kñ etra and other pilgrimage places. In the same way, the word 'Jä hnavé -taö e' refers to any place within a distance of two miles from the Ganges. In these places, one who offers pië ò a, performing ç rä ddha to his forefathers, certainly accomplishes his desires and attains Brahmaloka. Similarly, his sons and grandsons who offer pië ò as also attain anä maya, or the place which is free from all kinds of disturbances—the three kinds of miseries, disease and lamentation, for half the lifetime of Lord Brahmä (dviparä dha).

Kä mya karmas are specifically performed to fulfill some desire, but result is there even if one performs them without any desire. As stated in Bå had Viñ ë u Purä na:

yaù kaç cid puruñ o' pé ha

kå tvä cä ndrä yaë aà vratam

mucyate sarva-pä pebhyas

tathä dvä daç a vä rñ ikam

“Any one in this world can be free from all kinds of sinful reactions by performing atonement and the twelve year penance.”

In this world, any person even outside the varë ä ç rama system, who performs cä ndrä yaë a or atonement and twelve years austerity according to his wealth, without desiring the result, becomes free from all kinds of sinful reactions, namely pä taka, mahä pä taka, atipä taka, and anupä taka. One becomes freed not only from suffering in the hellish planets as a result of sinful reactions, but becomes freed of material bondage.

Therefore it is said that sannyä sa is to give up completely nitya, naimittika, and kä mya activities, whereas 'tyä ga' is to perform all those activities but giving up the fruits. There should be no confusion about this.

Maì galä caraë a

At the beginning of the vivä ha (wedding) ceremony (or any other saà skä ra) one should perform maì galä caraë a. First one should make a platform (vedi) which should be four hands long (6ft)on both sides and four fists high (1ft) with a canopy over it. As stated in Kapila Paï carä tra:

“One should build an auspicious platform on the best purified ground. It should be four hands square and four fists high, and should be made with pure mud and smeared with cow-dung mixed with pure water without any husk, bones, hairs, coal, or burned clay in it etc. The maë ò apa should be covered with a toraë a (canopy) or a rope that is decorated with many kinds of leaves like mango, bakula, jambu, etc. Then eight auspicious pots should be installed in the eight directions and many kinds of flags should be placed on top of them starting from the East. The pots should be decorated with five colors. Then the platform should be decorated with a candrä tapa (sign of a half moon) and garlands. Ladies should decorate the platform and doors with five kinds of colors. The auspicious maì galä caraë a should be recited in that place accompanied by the beating of drums, blowing of conchshells, ringing of bells etc. and mukhya vä dya (uluing) of the women.”

Then one should recite the following maì galä caraë a prayers to remove all obstacles and invoke auspiciousness:

yaà brahma vedä nta-vido vadanti

pare pradhä naà puruñ aà tathä nye

viç vad gateù kä raë am-é ç varaà vä

tasmai namo vighna-vinä ç anä ya

“Obeisances unto Him who is the destroyer of all obstacles, who the knowers of Vedä nta describe as the Supreme Brahman, and who others describe as the pradhä na, or totality of mundane elements. Some describe Him as the Supreme Male Person, or Puruñ a, while others describe Him as the Supreme Lord and the cause of the creation of the universe.” (Bå had Viñ ë u Purä ë a)

oà tad viñ ë où paramaà padaà

sadä paç yanti sü rayaù

divé va cakñ ur ä tatam

“Just as those with ordinary vision see the sun’s rays in the sky, so the wise and learned devotees always see the supreme abode of Lord Viñ ë u. Because those highly praiseworthy and spiritually awake brä hmaë as can see that abode, they can also reveal it to others.” (Sä ma Veda)

oà kå ñ ë o vai sac-cid-ä nanda-ghanaù

kå ñ ë a ä di puruñ aù

kå ñ ë aù puruñ ottamaù

kå ñ ë o hä u karmä di mü laà

kå ñ ë aù saha sarvai-kä ryaù

kå ñ ë a kä ç aà kå d-ä dé ç ä mukha-prabhu-pü jyaù

kå ñ ë o nä dis-tasmin-ajä ndä ntar bä hye

yam-maï galaà tal-labhate kå té

“Lord Kå ñ ë a is the color of a new rain-cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and Supreme Person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahmä, Viñ ë u and Ç iva. Kå ñ ë a is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Kå ñ ë a alone.”(Kå ñ ë opaniñ ad)

· @Puruñ a Sü kta (put new version)

oà sahasra ç é rñ ä puruñ aù sahasrä kñ aù sahasrapä t

sa bhü mià viç vato vå tvä atyatiñ ö hä d dasä ì gulam //1//

oà puruñ a evedagà sarvam yad bhü tam yac-ca bhavyaà

utä må ta tva syeç ä naù yad annenä tirohati //2//

oà etä vä n-asya mahimä ato jyä yä gà ç -ca pü ruñ aù

pä do ’sya viç vä bhü tä ni tripä d-asyä må taà divi //3//

oà tripä d ü rdhva udait puruñ aù pä do ’syehä ’bhavä t-punaù

tato viñ vaï vyakrä mat sä ç anä naç ane abhi //4//

oà tasmä d-virä d-ajä yata virä jo adhi pü ruñ aù

sa jä to ’tyaricyata paç cä d-bhü mim-atho puraù //5//

oà yat puruñ eë a haviñ ä devä yajï am-atanvata

vasanto asyä sé d ä jyam gré ñ ma idhma-ç arad-dhaviù //6//

oà saptä syä san-paridhayaù triù sapta samidhaù kå tä ù

devä yad-yajï aà tanvä nä ù abadhnan-puruñ aà paç um //7//

oà taà yajï aà barhiñ i praukñ an puruñ aà jä tam-agrataù

tena devä ayajanta sä dhyä å ñ ayaç -ca ye //8//

oà tasmä d-yajï ä t-sarva-hutaù saà bhå taà på ñ ad-ä jyam

paç ü gà s-tä gà ç -cakre vä yavyä n ä raë yä n-grä myä ç -ca ye //9//

oà tasmä d-yajï ä t-sarva-hutaù å caù sä mä ni jajï ire

chandä gà si jajï ire tasmä t yajus-tasmä d-ajä yata //10//

oà tasmä d-aç vä ajä yanta ye ke cobhayä -dataù

gä vo ha jajï ire tasmä t tasmä j-jä tä ajä -vayaù //11//

oà yat puruñ aà vyadadhuù katidhä vyakalpayan

mukhaà kimasya kau bä hü kä vü rü pä dä vucyete //12//

oà brä hmaë o ’sya mukham-ä sé t bä hü rä janyaù kå taù

ü rü tadasya yad-vaisyaù padbhyä gà ç ü dro ajä yata //13//

oà candramä manaso jä taù cakñ où sü ryo ajä yata

mukhä d-indraç -cä gniç -ca prä ë ä d-vä yur-ajä yata //14//

oà nä bhyä ä sé d-antarikñ am ç é rñ ë o dhyauù samavartata

padbhyä gà bhü mir-diç aù ç roträ t tathä lokä gà akalpayan //15//

oà vedä ham-etaà puruñ aà mahä ntam ä ditya-varë am tamasastu-pä re

sarvä ë i rü pä ë i vicitya dhé raù nä mä ni kå tvä ’bhivadan yadä ste //16//

oà dhä tä purastä d-yamudä jahä ra ç akraù pravidvä n-pradiç aç -catasraù

tamevaà vidvä n-amå ta iha bhavati nä nyaù panthä ayanä ya vidyate //17//

oà yajï ena yajï aà -ayajanta devä ù tä ni dharmä ë i prathamä ny-ä san

te ha nä kaà mahimä naù sacante yatra pü rve sä dhyä ù santi devä ù //18//

The Supreme Lord in the form of the universe, has a thousand heads, a thousand eyes and a thousand feet, for He contains all the living entities. Having pervaded the universe completely to give it existence, being independent, He extended Himself beyond it by ten fingers.

2) The universes, past, present and future, are but manifestations of the Supreme Lord who expands Himself as the Puruñ a. He is the Lord of immortality but has manifest Himself as the Puruñ a in the universe so that the jé vas may enjoy material fruits.

3) The past, present and future universes are manifestations of the Lord’s powers, but the Lord Himself is much greater. The material creation is but one quarter portion, and the eternal nature in the spiritual sky exists in three quarters portion.

The three quarters portion of the Lord transcended the material portion. The Lord in the one quarter portion manifested the universe again, as He had done repeatedly before. The Lord of the one quarter portion began the work of creation, by going all around, taking the form of all animate and inanimate objects.

5) From that Lord, the virä ö or universe was born, and in that the Virä ö Puruñ a, Paramä tmä of the universe, was born. Having appeared, the Virä ö Puruñ a grew, and produced the earth and the bodies of the jé vas.

6) The devas, being the first beings manifested, performed a mental sacrifice to complete the creation, using the Virä ö Puruñ a (the totality of ingredients of the material world), as the offering. Spring was the ghee, summer was the fuel wood and autumn was the offering.

7) In this sacrifice, the kuç a grass blades strewn around the fire (for protection from rä kñ asas), were seven (the seven vedic poetic metres), and the fuel sticks were twenty one (12 months, 6 seasons and the 3 worlds). The devas who were performing the mental sacrifice tied the Virä ö Puruñ a to offer Him into the fire, just as one would tie the sacrificial animal.

8) The devas, sä dhyas and å ñ is, placed the Virä ö Puruñ a, the first being of the universe, on kuç a and sprinkled Him with water for purification. In this way they conducted the mental sacrifice using the Virä ö Puruñ a.


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